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ISW KINGDOM IS NOT OF THIS ■ft WORLD.” JOHN 18:36. RKof. Rutherford quotes these jWIB of the Lord as a text in sup- S W't an artic '° written by Bro 9. J. Webb in the Index of Decem- BerSth, |1892, under the caption of [“Wrong and Dangerous.” That [correspondent offered a criticism of the action of an association in pass ing a resolution to memorialize the Legislature, then in session, “to de feat the effort to give incorporated cities and towns control of tho liquor question in their bounds, independ ent of the counties in which they are situated.” This is the “dangerous wrong’’ which Bro. Webb criticises. This is in my judgment, neither a “wrong’’ nor “dangerous,” and for reasons offered in a subsequent issue of the Index, which Prof. Rutherford chanced to see, which he says ho read carefully, in the Index of January 19th, 1883. He says he is sure I do not understand the point made by Bro. "Webb. Prof. R. may be right. He says the examples) quoted from Armitage’s History, do not apply to Bro. Webb’s criticism. Let us see. Bro. Webb said “a town council, a grand jury or a political convention may invoke the State to enact certain measures. But a church, I repeat, is no part of the govern ment, is not amenable to that govern ment, nor the government to it,” and his logic is, that a church and an as sociation cannot memorialize the legislature, touching the liquor ques tion. I understood—and to my sat isfaction did show—that Baptists have in the past memorialized con stitutional conventions, congresses and legislatures, and I will not hero quote further authorities as to the abstract tight of “memorializing.” If I remember correctly, those authori ties memorialized, not only against, but for certain legislation, and that there is nothing in Prof. R’s sugges tion, that “Baptists in all ages have held that no human authority had the right to dictate to any man, what form of religion ho should support. To enter a solemn protest against government requiring Baptists to pay tribute to a state religion, is perfect ly consistent with their doctrine of entire separation between church and state.” AV hat does Prof. 11. mean by this declaration, so well worded and plainly stated. Certainly, that for government to establish a state religion or to compel any man to pay tribute to a state religion would be a great political and social wrong, and 1 agree with him in this conclusion) and because it is wrong, therefore it is right to memorialize touching such a wrong. Now let us extend his logic, upon this line of ratiocination I assert that the whiskey trnfic is the monster evil of this day and nation. It is evil, only evil and that continu ally. It is the prolific mother of in dividual, political and social disasters. Is it a withering, blasting curse to body and soul, for time and eternity. It is “wrong and dangerous” for a church and association, in the con templation of this dreaded evil, to protest against unwise legislation, touching this subject. ? Are we to understand Prof. R. and his student to say, your churches and associations may “memorialize” the law-making powers of government against unwise legislation upon the subject of a state religion, but upon no other subject. This is certainly the trend of their criticisms. I can not see why a resolution of a church or an association, memorializing the law-making powers of government against uuwiso legislation touching whiskey, tends to the consolidation of church and state, any more than memorializing these powers touch ing a state religion. Our associations have committies appointed to report on intemperance—when made, a discussion follows in unmistakable and unmeasured terms of condemna tion. Prof. R. says I know Bro. Webb, well, having taught him.” Suppose Prof. R. does know him well, what has that to do with the subject under review? Nothing so far as I can discover, unless it is an assurance that Bro. Webb, having studied mathematics under so able a man, could not go astray in theology. Did Prof. R. rightly understand his own student? Speaking of the action of the association, Prof. 11. ■ays, “that body, as a Christian body* proposed to petition the Legislature to pass a law to suppress what is considered an evil.” The Student really said, “the association passed a resolution to memorialize the Legis lature to defeat the effort to give in corporated cities and towns control of the liquor question in their bounds, independent of the coun ties.” There is quite a difference in the two statements, and Prof. R. was not so critically correct, notwith standing his careful reading. The sacred right of the people, whether as a church, an association, town council or grand jury, to peti tition the government “For a redress of grievances” has been granted, and is a high constitutional privilege, and has never been interpreted as tending to a consolidation of govern ment with petitioners; the same con stitution allows the one and inter dicts the other; and there is no con stitutional qualification or limitation as to classes, associations or societies of citizens thus petitioning the State or Federal government. 1 am forever opposed to any com bination of church and state, and our peorle are, by a great majority, a unit on that subject, and there is no danger from that source as long as Baptists and Pcdo Baptists (protes tants) are in control of public senti ment in this country. I shall have nothing further to say. J. G. McCall. OHUROH MEMBERS AND WORLDLY AMUSEMENTS. Unfortunately, as I believe, these two, church members and worldly amusements, are often intimately associated together. “Worldly.” This word is used in contradistinction to and as op posed to tho words, religious, spirit ual. AVo speak of a worldly “spirit,” and do so always with the under standing that it is a non-religious non-spiritual, spirit. Worldly amuse ments are those things in which the worldly spirit manifests and seeks to satisfy itself. Just now tho world seems to be running riot after amusements. AVe are reminded of the legend of tho “Jolly earth quake.” An island is rent by an earth quake. The tragi cal phenomenon is seen and felt and heard by the crew of a distant ves. sei. They draw near, and great is their surprise. Instead of finding the survivors blanched with fear and stricken with grief, they are boisterously and con tinuously laughing. It is discovered that through tho rent earth there comes a strange gas which when breathed sots the people at once to laughing. They laugh around the bodies of their dead and dying; they laugh at funerals. It would seem that tho devil in casting abotit ' for some additional plan by which io delude and destroy had manufactured and impregnated, the world’s atmosphere with laugh ing gas, thereby destroying that seriousness so neccessary to strength, nobleness, righteousness. “Nations iu their beginnings are poor. Poverty is favorable to indus try, industry loads to thrift and wealth; wealth produces luxury, and luxury results in enervation, corrup tion and destruction.” This is tho historic round which nations have run. > “Behold this was the iniquity thy sister Sodom. Pride, fulness of bread and abundance of idleness.” Ours, though youngest is the rich est nation of earth. AVe have passed the points of poverty and competen cy and have reached the points of affluence and luxury. There is a strong drift toward self-indulgence and dissipation. There is a popular demand for that which amuses tho mind and excites the emotions. The serious is scarcely tolerated on the stage. Shakespeare is at a discount. The comedian, tho clown, tho negro minstrel attract- Demand governs supply. The stage furnishes what the people want. Every city r town and village ted by troups of questionable morals furnishing amusements of unques tionably bad morals. There is a rapidly increasing volume of litera ture whose only mission is to amuse Public parks are being multiplied and manipulated to meet this de mand. This spirit of self-indulgence, this pleasure-seeking spirit, like many other things that are of the world, lias gotten into tho churches. The plea is sometimes made by and for such church members as run in tho ways of the world, that peo ple, young people especially, must have some amusement. Perish the thought that a Christian, young or old, lives in this world to bo amused. Such a plea misinterprets and mis represents the nature and mission of tho church and disciples of Christ. The church is not a play bouse nor a restaurant nor an insurance com pany. It is a workshop to build life-houses for eternity; an army to light the devil; a ship to send out the life boats and throw out tho life-lines to the perishing, and the crow has no THE CHRISTIAN INDEX: THURSDAY FEBRUARY 2, 1893. time to go on pleasure excursions or fiddle and dance in the cabin. “I came not to be ministered unto but to minister,” said the Master. Here is the example for every Chris tian. To seek worldly amusements is to indulge self, and self-indulgence is essentially opposed to that which is deepest and divinest in Christian ity. Indulgence in worldly amusements is opposed to the example, the teach ings, and the spirit of Christ. Self-sacrifice, self-denial and self crucifixion are enjoined upon every Christian, and it is only as this law is obeyed that one can glorify God in bearing “much fruit,” and be “conformed to the image of His son.” But if worldly amusements were not wrong per se, it would still be true that no Christian has time for such. Life is too short and its tasks are too many and too great and too serious. For the Christian to be en gaged in worldly amusements is for the watchman to go on a spree while the enemy is stealing upon the city; to feast while the air is being rent with the cries of hunger. "There are lonely hearts to cherish, While tho days are noing by; There are weary souls who perish. While tho days are going by.” The reaction upon the church and its work from indulgence in worldly amusements is fearful. Every Pas tor meets it and it is about the hard est thing he has to meet. The say ing is true, “The world does not read the Bible; it reads church members.” The world only sees so much of Christ as is reflected by his disciples. What idea does the world get of Christ and His religion from the lives of those who indulge in the world’s pleasure ? Ah! we know too well. It is a sad but certain fact that deep down in their hearts, people of the world have no respect for, nor confidence in, tho religion of church members who freely mingle with them in worldly amusements. Again the matter of affinity enters into this question. Character seeks its level as well as water. A man will be drawn toward that for which he has affinity. The drunkard will find the saloon, worldly things w’ill attract the world ly spirit, the gentleman will seek out tho gentleman, and the Christian will seek and fiind pleasure in that which is Christian. Judas goes to “his own place.” Peter and John, “being let go, they went to their own compa ny.”' ( j A church member indulging in world ly amusements is simply in his ele ment, his church membership not withstanding. “Now if any man have not the Spirit of Christ he is none of His.” I do not believe that the Spirit of Christ has anything in common with worldly amusement. Fashionable society is the curse of the church, for it is here that world ly amusements are most followed and fostered. I would rather the small-pox or a cyclone would strike my church than the influence of society life. The dance, card table and theater are tho most popular worldly amuse ments, and are not one whit behind the saloon in damage to church life and prosperity. R. K. Maiden. Independence, Mo. ASKED AND ANSWERED. BY C. E. W. DOBBS. The union spoken of iu Leviticus, 18: 18, does it imply nations where men are permitted to have more than one wife, alone, or is it a sin, and maintianed as such by the Bible? Student. The marginal note reads “one wife to another,” instead of|“a wife to her sister.” Tho references point to Gon. 4. Il) and 29: 18, which would seem to show that the King James translators thought tho passage for bade polygamy. Others interpret it as merely forbidding a man to mar ry two sisters at tho same time, or during the life of either. Scott says “Some think this verso contains an express prohibition of polygamy; supposing tho word sister merely to signify a wife, which tho person spoken of had already married. But though tho Mosaic law contains no explicit allowance of polygamy; yet there is no other passage which fa vors tho interpretation of this text as a direct law against it, and many things in the whole subsequent his tory imply a connivance at it.” Hen ry says: “Verso 18, which forbids a man to take a wife to her sister, sup poses a connivance at polygamy, as some other laws then did, (Ex. 21: 10; Dent. 21:16), but forbids a man marrying two sisters, as Jacob did, because between them, who had be fore been equal, thero would be apt to arise greater jealousies and ani- mosities than between wives that were not so nearly related. If the sister of the wife be taken for the concubine, or secondary wife, noth ing can be more vexing in her life, or as long as she lives.” The Canter bury Revised Version reads: “Thou shalt not take a woman to her sis ter, to be a rival to her,” etc. As a matter of fact polygamy was allow ed among the ancient Hebrews (Gen. 4: 19, 1 Chron. 2: 18,) which at a very early period seems to have been restricted to two wives (1 Sam. 1: 2; 2 Chron. 54: 3), and which seems to have been customary with kings, 2 Sam. 5: 13; 12: 8; 1 Kings, 11: 3; 2 Chron. 11: 21; 13: 21; Jose phus, Antiq. 17: 1-3), and promi nent persons (Judges, 8: 30). Al though the Mosaic law did not for bid polygamy, and only restricted it in the case of kings, (Deut. 17: 17), yet its many enactments tended to discourage, and finally to abolish, polygamy (Ex. 21: 8, etc.; Lev. 15: 18). It faded out of Israel without direct prohibitory legislation. No direct prohibition of it is to be found in the Christian Scriptures, yet it is clearly contrary to the idea of mar riage as set forth in Gen. 2: 24, and our Lord’s teachings can be conse quently interpreted only upon a monogamic basis. The law of na ture points to one man for one wo man, and scripture allusions seem to sanction this idea of marriage. It may be added that Christians do not live under the Levitical law. Please explain what is meant by the words “low church” and “high church.” I see the papers speak of the late Bishop Brooks as “low church.” AVas he not a regular Episcopalian? Emmerson*'/ Yes, Bishop Phillips Brooks was the Episcopal bishop of Massachu setts. AV hen he was elected to his high office, many Episcopal bishops and clergyman strongly opposed his ordination because of his extreme low church view. This phrase is the designation of a school or party in the Church of Englandand the Episc opal Church of the United Bates> which in the department of the sacraments, church governments and escleslastical ritual, clings to the principles for which the English re • formers of the sixteenth century contended. In contrast to the school known as “high church,” item- juqjifiuatioij by faith, denies the doctrine of baptismal regenera tion, and holds the Calvinistic (or Zwinglian) doctrine of the Lord’s supper, deprecating all approach to the so-called “Catholic,” or high sacramental view. Tho low church party also disregards the doctrine of apostolic succession, and, while it in sists upon the Episcopal as the best form of government, denies that episcopacy is necessary to the being of the church. In a word the low church party is what is generally des cribed as the “evangelical” wing of tho Episcopal Church. Some years ago one of thoir bishops (Cumm ings) led a party out of tho church, and organized what has since been known as tho “Reformed Episcopal Church.” This church and low churchmen generally do not materi ally differ with Baptists and Presby terians in thoir preaching and teach ing concerning tho plan of salvation. They hold firmly to tho Pauline doc trine as seen in Eph. 2: 8-10. It is to be regretted that the high church party is just now in the ascendency in the Episcopal Churbh. TO PREVENT THE GRIPP Or any other similar epidemic, the blood and tho whole system should be kept in healthy condition. If you feel worn out or have “that tired feeling” in the morning, do not be guilty of neglect. Give immediate attention to yourself. Take Hood’s Sarsaparilla to give stongtb, purify the blood and prevent disease. Hood’s Pills cure liver ills, jaun dice, biliousness, sick headache> constipation. The Hove of the Country. — At the late Baptist State Conven tion of Alabama, Dr. Geo. B. Eager, of Annistion, said that the hope of this country was wholesome Baptist literature, and that itshould be sown knee deep throughout the land. The American Baptist Publication So city was organized to meet just this demand. It proposes to send colporteurs into hedges and bylanes of city and country alike to take to tho destitute families the gospel. •‘Colporlago is preaching the gospel of Jesus to the poor at their own homes.” Wm, McCarthy, 122 E. sth St., Cincinnati, Ohio, writes: “I used Dr. Bull's Cough Syrup iu tuy family with good results." We recommend it to all beads of families as the best." ©he NEHEMIAH'B PRAYER. Lesson for Feb. 12th, 1893. Scripture Lesson. Neh. 1:1-11- Motto Text:—“Lord, be thou my helper.” Psalm 80:10. introduction. The book of Nehemiah forms the last link of Old Testament history. Let us keep the points of the history after the exile clearly in mind. A bout 536 B. C, fifty thousand cap tives returned from Babylon and set themselves to rebuild the temple. Twenty years later the temple was completed and dedicated, B. C. 515. Ezra at the head of several thousand Jews returns to Jerusalem about B. C. 457. This period of 80 years from the return of the first company to the coming of Ezra is covered by the book of Ezra. After 12 years perhaps uneventful, Nehemiah takes up the thread of the history in natural order and follows it on to a bout 431 B. C. He gives a record of the building of the walls of Jeru salem and their dedication. The ninety years since the return under Zerubbabel have brought a new generation upon the scene. The temple was built with great dif ficulty. The walls and gates are yet unmended, so the people are expos ed to every danger that may threat en. A yet greater lack is in the res toration of those teachings and prac tices directed by Moses of which the city and the temple are only an aid and an outward expression. Explanation. Nehemiah.—A Jew who is cup bearer to the Persian king, a position of high honor very close to that of the king. Chislen.—The Jewish month corresponding nearly to our December. Twentieth Year.—Of the reign of Artaxerxes Longimanus, being 445 B. C., 91 years after the return from Captivity. V. 2 I asked them concerning . . . . Jerusalem. He did not wait to be told. Nehemiah, though in a foreign land, and in the enjoyment of great honor and priyilege, is not forgetful of his brethren in their wretched condition. All honor to the man who in the midst of success and worldly promotion is yet true to his religion, and has such religion as shows strong sympathy for all weak and suffering oneu. V. 8. Affliction and bs proach. Sad is the picture present ed to his view. “Hard times” were those through which the remnant were passing. Dark clouds were about them, through which came no rays of light or hope. From a most unexpected source a bright beam will now burst upon them. AL 4. Mourned and Wept. Their sorrows he makes his own. Perhaps he has not known before how great are his people’s sufferings. His sorrow soon finds a right outlet- He takes the matter to God in prayer. V. 5. That keepeth covenant and mercy. “All the power of God which strikes terror into the hearts of those who oppose him will be used in the fulfillment of his prom ises.” Vs. 6,7. AVe have sinned. Confession of sin must ever be a part of our prayer to God. Here there is real confession, no excuse or palliation. Vs. 8, 9. Remember. AVe know not what to pray for as we ought. God has promised many things. Let us remember them and know they are good. The threat has been fulfilled. He now looks for the fulfilling of the promise. Vs. 10, 11. God's part, care and mercy, are taken as a pledge of fu ture help and blessing. And right ly so, “He that spared not his own son, but delivered him up for us all, how shall he not with him also free ly give us all things?” Prosper thy servant. Herein Nehemiah reveals to us that he has a mind to work for things for which he prays, that some plan of action is already outlined in his mind. The earnest ness of this prayer is thus attested by his being willing that the Lord shall work through him the things desired. SOME ELEMENTS OF REAL PRAYER, AS ILLUSTRATED BY PRAYER OF NEHEMIAH. 1. Prayer must be the expression of a real need, a felt need. Much that goes among men for praying may bo but a saying of prayers, a repetition of forms, an idle mockery from which no good can come. 2. Prayer must involve some cor rect and adequate apprehension of him to whom it is addressed. God is “ten ible,” as well as “remember ing mercy.” Not regarding him aright there can be no proper hu mility or reverence or sense of un worthiness and guilt Without these what is to be our plea? 3. It ought not to seem necessary to insist that there can be no right approach to God without confession of sin. Yet we do sometimes forget the emphasis Christ himself has placed upon the duty of repentance and confession of sin. Let us be ware. 4. Prayer should be a pleading of God’s promises. All our wants need to be tested by his word. That for which we seek we should have God’s warrant for in as nearly every case as possible. AVhat has he pro mised? Let us search his word and test our wants thereby. 5. For one to pray aright he must be willing to help answer his own prayers. He must be ready that God may use him as the means through which his desires may be ac complished. If he pray for the re lief of the poor he must go and min ister personally to them. Prayer for the sending forth of more labor ers iuto the harvest must be attend ed by the spirit that can say. “Here am I, Lord, send me.” Let us be more constant in pray er, observing these essential elements." So shall we know there is use in praying and dearer will be the priv ilege of saying. Abba Father. OHUROH DISCIPLINE. I read, in yesterdays Index, the article on “Church Discipline,” by brother Law of Texas. It was op portune and wise. There is nothing that so hinders the progress of the gospel as the loose manner of life of church members. As a rule, church es have become very negligent in the duty of keeping separate from the world. Allusion was made to the com mand: “Not forsaking the assembling yourselves together as the manner of some is.” Since the days of the apostles there have been members who have violated this law of Christ, Baptist churches have adopted rules for the enforcement of this law. Fjity years ago these rules were more common than now. The evil has grown very rapidly in the last twenty year. It has resulted from the careless manner in which mem bers are received into the churches. The religious craze has been, of late years, to attend meetings of professional evangelists. A great crowd is brought together; the larger part from curiosity. There is always a kind of mesmeric influence gener ated by a crowd. At these meetings all sorts of propositions are made. Christians present feel that they must vote for them all, or else, be considered wanting in true religion. All are called upon to “testify.” A large number rise and state that they love Jesus, and some go so far as to state that they are perfectly free from sin. The young are moved by what they see and hear, and feel that they ought to join such good people. The meeting closes with the publication that from two to five hundred conversions have occurred- The greater part of this number is made up of small boys and girls. At the first conference held by the Baptist church in the place, a num ber of boys and girls belonging to Baptist families come forward and ask to be received into church member ship. They say they love Jesus and desire to be numbered with his people and with them to serve the Lord. It is a rare case that one of these after baptism ever attend a prayer-meeting. They become more and more negligent in attendance on church services. They prefer the society of rude boys and worldly minded girls. Not unfrequently the boys curse and use bad language, taking oare that the older members of the church do not hear them. They are continued in church fellow ship as long as they do not commit murder or burglary or something of that kind. AVhen young persons from these tent meetings apply for membership let them be told as John the Baptist told those who claimed baptism on the ground that they were the des cendants of Abraham. “Bring forth fruits meet for repentance.” AVait to see if there is a change in life corresponding to a change of heart. Mr. Spurgeon once asked a servant girl what evidence she had that she was a Christian ? She replied, I now sweep under the door mat.” True religion makes one more faithful in his work. For tho want of care in the reception of members, many have been baptized who do not take pleasure in worship and therefore forsake the assembling with the worshipers of God. A truly regen erated soul feels as did David, a man after Gods heart,: “I was glad when they said unto me let us go iuto house of God.” “I had rather be & door keeper in the house of Go< than to dweH in the tents of wicked, ness. AYorship which has to be enforced is not acceptable to God. Instead of passing rules to compel members to attend church services, let the church appoint a prudent committee to see such and by search, ing questions, find out if they havq no heart for the public worship of God. Should it be found that they take no pleasure in the services of reli. gion, the committee should recom mend their-exclusion. Baptists be lieve in a regenerated membership, and as soon as it is ascertained that a member gives no sign of a renewed heart by his continued neglect of God’s house, he should no longer be held in fellowship, and thus allowed to clog the church in her progress, i Next week I propose to discuss the treatment of drinking and gamb ling members. AVilliams Rutherford. Athens, Ga. NOW “PERFORM THE DOING OF IT." I have a thought, Would that I could “wreak item expression!” W. Cary Crane, when a very young man, printed a sermon, at the close of which he told a story of Pericles pro pounding a policy when Athens was threatened with invasion, so meeting universal assent, that nothing else was added; but an old general drew his sword and said, “What he says, I’ll do.” Two men preached, once upon a time* The text of the first one was, “Preach the Word,” the other “followed.” ,An old “hardshell,” remarked, on the yard “What one said the other did.” Who can find time to read the half they send us, telling us how to preach? If they would send us a real, sure enough gospel sermon, once in a while, it might be better. I have known a few persons who said nothing whatever about it; but men all the time going about doing good, nota bly some women, wives and maidens. Tho American Messenger is, and al ways has been remarkable for bringing salvation to the understanding and the heart. I know of no other such re ligious paper. Dr. A. W. Chambliss, once observed that everything in it was worthy to be written in letters of gold on the walls of our chambers.! They sent a young man to an obscene place in a great city one afternoon, who however got out of himself into Christ and our James B. Taylor of hallowed memory, as he came out of the little chapel said, “that sort of preaching does my soul good.” The young man spoke with an unction from the Holy One, of the promise that now is and of that whidh is to como, and not a word of self or of the little corner supposed to meas ure his size. How often the sheep look wistfully up, aud the hay we offer them is un palatable! oh, for power to feed the sheep! to preach Christ instead of preaoh 1 ing about Him. To do his will, seen or unseen, heartily, joyfully. E. B. Teasus. A PURE HOME? There is nothing on earth for which we ought to be more thankful than for having been brought up in the atmosy phere of a pure home. Such a horn- ’ may be narrowjand even hard. It may be deficient in material comforts and ut, terly lack the graceful amenities than lend a charm to human life! but it has is ' it the forces on which great characters ( are nurtured, One of our best friends—, ‘ a man as sturdy as a forest oak—once said to me, “I was the son of poor pa. rents, and from my youth up was inured to self-denial and hardship; but I do not remember ever to have' heard a word from either my father or mother that was not as chaste as the driven enow.” Better such a recollection as that than an inheritance of millions of mouey. GODS MADE TO ORDER. A queer expression, to be sure, but i< only describes a line of business carried on extensively in heathen lands. Hero is tho translation of a Chinese adver tisement: “I will execute to order idols from two-feet high to the size of a mar moscl monkey, or the biggest and moss hideous monster that can inspire the human mind with awe and reverence for religion. If the idol is the size of an or ang-outang, the price will be $700; of tho sphinx size $400: the size of a bull-dog with horns and hump s6so;a buffalo size $800; a dog size -200; and the size of an ass, in the attitude of braying, SIOOO. UH 1/C rr(7Hr ’*»» known b, moi.tnre fl A V£ «N* per.ptraUon. O*U|» uuoh Itching YOH DEEDING or IboTMUBIMO B k£S ! VU TIIXD AT Oircn TO CAT OR. BO SAN KO'S PILE REMEDY, 17 £/ / which acta dlraotljr on part* UectaL _ abaorbatumor*.allayaltohi n<,affaottng Pl! ITO apcrmanantoure. Frio* &Oo . Dru«ciata • / <»£ O or mall. Dr. Boaanfco. Philadelphia. Pm johnsonljrass AND — MclilotuH Seed, Wo hove a good supply of choice, well clean* o>l Johnson Grass anil Midilotus Seed for sale Correspondence solicited. C. YOUNG & BRO.. Solms. Ala 2feb«t cow UYfIHHWU/ICC S* TS SHE CANNOT SEE HOW ■ I MpnggJ Wirt YOU DO IT FOR THE MONEY. ■ffsauMMfe, tin I. too i ■,.***. o«rwe»*ew <la sew| O < Msiblrta; perfect wee blag. rababte. 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