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J. C. McMICHAEL,:: Proprietor
In this issue will be found a re
ply of Rev. Thos. Dixon, Jr., to my
article entitled, “The Dixon Epi
sode,” which appeared in the Index
of May 19th. ’
The following remarks will close
up this matter, as far as I am con
cerned:
What Mr. D. repeats about the
character of members of his congre
gation, does not appear to help the
question of theology.
A sound Baptist preacher ought
to have a majority of sound Baptists
in his congregation, be tho number
large or small.
“Like priest, like people.” Out of
a congregation of 3,000, there are
2,000 pedobaptists, according to Mr.
D’s ratio, of two to one. Indeed,
there is something to think about
suggested by tnese figures.
My comments on it were not the
utterances of malice, but of honest
sincere criticism.
While I accept his statements on
this matter, I must say that as he re
affirms his sentence, on the father
hood of God, without defining his
meaning, and follows it with a reaf
firmation of his view of Bible teach
ing about heaven and hell, we are
still in doubt.
Counting the number of times the
words heaven and hell are used -in
the Bible and deciding by the figures
that there is more of heaven and less
of hell to be found there, is simply a
catch, and a delusion. Mr. Dixon
seems to intimate by this sort of cal
culation that every time the word
hell is used the way to that place is
barred, and that every time the word
heaven occurs, the pearly gates fly
open that all may walk in without
let or hindrance.
Many passages in which the word
“heaven” occurs, and which ho in
cludes in his “523,” give stronger
hints of “hell” than they do of heav
en. See the following:
“Not every one that saith unto me,
Lord, Lord, shall enter into the king
dom of heaven.”
“Except your righteousness exceed
the righteousness of the Scribes and
Pharisees ye can in no case enter
into the kingdom of heaven.”
“Verily, verily I say unto you ex
cept a a man be born again ho can
not*ee the kingdom of God.”
“Except a man bo born of water
and of the spirit he can not enter
into the kingdom of God.”
“Then said one unto him, Lord,
are there few that be saved ? And
he said unto them, strive to enter in
at the strait gate; for many, I say
unto you, will seek to enter in, and
shall not be able.”
“Enter ye in at the strait gate;
for wide is the gate, and broad is the
way, that leadeth to destruction, and
many there be which go in thereat:
Because strait is the gate and nar
row is the way that leadeth unto
life, and few there be that find it.”
Many more, to the same effect
might be quoted showing that there is
very much of hell even in many of
those passages where the word heaven
occurrs. The subtraction of all such
passages from “523,” «would make it
much less.
But these words are indicative of
character and condition, as much, or
more than of place.
Condition depends on character.
If the character is fixed the condi
tion is likewise fixed.
The parable of the Prodigal Son is
a story of misery and want as a con
sequence of sin. lie was, for the
time being, in a sort of premonitory
hell.
From the heights of luxury he was
sunk in the depths of poverty, from
a father’s house to a hog-pen, from
sumptuous fare to the husks refused
by swine, from a peaceful mind to a
guilty conscience. There is as much
of hell in this “beautiful parable,” as
there is of heaven. But our brother
has an eye for only one side of it.
The condition of the young man
remained unchanged until his char
acter was changed. He camo to
hituself, saw his lost estate, repented
of his sin, and asked only for the
place of a bird servant. Then his
condition was changed, because his
character was changed.
But a final permanence of moral
character, the character of those who
finally reject Christ, entails a final
permanesice of condition. Let Bro.
Dixon read the parable of Divcg and
Laxarup. Let him study the mean
ing of that “great gulf-fixed,” im
passable. Let Him ponder the para
ble of Ten Virgins, and of the sheep
and thr goats, and learn tho ultimate
destiny* of the different characters
represented by them.
Tho Bible is little else than a his-
tory of sin and of God’s fearful deal
ing with it. 11 is not a pleasing sub
ject to dwell on.
But it is there, in all its blackness,
and its terrible consequences. It
may horrify us. Well, if it does.
It is only then that the sinner in his
helplessness, and his hopelessness
turns to to Jesus as his Savior.
As to “moth-eaten theology,” I
will simply, say that my reference
Bible, my Greek Testament, Cruden’s
Unabridged concordance, and two
or three of tho best revisions of the
scriptures that I could get, have
been my sole text-books on theolo
gy-
I do not remember ever to have
seen Dr. SheddfyDogmatic Theology.
“Certainly I have never read it. It
may be that much to my loss and
discredit. If so, I’m sorry for it, but
can’t help it. Nevertheless, I mean
to stick to my text-books,” moth
eaten,” though they be. I mean to
“speak the things that become sound
doctrine,” whether they be pleasura
ble or horrible. The question is, not
what pleases me or horrifies me, but
what does the Bible teach? My faith
shall hold hard to the word of God,
whether it teaches me of law or
grace, of sin or holiness, of justice or
mercy, of wrath or love, of hell or
heaven, of eternal death or eternal
life, of Jesus my Advocate, or Jesus
my Judge, that 1 may be -warned as
well as invited, that I may know and
declare the “whole counsel of God,”
that I may not “be carried about
with divers and strange doctrines,
but that my heart may be establish
with grace.” Bro. Dixon, study
among the moths, awhile. It will do
you good. I. 11. Branham.
BITHIAH.
The Bible is a book of many sur
prises,—surprises that come with
most frequency to the most frequent
reading,—that come to this reading
unfailingly, not to say in richer
abundance, as it goes forward
through long years, ceasing only
when the years cease. “Old things
become new,” in this sense: what
has been read again and again, mak
ing no impression aud stirring no
response, suddenly freshens interest
and pulsates with power. We look
over a page, and it wears one unbro
ken hue, with nothing that attracts
the eye to itself; we look over it a
second time, and here or there a sen
tence, a clause, a word it may be,
kindles into light and glows with ra
diance ; it draws us, holds us, moves
us as never before, and we wonder,
not that we have this experience
now, but that this is the first time
we have had it.
One of fliose surprises came to us,
not long ago, when reading the sec
tion with which the book of Chroni
cles opens ; “a section that takes the
most succinct and driest form imag
inable, merely a scries of genealogies
interspersed with brief historical no
tices.” We had reached tho fourth
chapter, which is only compila
tion of scattered and broken facts
relating to the clans of Judah and
in the eighteenth verse occurred
this clause : “Bithiah, the daughter
of Pharaoh, whom Mcred took” to
wife. We had read that clause of
ten before ; (for there is no part of
Scripture that we dare to omit from
our regular course, lest we should
thereby cheat ourselves out of some
pearl of light or manna of comfort
which God has hidden there to repay
tho persevering student.) But here
tofore we had felt no interest in it;
it might have helped certain Judean
families of old to settle questions
touching their motherhood in far
away times, and that was all. While
we road now, however, a vision
rises to our inward eye. As it
stauds there, a womanly form grow
ing more and more diAinct amid the
shadows of over three thousand
years ago, we recognize her, Anoth
er Ruth, a Ruth from tho idolatrous
and arrogant land of Egypt, a Ruth
from that land at the very tune
when the pall of the ten plagubs lay
on it. Not to the Moabites alone,
but to this Egyptian also was given
grace to say : “Whither thou goest,
1 will go; and where thou lodgest, 1
will lodge ; thy people shall be my
people, and thy God my God; where
thou diest, will I die, and there will
I be buried,”
May wo recall a few of tho
thoughts that passed through our
mind while thus, ns it wore, face to
face with this neiyly-discovered
Ruth, whoso name and whoso histo
ry must henceforth make richer and
dearer to us the Grand* Sisterhood of
Trusters in God through tho ages ?
There are no unmingled judg
ments in the decalogue of God with
mankind. These are kept in store
for a darker world than this ; and a
bow of mercy spans tho stormiest
THE CHRISTIAN INDEX: THURSDAY, JUNE 23. 1892.
sky of earthly retribution. It would
be easy, for example, to occupy all
our space this week with considera
tions setting forth the mercies of the
plagues; but we withhold our pen.
Suffice it to say now th# when God
stretched out his arm to smite in
righteousness the land of oppression,
Pharaoh indeed -w as hardened, but
his daughter was saved. The proud
king could close his heart against di
vine grace, but he could not close his
house. The Hand which he fought
away from himself would not be
cheated of its trophy, and from his
very hearth-stone gathered Bithiah
to itself. Not breaking down the
barriers of his evil will, mercy came
as nedr to him as it possibly could ;
for what is nearer to the father than
the child.
It is to our loss that we neglect
to trace the mercy mingling with
judgment. “The comfort -of the
Scriptures” is diminished by it, and
some rays of the divine glory,
dimmed if not quenched. And yes
we are apt to lose sight of it, Satan
helps to do that. In the time of the
famine in Israel, there were seven
thousand who had not bowed the
knee to Baal; the Lord knew them
every one, but they were not known
to Elijah. Perhaps, in part at least:
he was guiltily ignorant, aud did not
know them when he might and
when he should. It may be that he
overlooked them, as the mass of Bi
ble readers, in the face of express
mention, have overlooked Bithiah.
We were ourselves full half a centu
ry in finding her, and ought to blush
that we found her no sooner. Let
us all be wiser for the time to come;
so shall we often unexpectedly see
the mercy where once one looked
not for it, and even where we do
see it, shall still know that it
was there as once wo knew it not.
The sterner aspects of divine truth
should be faced. They are but the
putting of facts into a form of words,
and the facts are of greater stern
ness still; for there is always more
in facts than in mere speech about
them. A faith has been in human
bosoms which the endurance of the
facts could tfot overthrow; and shall
our faith shrink from the acceptance
of the words in which they have rec
ord only without the bitterness of
such experiences ? When it rained
not in Israel for the space of three
years and six months, the famine en
tered into the lives of seven thou
sand believers in Jehovah. Its des
olations were wrought under their
eye ; they saw in their families the
visages of hunger and disease; they
felt them in their own person. But
their faith lived on through all these
horrors, and gathered strength and
ripeness from them—if, indeed,
these throes, were not to some the
birth-throes of a faith unfelt before.
And Bithia! The ten months
through which, with intervals of re
prieve, the judgment of the plagues
filled Egypt with loss and suffering
and terror and death, were part of
her personal history. Picture her to
yourself as each successive stroke of
the Lord swept across her path and
smote into her soul. See her, last
of all, as she witnesses the mortal
agony or looks on the lifeless clay
of her father's first-born, her broth
er. Poor, anguished heart! whose
heart does not ache for it, does not
bleed with it ? But she learned the
lesson which was put into the mouth
of the plagues for all; she learned
that “Jehovah is God and there is
none else.” In this time of dark
ness and dread her faith was born, a
power destined to rule and bless her
whole after-life. Was it not worth
while to bear the died and the dark
ness for this ?
If faith is to rule and bless the
life, there must be sacrifice. Faith
marks ojit a path for itself, a path of
service to God and of. communion
with him; and to follow that path,
we must deny and renounce all per
sonal feelings and all social influ
ences which beckon us aside from it
to tread after paths more pleasing
to the flesh or with more of worldly
advantage. This is the mastery and
lordship of faith in the soul, like the
mastery and lordship of God over
the universe. Nay, this mastery and
lordship is His, and therefore faith’s :
He rules us with faith as His instru
ment. Tho faith of Bithiah in Je
hovah demanded that she should
merge herself with Jehovah’s people ;
should join the tribes that were go
ing forth out of Egypt and go with
them. Like Ruth, she left the land
of her fathers for a strange land, and
became a unit in an alien race. But
what Rnth put behind her was an
obscure station, a lowly circle of
kindredship, a life of poverty; while
Bithiah tore herself loose from the
distinction of royal blood, from life
in a palace, from tho assurance by
reason of her birth of the highest
possible social rank in future years,
from a hold on the treasury of a
kingdom which guaranteed wealth
and luxury to her. Was not this
the far more wrenching sacrifice ? If
Moses had made this renunciation
before her when he “refused to be
called the son of Pharaoh’s daugh
ter,” he was simply untwisting the
artificial bands of adoption; she was
cutting in twain the living, sensitive,
natural ties of blood and birth. He,
too, did it that he might return to
his brethren, his kinsmen according
to the fleshshe was forsaking her
own people for another, for one
which had always been “an abomi
nation to the Egyptians.” Was not
hers, by much, the severer test ?
If sacrifice is the law of the king
dom of God, recompense is no less
so. What reward, then, had Bithiah
for the sacrifice, in which, from cer
tain points of view, she seems to
have surpassed even the gentle Ruth
and tho heroic Moses? By nature
she was “the daughter of Pharaoh
through grace she became “the
daughter of Jehovah”—for that is
the meaning of the name we know
her by. Not a perishing human be
ing, but the King Eternal is her soul
father ; hcr’s through the one only
adoption which is also a birth. And
that is enough. All “good things”
arc wrapped up in that. This is true
for her, for us, for all. Nothing
more needs to be said when these
words issue from the divine lips;
“Come out from among them, and be
separated, saith the Lord, and touch
not anything unclean ; and I will re
ceive you, and will be to you a Fath
er, and ye shall be to me sons and
daughters, saith the Lord Almighty.”
SOME OF OUR ITALIAN EVANGE-
LISTS.
Italy was the topic for May ac
cording to the prayer card as pub
lished by the Maryland Baptist Mis
sions Rooms. Last w eek on the Mis
sionary Calendar prepared by the
ladies of Augusta are' the names of
several of our Italian workers. Per
haps a few words about some of our
Italian brethern may not be amiss.
Signor Ferraris is a man of pow
erful build and possessed, even in his
old age of wonderful physical vigor.
Although he never had early educa
tional advantages, many a preacher
might well covet his large and ac
curate acquaintance with the Scrip
tures. ’
He quotes from all parts of the Bible
giving chapter and verse. Most of
his preaching has been by the way
side, now to a group of women do
ing the household washing in a
mountain stream, now to a custom
house officer on the watch for smug
glers, now to a peasant guarding his
flocks. AH through the Waldensian
valleys in many’ an arduous pedes
trian tramp, he has scattered the
seed, leaving everywhere either the
spoken or the printed word. His
strong voice whether in exhortation
or in song left no doubt with the
hearers as to the speaker’s honest
heart and deep convictions.
Signor Martinelli was formerly
the superior of a convert in Rome
and so a man of trained mind and at
home in Latin. His wife was once
in a nunnery and the romance of
their breaking away from the Catho
lic church and of this union in mar
riage was but the consummation of
the love of their childhood days.
The culinary art as learned within
monastery walls has enabled Signora
Martinella to spread a more than
commonly attractive table for her
“heretic” guests of these latter days.
Although Signor Martinelli has been
stationed as our evangelist for most
of the time in Modeno, he has work
ed in Curpi, Lan Possidenio and
other towns and villages. Even
though the working days of Ferraris
and Martinelli are well nigh over,
wo should remember aud honor them
for what they have already done.
Signor Enrico Paschetto and Sig
nor Nicholas Papengruth are the
scholars of our Italian evangelist.
Signor Paschetto, a Waldensian by
birth and a college and seminary
graduate, has such aptitude for lan
guage that it would take more than
the fingers of one hand to count the
tongues he can use. Ho is a sub
scriber of tho Sunday-school Times,
talks English well and possibly com
pleted by this time his Hebrew Ital
ian lexicon. His name by interpre
tation is “lamb” and his spirit is lamb
like in its gentleness. Ho is the
John among the Italian twelve.
Signor Papengruth is Italian neither
iu name nor in parentage, being the
son of a Russian count. Count Pap
engruth was led be a Christian and a
Baptist through tho preaching of
Rey. Baptist Noel in the streets of
London and his son received his the
ological training in the same city, at
Spurgeon’s College. Signor Papen
gruth speaks a number of languages.
He and the city in which he "works
are alike in their energetic, active
spirit. Missionary societies desiring
direct information about our Italian
work would do well to write to eith
er Signor Paschetts or Signor Papen
gruth as these bretheren are able
to reply in English.
Signor Basile had at least once the
blessedness of those who are persecut
ed for righteousness sake. He was
stoned by the wayside but escaped
with his life. He baptized in the
Adriatic Signor Colombo, who was
formerly a minister of the Free
, church but is now Our evangelist at
Bologna.
Signor Eossa and Signor Arbana
sich are our representatives in Sar
dinia. Both of them were formerly,
if we mistake school teachers. Signor
Arbanasich speaks his native lan
guage, for he is an Italian, though
his name would not make one think
so, sure as an Anglo-Saxon would
do, with little sweetness but with a
large degree of vini. The story of
this man’s work in Sardinia has
much of the courage, hardship and
success which marked apostolic evan
gelization.
Signor Vuicenzo Bellendi, who
was baptized by Dr. Taylor J une 3,
1877 and who is now our evangelist
in Venice has written any number
of sweet hymns in Italian which his
organist has married to tunes of his
own composition, remarkable for
their tenderness and richness.
Signor Volpe, who was formerly a
minister of the Free church has been
working with our Board for a num
ber of years with quite a good meas
ure of success. Signor Fasulo and
Signor Malan are among the last
additions to the ranks of our evan
gelists.
WHAT GOLD CANNOT BUY.
Miss Francis E. Willard, in “Are
na” for May, says that “there is not
a college now closed|to women, nor a
professional School, that would not
open with a wedge of gold.” She
continues: “Rich women must pry
open for us these barred entrances
to liberty, as Miss Garrett did, when
she with such a single purpose set
herself to found, in connection with
Johns Hopkins University, a medical
college which should be open to wo
men.” And then she adds: “There
is not to-day a barrier in Church and
State that would not melt at the high
temperature of molten gold.”
She must have a very pessimistic
opinion of the intellect or the con
science of tho Christian world. The
most notable “barrier” on the church
is that which prevents the entrance
of women into the pulpit. Miss Wil
lard has herself written a book about
it. It is found not only in the Greek
and Roman communions and-the ec
clesiastical Establishments of Europe,
but in the evangelical denominations
generally. These denominations ex
clude woman from the pulpit, and
allege that they are moved to do
this by their mature conviction that
the divine book requires her exclusion
from it. Will molten gold melt this
barrier ? If wealthy members of the
sex endow Theological Seminaries
which shall be open to women, will
these denominations throw wide the
pulpit for her entrance? Then, it
follows either that their present pro
fessed conviction to the contrary is
not sincerely avowed which brands
them knaves, or else, that it is not in
telligently held, which brands them
fools. The matter is plain, to furth
er Woman’s Rights movement, Nliss
Willard slanders Christendom. She
advises her sex to adopt the Simon
Magus argument; and affirms that
while Peter stood firm against that
argument, not merely a man nor a
lady of even here and there, but
Christendom as a whole would fall
before it. Sore must be the straits
or most extreme the infatuation of a
movement which could drive a wo
man like her to such a position.
QUESTIONS ABOUT PRAYER.
Several years ago, the application
of a saloon-keeper in Washington, D.
C., for a renewal of his license was
rejected on tho ground that his place
bore a bad name. Appearing before
the commissioner in his own behalf,
he was asked whether ho shut up
promptly at midnight, and replied
that “when ten minutes to twelve
came, he knelt down,said his prayers,
and shut up.”
A case like this suggests two ques
tions.
Does not something of absurdity
attaching to prayer in such circum
stances, attach also to the prayer of
those whose votes render the circum
stances possible? If those who license
the saloon can pray, why not the
man, who under that license runs it?
In the last analysis is he not simply
their proxy; and at the bar of a
right conscience does it not hold
good that what he does, they do
through him ?
Is it not a signal proof of “strong
delusion” when a man can pray and
hope for the acceptance of his pray
ers, and dream of spiritual benefits
as accruing from them, while engag
ed in a business resting on princi
ples of such glaring wrong and draw
ing such gross immoralities daily in
its train ? And is there no room for
fear lest we ourselves should be sub
ject to some form of self-deception,
less extreme perhaps but no less real,
when we infer our possession of the
Christian character and title to the
eternal enheritance from the fact that
we maintain habits of prayer ? In
spite of the old remark that “pray
ing will make us leave off sinning, or
sinning will make us leave off pray
ing,” (a remark altogether true when
interpreted rightly,) may we not be
walking unawares in the way of this
saloon-keeper, away of lifeless pray
ing in a life of sinning ?
AFFLICTION.
There are birds that sing most,
and most sweetly, by night; and in
the darkness of affliction the graces
of the believer may make their chief
“melody in the heart to the Lord.”
It was the broken vase that filled
all the house with fragrant odor (Jno.
12:3). It is the afflicted Christian,
when sorrow as it were breaks his
heart, who sheds around him the
sweetnesses of a trusting, loving
faith, and men take glad knowledge
of it.
WHEN THE RAILROAD TELE
GRAPHERS
were in session in Chattanooga,
Tenn., in the month of May, they at
tended in a body at tlie First Bap
tist Church, and were cordially re
ceived by the congregation. Rev.
A. T. Spalding, of Atlanta, delivered
on the occasion a special sermon.
Many of these men—whose posi
tions are so full of gravest responsi
bilities, are devout disciples of the
Son of God.
We are exceedingly gratified at the
many endorsements of the Index.
The issues of this month seem to
have struck many as being specially
interesting. One of our ablest and
best ministers in Southern Georgia
writes us: “I am delighted with the
improvement of the Index. Believe
you will make it a grand success.”
If the brethren will urge their peo
ple to subscribe for it, we will make
it far better than it is.
Our Life.—Believers live for God
because they live with Him. They
live with God because they live in
Him. They live in God because He
(not merely gives but) is himsef their
only life.
GATHERED AND CONDENSED.
Furman University had enrolled,
the past year, 153 students, two of
whom are from Georgia.
Rev. J. M. Wilbur, of Charleston,
S. C., having recently graduated at
the S. B. T. Seminary, goes July Ist
to become assistant pastor of Dr. F.
M. Ellis, Eutah Place Church, Balti
more.
Rev. B. P. Robertson, who grad
uated on the second instant at the
Seminary, Louisville, has married
and settled down in his new pastor
ate at Gaffney City, S. C.
Dr. J. William Jones address be
fore the Adelphian and Philosophi.au
Societies, is very highly commended.
His subject was “The Men we Need
for the Present Times.” He said
the great need of the times was men
—not dudes, apes or drones, but
real living, active moving men. The
speech was appropriate and prac
tical.
Rev. D. F. Manly, Dumplin, Tenn.,
writes to the Reflector, that he found
the session of tho Southern Baptist
Convention in Atlanta, an excellent
school for country pastors. Wheth
era pastor is a delegate or not he
should attend at his own cost rather
than miss them.
“J. D. C.” writing to the New
York Examiner of “Mercer Universi
ty Commencement,” twits the Board
of Trustees for giving the title of
D. D. to three of their own number.
He says; “In this action only the
board lay themselves open to criti
cism.”
The Rev. W. S. Rainsford, rector
of the St. George’s Church, New
York, has startled the public with a
conviction on his part that the whis
ky traffic can never be put down
and hence he proposes that a system
of competition be set up by the
churches. He regrets that he has
not the money to start a saloon after
his idea. He would not sell whisky,
but only beer, light wines, coffee and
chocolate. He proposes to advo
cate this system and that members
of the churches conduct these saloons.
Now that he has proposed the sa
loon, we await the action of his con
gregation.
Dr. J. C. Hiden has accepted the
call to Grove Avenue Church, Rich
mond, Va., and will take up the
work August Ist.
The Herald reports a Virginia
pastor as saying: “I came back from
the Convention meetings in Atlanta
feeling more than ever before the
importance of Virginia Baptists look
ing after their own State Work.” A
similar opinion we have heard ex
pressed by more than one of ouj
Georgia brethren about our work in
Georgia.
Rev. C. W. Minor’s address is
now Milledgeville, instead of Macom
Ga.
The corresponding secretary’ of the
State Board, has arranged with Rev.
A. B. Vaugh, Jr.,of Canton andßev,
A. H. Mitchell, pastor of the Third
Church, Atlanta, to spend much, if
not all their time, during the month
of July in preaching in the moun
tains of North Georgia. This is ex
cellent work, in which great good
can be accomplished. The secretary
has secured the services of two ad
mirable men, and we look for good
results.
Rev. J. A. Wynn, pastor at Mariet"
ta, wears one of the happiest counten
ances of any minister we know. The
pick and shovel, and the mule and
the dirt cart, make a busy scene, on
one of the most accessible as well ad
beautiful lots for a church in Mariet
ta. Brother Wynn and his people
are so in love with each other, aud
with the Lord that they’ will soon
have a house of worship that would
reflect credit upon any community.
The building will be strongly framed
and then ' venerred with beautiful
Si
Georgia marble. It will be both
durable and handsome.
ATLANTA BAPTISTS. _
Pastor Hawthorne preached at the
First Church and received three by
letter.
At Second Church pastor McDon
ald preached to a fair house.
At Third Church pastor Mitchell
preached in the morning and at Pied
mont place at night, Rev. Ashby
Jones at night.
At the Central Rev. A. B. Vaughn
of Canton, preached morning and
night. Two baptized and two re
ceived by letter. Meetings will con
tinue through the week, prospect
good.
Rev. E. 11. Walker preached at
East point Friday night and Sunday
night at Numans.
Pastor Sublett preached to his
people at Capitol Avenue Misssion.
Congregations increasing.
Dr. J. William Jones attended
Centennial meeting at Childersburg,
preached and took collection for
missions.
After preaching at Madison all
the week, pastor Jameson preached
Sunday to his people at West End.
Pastor Stephens preached Sunday
night at North Atlanta Mission.
Pastor Oxford preached at Ira
Street Mission and baptised one.
Pastor Norcross preached to his
people at the Fifth and baptized
two.'
I
Rev. A. B. Vaughn, of Canton, re
ported his church in good condition.
Dr. Hatcher preached at Sylvester
for pastor Hornady, who is improv
ing in health and desires all the breth
ren pray that be may be able to
speak again.
At the Sixth pastor Sisk preached
and extended the hand of fellowship
to 22 members received during the
late meetings. By the aid of breth
ren Mitchell, Lumpkin, Walker and
Sublett, he ordained two deacons
Wednesday night.
To Sunday-Scbool Teachers! _
By joining the S. 8. TEACHERS’ CLUB.
Volume 11. of New Testament, BUTLER BI
BLE-WOUK. containing lessons on Acts, for
IKB-3. Will lie sent postpaid for S2(or halt
price.) "A perfect gold mine for 8. 8. Teach
or*.”—Dr, T. L. CnjTer,
Mail money order at once to
BUTLER BIBLE WORK COMPANY,
23junelin SS Bible House, New York City.
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