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HENRY H.TUCKER, Editor.
MIRACLE OUTDONE.
We have the testimony of our Lord,
that "among them that are bom of wo
men there hath not arisen a greater than
John the Baptist,’’ Matt. 11:11; and
we learn from the record in John 10
41, that “John did no miracle.” Put
ting these two things together, we learn
that the power to work miracles is not
the greatest power of Christian life, nor
the highest evidence of personal supe
riority, nor the best evidence of extra
ordinary grace. Some of the proph
ets had wrought wonderful miracles;
some of them had even raised the dead;
and if they had been the contempora
ries of John, who did no miracle—
not the least—not even one, they
would have been thought to be greater
men than he. John would have been
regarded only as an ordinary man,
while the miracle-workers might even
have been worshipped as gods. Oxen
and garlands were brought before Paul
and Barnabas, to be sacrificed to them,
because they had healed a cripple ; but
no such homage was ever offered to
John.
But while no one else would have
thought of making any comparison be
tween John and the mighty men at
whose command the dead had risen,
our Lord did make the comparison,
and declared that the world had never
produced a greater man than John.
Our Lord knew all about Moses, and
Enoch, and Elijah, and Elisha, and
Daniel, and all the grand historic per
sonages of the past, and he knew that
John had done no miracle; yet in His
infallible judgment the Baptist was the
peer of the greatest of them.
What had John done to give him
such high rank? Nothing, except that
he had led an abstemious life, and kept
himself unspotted, and had borne zeal
ous and faithful testimony to the truth.
The astonishing statement is made of
him that he was filled with the Holy
Ghost from his mother’s womb, and
so far as we know, no other member of
the human race has ever been blest in
this way; but as to what John himself
did, as the result of this indwelling
Spirit’s influence, it was nothing more
than is in the power of the reader, or
of the writer, of these lines.
If one of our Baptist preachers to
day could cause the deaf to hear, the
dumb to speak, the blind to see, and
the dead to rise, we should consider
him as wonderfully blest of God, and
we should all look up to him as im
measurably superior to the greatest
and best of us, and if any comparison
were made between him and any one
of the rest of us, it would excite noth
ing but derision and contempt; and
any sayings of ours, that did not agree
with his, would be ridiculed out of
hearing. In fact, even now we incline
to man-worship, though our gods are
but ordinary men, and some of them
very ordinary. So anxious are we for
heroes, that we manufacture them from
the scantiest materials; we make men
great, not on account of anything that
they have done, but on the ground of
what is expected of them! But if there
were one among us who could really
do the mighty works of the prophets
and apostles, we should be apt to fall
into actual idolatry. Yet if there were
such a man, there might be many a
one among us far greater than he.
The same thing that made John
great might make any of us equally so.
True, we cannot know that any one of
us has been filled with the Holy Ghost
from the beginning of his life, but we
might be filled with the Holy Ghost as
Barnabas was, or as Peter was, and a
life such as John’s might make us as
great as he. He certainly did nothing,
so far as we can learn, that we cannot
do.
But leaving this question undecided,
it is certain that as much greatness
may be achieved without miracles as
with them. The possibilities of human
nature are as great as they ever were;
the potency of grace is as great as it
ever was; and there is no reason that
we can see, why the world should not
produce men now quite equal to any
that have gone before. There may be
many an humble preacher among us
now, perhaps not greatly esteemed by
his brethren, whose record, when it
comes to be read at the last day, will
compare grandly with that of any of
the illustrious men of the past whom
God endowed with the power of mira
cles. Nor need we imagine greatness
to be confined to preachers, nor even
to men. So far as we know, grace has
no respect to sex. No miracle is said
in the Bible ever to have been perform
ed by a woman, but there may be wo
men among us to-day whose spiritual
stature and development is fully equal
to that of the grandest figures in sacred
history. We belittle ourselves and
stunt the growth of our own graces
when we imagine that the living are
inferior to the dead—that the greatness
of the world disappeared two thousand
years ago, and that the Gospel achiev
ed its greatest triumphs at the begin
ning. It is much more likely to
achieve them at the end. It stimulates
our spiritual desires, and should prompt
to heroic effort when we see that the
greatest triumphs are achievable, and
the greatest prizes are within reach.
To a great degree we are what we |
THE CHRISTIAN INDEX AND SOUTH-WESTERN BAPTIST: THURSDAY, JUNE 9, 1881.
make ourselves, and God will make
any man great who will make him
self so. Humility, meekness, gentle
ness, goodness, patience, forbearance,
purity, truth, fidelity to obligations,
faith, hope, love; the lively exercise of
these, concrete with corresponding ac
tions, was all that made John great;
and.we may exercise them as well as he,
for we have the same glorious Spirit to
help us. John did no miracle, yet
among them that are born of women
there was none greater than John the
Baptist.
THE VARIATIONS.
It is doubtless known to our readers
that the revised New Testament is the
result of the labors of two companies
of scholars, one in England and the
other in the United States. These two
companies did their work in the first
instance independently of each other,
and afterwards compared results, adop
ting or rejecting each others’ amend
ments or suggestions, so that the new
version, as we have it, is the joint pro
duction of both.
The two companies did not always
agree. It is interesting to note the
character of the points on which they
did agree, and also the character of
those on which they did not agree.
On all points to be decided by mere
scholarship, the two companies almost
invariably agreed to the very letter. It
may be added too, that most of the
changes thus made, had been anticip
ated by the modern commentators. So
far therefore as relates to the actual
meaning of the text, but few questions
are left unsettled.
On questioi s of mere taste or ex
pediency the two companies differed
frequently and greatly. The reason
of this is easily explained. The Eng
lish people are conservative; they like
things as they are; their motto is
“Let well enough alone”; they lean
away from change of any kind, and
will never make it, unless the pressure
in that direction is well nigh irresist
ible. The temper of the Americans is
just the opposite of this; they have no
special reverence for "things as they
are,” and are ready to make changes
wherever there is anything to be gained
by it. It is easy to see that this differ
ence of disposition would lead to much
difference of opinion on questions to be
decided not by scholarship but by pre
ference.
Whenever it was possible to retain
the phraseology of the old version
without doing actual violence to the
Greek, nothing could induce the Eng
lish company to make a change; the
Americans on the other hand, not be
ing worshippers of the established order
of things, would make a change when
ever they thought it would be an im
provement. The Englishmen might
admit the change suggested to be an
improvement, yet they would not ac
cept it unless compelled to do so, by
the imperative demands of the Greek
text. For example, the English in
sisted on retaining the word which as
a relative pronoun, referring to a per
son, thus: “Our Father which art in
heaven.” The Americans would have
said : “Our Father who art in heaven.”
There is no difference in the meaning
of the two expressions; there was no
difference of opinion between the two
companies as to the present or past
grammar of the English language ; the
only difference was this, that the Eng
lish preferred to retain the grammar
of two hundred and seventy years ago,
while the Americans preferred to use
the grammar of to-day.
Again: the English insisted on re
taining the letter S.‘ the initial letter of
the word Saint before the names of the
Evangelists in the title to the Gespels
and at the head of the page. There is
no authority for this, and none was
claimed, nor is it any part of the sac
red text; but the English, true to their
national instincts determined to adhere
to the old custom; the Americans
true to their instincts would have wip
ed off this mould of by-gone cent
uries.
These examples illustrate, in a gen
eral way, the character of the points
on which the two companies disagreed.
On almost every point of importance
there seems to have been great unan
imity ; on matters of detail there were
many differences springing out of the
differences between an American and an
Englishman, and of the same charac
ter.
Infant Baptism.—The New Version
doesn't say a word about it. It is just
like the old version in this respect.
The session of the Atlanta Baptist
Seminary closed with a public examin
ation extending through three days.
The results were highly creditable to
the students and in no small degree
satisfactory to the visitants. The rhet
orical exercises on Tuesday of last
week, at Friendship Baptist church,
were also successful. The declamations
of the students and their original ora
tions manifested respectable powers of
oratory. Some of the audience who
were qualified to form an opinion, re
presented them as without a parallel
in the history of institutions in the
city for the education of colored persons.
We congratulate the Seminary on these
tokens of efficiency and progress, and
commend it to the patronage of the
class for whose benefit it was estab
lished.
The saloon-keepers who write bier
for beer, are only a little in advance of
time.
SELFISH PRAYER.
The spirit of selfishness and the spirit
of prayer are antagonistic, and yet we
sometimes seem to find them together.
But we only teem to find them thus,
for in fact they are never associated.
What appears to be the spirit of prayer,
if unaccompanied by love, is not genu
ine. The man whose desires are only
for himself, is not in that frame of
mind to which blessing is promised;
hence, he who does not pray for others,
cannot pray acceptably for himself.
We have often heard persons complain
that their prayers appeared to be una
vailing, and that they experienced no
enjoyment in them. Perhaps it is be
cause their minds have been too much
engrossed with self. We do not say
that a man should cease to pray for
himself, but we do say that if he for
gets to pray for others he is neglecting
a duty, and is in the exercise of a wrong
spirit, of an unchristian spirit, and
manifests a disposition on which the
blessing of God cannot be expected.
Have your prayers seemed to rise no
higher than your lips? Have the
heavens over you been brass? Has
your Father in heaven seemed to be
deaf, or determined not to hear? After
lengthened persistence, does all seem
still to be unavailing? To many a one,
we are sure, these questions are perti
nently addressed.
Let the unsuccessful petitioner
change his course. Let him, for awhile
at least, forget himself, and let his
prayers be for others. The mere for
mality of prayer will be as useless in
this case as in any other. If the utter
ance of the lips does not express the
sincere and earnest desire of the heart,
it is nothing more than a mockery, and
God is not mocked. Pray for others as
you would have them pray for you if
you were in great extremity. Let your
effort to save a drowning man be such
as you would have that man make for
you, if you and he were in changed
places. Pray for various persons by
name; pray for various classes of per
sons : for the poor, for the sick, for the
widows, for the orphans, for the pref
ers and teachers—Tor all who are trying
to do good, or to be good; pray for the
tempted, pray for the fallen ; pray for
the unconverted around you; pray for
the heathen —for the millions suffering
the horrors of superstition, and living
and dying in ignorance of the great
salvation; pray for the spread of the
truth, and for the coming of the dear
Redeemer’s Kingdom. Look around
you ; look to the ends of the earth with
its vast population of immortals; see
how innumerable are the objects of
prayer, and how pressing is their need
of it; remember how small a portion
you are of those who need the blessing
of God ; let your prayer be wide enough
to inclose within its embrace the whole
family of man ; take the world in your
arms and go to God with it; it can be
done, it is done; not a moment passes
that some saint is not on his knees
with this burden on his breast; a feeble
woman, or a broken-down old man, or
a child can do it; the spirit of prayer
has a power next to almightiness; put
on this spirit, and the blessing that you
ask for others will come outgushing
upon your own head. The loving
heart—the heart whose desires run out
for others, —the loving heart is the
heart that God loves, and whom God
loves, on them he bestows his precious
gifts.
True, chastisement may come with
blessing. God’s servant, Job, was sorely
smitten ; his distress was dreadful; but
now in heaven enjoying the outcome
of the affliction which was so grievous,
we are sure that he does not regret
what he < ndured. But when was his
captivity turned? Mark the era. “And
the Lord turned the captivity of Job
when he prayed for his friends.” Job
42:10. Are you in captivity? Pray
for your friends! Forget your personal
griefs and remember those which others
bear. Be unselfish enough to give the
best energies of your heart to others’
welfare. The Christ-like spirit will
draw you near to the Son, and the Son
will draw you near to the Father, and
in nearness to God you will find all
that you want.
If your prayers for your fellows are
genuine, you will be incited to action ;
you will be busy in their interest; you
will feed the hungry and visit the sick ;
you will instruct the ignorant and
comfort the feeble-minded; a son of
consolation you will be to the sorrow
ing; a tender word you will have for
those who need it; a cheering word for
those who are in darkness and des
pondency ; a loving word for those who
seem to have none to love them; a
word of counsel for the erring; a word
of affectionate entreaty for the uncon
verted ; and many efforts will you make
to convey the blessings of the gospel to
every human being on the whole earth.
You will be walking in the path of
duty, and on that path the light of
God’s countenance shines in glorious
effulgence. Think you that any thus
walking ever felt that their prayers for
blessing on themselves were in vain?
That they were ever stunned with
dread lest God should refuse to hear?
That the heavens above them were ever
of brass? The prayer that is narrowed
down to self shows that he who makes
it desires blessing on the cheapest
terms; that he would enjoy the benefit
without sharing the toil; that he is
not in sympathy either with the saved
or with the Savior, and hence, that if
heaven itself were his, he would not be
in condition to enjoy it. Open your
heart wide enough to take in the world,
and God will pour into it blessing,
greater and better, than the wealth of
a thousand worlds. *
The church, in a large degree, has
in theory denied and in practice neg
lected her mission of secular benefac
tion. As a natural result, she suffers
in reputation; and the religion of
Christ suffers with her. Witness, for
example, the recent sneer of the Am
erican Israelite— that ‘Disraeli is prov
ed to have been really a Christian and
not a Jew,’ by the fact that, “having
died childless and leaving behind an
estate worth millions, he had not a
dime to bequeath to any charity, to
any poor man or public institution.”
Witness, also, the charge preferred, not
long since, by Frederic Harrison, the
Positivist in the Nineteenth Century,
against the Bible—that “it has no an
swer to the problems of our age, to the
question of labor, of government, of
social duty, the relation of parent and
child, young and old, employer and
employed.” Now, we are not about to
attempt an answer to these things. Our
readers do not need that we should.
We wish simply to raise the enquiry:
Could such things have been said, if
the church had been, through all the
ages, true to her mission of secular
benefaction?
Ordination, —At Marietta, Ga., on
Thursday the second day of June,
brother George F. Howard was solemn
ly ordained to the work of Gospel min
istry by prayer and the imposition of
hands. The following was the order of
exercises. Opening services by J. M.
Springer, pastor of the Marietta Bap
tist church; sermon by H. H. Tucker;
ordaining prayer by J. A. McMurry;
charge to the candidate by D.W. Gwin;
hand of fellowship by J. H. Harris and
the presbytery; benediction by the
candidate. Previous to his ordination
brother Howard was carefully exam
ined by the above named presbyters,
on his Christian experience, call to the
ministry and views of Christian doc
trine and Gospel order; and gave satis
factory evidence of his being worthy of
the high vocation to which he has been
set apart. He is a man of ability and
culture; and in his past profession as
a teacher, he has achieved distinguish
ed success. May he be equally suc
cessful in the nobler work in which he
is now about to engage.
The Southern Christian Advocate
(Methodist) speaking of the New Ver
sion says:
“We have frequently had individual
translations, and a particular church,
the Baptists, some years ago undertook
a version of the New Testament for
their doctrinal convenience.”
Well, if they did it, it was because
they were sure that they could afford
to do it. Could your denomination af
ford to do as much, brother Advocate?
Would you be willing to see every
word of the New Testament translated
into plain English by fifty or one hund
red of the best scholars in the world,
all of them to be selected by yourself?
You would find nothing in such case,
as you are doubtless aware that would
enure to your “doctrinal convenience”
on the subject of baptism at least. The
Pedobaptist world does dare to trust its
own best scholars to translate the Bible
into English.
Baron Stow asked: “How would
Holiness unto the Lord look, in
scribed on a rum-cask?” It would look
glorious, we think; and we think that
to help put it there is a glorious work.
For if the words are once on the cask,
the rum will no more be used for
drunkard-making. We mean, if they
are there in the sense of the prophets,
who clearly design to convey the idea
that the objects bearing the inscription
shall be used in harmony with the will
of the Lord, and for the promotion of
his glory. (Isa 23:18, Zech. 14,20,
21 •) ______
There are in our country, in one ec
clesiastical organization, 82,987 close
communion Presbyterians who will not
commune even with other Presbyteri
ans. Narrow souls! you say. Well: they
gave last year to various forms of Chris
tian work $853,541, an average per
member of $10.85; while only 29 out
of their 814 congregatiohs failed to con
tribute to any of the funds. We gather
these facts from thestatistics of the Uni
ted Presbyterian Church ; and they show
that not all large hearted ness and lib
eral-handedness belong to open-com
munionists.
Spurgeon writes to Rev. H. F. Oliver,
Tuskegee, Ala., that “there is proba
bly not a Baptist minister in England
whp favors the substitution of sprink
ling or pouring for immersion,” and
that “one or two people have written
to advocate the change, but no one ap
pears to be convinced by their feeble
attempts at argument.” So bursts the
bubble blown so vigorously by many
American newspapers, and colored with
all the hues supplied by the prism of
fancy.
The American Book Exchange, New
York, mutilates its edition of the Re
vised New Testament,by the ommission
of all the marginal readings. This cuts
away an important part of tbe work
of the revisers, and does them flagrant
injustice. It leaves the readers also
with but partial information on many
points of interest, and is therefore un
just to them. We hope that the edition
will be “severely let alone.”
STRANGE FIRE.
Speaking of the irregular ways in
money is sometimes raised for religious
and benevolent purposes, the Southern
Presbyterian says; "These methods ap
pear to us a condemnation of God’s
method, as insufficient and impractible.
The plea is, that the necessary means
cannot be raised by God’s plan of in
struction and direct appeal to the heart
and conscience. To make this out,
two things have to be done: first, to
prove that the object sought is necessa
ry, and then to exhaust the power of
God’s plan to secure it.
"Another consideration is, that these
popular methods are generally prefer
red because they are easier than the
script ual one. It is a very difficult
task io train a people to give from force
of religious principle, It is slow work,
and often a discouraging one. There
is so little earnest and self-denying love
to Christ, so little tender sympathy for
his suffering Church, so little con
science of duty, that when these are
depended on, the pecuniary yield is
but meagre. Hence the temptation to
leave these grand motives out of sight,
far in the back ground, to get up some
popular entertainment to tickle the eye,
the ear, or the palate, to appeal to the
people’s fondness for amusement or
feasting, and in this way to raise sacred
funds. In such efforts you can, it is
true, utilize a class of church members
who are never ready for any spiritual
exercise or any self-denying Christian
lador, and it is some comfort to get any
thing out of them; and you can get
aid, very valuable aid, from the out
side world, who are willing to join the
people of God on this ‘enchanted
ground,’ and to lend their help in the
labors of this ‘Vanity Fair.’ But what
a concession!
“We need hardly remark at any
length on the worldly tendency of such
methods. The fact j ust alluded to, that
they are preferred and patronised by
the most worldly-minded members of
the Church, and that worldly outsiders
feel at home on such occasions, is
enough to show how much of the dis
tinctive spirituality of God’s people is
thereby compromised. We have spok
ed of‘the World in the Church.’ This,
seems, at best, the Church going out
into the world to seek its help by its
own favorite devices. be sur
prised if the young in the Church are
hereby educated in worldliness? Who
can complain if the world itself says,
‘lf it is right for the Church to come
down on our platform for the purpose
of getting our money, then there is no
harm in our holding fast to all our
worldly practices for our own gratifica
tion.’
“No one will contend that a straw
berry festival or a supper or a concert
is sinful per se ; But there is a wide
difference between such a position, and
our dissent from the use of such resorts
to get money for Christ’s house and
cause, as a departure from God’s plan,
and as dangerous to the spirituality
and even liberality of his Church.”
And now The Index comes to the
front with the following appendix to
the foregoing wise remaAs of the
Presbyterian.
Mary Magdalene and Mary the
mother of James, and Salome had
bought sweet spices wherewith to
anoint the Lord’s body. Where did
they get the money for this purpose?
Partly, doubtless from their own re
sources. Partly, perhaps, by con
tributions from others who loved the
Lord. A sad thing it was to do, but
how gladly, if gladness be compatible
with streaming eyes and a sore heart,
would any lover of the Lord Jesus
have contributed for such, a purpose.
Imagine the three women above named,
running about the streets of Jerusalem
to get up a fair, or a concert or a straw
berry festival, to raise money for the
Lord’s burial! The very thought is
sickening and horror-striking. To lay
upon God’s holy altar the proceeds of
our mirth and frivolity, or of our sen
sual gratification, is less shocking only,
perhaps, because we are accustomed to
it. In any case where the offering
comes from elsewhere than the heart,
the altar is profaned. It is better not
to have an altar, than to have one that
is desecrated in the very act of building
it, and whose very stones are cemented
together with parsimony, folly, and
irreverence for sacred things.
Life is given to us as an unpainted
canvas; and what we are, and what
we do, from day to day, form the pic
ture which we put upon it for exhibi
tion in the gallery of the final judg
ment. How will that picture look un
der the eye of God, of angels and of all
mankind? Let us strive to portray noth
ing there, by the character we cherish,
or the deeds we perform, which may
sadden or shame us then.
Seven persons, one female and six
males, are announced as to be baptized
in “the new Baptist chapel at Rome”
—the first baptismal service in that
building. So Romanism finds its sub
stitute for Christ’s original ordinance
set aside even in its ‘ holy city.” Happy
they who help this good work forward!
The Christian Intelligencer denounces
the Novel and the Theatre as "the two
craters from which the lava streams of
divorce are rolling their increasing de
solations over domestic life.”
The American Baptist Publication
Society is to bring out an edition of
Semple’s History of Virginia Baptists.
Tho Philadelphia Presbyterian says
that, during eighteen years, not a sin
gle appointment has been made from
any branch of its denomination to a
chaplaincy in the United States Navy ;
while, within eight years, seven ap
pointments have been secured by
Episcopal ministers. There is one va
cancy at present, and there will be an
other next month ; for which the Pres
byterian wishes some of its brethren to
apply. But now that we have a
‘‘Campbellite” President,he may choose
to fill them by men of his own faith,
who have no such fear of “much wa
ter” as these two denominitions affect*
—for who may be more fitly assigned *
to the position than those who belong
already to the Ecclesiastical Navy?
In the last forty years one hundred
and twenty missionaries on the west
coast of Africa have fallen victims to
the climate; but this sacrifice of life
has not been without its overpayment
of reward and blessing, as appears from
the fact that the converts to Christian
ity on that field now number thirty
thousand or more. An average of two
hundred and fifty souls quickened to
spiritual and eternal life for each death
of the body incurred in labor in their
behalf! Who would be unwilling to
die for such a recompense ? And who
that is unwilling can be counted wor
thy to live?
Augusta Evening News: The series
of meetings of the Berean Baptist
church, conducted by Rev. W. T.
Cheney in SLLuke’s Methodist church
house in Hicksville, closed last evening.
The interest was unabated to the last.
Many were awakened and numbers
converted. Five have been added to
the church, and others are expected.
No doubt, quite a number will unite
with St. Luke’s church. The Christians
of the community were edified and
made to rejoice. “There is joy in
heaven over one sinner that re
penteth.” •
The Northern Presbyterian “Board
of Relief of Disabled Ministers, and
their Widows and Orphans” has a per
manent fund of $268,088.53, the con
tributions of the past year amounting
to $30,182.90, When will Baptists
pwake to the mercy and the justice of
this work?
Bishop Merrill, of the Northern Me
thodist Episcopal church, organized in
March an Italian Annual Conference
of that denomination. Let this fact
provoke Southern Baptists to a gener
ous rivalry in the prosecution of mis
sionary labor in Italy.
A correspondent of the Watchman,
Boston, says that out of the 900 white
Baptist churches in Mississippi, with
56,000 members, only ten have preach
ing every Sunday, and of these only
six are self-supporting.
At the South Carolina Episcopal
Convention, the Bishop, in his annual
address, denounced “the code of honor”
in view of the fact that within the past
few years five or six communicants of
his church iu that State had engaged
in duels as principals or as seconds.
Rev. Dr. Robert, of the Atlanta Bap
tist Seminary, is absent from the city,
holding a series of Ministerial Institutes
for colored pastors and deacons, in La-
Grange, Columbus, Americus and Grif
fin.
The newspapers report that, for the
sake of harmony, doctrinal subjects
will be excluded from the approaching
Methodist Ecumenical Conference.
Will that body seek peace, then, at the
expense of the truth?
In the Delta of the Niger, one of the
most recent and least hopeful of mis
sionary fields, there is a village which
the inhabitants call the “Land of Is
rael” because there is not a single idol
in it.
Os the four Theological Seminaries
in Chicago,the Presbyterian has twenty
four students, the Congregational
thirty, the Methodist seventy, and the
Baptist eighty.
Rev. J. B. Gambrell retires from the
editorship of the Baptist Record. This
is a surprise and a pain to us—a loss
not to our brethren of Mississippi alone,
but to all of us.
North Carolina Baptists lost one of
their most useful men in the death of
Rev. A. McDowell, D.D., May 27th.
The American Baptist Home Mission
Society organizes new churches in the
West, at the rate of one every week.
Rev. F. M. Daniel, pastor of the
Central Baptist church, left, Monday
morning, on a visit of some two weeks
to his kindred in Alabama.
Increased congregations great ly en
courage our missionary, Dr. G. B. Tay
lor, in his work at Rome, Italy.
The Baptists of New York have in
creased three times as rapidly as the
population of the State. They num
bered 5,000 in 1800 and number 114,-
145 now.
Rev. W. D. Powell, formerly of Ten
nessee, has organized more than 300
schools in Texas, as Baptist Sunday
school missionary.