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4 ©txe ©hinsttan Jmlrx Published Every Thursday at B7'A S Broad Street. Atlanta. Ga. ADAPTABILITY OP CHRISTIANITY TO MISSIONS. In a previous article wc consider ed Christianity as a radical and revo lutionary force among the religions of earth. The last commission of Jesus, sending forth his disciples to the religious conquest of all nations, was unique in its sublime and dar ing purpose. Wc saw how his claim of universal dominion over the faith of men awakened both opposi sition and ridicule. Yet that which was pronounced impossible was the declared aim and end of Christianity. From the day the cloud chariot bore the ascending Lord to his mediato rial throne, through all the centuries, the one professed purpose of his fol lowers has been to win tho whole world to him. While it is true that all missiona ry enterprise must rest on tho Lord’s filial command to disciple the na tions, >et we see a profound reason for the work in the adaptability tho gospel to all ngmkind. Its claim to universal reception is well based. Its founder was in a pecu liar sense the “Son of man.” Jesus was “born of a woman,” but not of a man. lie was thoron of humanity. More than seventy times ho calls himself by this special title, which was understood by the Jews as pro phetically applicable to the Messiah There was of meaning in it little seen in the beginning, a mean ing ever becoming clearer as the na tions have been brought beneath the banner of his redeeming love. In our Lord’s life no hint was ever given that he shared the Jewish prejudice against the Gentiles; nor could he be induced by the most adroit artifice, ever to utter a word which would have marked him as merely a Jewish patriot. As the Son of man, whatever other thought may inhere in tho designation, his great mind and heart embraced the race. He was the “Savior of the world.” Hence when tho disciples went forth on their divinely-given mission, they proclaimed a Lord whoso unique relationship to man kind entitled him and his gospel to universal lovo and trust. In harmony with tho foregoing thought, tho sympathy of Christ's gospel was professedly universal. Jesus taught a philanthropy as broad as tho race. Ho gave a new mean ing to “charity,” a love which knew no racial limitations and overleaped all national and tribal boundaries Indeed the gospel word “love” (aga pee) was of Christian coinage tc express the Christian thought. T< lovo man as man, and sympathize with him as such, was a precept on : higher ethical plane than earth hat ever known. This very fact market the gospel as for the whole world Alas, it must be confessed in shanu that the grand gospel ideal has beei sadly ignored sometimes by pro fessing Christendom. N evertheless Christianity, in spite of misinterpre tat ions and worse misconduct, has moved a ministering angel along tin centuries recording the spread of tin gospel. It has been the friend ol man, and has blessed the peoples owning its reign. So it is to-day Take your map and draw a circutn scribing line about the countries where civilization and liberty and advance prevail, and you will have circled the area of Christianity! The gospel of Christ, is felt and ac knowledged to be the fostering pa tron of every movement lifting hu manityheavenward! It only breathes universal sympathy for universal sor. row. Above all else in this line of thought, the redemption of tho gos pel is universal. Christ was tho sin-bearer for the race; the propi tiation for tho sins of tho whole world. (John 1 :20 ; 1 John 2 :2.) The cross was erected not for the Jews alone but for all men. His heart had room for all the peoples of earth, and his precious blood was the atonement made for universal sin. What a grand hymn of tribute to redeeming grace is that new smig to the Lamb: “Thou art worthy, C Lord, for thou wast slain, and hast redeemed us to God, in thy blood out of every tribe, and tongue, ant people, and nation!” Because he died for all, therefore his gospel is the message of life so alh Our Lord commanded tin world-wide proclamation of his gos pel—the disciplining of all the nation —because the provisions of redemp ticn were for all. Tho Christiai mission cannot be finished till tin (acred light of the uplifted cros (hull shine on every land and ever; people. Glorious message! Glo rious mission 1 Be it ours gladly to bear the joyous tidings to earth’s re motest bounds! In another article we shall dwell somewhat on the obligation imposed on Christ’s followers. ■‘TRUE EPISCOPAL GOVERNMENT.’’ There has been some discussion of a passage in Bishop Nelson’s address to the Protestant Episcopal Convention of the diocese of Geor gia, in which heretofore we have taken no share. We advert to it now witout any purpose of exhaus tive treatment, and only to make as it were a remark or two in passing. That passage is as follows: “While some very important pri vileges and customs, such as the communion of women, tho chanting of the psalter, the use of the distinc tive vestments, rest rather upon tra dition than upon any act of synod or connci), there are other usages not so peremptory but yet deserving our attention, and which tho rever ent mind will bo disposed to con serve. To give one of these speci fic authority, I herewith adopt as tho rule for the discese of Georgia, thus releiving the clergy of individual rulings, that, according to ancient and continuous custom, no marriage be celebrated in Advent or from Septuagesima to Easter, and that burials be not attended on Sunday.’’ A difference o! opinion has been awakened by this passage among the Episcopal clergy of the State. Some see in it an assumption of authority without warrant ; while others recog nize it as a token of “true Episcopal government” for the church in this diocese. Let ns carefully note, then what is involved or implied in it. 1. That there are “some very im portant privileges and customs” and other usages not so peremptory yet such as the reverent mind will be disposed to conserve,” ■winch rest upon no authority of Scripture, nor upon “any act of synod or council,” but upon “ancient and 'continuous custom”—that is, in Romish phrase, upon “tradition.” 2. That these merely traditional privileges, customs and usages, with out warrant from tho requirements of scripture and in the absence of le gislation by tho church itself, may nevertheless be erected into a “rule’’ ■which shall bind the clergy in their official and laity in their personal ac tion. 3. That it is the prerogative of the Bishop, dealing with the question singly and alone, by virtue of his Episcopal powers of government in tho church, to adopt any of these privileges, customs and usages, oven those “that are not so peremtory,” as “the rule for his diocese,” and thus to “give them specific authority.” 4. That Bishop Cleland Kinlock Nelson, on the exercise of this pre rogative, has prohibited the Episco pal clergymen of our Statejfrom per forming the marriage ceremony at any time during “Advent,” (the sea son in tho church year embracing tho four Sundays before Christmas) or during the period in round num bers of seventy days reaching from the Sunday styled Septuagesima to Easter : And, furthermore, That, in like manner, he also prohibits these clergymen from attending burials on any and every Sunday through the whole year. These things tell their own story, and we might safely leave them with our readers in sjlenee. But we wish to say a word or two on each point. 1. The traditional type of mind is unspiritual and unwholesome type which decides questions of privilege and usage by custom no matter how ancient in origin nor how continuous in observance. Tertul lian rebuked it, and very properly, by lus remark: “Jesus Christ said that he was truth, and not that he was custom.” It hinders the single ness of eye with which we should look to Christ, speaking in his Word, as our guide in faith and practice. 2. There are ministers and mem bers of the Episcopal church who repudiate the name of Protestant’’ for themselves and for it. They pro pose to stylo their ecclesiastical body, “The Catholic Church in the United States of America.” and they indi vidually are by profession “Catholic Christians.” Bishop Nelson, coincid ing with Rome in its principle, that which invests bare tradition with tho authority of law in the church, ought *n logical consistency to take his stand with this “Romanizing party.” We judge that he does. 8. It is significant that this is the first Episcopal address of Bishop Nelson in his diocese, and that he comes in the very beginning of his administration to confront the clergy and tho laity in the Convention with tho marked unwonted exercise of the official authority he claims for himself. lie clearly bolds, with THE CHRISTIAN INDEX: THURSDAY. DECEMBER 1. 1892. ! Staunton, that the office which he fills is “that which in the New Tes tament bears the style of Apostle,’’ that there pertained to it “a supreme power in tho government of the Church,” and that the primitive Chris tians in changing the official title from ‘•apostle” to “bishop” withdrew none of the prerogatives of the office, as they still termed those who occupied it, “Princes of thb Chifirch,” and “Princes of the Clergy.” Plainly, he means it as the key-note of his career in Georgia. And what a mas ter of euphemism ho is, in announc ing this programme of Episcopal despotism on his part: he styles it “relieving the clergy of individual rulings,” as if ho were lifting a griev ous burden from their shoulders, and not, as is really the case, fastening a yoke about their necks, holding them back from the right of private judg ment and tho dignity of official re sponsibility. As Baptists wo rejoice that no mortal man can hope to dis charge this function of “relieving” with us. llow can Christ’s freemen enslave themselves to it? 4. The prohibition of burials on Sunday will be successful, we hope, so far as regards its correction of the spirit which has unduly delayed or unduly hastened the interment of friends, to secure tho ostentation and parade of a “Sunday funeral.” If tho laity are not allowed to do what the clergy are forbidden to assist them in doing, this prohibition of the performance of the marriage ceremony will annually bar “the gates of Hymen” for the whole Episcopal church for more than the third of the year. But if the laity are free and use their freedom, many a marriage-fee will find its way into the purse of ministers of other denominations, should Episcopal clergymen run the risk of the legal pains and penalties to which the refusal to perform tho ceremony may expose them. By the way, if one of these clergymen un der prosecution for such refusal should appeal to this mandate of the Bishop as his defence, would the bar, the jury, or the court, find the mandate sufficiently in harmony with Episcopal usages in England or America to plead his justification and to bear him harmless? We can not say, but we hardly think they would. The “ancient and continu ous custom,” we judge, would stand before the secular tribunal in the garb of a modern novelty. And what if some such suit at law were wrapped up in this passage of the Bishop's Address, to evolve itself in duo season? Stranger things have happened even in our days. The Journal and Messenger says that some one has been saying, out loud, that there arc twenty ordained Baptist ministers in Cincinnati who are not engaged in pastoral work; and it is held that these ought to be supplying the lack felt in other places : ought to go out and preach the gospel to the poor and distressed churches. Our brother goes on to show that these “twenty” are neith er barren nor unfruitful, as nearly all of them are actively at work in the vineyard in some good capacity. Nevertheless the paragraph moves us to say something. There are several thousand ordained Baptist ministers not in regular ministerial work Whose fault is it? Unquestionably much of the blame rests on the churches, who do not appreciate and employ these ministers. It will not do to say they arc “poor preachers.” and therefore the churches do not desire their services as pastors. The excuse may apply to large numbers of them, but not to other largo numbers. We have kiwwn person ally many able and excellent men who have been driven from the ac tive ministry because they were un willing to engage in tho “scramble” for vacant pulpits. They were not equal to the task of getting up “tes timonials" to lay before “pulpit com mittees.” Unfortunately in this matter, it is not always the “survival of the fittest”—rather it is the “sur vival of the pushost.” Too often brass, not brains, wins the prize. Under such circumstances many modest men have felt constrained to seek other vocations. The recent Episcopalian General Convention decided against the use of the Revised Version of the Bible in public worship. Tho Massachu setts diocese asked for the option of reading tho Revised Version, which is admitted by all competent and unbiased scholarship to bo superior to the old version ; but the “bishops and other clergy,” it seems, prefer to have their people hear the word read from the inferior and less ac curate translation. There are thous ands of pulpits, filled by most able and consecrated men, in which the Revised Version is regularly used- Such scholars as Dr. Broadus invari ably read from it. But we thank God that even in the least accurate translation of the sacred writings the people have the word of God and may find the way of life as they hear or read. The King James version is good, very good, and its inaccuracies touch essentially no doctrine or duty Still, when we have a better, wisdom says use it. The Boston Herald reports a pe culiar case in Northern New Hamp shire, where husband and wife are both preachers of the Gospel, and each is settled over a parish in that tegjon. Their parishes are about 10 miles apart, and the pastors frequent ly exchage with each other, making it a very convenient family arrange ment. The Index begs leave to say that there is no family about it. If the husband attends to his parish and the wife to hers, they are kept apart nearly, if not quite, all the time. It is a divided house. It is putting asunder what God has joined togeth er, unless it was an unscriptural and illegal marriage. It would be well enough, and scriptural, for the wife to go about with her husband as a “helper” of him, and of any others who might need her help. She might properly be a “fellow-worker” to her husband, as were Phoebe and Mary, and Try phtena and Tryphosa and Julia, and many other women mentioned in the Bible. But to be settled over “a parish,” as an ordained minister, 10 miles from her husband, puts her, as a wife, where she has no business to be. The following we find in the Watchman, the Baptist paper of Bos ton. They are the words of a young man in reply to the question as to whether he had as much interest in his church as in his society. He said: “I must confess I do not feel the same degree of interest. The truth is, the church is too slow, and behind the times. The young Christians of to-day want something more in keep ing with the spirit of the age. Os course, the church is a good institu tion, and wo must have it; but if progress is to be made in reaching and saving the masses, it must be by organized effort outside of the church. Now, understand me, I wotdd not dispense with the church,—oh, no ! but would have it as a kind of an nex to these other societies. I’m a member of —church, but then, that makes but littc difference, as we’re all aiming for the same place. But we are approaching the station where I must leave you. Wish you could attendjour convention. These meetings are very, very helpful. Good-day sir.” Ah, there is tho trouble with all these oxtra-ecolesiastical organized societies. Lot our young people know that all their strength ought to be thrown into the channels of church work. The Protestant clergymen of Lit tleton, N. IL, have united in a pub lic proclamation that they will not knowingly solemnise the tho marri age of any person who has a hus band or wife still living, unless in the case of the innocent party in a di vorce on the ground of adultery, or in the case of persons once divorced seeking to be reunited. They give as a reason the “Christian doctrine that the family is a divine institu tion, that marriage is not. a more civil contract, but of divine ordering, that no church has the right to sanction a marriage which contradicts tho law of God and subverts the foundation of the family.”—Christian at Work. Tho position taken by these minis ters is scriptural, and is worthy of tlie imitation of all ministers who recognize the word of God as bind ing and who hate a duo regard for the sanctity of tho marriage rela tion. Tho door to divorce is far too wide. Human laws have made it so, and inconsiderate ministers who, alas, have a keener eye to an expected fee than to the flaw of Christ, help to keep it so. God did not first tell Moses ns a law from his own lips, that the bur den of adjusting differences between men of the nation should bo distrib uted among officials appointed for the purpose. He allowed this ar rangement to oome to him first as a suggestion from tho lips of Jethro> Ex. 18:13-27. Is it not the way of tho Lord, in like manner, to teach us one by another, reserving only the supreme and the final tui tion to himself ? Gladstone once said in Parliament that “the criticisms of a man’s ene mies are more useful to him than tho cheers of his friends.” That depends on the man. He may have too much folly to see the folly that may be in the cheers, and .too little wisdom to see the wisdom that may be in the criticisms. TWO PICTURES. Mr. Moody tells us of one day seeing a steel engraving which pleased him very much. He says : “I thought it was the finest thing I had ever seen at the time, and I bought it.” It was the picture of a woman coming out of the water and clinging with both hands to the Cross of Refuge. “But afterwards,’’ he goes on to say, “I saw another picture which spoiled this one for me entirely, it was so much more lovely. It was tho picture of a per son coming out of the dark waters, with one arm clinging to the cross, but with the other she was lifting some one else out of the waters.” Both pictures illustrate phases in Christian experience. The second picture need not spoil the first. The first represents the complete depend ence of the believer on Christ for salvation. He has let loose his hold on every other refuge but the cross. That stands for “Christ Crucified,’’ and holding to it with both hands is saying, by the act, “I know nothing else as the hope of salvation.” “Simply to thy cross I cling.” The second picture represents the believer saved, but still clinging to the cross, while reaching out for the rescue of another lost one. It is at once expressive of love for Jesus, and continued dependence on him for salvation, and, at the same time, an earnest desire for the salvation of some one else, and a corresponding effort to bring him to the Saviour. It tells the true and only source of the believer’s hope and life and al so, points out his life-work. Saved himself, he would be the means of saving others. Since 1866 the number of Y. M. C. A. Associations has increased from 100 to 1,422. They report 1,140 secretaries ; 268 buildings, valued at $11,902,520 ; 814 associations, with a total mem bership * of 1,763,950 ; 400 college associations, 362 with a total mem bership of 24,819; 97 railroad branches, with a membership of 20,530 ; 12 associations for Germans, membership, 2,654 ; 34 for colored men, membership, 2,137, and 22 as sociations for Indians.—Ex. In 1866 the total net property amounted to $90,000, now it amounts to $12,878, 595. Then less than a dozen young men who gave their entire time to the work, now there are 1,192. Then there was contributed annually $50,000 for local work, and $522 for general work. Now there is contributed for tho former $2,000,000, and for tho latter sl94> 000. Suppose all the power and influ ence embraced in these items togeth er with the time, talent, and labor best owed upon the work had been given to the respective churches to which the members belonged, who can estimate the increased efficiency of the churches ? Who can esti mate the loss • which the churches have sustained by the diversion of these elements of strength into other channels ? A convert in one of the heathen lands was urged by his qpiployer to work on Sunday, but ho declined. “But,” said his master, “does not your Bible say that if a man has an ox or an ass that fall into a pit on the Sabbath day, he may pull him out?” “Yes,” answered the convert, “but if the ass had the habit of fall ing into the same pit every Sabbath day, then the man should either fill up the pit or sell the ass.” Too many phople in Christian lands dig pits and put thcr oxen in them in or der to pull them out on the Sabbath. —Baptist Chronicle. The converted heathen had a more sensitive conscience and a clearer view of his obligations under the command, “Remember tho Sab bath day to keep it holy,” than did his employer. Too many people oc casion the apparent necessity which they use as au excuse for violating the Sabbath. The man who works until eleven or twelve o’clock Saturday night and so wearies and wears himself out that he is unfit for the duties of the day is as guilty of a violation of the command to keep it holy as if he were to engage in active labor. He is bound to stop himself, and to see that his emplyers stop, in time to secure the sleep and rest, on Satur day night, needful for the proper discharge of Sabbath duties. It is worse than to offer a blemished lamb for a man to go to cljjirch so tired that he has to sit and nod over his Sabbath privileges. If it is necessa ry for him to bo fresh and wide awake for his week day work, it is much more necessary that he should be fresh and wide awake for his Sabbath duties. Seo to it that you do not put your ox or your ass into a pit on Sunday in order that you may make an excuse to pull them out. There is a people in Wales who call themselves “Calvinistic Metho dists,” with 1,271 churches and 137,- 415 communicants. The writer in the Wesleyan Christian Advocate, who sees in Calvinism, not only a system “with no morality in it,” but one “in essence opposed to personal morality,” must grieve to have the denominational name Methodist, otherwise bright with the ethical and spiritual lustre of his own char acter and life, darkened with so gross a blot. But let him take heart of grace, these Methodists who cared so little for their reputation as to lay on it the burden of the title Cal vinistic, are discussing the question of union with the Presbyterian Church in England, and as the re sult of these discussions, merging themselves in a new organization, they may cast off the old name and leave it to this writer ' and his like without the stigma and the stain they had put upon it. In this case too, his efforts to maintain the splen dors of that grand Arminian name will not be obstructed by “immor alities” which these Calvinistic usur pers of the name linked with it, a in the instances following. Their contributions for the year amount to $1,188,590, an average per mem ber of more than $8.50 cents. And then, a leading banker Las said: “The best security we deal with is the Welsh Calvinistic Church, no banker ever loses a penny by them.” We dare say that the “long observa tion and experience” of our brother “furnish clearly to his mind the fact” that these two types of “immorality,” though colored and clothed to look wondrously like liberality and hon esty, sometimes fail to show them selves in an Arminian, especially if he belongs to that contingent of the Wesleyan forces which when it ought to be fighting the battles of the Lord is carrying on a little guer illa warfare of its own against Cal vinism. A correspondent of the New Y ork Observer gives some interesting facts about the work of Baptists in the Baltic .Provinces, especially in Cour land and Liefland. They began preaching in Liefland in 1860. It seems that the Lutheran pastors strongly opposed them, subjecting them through the civil authorities, to many bitter persecutions because they firmly adhered to the practice of scriptural baptism. They were driven from their homes, fined, im prisoned and flogged for holding meetings and expounding the scrip tures. Since 1879, these persecu tions have almost ceased through the intervention of some Russian officials. The Baptists say, “The Russians and the Russian church have never persecuted them.” The writer of the article from which the foregoing facts are gathered, makes the following statement of the in fluence of the. Baptists in these provinces, and of the work accom plished by one of their minis ters. “The influence for good of the Baptists in Liefland and in Courland especially can never be estimated. There is one of them, Rev. J. A. Frey, of Riga, who has done work, such as few living men have done. Almost with out pecuniary assistance from any one he has translated from English and German upwards of forty books, and has had them printed and circulated far and wide among his countrymen. No less than one hundred and eighty thou sand volumes have been thus spread This work has been done in the midst of great difficulty, and manag ed in such away as to place the books within tho reach of the peo ple at such prices as books have not hitherto been sold in 'Liefland. He is a remarkably gifted, as well as devoted man, and has given to his countrymen two hymn books, one for children and the other for adults. These, in addition to the best Let tish hymns, contain translations of a great number of others that have be come favorites in America, England, Sweden and Germany. In addition to tho work thus ac complished he has sent out large editions of about fifty tracts, mostly translations of English and German though some of them are original ones. Ho also takes charge of two Baptist churches, to one of which more than fifty members were added last year.” The Baptist of Baltimore says that an intelligent layman recently said to the editor. “No minister can do the work of his Master with a whole heart while constantly compassed about with the cares and anxieties, doubts and fears with which scanty and slow pay,and the inevitable consequences, haunt his dreams by night. The effect is to make him an inefficient servant of the Lord and his people. Mental, effort, worthy of the name, is almost impossible. Y'et this is the deadly sin of many churches. I wonder that selfish interest docs not make them do better by their pastors, Why is it that they so often forget the rule, ‘poor pay, poor preacher? My doctrine is free our pastors from all tlie cares and anxieties of daily life, giving ample support for themsel ves ami families, however large—l am not afraid of large families, for as a rule a good preacher has a large family—and then insist on first class work. If it is not given, when a church gives ample support, then a hint that is forcible should be given —Mend your ways or move.” Isn’t this layman more than half right ? RAISING MONEY? The Ladies of the First Baptist Church Atlanta, gave an entertain ment last week, at the Y. M. C. A. rooms, for the benefit of the Exposi tion Mills Mission After paying ex penses, although about twenty Ladies had given contributions which avera ged one dollar apiece, they found they had made just two dollars. (200) On the other hand a poor old in valid lady, who lives at the Mills, called the little children of the school around her bedside and told them the sweet story of Jesus and asked them if they could not help build a Chapel where they could all go and worship Him—“ Yes, yes we will help,” they cried and off they went to enlist their parents. They return ed with two dollars and fifty cents ($2.50) This entertainment was to be the beginning of a Series for this pur pose. From the foregoing it appears that the rent of the hall, cost of material: and other expenses, amounted to SIB,OO, of the money contributed, while the net proceeds of the enter tainment were only $2.00. The old woman at the mills, and the children of the school raised 50 cts., more by straight giving, and without the intervention of an enter tainment. If the money used for the enter tainment had been given directly, there would have been $22.50, in the treasury instead of $4.50. The direct method is the better plan, because it is scriptural, has a better influence on the givers, and springs from a right motive. WHY NOT ME OR MINE? There is a story of a minister who plead so earnestly for foreign mis sions that, when he asked for those who would volunteer to enter upon the work, his own daughter came forward promptly and offered her self. Taken by surprise, the father said, “ O daughter, I did not mean you.” This only illustrates the fact that in the fervor of exhortation, we may say more than we mean. At such a time, we do not say too much, but mean too little.—Ex. In this time of centennial enthus iasm we had better take care lest we say more than we mean. Suppose you ask, “Lord, what wilt thou have me to do?,” and circumstances indi. cate, plainly, that he needs your son, or your daughter, or yourself as a missionary, do you think you would be surprised and rebel because the call was heard in your own house hold ? Or, would you, in the spirit of consecration which characterized Paul, arise, and go, or gladly semj your child ? Why not me or mint) you or yours as well as anybody else ? SKJ 7 wffimulK Hr*. Mary E. O' Fallon of Piqua, 0., says the Phy- ; Blciana aro Astonished, usd look at her like one Raised from_ tha Dead Long and Terrible Illness from Stood Poisoning Complcloly Cured by Ilood’t Sareaparilla. Mrs. Mary E. O’Fallon,, a very Intelligent lady of Piqua. Ohio, was poisoned while as sisting physicians at an autopsy 6 years ago, and soon terrible Hirers broke out on her head, arms, tongue and throat Tier hair all came out. She weighed but 7« lbs. and saw no prospect of help. At last she began to take Hood's Sarsaparilla and at onee im proved; could soon get out of bed and walk. She says: " I became perfectly cured by Hood’s Sarsaparilla and am now a well woman. I weigh 128 lbs, cat well end do the work for a largo family. My case seems a wonderful recovory and physicians look at mo in astonishment, aa almost like sue raised from the deed.’* HOCO'B PlLt-3 should he In every family Baedicloe cheat. Onoe used, always preferred. Asthma VI ■U G \fri-a, k Natures Hine Cure for AMbma. < lire* Utnrranlcwl or .>• Fay. Export uitlo . UM New York. *-*•»** Trlul < *M»r. rm.;. by Hwil. uddrasa XOLA lICI VXT!MG vO . lit Vai» -si. ,Clnc! neMi.Ubto. ■■ . ... H.-ibitcCnri'd without physical or meutul Injury. Treatment Identical with that of Dr. Koeley, al Dwight, Illinois. For particulars, address THE KEELEY INSTITUTE, Edgewood Avo. and Ivy St., ATLANTA, GA.