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Published Every Thursday at 67‘4 8. Broad
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HOW LONG WAS JESUS IN THE
GRAVE?
This question seems destined to
discussion ever and anon. Our cor
raspondent, Bro. Hiliyer, of Texas,
raises it once more. We are entire
ly familiar with the Watson interpre
tation to which he refers, having
heard the author advance it long be
fore he printed his book. Y atson
was not the first to suggest the in -
terpretation ; he simply repeated
what had been many times said be
fore he was born. That his view is
erroneous is the almost unanimous
verdict of Bible interpreters. Cer
tainly it is contrary to all the Chris
tian literature which has come down
to us from the first centuries of our
era.
According to the obvious meaning
of the New Testament records, Je
sus lay in the sepulcher from Fri
day evening till Sunday morning,
say about thirty-six hours, or two
whole nights and one day. The ob
jection urged against this view is the
language of our Lord in Matt. 12 :40.
It is supposed that this passage re
quires Christ to lie in the grave sev
enty-two hours. Bro. Hiliyer very
disrespectfully and rather dogmati
cally says, “all this nonsense about
parts of days and parts of nights be
ing taken for whole days and nights
is mere theological twaddle and
he dismisses the thought by declar
ing it to be the outcome of “the ig
norance and superstition of the Cath
olic Church.” At the risk of being
counted “ignorant and superstitious,”
we venture to say that the “non
sense” may be on the other side of
this question. Let us see.
In referring to his resurrection,
our Lord usually fixed the event as
to occur “on the third day” after his
death, bee Matt. 16 :21 ; 17 :23 .
20 :19 ; Luke 9 ;22; 18 :33; Mark 9:
81, and elsewhere. So we, find that
it is historically stated to have oc
curred on “the third day.” (1 Cor.
15:4.) By examining carefully the
gospel narratives we learn :
1. That the crucifixion occurred
the day following the night in which
Jesus had oaten the passover with
his disciples.
2. That he died somewhere be
tween noon and sunset.
8. That 6o was hurriedly laid in
Joseph’s tomb probably about four
or five o’clock.
4. That the day following was
the Jewish Sabbath, that is, Satur
day, on which the women rested,
anxiously waiting the dawning of the
morrow, when they might perform
their office of love in further prepar
ing their Lord's body for its long
sleep. They seem not to have ex
pected his resurrection.
5. That at sunrise the next morn
ing they were at the tomb ann found
he had risen.
We need not mention texts ; the
parallel passages can be easily found.
From these it is dear that only Fri
day night, Saturday, and Saturday
night intervened between thp burial
and the resurrection. That seventy
two hours, three full days and nights
had not elapsed is apparent from the
account of the two journeying to
Emmaus. (Luke 24.) On the
morning of the resurrection, after
the womens strange story had
readied their astonished ears, the
two were pressing along the high
way, when they were joined by their
unknown Lord. They tell him all
their sorrows : “The chief priests
and our rulers delivered him up to
be condemned to death, and crucified
him. . . and to-day is the third
day since these things were done.”
Now, if Jesus had lain in the grave
seventy-two hours, and had risen at
sunset Saturday evening, the two
could not have said, “to-day is the
third day,” etc. It would have been
the fourth day.
Bro. Hiliyer calls it “nonsense,”
nevertheless competent criticism as
sures us that the Jewish custom was
to sometimes reckon a part of a day
as a day. Jesus was in the tomb
part of Friday, the whole of Satur
day, and part of Sunday, the “third
day,” in the early twilight of which
he rose. Thus viewed the several
narratives are coherent and easily
explained. We have a similar use
of the expression “three days and
three night*,” ini Sam. 30 :13-14,
compared with the use of the “third
day” in the first verse of the chap,
ter. We close by quoting Dr. John
A. Broadus, who certainly is neither
“ignorant” nor “superstitious.” Jn
his admirable commentary on Mat
thew, on chapter 12 :40, he says :
“Our Lord was actually in the
grave less than thirty-six honrs, but
it began before the close of Friday,
and closed on the morning of Sun
day, and according to the mode of
counting time among the Jews, this
would be reckoned three days, both
the first and the last day being al
ways included. The only difficulty
is that he not merely says ‘three
days,’ but ‘three days and nights,’
when he spent only two nights in
the tomb. But the Jews reckoned
the night and day as together consti
tuting one period, and a part of this
period was counted as the whole.
Lightfoot quotes from the Jerusa
lem Talmud two Rabbi’s as saying,
‘A day and a night make an Onah,
and a part of an Onah is as the
whole ? There was no way to ex
press in Greek this period of twenty
four hours, except by day and night
(or night and day) as here, or by the
late and extremely rare Greek com
pound ‘night-day,’ usedin 2 Cor. 11:
25. . . $ We find a parallel use
in 1 Sam. 30 ;12. . « . So also
in Esther 4 :16 ; 5 ;1. Some have
inferred from this passage in Mat
thew that Jesus must have remained
seventy-two full hours in the grave •
but some of the expressions used in
speaking of his resurrection abso
lutely forbid this.”
LABOR TROUBLES, GAUSES. REM
EDY.
“The ability of society to defend
itself against such destructive forces
by the exertion of military power is
its only present security. That les
son has been taught in New York,
Pennsylvania and Tennessee. It
must be kept armed to resist the as
sault threatened by the organization,
which has been built up by leaders
like Sweeney and O’Donnell. The
day has come, alas ! when even in
this republic the guns of soldiers are
necessary for the preservation of the
social structure.
That is the fact to which the situ
ation in three of the oldest and great
est states of the union bears witness
today. Society is forced to take up
arms for its defense against anarchy.”
—New York Sun.
The foregoing paragraph from a
leading paper of influence, is calcula
ted to arrest the attention of every
thoughtful reader, and to excite the
apprehensions of every lover of lib
erty. It is a broad and unqualified
statement of the existence already,
of a condition of things outlined in
a late article in the Index under the
caption, “Danger Signals.”
Note this sentence. “The ability
of society to defend itself against
such destructive forces by the exer
tion of military power is its only
present security.” And this : “The
day has come, alas! when even m
this republic the guns of soldiers are
necessary for the preservation of the
social structure.”
What causes have produced such
results 1 Why is it that such organ
izations as the Amalgamated Associ
ation of working men are in exist
ence ? The Atlanta Constitution of
Aug. 25th, answers these questions
as follows :
“This government has been for a
generation in the hands of a rich
man's party and its polioy of build
ing up a few favored classes is large
ly responsible for much of the dis
content now prevailing.”
That is true, and is a repetition,
in substance, of what the Index had
said in its article, “Danger Signals.’’
Is it any wonder that discontent re
sults, and shows itself in the form of
organized resistance ? The govern
ment was organized and clothed
with power for the security of all its
citizens alike, and not forthebestow
ment of special favors upon any par
ticular class. The wrong lies, pri
i marily, at the door of the govern
ment, and the government should
begin the rectification. Let it, first,
undo its own wrong, and thus set an
example of rectitude and even hand
ed justice to all citizens, the rich and
the poor, the strong and the weak,
alike. Let it show that its mission
is one of peace and security, and not
of war and oppression, and confi
dence will be restored, the law re
spected and obeyed, and quiet reign,
once more, throughout our borders.
Speaking of the antagonism ex
isting between the classes and the
masses, the Atlanta Constitution,
Aug. 28th has the following as a
, remedy :
“We cannot legislate this class
fooling away. Such a sentiment is
beyond the law. It springs from the
heart, and the work of reform must
deal with the heart. When the for
tunate classes carry more practical
Christianity into their daily dealings
| with the masses the latter will quick
ily respond. Nothing wins like hu
man sympathy. Even the coldest
j heart cannot resist it, and it sways
masses just as easily as it touches
| individuals.”
That lays the foundation of gov
ernment, the administration of its
laws, the reciprocal obligation and
duty of citizens, and the dealings of
THE CHRISTIAN INDEX.- THURSDAY, SEPTEMBER 8. 1892.
men with each other in all the rela
tions of society, and in the business
of life upon the only true principle.
“Practical Cheistianity,” is the peace
ful solution, and complete adjust
ment, of all the troublesome prob
lems, and disturbing differences that
perplex the minds of statesmen and
philosophers. It is the simple and
honest application of the rule of con
duct laid down by Christ himself.
“Whatsoever ye would that men
should do unto you, do ye, even so,
unto them.”
This does not mean that Mr. Car
negie, or any of his wealthy associ
ates should give half their palaces
to their operatives, or that they
should divide their legitimate prof
its in business with them. Nor does
it mean that Mr. Carnegie, or any of
his associate capitalists must take the
places of the working men, and
blow the bellows, or pour the melted
iron into the molds, or swing the
hammer at the anvil, receive weekly
wages, and live iu humble cottages.
It simply means that if their posi
tions and circumstances were re
versed, the millionaires becoming
working men, dependent toilers at
the furnace, the forge, and the anvil,
and the working men becoming mil
lionaires, independent, with princely
incomes, living in palaces, never
knowing want, or fearing Its ap
proach from a reduction of wages,
or a “lock-out,” should do, the one
to the other, as their reversed posi
tions and circumstances would de
mand. It means grace mixed with
law ;it means “do justice and love
mercyit means fair dealing, no
undue advantage, a righteous equiv
alent for the labor performed and
for the money paid. It does not
mean unequal laws, standing armies,
bayonets and bullets, blood-shed and
manslaughter, on the part of either
employer or employe. It means that
the master must deal with the ser
vant just as he would have the ser
vant deal with him, if be were the
servant and the servant the master.
It is not a change of place that is
required, but upright, honest deal
ings in the sight of God and man.
A NOBLE EXAMPLE, NOBLY FOL
LOWED.
1. Though David was not permit
ted to build the temple, yet he pre
pared with all his might for it. He
gathered the gold and the silver, and
the brass, and the iron, and the wood,
and the precious stones, and the mar
ble, and the divers colors, in abun
dance, for the work.
Not only this, but David gave, lib
erally and willingly, of his own prop
erty for the same purpose because
he bad “set his affection to the house
of God.” His heart, his love, was in
the work, hence his labor in gather
ing, and his liberality in giving.
Such was the example of David,,
the King.
2. Now, having thus led off, he
boldly stood up in tho presence of
the people and asks.
“Who is willing to consecrate his
service this day unto the Lord?”
See how they answered to his
call.
The chief of the fathers, the prin
ces of the tribes, the captains of
thousands and hundreds, the rulers
of the King's work, all offered, wil
lingly, gold, silver, brass, iron, and
precious stones to the treasure of the
house of the Lord.
8. Then there groat rejoicing,
the king and tho people giving thanks
and praising God together, because
“with perfect heart they offered wil
lingly to the Lord.”
They acknowledged God as the
source of all their blessings, saying,
“All this store that we have prepar
red to build thee a house for thine
holy name cometh of thine hand, and
is all thine own.”
Learn.
1. A willing, liberal, self-sacrific
ing leader, will excite in those who
follow the same admirable qualities.
2. David did not build the house,
but his Son Solomon did, accomplish
ing the work mainly, through the
means his father had gathered.
In the prosecution of the great
work of missions during this centen
nial year, let us gather and give wil
lingly and liberally, and though wo
may not be permitted to see all the
results for which wo have planned,
our children, using the means we
may leave them, and building on tho
foundations we may lay will carry
on the work to completion.
8. Every soul regenerated is a stone
prepared and polished by the Holy
Spirit to be laid in the Spiritual tem
ple of God, in which he delights to
dwell.
Some day that spiritual temple
“built upon the foundation of the
apostles and prophets, Jesus Christ
himself being the chief corner stone;
In whom all the building fitly framed
together groweth unto a holy temple
in the Lord: In whom ye also are
builded together for a habitation of
God through the Spirit,” will be fin
ished.
The glory of the earthly temple
built by Solomon will be completely
eclipsed by it.
That was man’s work, built of im
perfect, perishable material.
This is God’s work, built of per
fect, imperishable material.
That has mouldered into dust,
this shall abide forever.
Then a mighty shout of thanks
and praise will resound throughout
that temple, every voice of its liv
ing stones melodious, all combining
in perfect harmony, saying, “Grace,
grace, unto it.” “Thine, 0 Lord,
is the greatness, and the power,
and the glory, and the victory, and
the majesty, for all that is in heav
en and in the earth is thine : thine is
the Kingdom, O Lord, and thou art
exhalted as head above all.” 1
Chron. 29:11.
■‘SELF-SATISFIED.”
“Did you ever,” asks a writer in
one of the literary papers, “did you
ever see a sketch of John Wesley,
James Hamilton, M. D., and Rev.
James Cole, as they appeared in a
street of Edinburgh arm in arm?
What a self-satisfied look each has,
especially the smaller and middle
man Wesley !”
The self-satisfied look on the face
of Wesley is readily traced back to
the marked degree in which his per
sonal character was uncharged with
self-satisfaction. The personal char
acter of his two companions, also
doubtless explains the presence of
that look on their faces. But what
brought the three faces together ?
Probably this : the personal quality
of self-satisfaction in Wesley over
flowed into the system he taught and
became a quality as well of Method
ism as of its author, and therefore
attractive to persons of that type.
For is not Methodism a system
which strongly inclines to content it
self with itself ? If it were possible
to blend the faces of all who have
ever held the system into one ; if
that one face should combine the
features and expressions that charac
terized the multitudinous majority in
their time into harmony of look ; if
we should be given to know it then
as the Great Methodist Face, as what
the human countenance became when
Methodism wrought out its effect on
on it : if, we say, such a face as this
there might be, and, we could hold it
up side by side with Wesley’s face,
marking the likeness between the
two, tell us, gentle reader, do you
or do you not think that the strong
self-satisfied look would be the look
that had passed out of it and been
lost ?
Frankly, we do not. Methodism
has been sufficiently attractive to
men of that stamp, to keep the feat
ure more or less strongly marked in
the majority of the faces rallying to
its standard as the years slipped by
and if there is any change likely it
would be the emphasizing of the
self-satisfied look. Why, only a
month or two ago, Rev. Charles F.
Deems, D. D., LL. D., of New York
City, “had the face” to write in an
International Monthly Religious
Magazine : “The scholars in the
Wesleyan body in England have per
haps brought theology to a more
reasonable form, to a more judicious
union of what are called Arminian
ism and Galvanism, and to greater
consistency with the Bible, than any
other body of Christian thinkers 1”
We have long regarded Dr. Deems
as a sort of wholesome bit of South
ern Methodist leaven among Meth
odists of the North, and yet even
he can claim for scholars in the En
glish Wesleyan body that they are
foremost thinkers and theologians of
the day, they to whom that adject
ive was never before applied, while
many have withheld from them the
nouns even when without it! No,
the self-satisfied look is permanently
Methodistic.
INTERCESSION.
How mighty are omnipotence and
justice, when they array themselves
against the sons of men ! But in
tercessory prayer, when it stands in
breach, may, so to apeak, prove stil
more mighty, and prevail over the
justice and omnipotence. At Ho
reb, God said, on account of the
grievous sin of the people: “I will not
go in the midst of thee,” Ex. 38 :8.
“If Igo up into the midst of thee
for one moment, I will consume
thee,” E.x. 33 :5, Revised Vernon.
But when Moses poured out his
heart like water before the Lord/in
I supplication for the guilty tribes, 10,
i the Lord said : “My presence shall
go with thee, and I will give the
rest, Ex. 23 :14. So God seems to
unsay the saying of his own righteous
wrath! Let our intercessions
abound then : God knows how to
reconcile the changes of mercy
with his unchangeable righteousness:
that is his concern, ours is to pray,
still pray. Doubtless, God gave
Moses a heart to pour itself out be
fore him like water because he
meant to hear its cry : it was not
change, it was his first, fixed pur
pose, that the cry should come to
him prevailing. And may we not
read in our own intercessions less
our wishes than his purposes ?
WHY FORTY?
According to a Georgia correspon.
dent of the N. Y. “Examiner,” it is
the unwritten law of the Board of
Trustees of Mercer University, that
a minister must be forty years old
before he can receive tho degree of
Doctor of Divinity. We had not
known of the existence of this law
until we saw this statement; and if
there is truth in the old principle
that “the reason of the law is the
law,” we cannot even now say that
this law itself is known to us since
we do not see the reason for it.
Perhaps, somebody will kindly dis -
close it to us; we can only wait and
see. But while we are waiting, we
may as well guess the two guesses
which have flitted across our mind
though without winning our assent.
We have read somewhere that forty
years is a scriptural period of chas
tisement, the period through which
blessing is delayed—as shown by the
length of the wanderings in the wil
de mess and the date at which they
were followed by the entrance into
Canaan. We have read somewhere
else that forty years is a scriptural
period through which the stroke of
judgment is held back—as show n by
the fact that this was the interval
that lay between the destruction of
Jerusalem and the Temple and our
Saviour’s prophecy of it. Now the
question is, whether the Board re
gards the doctrine as a sort of bless
ing and the forty years of one's nat
ural life as the proper scriptural pe
riod of foregoing chastisement, or
regards the doctorate as a sort of
stroke, and these years as the proper
Scriptural period of forbearance be
fore its infliction? Or, if neither the
one nor the other, what then? At
any rate, why forty?
“The Jonrnal and Messenger”
says that Sam Jones recently gave
the managers of the celebrated Ur
bana Ohio camp-meeting eight days
for one thousand dollars, but the
people had not been paying the gate
fees so promptly and freely as was
expected. It adds :
“To the credit of the better sort
of people around Urbana, be it said
that they have got a little above Sam
Jones. He cannot draw there as he
did a few years ago. We shall be
glad when we hear that his day is
passed altogether. We do not be
lieve that the Lord Jesus Christ calls
men of his calibre into the ministry.”
To our mind, there are many
points on which it better suits a rev
erential awe for the perfection of
Christ, and an humble sense of our
own personal imperfection, to be
slow, to be exceedingly slow, in the
formation of beliefs as to what He
may or may not do. And one of
these points emphatically is, how far
He may or may not have a demand
for compass of mind when calling
men into the ministry, how many
faults He may or may not tolerate,
with how much weakness He may or
may not bear. We hope at least
that He will do as much on this line
as will avail to cover our ease; and
if He does that, we shall not be very
strict in challenging His right to do
more.
Gon and Money When the Is-
raelites after wandering in the wil
derness for thirty-nine years, reached
the land of Edom, they ‘ purchased
food from its inhabitants for money
that they might eat, and bought wa
ter of them for money that they might
drink,’ (Dcut. 2: 6.) They were as
truly supplied by God, their supplies
came to them as truly out of his hand,
in this case, as when manna descen
ded from tho clouds and streams
gushed from smitten rocks at his com
mand. For it was he who had given
them power to get the money. The
interpositions of Providence are real
even when not visible and manifest
as real when the operation of natural
causes is not set aside as when it is-as
real when God hides himself in a
veil of money as when he arrays him
self in robes of miracle. In the or
dinary course of events, all things
come to us, not from nature, but from
God in nature. Let us be happy 4
then, that we may see God in money;
and happy too, that God may show
to ourself our joy and portion in
money’s loss and money’s lack.
DR. J. G. RYALS DEAD.
Rev. James Gazaway Ryals, D. D.,
of the Theological chair of Mercer
University, died Friday night at his
home near Cartersville, Ga.
Previous to commencement of
Mercer University he had a return
of the grip which he had the year
before. After commencement he
became very feeble, and about July
Ist he went up to his old home in
Bartow county, hoping thereby to
benefit his health. He continued to
grow feebler, and about ten days
ago he took to his bed. He improv
ed a little afterwards, but on Thurs
day last was attacked with dysente.
ry, and sank rapidly until death was
caused by something like a hem
orrhage of the bowels.
He was born in Montgomery
county, Ga., April 3rd, 1824, of par
ents in destitute circumstances. By
the help of kind friends he graduat
ed at Mercer University in 1851
with the first honor. He taught
school one year in Columbus, Ga.
Purchased a farm near Cartersville
and on it studied law privately two
years, afterwards practicing seven
or eight years. From early child
hood he had strong religious impres
sions and in early manhood he be
came tinctured with Universalist sen
timents. Reading the works of Jon
athan Edwards obliterated these sen
timents from his mind, though he
was then without a hope in Christ.
In 1859 he was baptized by Dr.
Thomas Rambaut and joined the
Cartersville church. In 1863 the
Cartersville church, being without a
pastor called Bro. Ryals, though he
had never been licensed, to preach.
He accepted the call was ordained
and filled that pastorate seven or
eight years. Later he taught and
preached to various neighboring
churches, being pastor at Raccoon
Creek and Acworth churches twelve
or fourteen years. The latter years
of his life have been given to filling
the chair of Theology in Mercer Un
iversity, which he did most satisfac
torily to its friends and patrons, and
to the glory of God.
The remains were taken to Macon
Saturday and Sunday interred.
Thousands of hearts to-day wear
the weeds of mourning. But they
take consolation in the fact that the
same Benevolent Wisdom who gave
him to the world, called him hence
Let us take tho very important les
son that his life had a value beyond
the mere acquirement of knowledge
and the mere prosecution of our own
happiness. Cultivate the intellec
tual part for the attainment of truth,
train the moral being for the solemn
purposes of lite, viewing this life in its
relations to the life which is to
come.
Personally Dr. Ryals was a lova
ble man and was not only beloved
by his churches, but was highly es
teemed by the communities in which
he lived. He was an able, earnest
and fearless expounder of the truth,
speaking in love, yet firm and con
scientious. He was logical and re.
niarkably clear and forcible in ex
pression. His superior powers of
analysis, followed by close reasoning
brought conviction and inevitable
conclusions. His sermons being in
tellectual and strengthened by spirit
itual power brought continued acces
sions to his churches. Much more
could be said of his discharge of
lifes offices and his attainment of the
“delightful end of the best life.”
Let us be content to know that a
Higher Will has interposed, unloos
ed the bond of union and sped
his immortal soul upward to the Giv
er of all Being.
"LITTLEISM.” "
This word has been coined by Mrs.
Atherton, to designate a quality
which seems to be growing in cur
rent literature not only “with” but
beyond “the process of the suns. Sho
sees it in the writers who devote page
after page of nice English to the min
ute descriptions of street-car adver
tisments, the details of a boarding
house table, the carriage of a parasol,
or tho successive psychological de
tails of a ‘cry.” You recognize the
quality by these ear-marks—the
elaborate treatment of trivialities,
the expenditure of all the forces of
composition on petty features of
petty things.
Now, why should such a quality
win an increasing prevalence in the
literature of tho day? It is hardly
an answer to say that “it is only one
variety of Realism, for most concrete
realities arc little enough." Tho de
termination to describe all things in
accordance with the actual fact, could
not, of itself, impel to the descrip
tion of things that are little, provided
the existence of the larger things ig
rightly recognized. The brush of
tho painter will not always put pig-
mies on his canvas if he has any be
lief in giants. Let all realities be
duly owned—all in the sphere of
matter and of mind, of nature, and
the supernatural, of the creaturely
and the divine, and no purposes of
“representation without idealization”
can shut the soul up in narrow con
fines of the petty and the trivial.
Another influence must enter. The
infidelity w'hich first restricts knowl
edge to the sphere of science and
then restricts science to the sphere
of senses, or the agnosticism which
makes the spiritual realm a chaos
without form and void and leaves
man there with neither his say nor
his unsay,—the one or the other of
these, and still more these two as
co-workers, must wield the wand of
dwarfing magic over literature and
bring in the reign of “Littleism.”
The great will somehow rule there
as elsewhere unless the great has
been stripped away from us. And
this is why that literary quality
grows and grows and grows
now.
Even Cicero saw this, if w r e may
credit Bishap Berkeley. The old
Pagan found a class of thinkers “who
diminished all the most valuable
things—the thoughts, views and hopes
of men ; who reduced all the know
ledge, notions and theories of the
mind to sense ; who contracted and
degraded human nature to the nar
row, low- standard of animal life
and assigned us only a small pittance
of time instead of immortality.” And
he gave them by w'ay of distinctioi «
the name of “Minute Philosophers,”
a name which admirably suits them
says the Bishop. They were the fa
thers of the “Littleists” of ancient
times; and that is the direction in
which such scepticism runs and must
run. With Darwinism and Huxley
ism as the seed, nothing can save
us from a harvest of “Littleism.”
“I think I know Christians,” says
Dr. Wayland Hoyt, “who would be
at once astonished at their growth in
grace, if they would but begin to use
their grace.” Yes : grace used is
grace increased, and there is no way
of increase except by use ; while yet
the ratio of use does not always de
termine and limit the ratio of in
crease, since God may be better to
us in his compassion than we are to
numbers in our slothfulness.
Two Faces.—“ God will not be
slack toward him that hateth Him;
He will repay him to his face,” Deut.
7 :10. Alas for sinners in that day
of face-to-face judgment! Two
faces, —God’s, the sinners : that faco
dark with holy wrath, this face
livid with guilty terror ; alas that
these two must meet.
MEETINGS.
Rev. A. C. Dixon has given up
the editorship of The Baptist of Bal
timore in order to “devote all his
time and strength to the pastorate
and other necessary burdens.”
Dr. W. W. Landrum, of Richmond
has returned from his two months
tour in Europe.
Dr. A. B. Miller of Little Rock,
Ark., one of our contributors has
accepted a call to Bonham, Tex
as.
Rev. Geo. S. Kennard taken up
his pastoral duties with the Fourth
Street church, Portsmouth, Va.
Rev. Hilary E. Hatcher died re
cently at Orange, Va. He was a
cousin of our Dr. Harvey Hatcher,
and leaves many ardent friends to
mourn their loss.
The Asheville Baptist says : Rev.
A. IL Sims was born in Georgia
but after he made that great speech
at Liberty all of us were glad
that he did not stay where he was
born.
**§?/
. ’ ": I^»3** ■-i?.-.A .■ *
Mrs. Anna Sutherland
Kalamazoo, Mich., had swellings In tho neck, M
z\— ja„ FromhcrlOth - ~ »»
Goi-feyear, causing 40 YCSTS
great suffering. When she caughtcold could not
wall: two blocks without fainting. She took
Hood’s Sarsaparilla
And is now fret from It nil. Sho has urged
many others to take Hood’s Sarsaparilla and
they have also been curod. It will do you good.
HOOD’S Pills Cu r° all Liver ths. Jaundice,
sick lM«Ucbi>, biliousness, sour cUimecb, nausea.