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4
©fteCHtrietian Jndcx
Published Every Thursday nt s<’,v S. Broad
Street. Atlanta. Ga.
OUR LORD’S RESURRECTION.
It is not our purpose to engage in
controversy with our correspond
ents upon any point of difference be
tween us and them, but we must
have a word further concerning the
time of our Lord’s resurrection.
This is too important a matter to be
left in doubt. In one recent edito
rial we showed that competent bib
lical interpreters almost unanimously
teach that Jesus was crucified and
buried on Friday, and rose early
Sunday morning, “on the third day.”
We also showed from the very high
est Jewish authority that a “day and
night” was conceived of as one pe
riod, an “onah,” and that in ordina
ry speech “a part of an onah is as
the whole.” The Greek had no sin
gle word to express the Hebrew
“onah.” Hence the full phrase “day
and night” was used. Later a com
pound word was formed to express
the idea, “nuchthecmeron” a “night
day.” (2 Cor. 11 :25.)
When Jesus referred to his resur
rection he said is would occur “on
the third day.” To adduce Matt.
12 :40 as requiring him to “lie sev
enty-two exact hours” in the tomb,
is to interpret contrary, not only to
his own words elsewhere, but also,
to the positively known method of
Jewish speech. Dr. Broadus may
have been so careless as to write
what we quoted from his able com
mentary, “without giving the sub
ject an hour’s serious thought;” but
those who are familiar with that
scholar's painstaking method in
Greek exegesis will not believe such
carelessness possible. But there are
f 1
'others equally competent as Greek
interpreters who have given serious
thought to this question, and whose
conclusion confirms the testimony of
our own Broadus. The Rev. Ed -
ward Robinson, 1). D., LL. D.,
known to all the world for his great
learning and his works, in his “Har
mony of the Gospels,” endorses the
interpretation ; “The specification
in Matt. 12 :40 seems at first view
not to harmonize with the accounts
of his burial and resurrection. From
these latter it appears that ho was
laid in the tomb before sunset on
the sixth day of the week or Friday,
and rose quite early on the first day
of the week or Sunday ; having lain
in the grave not far from thirty-six
hours. This accords with the usual
formula which our Lord employed
in speaking of his resurrection, viz.:
that ho ‘should rise on the third day.’
Matt. 16 :21 ; 20 :19 ; Mark 9 :31 ;
10 :34 ; Luke 9 :11 ; IX ;33, etc.
Equivalent to this is also the expres
sion, ‘after three days I will rise
again.’ Matt. 27 :G3 ; Mark 8 :31 ;
John 2 :19. This latter idiom is
found also in John 20 :26, where
eight days is put for a week. So,
too, in German the expression : nach
drey Tagen, ‘after three days,’ is al
ways the same as : am dritten Tagc,
‘on the third day,’ the day after to
morrow ; and acht Tagc, ‘eight
days,’ is the more common phrase
instead of cine Woche, ‘a week.’
“In the present instance, Matt. 12:
40, the apparent difficulty arises
from the form of the expression
‘three days and three nights,’ which
our Lord uses here, and hero alone,
because ho is quoting from Jonah 1 ;
17. The phrase ‘day and night’
doubtless in itself implies a day and
night of twenty-four hours. But the
Hebrew form of expression for‘three
days and three nights,’ was likewise
used generally and indefinitely for
‘three days’ simply ; as is obvious
from 1 Sam. 80 ;11-12 (compared
with verse 13.) and from the circum
stances there narrated. Such is
manifestly the case here.” Soo also
Luke 13 ;31-34.
Turning to the several narratives
of the resurrection wo meet with
some difficulties. It does not mend
matters to resort to the violent as
sumption that the evangelists “de
/ scribe three separate distinct visits”
to tho sepulchre! Wo will not
characterize the assumption as “non
sense,” but we will say it is wholly
unwarranted. Let any ono read
Matt. 28 :1-11, and then try to be
lieve that the first tells of a visit on
Saturday evening, while the latter
describes a subsequent visit of the
same women the next morning. The
night before they had seen the an
gel and the open tomb ; they had
run to carry the word to the disci
ples ; on tho way they had met Je
sus and worshipped him ! Yet the
very next morning they are repre
sented as going again to tho sepul
chre, saying ampng themselves, “who
shall roll us away tho stone from
tho door of the sepulchre ?” Bring-
ing spices, too, to anoint the dead
body of the Master whom they had
tenderly held by the feet and wor
shipped the evening before ! The
very mention of the supposition
needs an apology to our readers.
A difficulty, which we do not by
any means intend either to over
look or underrate, is in tho peculiar
phrase used by Matthew “in the end
of tho Sabbath,” in the Revision,
“late on the Sabbath.” The Greek
word is “opse.” It is a mistake to
say that “opse is used by tho evan
gelist to denote the time of the
burial,” for tho word is found only
three times in tho New Testament,
here and in Mark 11 ;19, and 13 :35.
It is an adverb and properly means
“late,” as in tho Revised Version.
This seems to fix the resurrection in
the evening of the Sabbath, but tho
other accounts absolutely forbid this.
Dr. Broadus with his uniform can
dor admits that Matthew’s “opening
expression is not easy to interpret.
‘Late on the Sabbath day,” is the
only natural and well-supported
meaning. But the Jewish Sabbath
ended at sunset, while Matthew’s ac
count indicates, and tho other Gos
pels distinctly dcclarg, that our
Lord’s resurrection occurred in the
early morning. . . . There are
three ways in which Matthew’s open
ing phrase may be understood, so as
not to conflict with the other Gos
pels. (a) It may perhaps mean
‘after the Sabbath? This is main
tained by such authorities as Fritzche,
Godet, Grimm, and others. . . .
(b) ‘Late on the Sabbath day’ may
perhaps reckon the following night
as a part of the Sabbath, departing
from tho Jewish usage. This inter
pretation is given by Meyer, and vig
orously stated by Morrison. . . .
(c) It may be taken in its ordinary
sense of before sunset, and we may
understand with McClellan and
Westcott on John, that Matthew'
here mentions a previous visit by the
two women, quite distinct from the
visit of the next morning.” Dr.
Broadus says that “no one of the
explanations is easy and entirely
satisfactory,” but that “if compelled
to select we should prefer (b), and
understand that Matthew’s opening
statement refers to the morning
dawn.” All of which is conclusive
of one thing at least, viz: that Dr.
Broadus gave the subject some “se
rious thought.”
In a subsequent article we will re
sume the general subject, and try to
present a concise and connected view
of the confessedly fragmentary nar
ratives of the resurrection.
—,
GONE WEST.
By the time this number of the
Christian Index is issued, its pro
prietor, Mr. J. C. McMichael, will be
married to Miss Georgia Jenkins.
The wedding occurs on Wednes
day, 2 o’clock p. m., Oct. sth, 1892,
in Rome, Ga., at the residence of Mrs.
C. A. Whatley, a sister of the bride.
The ceremony, by Dr. Henry Mc-
Donald. *
They left Rome, 4 p. m., same day,
on a bridal tour to the West.
The bride is the daughter of a
Baptist preacher of Alabama. She
is a very handsome and charming
woman, with a bright mind. Better
even than those is her devoted, con
sistent, active life of consecration to
all that helps onward tho cause of
Christ.
Besides being the proprietor of
the Christian Index, long the lead
ing denominational paper of Georgia
Baptists, Mr. McMichael has lately
become tho business manager of the
Atlanta Evening Herald.
He is a graduate of the Unerver
sity of Georgia, a man of superior
business capacity, of groat energy,
and of fine social qualities.
Ho has had largo experience as
a newspaper man. His past success
is a guarantee for the future. Be
sides this he is an active Christian.
The Index fraternity extends its
hearty Congratulations to the newly
married couple and wishes them a
pleasant journey, and a safe return.
May hoavon smilo upon thorn, and
prosperity and happiness crown their
days.
Richmond College is opening well.
Up to last report 154 students had
matriculated. The same report comes
from William Jewell College, Liber
ty Mo., and from Mercer University.
Dr. Nunnally reports over 200 at the
latter, and Dr. Greene, about same
number at the former. Wake Forest
College, N. C., opened with 165.
Georgetown College, Ky., reports 270
in both departments. Roanoke Fe
male College, Danville, Va., and Ry
land Institute. Suffolk, Va., each
about fifty already entered, and oth
ers coming. God bless and prosper
all our denominational schools
THE CHRISTIAN INDEX: THURSDAY. OCTOBER 6. 1892.
A GROWING EVIL.
Frequent changes in pastorates is
a growing evil. Our exchanges
abound in announcements like this:
Rev. A. L. Z., D. D., has resigned
the care of the church at ,
and has accepted a call to the church
at .
There is a continual going to and
fro, up and down, in the earth. One
preacher jumps out of a place, and
another jumps in. They move with
the agility of monkeys, and with
the lengthy leap of kangaroos.
This manifestation of dissatisfac
tion and restlessness among pastors
and their flocks has become pain
fully noticeable.
What is the matter?
Among other reasons, doubtless,
this is one among the principal. The
pastors are looking for better places,
while the churches are looking for
better pastors.
We have gleaned from our ex
changes a few samples that may
serve to bring out this reason, as
well as others, which show the
causes of uneasiness, and frequent
changes.
A Correspondent of the Chris
tian Index September. 29th, writ
ing from Albany Ga., says, that the
Church at Eufala, Ala., has been in
terviewing the pastor, Rev. E. B.
Carroll with a view to a call, and that
the Church at Albany “protests
against the Eufala movement by an
increase of salary.” The idea is
that the Church at Albany had to
increase the pay of its pastor in or
der to keep him. It looks as if the
matter would be decided in favor of
the church which paid the larger
salary. Two questions arise, which
we suggest in passing.
Was it right in the Eufala Church
to attempt to draw the Albany pas
tor away while he was in the actual
service of the Church?
Was it right to place a temptation
before that pastor to bo influenced
by a motive lower than that of
preaching the gospel ? Preachers
are but men, and are subject to the
weaknesses of men.
Here is another case.
Rev. A. B. Miller was for a num
ber of years the successful pastor of
the First Baptist Chdrch at Little
Rock, Ark. He has lately accepted
a call to the Church at Bonham,
Texas. In a letter to the Arkansas
Baptist, Sept. 22, 1892, he gives the
following reasons for making the
change.
“Ist. I have for many years felt
impressed that I would
some day make my home in Texas,
and although called at different times
to important fields of labor in the
state, I have never been fully satis
fied to come until now. 2d. I haye
felt that tho time had come when I
could carry out my long cherished
desire to change city work for a pas
torate in a smaller place, many of
my friends knowing that such has
been my earnest wish for a long
time. So when I received such a
hearty call to Bonham, a place of
5,000 or 6,000 inhabitants, in the
very best part of Texas, and on a
good salary, S3OO or S4OO more than
I was getting, I really felt that 1
should accept.”
Now that is open, honest, undis
guised.
1. He desired to make his home in
Texas, and. to change from a city
pastorate, to a pastorate in a smaller
town.
2. Tho opportunity was presented,
and with it, an increase of three or
four hundred dollars in salary. Tho
change was made, and Bro. Miller
gratified his personal preference for
a home in Texas, on larger pay.
In tho case of tho Eufala Church,
tho church was looking out; in tho
Little Rock case, the pastor was
looking out.
The Eufala Church was already
without a pastor. The Little Rock
Church was left without one. The
vacancy, however, did 'not exist
long. Dr. McManaway, lately of
Tryon, S. C. is already installed
there.
In tho "Western Recorder of Sept.
22, Rev. A. W. Lamar, late of Oma
ha, now pastor at Galveston, Texas,
byway of Ocala, Fla., has a very
timely and well written article on
this subject.
He says,” a disobedient and fac
tious minority is the chief cause, in
most churches, of short pastorates.”
Bro. Lamar has had a long and
widely extended experience as a
pastor, anil, no doubt, has found out
one of the leading causes of the evil
of which he wrote.
If Bro. A. B. Miiler is the same man
who once had charge of tho Baptist
mill at Holly Springs, Miss., the wri
ter of this article knows him. He
is, also, acquainted with Bro. Carroll
of Albany, and knows intimately,
Bro. Lamar, of Galveston. From
personal knowledge of all of them
he is sure that these brethren are as
far removed from ignoble motives
in their ministerial work as it is pos
sible for men to be. The letters
written by them, and about them,
furnish two or thee prominent reas
on's that produce frequent pastoral
changes.’ For this reason, only, we
have used them.
It is a very serious matter, and
demands the prayerful consideration
of pastors and people.
A little more gospel glue would
cause tighter sticking, and produce
better results to those immediately
concerned, and exert a more whole
some influence upon a cavilling
world.
Gospel glue may be found in these
words.
“This is my Commandment, that
yo love one another, as I have loved
you.”
“THEBAOEAMENT.”
It has become quite common, even
among Baptists to speak of the
Lord’s Supper as ‘ the sacrament.”
Just why the supper is selected as
preeminently the sacrament it would
be difficult to determine. Protes
tant church catechisms and confes
sions usually, call baptism and the
supper “sacraments.” Perhaps, as
baptism came to be an irresponsible
act, owing to the general prevalence
of infant baptism, the supper began
to be regarded with peculiar rever
ence as the sacrament, inasmuch as
it was voluntarily observed as a per
sonal act of worship. Then, too,
doubtless extravagant conceptions
of the efficacy of the ordinance, as a
means of grace, have had much to
do with the exaltation of it.
The early Protestant Reformers
were much divided in opinion con
cerning the nature of the supper.
Luther scarcely emancipated his
mind from the Roman Catholic
transubstantiation views in which he
had been taught. Zwingli held ex
treme opinions, considering the rite
only a sign and memorial of the
Lord’s body and blood, and divesting
it of all sacramental efficacy.” Cal
vin assumed a middle ground, teach
ing that in some mysterious way tho
believer received invisible nourish
ment. He says: “For as in bap
tism God regenerates us, incorporates
us into the society of his church, and
makes us his children by adoption,
so we have said, that, he acts towards
us the part of a provident father of a
family,in constantly supplying us with
food,|to sustain audjireserve us in that
ife to which he has begotten us.” At
the same time he says he has “re
futed the error of those who main
tain the Lord’s supper to be only a
mark of external profession.” Most
of the Protestant standards set forth
substantially the middle view advo
cated by Calvin, and most Protes
tants yet have a sort of misty concep
tion of mysterious efficacy attaching
to the “sacrament.”
The origin of the term sacrament
is interesting. It came into our lan
guage from the Latin “saoramentum”
which is used in the Vulgate edition
of the Now Testament to translate
the Greek “musteerion”--mystery—in
Eph. 1:9; 3: 5,9; 5 : 22; 1 Tim.
3: 16; Rev. 1:20. It was first
loosely employed for al! sacred doc
trines and ceremonies, like the Greek
“musteerion,” and then more parti
cularly for baptism and the supper,
and a few other solemn rites con
nected with Christian worship. In
tho Greek church catechism these arc
called “mysteries.” The word sac
ramentum moans in Latan an “oath,’
and was used by classic writers to
denote the military oath of alleg
iance
Tertullirn about the beginning of
the third century used it of baptism’
Calvin refers thus to tho origin nj
meaning of the word; “It denotes
tho solemn oath taken by a soldier
to his commander when ho enters on
a military life. For as by the mili
tary oath now soldiers bind them
selves to their commander, and as
sume the military profession, so by
our signs wo profess Christ to bo
our Leader, and declare that we fight
under His banner.” Certainly a
beautiful illustration, and yet tho
ecclesiastical meaning of “sacrament”
has widely departed from this sim
ple figure. Tho Romanist means by
sacrament a sacred rite by which
graco is communicated to the soul.
Protestant authorities, while deny
ing what is known ns tho “ex opere
operate” doctrine of tho Romanists,
still teach that tho “sacraments are
not only signs' but sonls,” in the use
of which “tho grace promised is not
only offered but really exhibited and
conferred by the Holy Ghost.” In
spito of sophistical evasions, the dif
ference between the two views is
that betwixt tweedledee and twee
dledum. In view therefore, of the
well established ecclesiastical use of
of the word, Baptists should never
speak of baptism and the supper as
sacraments. Especially should they
not describe the latter as “the sacra
ment.” The word is misleading.
Better be content to use the New
Testament designation, Lord’s sup
per.
If, overlooking the ecclesiastical
meaning, we recur to the original
sense of sacramentum, and cling to
the term, note that it more properly
denotes baptism than the supper.
In baptism the beleiver does assume
the obligations of a soldier of Christ
and that ordinance is indeed the for
mal pledge of loyalty to the great
Captain of Salvation. It is note
worthy that when the apostle exhorts
to the unity of the Spirit,” he does
not cite the supper as the outward
sign and profession of Christian un
ion, but he puts baptism in that pre
eminent place. “One Lord, one
faith, one baptism.” (Eph. 4 :l-6).
If either of the two ordinances is to
be known as “the sacrament,” it is
baptism. That sacred rite is the
divinely ordained act of obedience
in which the believer once for all
binds himself in terms of lasting obe
dience to tho “one Lord,” in the
“one faith.” Christian union? Yes
it is eminently desirable. Let us
seek it in God’s way—union at the
baptistery first, then union at the
Lord’s table.
A SWEET MORSEL.
Zion’s Herald, Boston, Mass., gives
the whole of its first page to a letter
from Fred. Douglas on “The Negro
in the present presidential campaign.”
The object of that letter is to stay
the tide of negro voters that has set
in towards the Democratic from the
Republican party.
The editor of the Hearld, Dr
Charles Parkhurst, writes a very bit
ter editorial against the South, high
ly eulogizing Douglas, and endorsing
his letter. Among other things he
offers the following sweet, revengeful
morsel to his readers :
“The solid South is a bloody high
wayman, which should be discount
enanced and opposed by every citi
zen. It is the embodiment and or
ganization of injustice, engaged in an
iniquitous crusade against seven mil
lions of the American people. Un
able to hold them in bondage, the at
tempt is made, in defiance of common
jnstico and tho immunities of the
Constitution, to deprive them of the
ballot and of a fair chancoin the race
of life.”
That is bridging the “bloody
chasm” with vengeance.
It is the spirit that would fain slay
the last southerner and then fill up
that chasm with their dead bodies.
Massachusetts was once a slave
holding State. The writer has in
his possession extracts from Boston
papers containing advertisements of
public sales on the block of negro
slaves.
Other advertisements offer rewards
for the capture and return of runa
way slaves to their owners. Massa
chusetts sold her slaves to tho South,
pocketed the,money, and then turnes
upon her, and by force of arms, kill
ed the descendants of the purchasers,
and robbed them of their property.
Dr. Parkhurst is, to-day, enjoying
some of the results of the sale and
robbery, and spitting fire at the
South.
A MISSION PARADOX.
* ‘Christ alone can save this world;
But (Juist connot save this world, alone.”
It has pleased God, in his plan, to
save mon by tho foolishness of
preaching.
How can men believe on him of
whom they have never heard? How
can they hear without a preacher ?
How can they preach except they
be sent?
What are you doing reader to help
m this matter ?
Arc you giving of your money reg
ularly, according as God has pros
pered you ?
Are you giving any personal labor
to help on the cause ? Are you pray
ing, every day, for God’s blessing up
on the efforts his people are making
now for tho spread of the gospel, and
for tho salvation of men ?
Jesus has declared his people to
be tho salt of the earth, the light of
the world.
Has your influence tho savor of
life in it ?
Is your light under a bushel?
Consider your relation to the un
saved world. Look well to the obli
gation and duty growing out of that
relation.
Remember the bitter curse de
nounced against Meroz for not com
ing up to the help of tho Lord
against the mighty.
Forget not the woe pronounced
upon those who aro at ease in Zion.
Let tire blessing promised to the
watchful, self-denying, faithful dis
ciple, warm your heart, kindle your
zeal, and engage your mind and
hands in work for the Master.
GENERAL NEWS.
Dr. J. Wm. Jones has been busy
for two months past among the Vir
ginia Associations. The Herald
sums up his work as follows. He
has preached 23 sermons, • delivered
48 addresses, besides the constant
use of his pen.”
It is to be much regretted that
the health of the wife of Rev. T. P.
Bell is such that he may be prevent
ed from attending the State Conven
tions this Fall. The Foreign Mis
sion Board, of which he is assistant,
Corresponding Secretary, is much
in need of his services. We trust
that a speedy restoration of his
wife’s health will permit his return
to work.
At the late session of the Ports
mouth Ass. Va., Rev. A. E. Owen
offered a resolution proposing the
establishment of a great Baptist
Female College in Norfolk, or its
vicinity. Baptists in that section
want a Vassar of the South for them
selves.
Rev. G. A. Lofton, President.
State Board of Missions, Tenn., gives
the following items, among others,
in regard to the work and its needs,
in Tennessee.
“Four houses of worship have been
completed, and ten more are now
being built.
There are mission interests in five
different cities, sixteen county seats,
and at other important points.
There are 26 county seats in the
state without Baptist Churches, and
two whole counties without a Bap
tist church.
The largest number of conversions
during the year in the history of the
State Board.”
Rev. W. R. L. Smith, D. D.,
formerly pastor of the First Baptist
Church, Nashville, Tenn., has accept
ed a call from the Third Church, St.
Louis, Mo., and will soon begin his
work there.
Rev. G. P. Bostick, Missionary at
Tung Chow, China, has written a
letter to the Baptist and Reflector,
defending his course, and that of
others, in appealing directly to the
churches for support instead of look
ing to associations and conventions.
He says,” I believe that Conven
tions can be helpful and practicable
and will be in accord with New
Testament ideas, but I do not believe
that such should have power over
men or money. This power, I be
lieve, belongs only to the churches
as individual bodies.” Bro. Folk,
Editor of B. and R. thinks that Bro.
Bostick is honestly mistaken. So
does the Indexx
A note in the Tennessee Methodist,
copied from a secular paper announc
es that “there will be a revival at the
Methodist church in L , beginning
the third Sunday in September.”
Perhaps, brother, it would be as well
to wait until after the protracted ser
vices are over to see whether or not
there will be a revival.—St. Louis
Christian Advocate.
The comment on the announce
ment is well put. Wo have heard,
many a time, of people’s getting
ahead of tho music.
Rev. J. M. M. Caldwell, died at the
home of his son, Rev. A. S. Caldwell,
Franklin, Ky., Sept. 21, 1892. He
was a Presbyterian minister of dis
tinction, and the founder, and for
many years, the president of the
Rome Female College. His life
was long and useful, both as preach
er and educator. He died in his 81st
year, and was hurried in Rome, Ga.
The English Baptists have raised
$375,000 of the half-million centen,
nial fund. How far have Southern
Baptists advanced towards their
quarter-million centennial fund ?
Mrs. Spurgeon carries on her hus
band’s great work. She nobly aids
poor preachers by giving them books.
Through a friend’s generosity, she
has just sent out thirty-five thousand
copies of one of Mr. Spurgeon’s most
important addresses.
Rev. A. C. Dixon, finding that his
pastoral duties in Brooklyn require
all his time, has given up his editor!-
connection with The Baptist, Balti
more.
The Chicago University, it is said,
will make no distinction on account
of color or race, but will receive ne
groes as students.
The Joppa and Jerusalem Rail
Road was formally opened, Aug.
26th, 1892. The principal station in
the Holy City will be near the Val
ley of Hinnoin.
Rev. H. Beauchamp, of Van Bu
ren, Ark., has received a unanimous
call to the Third Church, at Little
Rook, Ark.,
Rev. W. B. Bagby, Missionary to
Brazil, is on a visit to the United
States after having been away seven
and a half years. He arrived Sept
I6th, at Baltimore, and after confer
ring with our Foreign Mission Board,
Richmond, Va., will visit Dr. Luther,
his wife’s father, in Texas.
Mrs. M. F. Crawford, wife of Bro
Crawford, formerly Missionary to
China, representing the Foreign
Mission Board, Southern Baptist
Convention, has written to Dr. Tup- _
per, requesting that her name be
erased from the list of missionaries
sent out by that Board.
The Baptists and the Bible, the
theme of a sermon delivered by Rev.
A. E. Dickinson at the Centennial of
the Goshen Association, Va., has been
printed in tract form. It is an able
and instructive discourse, has receiv
ed hearty commendation from prom
inent Baptists North and South, and
will do good wherever it is read.
The Centennial Baptist church,
Knoxville, Tenn., the outgrowth of
Mechanicsville Mission, has been or
ganized with 89 members. It has a
new and beautiful house of worship (
well equipped, and is out of debt.
Rev. R. Merrell, formerly pastor
of Valence Street church, N. 0., has
accepted a call to the church at Car
rolton, Miss.
Rev. E. E. Thornton has resigned
at Kosciusko, and accepted the care
of the church at Lexington, Miss.
The church at Vicksburg, Miss.,
has been left wjthout a pastor by the
resignation of Rev. P. I. Lipsey.
The Baptist Book Concern, of
Louisville, Ky., is a different institu
tion from the Louisville Book Co.
All the stock in the former is owned
by Baptists, the familes of Drs-
Boyce and Manly being among the
stock-holders, while no Baptist owns
any stock in the Louisville Book Co
Rev. O. L. Hailey who has been
pastor of the Second Baptist church,
Knoxville, Tenn., for seven years,
has resigned.
Here is a good report of city mis
sion work from the City Board of
missions of St. Louis, Mo.: During
the past year the Board of City Mis
sions of St. Louis, Mo., has received
and expended about $5,000. Three
years ago there were only seven
Baptist churches in St. Louis. Now
there are thirteen. In tho six last
years the contributions to city mis
sions have amounted to $270,000,
and in seven years the gain of mem
bership in the St. Louis Association
has been 1,500.
There are conflicting statements
in regard to the relation that Dr.
Pierson sustains to Spurgeon’s
Church in London. It is now de
nied thas he has been called to its
charge as pastor. He is, however,
engaged as pulpit supply, while Rev.
James Spurgeon remains pastor. It
is announced that Dr. Pierson has
repudiated infant baptism, and that
he will soon be immersed. May be
we shall know exactly how it is af
ter awhile.
Prof. J. M. Pickel, who has occu
pied a chair in the State College of
Fla., has accepted a professorship in
the University of Alabama.
Rev. R. D. Haymore, of Rocky
Mount, has been called to the charge
of the Central Baptist Church, Chat
tanooga, Tenn.
Rev. A. B. Earle, the celebrated
evangelist, is reported dangerously
ill at his home in Boston; Mass.,
Rev. J. A. White, formerly pastor
at Blacksburg, S. has removed to
Taylorsville, N. C.
— ■ J
Mrs. Amanda Paltdey
For many years an esteemed communicant of
Trinity Episcopal church, Nowburgh, N. Y.,
always says “Thault You” to Hood’s Sar
saparilla. She suffered for years from Erx uia
and Rcrofuln sores on her face, head nnd
cars, making her deaf nearly a year, and affect
ing her sight. To tho surprise of her friends
Hood’s Sarsaparilla
Has effected a euro and she can nose hear and
see as well as over. For full particulars of her
case send to C. I. lloon ft Co., Lowell, Mass.
HOOD'S PILLO aro hand made, and aro par
fact in condition, proportion and appoannea. ’
PANSY SEED.
11.00 PER SEED will not buy better Pans!
seeds than those I sell at
25c. Per Packet.
They aro miberb. Try them. Dovßl.lt Hya
CINTHs-niixed coloes, Boots, per doz. Roseo
la choice sorts for 11.00. Cntalofrue ready Oct.
sth. Send for one.
CHAS. N. WOODRUFF, Florist,
sepmf Macon. Ga.