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any good and strong things were said in be
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During the Session of the
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We give our Review of tho Week on
the second page after this, rather than
on the first. W’o also transfer the expo
sition of the Sunday-school lessons from
the second to the Literary department
of the Index.
The church at Dangerfield Texas has
secured as pastor Elder J. H, Floyd.
Brother W. D. Powell reports the de.
mand for Bibles by tho Mexicans greater
than ever before.
The position of the State Evangelist
in Arkansas seems to go begging. Two
brethren have been elected to the place
by the State Board and both declined to
accept.
The hawk and the swan were prohib.
ited to the Israelites as unclean, though
they were regarded as sacred by the
Egyptians—perhaps they were so regar
ded. How much that is accounted sa.
cred by man, is accounted unclean by
God!
When Zacharias asked for a sign to
confirm tho words of the angel, ho was
asking, while he knew it not, for a pun»
ishment to rebuke his own unbelief.-
That ill-advised sentence cost him ten
long months of irksome, bitter silence,
(Luke 1: 18-20.) Let us not unbeliev
ingly tempt God to chastise us.
In some of his vaporings on the ques
tion of “womans rights,” Rev. Daniel
Whitney says: “In my father’s house,
sisters were just as good as .brothers,”
That was a queer house, where, as this
language implies, brothers were (in their
own conceit) just as good as sisters!
W'e are very glad that it was not our fa ;
ther,s house, and that wo were not one
of those boys. The prigs! The puppiesl
“Tho Methodists will never reach the
masses until they adopt generally the
practice of street preaching.” So says
their great London light, Rev. Hugh
Price Hughes. And we may gather
from the New Testament that, if the
apostles did not seek street preaching,
neither did they shun it. There are
those, too, who shall in the last day say
to Christ himself, “Thou hast taught in
our streets,”
There are (real or alleged) spiritual
benefits which range at no very high fig
ures in the markets of our time. Here,
■ for instance, is a Society for Praying for
tho dead, which will enroll your name
on its list of members and inscribe it on
the “intercession paper” insuring a place
in all the praying of, the whole Society,
'J the dirt-cheap cost of seventy-five
cents a year. Surely, it is worth that
unless Indeed it is worth nothing.
It is “just the thing” now-a-days to
disparage doctrine and especially ortho
doxy in doctrine. The willingness of a
Congregational church at Meriden, Conn,
to have a minister installed as pastor
who held the most sceptical views of tho
inspiration and authority of the Bible
tanght in the school of Higher Criticism,”
and embrace the Pantheism which con
founds the universe with God. practical
ly defying the creatures and disowning
the Creator, was tho legitimate fruits of
tills disparagement.
The “Western Recorder” quotes a
staunch Methodist as affirming that the
growth of the church is hindered by tho
preaching of the “second-blessing” doc
trine of “sanctification,” In confirma
tion of this news, ho points to a district
in one of the Kentucky conference, which
“teaming from shore to shore with sec
ond-blessing preachers and second-bless
iug evangelists." showed for the year a
decrease in contributions and in Sunday
school work; and a gain in membership
of only twenty-four.
The banner of Pizarro in the conquest
of Peru and tho sword of Cortes in tho
conquest of Mexico are regarded as nov
elties worth showing among the marvels
of tho World's Columbian Exposition
this year. These implements of human
passion may grow unique and strange;
but not tho passions themselves. Men
may look at the sword and the banner
with wondering eyes, but feel no wonder
themselves and oxclte none In others by
carrying in their own bosom the ainbl.
tronthut followed the banner ortho cru.
elty that wielded tho sword. For doubt
less there will bo many a rudimentary
Cortes aud Pizarro among tho throngs
at tho exposition, not destined to make
any display of themselves in the course
of human events perhaps,—unless it be
laAnarohists.
Ijc f Ijmimn f
The Manuals preparred for uso at
funerals contain passages of Scrip
ture arranged under separate heads,
according to the occasions to which
they are deemed specially appropri
ate. It is not designed that all tho
passages under each head shall bo
read on every occasion indicated by
that head. The compiler of the Man
ual has simply selected a number of
hundred passages and grouped them
together for the convenience of tho
minister; and from this selection tho
minister selects at each particular
time such as he will use then, guided
by the hope of variety in the fre
quent recurrence of similar, occas
ions, or by varying degrees of adap
tation in the passages to the circum
stances of different cases, or by tho
measure in which the services as u
whole are or are not limited for time
and the several parts may or may
not need to be restricted in length.
All this seems too obvious to need
the saying; but we have known fune
ral programmes to some extent disar
ranged by the disproportionate time
consumed in reading the whole array
of passages printed in the Manual
as apposite to funerals of its class!
The child of a minister at Harve
hill, Mass., was smitten with typhoid
pnenmonia, and the father, believing
the will of God to be that the child
should die, left it without medical
treatment, to the “lingering lang
uisbment” of desease, and the “mor
tal agony” of death. Every unbias
ed mind will pronounce his course
unwise from the intellectual point
of view, and from the moral point of
view, wicked. We have no right to
pry into the unrevealed purposes of
God, to judge in the absence of rev
elation what these purposes are, and
on the ground of that judge
ment to neglect the use of all the
means within our power to subdue
desease and to avert death. We tri
fle with the sanctity of life when wc
do this; wo come dangerously near
the border-land of murder, if we do
not cross the line.Fortunately,suchin
stances are rare; and when one occurs
jt shocks the whole country. But is
there not a companion error, nuy, a
companion crime, working deadler
mischief, and yet much more com
mon? Are there not sinners for
whom, personally, Christians cease to
pray, for whom Christians put forth
no further effort personally, because
their long continuance in transgres
sion and the enormity of their offen
ces creates tho impression that God
has given them up to die in their sins?
Is not this as unwarranted an intru
sion into the realm of the unrevealed
divine will as the Haverhill minis
ter’s? Who that does it can bo sure
that he does not reach tho border
land, or cross the line, of soul mur
der?
Dr. Robert Young, author of the
“Analytical Concordance to tho Bi
ble,” published thirty years ago a
version of the Old and New Testa
ments translated according to tho let
ter and idioms of the original lungua
gee.” It has found its way in Scot
land, into some measure of use in con
nection with theConinionVersion and
as auxiliary to it, and a revised edi
tion has more recently been given
to the public. Dr. W. G. Blaikie of
Edinburgh, says that it seems to be
admirably adapted to serve tho end
of “causing the Scriptures to present
to tho English reader not only the
same general meaning, but even the
same minute shades of thought and
feeling which they present to those
familiar with the original tongues.”
And the “Examiner,” N. Y., in reply
to a correspondent who enquired as
to its merits, pronounced it “a very
faithful literal rendering, useful to
those who cannot read the original
but wish to know the literal mean
ing.” There is another class to
whom it may prove helpful, those
who from long familiarity with the
stylo of the Common Version read it
with loss interest and find in it less
stimulant to thought than in former
years, and who will gather freshness
and Kost from the literal and idioma
tic version. But it is not suited for
exclusive use, and should not come
into competition with other versions,
or lend readers to lay these versions
aside. Dr. Young, himself, express
lycmphasizes this point. We could
wish, therefore, that when the Ex
aminer’s correspondent asked wheth
er it is preferable to the Revised
Version, that paper should have
made only this jocose answer: “It is
ATLANTA, GA., THURSDAY. FEBRUARY 9, 1893.
preierable for such as prefer it, as
Mr. Lincoln said, ‘One who likes
that sort of thing will find it about
the sort of thing he likes.’ ” But
perhaps this is the humorous way of
branding the question as preposter
ous, and in that case we accept the
answer as our own.
Some damaging statments having
been recently made by a man named
Gregory in regard to American for
eign missionaries in Chin a,Mr. Jas.
P. Cadman called on Dr. H. C. Mabie
for a confirmation or denial of the
reports. . *-
Here is the conclusion of his re
ply. “Tho intimation ( of this man.
Gregory that any American mission
ary is in the habit of visiting an opium
palace for the sake of indulgence
in he vile excesses of these places
is, I am sure, a statement made with •
out waraant. At all events if such
were the case such missionary would
be dismissed summarily from the
force of any missionary society in
existence.
I have myself visited witbin the last
two years more than three hundred ‘
of these foreign missionaries in Ja
pan and China, Burmah and India,
and I deliberately state that, all
things considered, these missionaries
are the most unselfish and devoted
body of men living—faithfully la
boring for the moral and spiritual
renovation of these spiritualy
degraded people, Mr. Gregory of the
Royal Engineers, stationed at Hong
kong, to the contrary notwithstand
ing.
EXAMINATION BY AN ORDAIN
ING PRESBYTERY SHOULD
NOT EMBRAOE PERSON
AL EXPERIENCE-
When a Presbytery is called to
examine and ordain a deacon or
preacher, it is common to begin the
examination by requesting the candi
dates for ordination to relate their
experience of grace. This I object
to, as unbaptistic. Not that it is
without universal precedent,but that
it is violative Os the first fundamen
tal principles of church membership.
I am aware of the scriptural qualifi
cations of the men who are to be set
apart to these solemn offices, includ
ing tho experience that is inquired
after by the Presbytery, but it ought
to be remembered that the direction
given is not to the Presbytery but to
the church in selecting. The men
who are to be “looked out” are to be
men “full of tho Holy Ghost” which
simply means men who tho church
has good reasons to believe have
grace. The scriptural order for the
sotting apart of deacons and pre
sumably of preachers, first is an elec
tion by the church which is to be
guided in its selection by the qualifi
cations laid down, and afterwards
the ordination by the Presbytery by
prayer and the laying on of hands.
It is somewhat doubtful whether the
Presbytery should examine tho can
didate in any respect at all, still it
may be allowable that on points of
doctrine where officers are supposed
to be better acquainted than the en
tire membership for the Presbytery
to examine as to the views held and
the extent of the knowledge of those
about to be made officers in the
church.
1 only enter protest against tho
custom of examining on the experi
ence of grace, because I believe it
discredits the church. Every church
is the judge of its own membership
and no Presbytery or any other body
of men, or angels, may “loose what
the church has bound, or bind what
the church has loosed.” It is a fun
damental principle of all Baptist
churches, that every one becoming a
member shall give satisfactory tvi
dece of a change of heart. It la an
other fundamental principle of nil
Baptist churches, that the heart OIIUO
changed never gets unchanged. It
is also, a professed conviction of all
Baptist churches that when one of
their members gives just reason to
believe he has never had a changed
heart, that he shall be excluded from
membership. So when a churoli
elect# curtain brethren to either of
the offices, that election carries with
it the warrant of the church that the
elect ones are converted men.
Therefore when a Presbytery reop
ens the question of conversion, it sets
the church aside. The church has
twice asserted its approval of the
candidate for piety. When the can
didate becomes a member of the
church, he was regarded as a regen
erate man,,and when he was elected
it was reaffirmed. Then when a Pres
bytery inquires into the spiritual state
of men thus acredited it becomes the
popish judge of the highestpower on
earth.
Suppose a Presbytery should find
upon examination that there was not
>good reason to believe the candidate
had experienced a change of heart
what could they do? Refuse to or
dain him, certainly. Then the
church must discredit the judgement
of the Presbytery, or exclude. They
cannot excude, because a member
cannot be excluded from a church
without a change founded upon evi
dence of lack of fitugss for member
ship. That charge could not be sus
tained in a church that had immedi
ately before .affirmed its confidence
in the piety of the brother by elect
ing him.
It may be said that all this would
be true of the absence di any other
qualification. No, the church has
not asserted in the reception into
membership any other qualification
necessary to either of the offices. It
is not required that candidates for
membership shall be versed in the
doctrine/and practice of the church.
The church is the school for teaching
regenerate, baptized persons, MI
things whatsoever He has command
ed." Those selected for officers are
such as have made suitable advance
ment that they may become teachers.
And therefore the same would not bo
true of either qualifications. A man
may be a good and faithful member
of the church, who would not bo at
all suited to boa deacon or preaohor.
But no unregenerato man is qualified
for membership.
To recur, my earnest protest a
gainst the custom of examining can
didates for office on the Christian ex
perience, grows out of a sacred re
gard for the “old land-mack” a re
generate membership. Let it be im
pressed on the world that member
ship in aßuptist church means con
version to God, and whco "•< devel
ops that membership/has been ob
tained by any who are not “born
again” let the church promptly sev
er the unfruitful branches, that which
the church alone can do, and which
ho church cannot do on the judge
ment of a Presbytery.
• F. C. McConnell. -
WRONG AND DANGEROUS.
I have no inclination, Mr. Editor,
to engage in an extended controver
sy with Bro. McCall or anyone else
who may differ with me about the
right of a church to petition or me
mcrialize the law-making powers
of the State or country; but unless
I take some notice of the pretended
proof to the opposite of my views as
expressed in your issue of December
Bth, somebody else may accidentally
agree with my critic and thereby
secede from the correct polity and
practices of Baptist churches.
Tho first point made against my
article seems to be unworthy of a
man like your Quitman correspon
dent. 1 made no mistake when I
assorted that a church is not amena
ble to civil government; and I may
go farther and declare with equal
truthfulness that Christians, as suoh
are not. In another capacity the
same persons are, but the state has
no power to proscribe a form of re
ligion, to regulate a man’s belief,
nor to prevent the free exercise of
religion in anyway whatever. In.
requiring obedience to civil laws
tho state is not holding the church
amenable to it for its religious views
and practices.
Take, for example, what was in.
tended to illustrate the opposite
¥ low,. Let the state enact a law that
churches should not assemble on the
Sabbath, and that Christians should
not religiously observe it, and we
would instantly see a forceful ex
pression of my views and doctrines
that tho government has no right to
dictate religious service or regulate
the affairs of Christians. All true
Baptists would then declare that in
that domain (and that domain is the
full limit of a church’s prerogative)
they are not amenable to govern
ment. Martyrdom might be reviv
ed, but good Baptists would never
surrender their convictions or vary
their practices. The point at issue
is, that the church's prerogative
<loes not extend to secular matters,
aud that the church should in no
wise undertake to rwulato them.
I don’t understand bow anyaa* 1 JistM
seriously question my position.'
Yes, civil organizations afd
makers or executives of civil
Hie law creates them or is mtidte iby
them. But a church does not
its existence to any earthly authufiSty
and belongs not to earth. “My kviilg ;
dom,” says Christ, “is not of ibis
world.”
Talk aboutstraining.it gnats-mid)
swallowing camels! I dou’t remem
ber swallowing anything lately ilia!
tasted like a camel; be* if this ftaib
dency of churches to impress their
peculiar views upon the governnaanl
continues long, we will all be iftWtV
ing gnats, and camels too,
enough without straining for tiiftii).
They tell us it is not dictation. BtoJ
if the denomination given to
tiouing knew it had enough VOtets
in its control to carry its poiiid it
would be “dictation” or something
stronger. They call the right #®
petition jr sacred ono! Whence its
sacrodness. if sacred means holy or
of divine origin or Godly right. Be
sides, all is not expedient that hap
pens to be lawful. We have a right
to bear arms, but it is by no means
obligatory . upon us to bear tliona
and it might be the height of folly
for us to carry a pistol or gun to
church every Sunday morning.
The truth is, a state cannot confer
ft right upon a church—civil noff £&•
oted. Our rights are God-given nftd
itlaliefiable. The State may or may
hot recognize them. If-'Jtdoes not,
however, every Christian ih de
mand and every Christian citlißft
should endeavor to procure 5 them at
noy cost whatever to themselves.
Brother McCall is just as unfortu
nate in his citations from history th
prove that Baptists Lave been
tinned to exercise the right of peti
tion. I suppose that brother will be
one of the first to see aud ackrtDVv
ledge his error.
In not a single instance, Cited
from Dr. Armitage did any Baptist
Organization undertake to influence
Jftffislatinn on any subject wfiateveV-
People who entertained Baptist no
tions, were called Baptists, w ere Bap
tists, sought to secure freedom fi‘O!H
political oppression and contended
tor just the truth that I am not# de
tending and commending. Tboy
9aid the government had no right
to regulate worship. Other relig
ions had control of several states and
sought to rule in accordance wath
their peculiar tenets. The Baptists
said it was wrong—that religion con
atitutecl a separate kingdom.
bless tho memory of their noble
struggles and marvelous achieve
ftiente. The boon they so dearly
bought is too precioqs to be surtUlh
dered by endeavoring again to
the church and the world.
If our rights were again iinpesUtoll
your numble servant would esfeifua
it an honor to bo first to sign a pellk
lion fiff a rodrpss of grievances ovtv.f
i return to religious freedom, atllfi P
w F ould oven covet the honor to limit
it whenever tho occason demaudttd,
4 would not be acting inconsyStout
willy my present views to doiuaud
my rights. But if after asking fn?
the separation of tho churches fk'Oin
Hit! State I should proceed then to
Use iiie church to influence fchtt
State on matters not right, I
bo inconsistent and bo trying to W
tlo what I had just accomplished-. It
the Baptist denomination'then urged
that tho church and stato WUl'9
separate and ‘distinct and thus Se
cured immunity from civil or hlUViki'--
chal control, and now seeks to IV
guiato by church authority, or pFßA
ligo pf church respectability, Ulij
matters that do not affect il iW A
tihiirijh, tho force of its first great
argument is broken and it pvesonh
tho appearance simply of tho IWltoiH
fttil flying to get on top.
I bate not in this article nor any
other contended that a chureli V.t its
individual members have a fight th
Violate tho laws of tho land, i Rnuw
#o tttd commanded to bo Biibjftbt
io the powers that be HI
matters of secular coueetih
Tliiit is ono point for which I fliil
oontending and wo all know that 10
form a conclave for thd purpiMW Bi
directing legislation has no utushlU
whatever with subjection. TV fiat if
the constitution does guaranty tho
right of petition and places no limit
calculated to exclude those acting in
a capacity not recognized by tho
slate? That may be duo to the fact
that tho stato has not fully endorsed
l Baptist conceptions of Christ’s teach
ing respecting their sole Heavenly
r allegiance, or to the fact that un-bap-
UStTc Ideas prevail, that, after all, a
partial control over religious mat
ters is retained. But that is only a
reason why we should watch with
fhYfeasfid assiduity tho approaches
fd 1 our liberty.
It may be seen that the good bro
ther and I hav.e not read different
histories so much as we have read
the same history differently. He
i thinks ho sees where Baptist
churches and Associations are privi
leged to petition a court or power
On any subject it chooses relating to
the welfare of the country. I see
where Baptist people, and perhaps
1 Baptist bodies, have asked to be se
parated from the state aud that alj
i other religious organizations be; and
i being free that no heirarch should
; rule them. Certainly they did not
’ expoc? to become any part of a hior
i arch themselves.
I have known ono denomination
in corfforonce to memorialize the
Ij’eglSTattffe in favor of public schools
and Tmother to petition and declare
’ against them. I have know n Asso
l Conferences and Synods to
7 petition the state and county for
’ prdfilbltbry legislation, and have
hfiara bl disciplining their members
for voting a prohibition ticket. The
law or Georgia now appropriates
'■ceftani fines to the maintenance of
Stirid'ay-fichools, while there is a res
-1 pectable religious opposition to Sun
fiay-gbfibols. And so it goes ad in-
MitufiV. Most of thoso who read
thiS 'article have pronounced views
Oil tHSS'e questions, but to use one
donofliihation in legislation to oppose
the do'etrines of another and to use
public funds to maintain
perhaps denominational,
is ail wrong and Baptists o
watco Up to these matters.
Brotli r McCall thought
ro say that lie did not know
run.y b‘6 just as proper for me tBRB
tnat 1 Show him equally as well as
the liti'o girl knew tho Lord’s }><y
or; She said she knew it, but when
aSko’fl to recite it she explained that
(ho only knew it when she saw it.
I may go a little further and say J
know him well enough to love him,
well enough to love him as a Chris
tian brother, and honor him for bis
Riiown lldelity to Baptist faith and
Baptist institutions. I hope his
mightif pen and tongue will always
be iised in defense of truth and
Hglih Your fellow servant,
M. J. Webb.
WWon, Ga., Jan:-14, 1892.
Mdses is perhaps, for many reas
ons, the most prominent of Old Tes
ttment Characters. His name was
given him for no special characteris
tic of the man; as that of Joshua,
sis wo Shall seo further on : he was
’drawfi horn the waters of the Nile
in a most wonderful and providential
manner. In the Hebrew language
MbStiS Signifies water —drawn. It is
pusSllitlß his name has more reference
to Egyptian than Hebrew origin,
however in either event, his name
was given him as a memorial of the
fact of his delivery from the royal
dhferiJW.
Thb Subject of this communication
is to ascertain why this grea( and
goffil than was not allowed to take
ilia Children of Israel across the Jor
dan aiifl info the land of Canaan. It
M true that he succeeded in his
undertaking so far as to get them
ftlittbst—but not quite into the prom
isVil land.
Uh was by tho highest authority,
cbfttiiiMtbned to deliver these slaves
8f tli'j Pharaohs, under the eye of
•JestiS Christ, from their burdensome
Md galling yoke of servitude. It
wbnid be a pleasing task to inquire
intb the divine philosophy of this
long servitude of the special people
of VtbU; Wc learn a great lesson
iloiri tttb words of Jehovah, when ho
said; 11 ! khow the thoughts that I think
toward you saith the Lord, thoughts
bt jWncb and not of evil to give you
i'.li bXDboted end.” And the facts
affli Ittbldent# of record in Jewish
IlistorW were ordered in view of a
“ttUMCU end”—tho God of the Old
and llbw Testuinent had one pur
se bonly—one end in expo ctation.
This inquiry however, just now, is a
side track to tho main line.
Mosos as a general and leader of
thoso people was a grand success.
Ho stands without a peer in ancient
or medieval history. He fully undor-
Brother Minister,
Working Layman,
Zealous Sister
We are gtrlving to make
□?lie Index
the best of its kind. Help us by securing •
new subscriber.
VOL. 70—NO. 6.
stood his orders, and when he began
the work assigned him, he never got
his consent to surrender.
He looked far beyond the immedi
ate task then before him: he saw in
qimself a type of the future deliver
er of a spiritual Israel. Deut. 18:
15; Acts 3: 22.
His heart was therefore fully set
on that day, when he, as he vainly
hoped, should see Israel across the
Jordan and happily housed m Can
aan.—when he would rule over the
people of his God in that happy land.
Very strange indeed there was no
abatement of his manhood. The
vigor of his young life was contin
ual : he muth have concluded that
his life work was not complete and
that he would divide the land among
the twelve tribes and provide for
them, not only a moral decalogue,
but a code of civil jurisprudence.
But alas! he must die on this side the
Jordan.
Moses knew much of the offices of
Jesus Christ. We are taught that
he esteemed the reproach of Christ
greater riches than the treasures of
Egypt; for he had respect to the
recompense of reward. This “recom
pense of reward” refered to his re
lation to Jesus Christ, and the future
delivery of spiritual Israel, by his
"great prototype, Jesus Christ.
He saw in himself and the twelve
tribes in their transit from Egypt to
Canaan, illustrations of the future
dealings and treatment of God to
his people under another dispensa
tion.
The cloudy pillar by day, a firy
pillar by night, taught him a special
providence. He saw that the rock
was Christ. He saw in the brazen
serpent, Christ on the cross. " He
. Jiad “respect for the recompense.”
filled l)iin, as it
o£
calf and tl.e children of
turned to Egyptian idolatry and
corrupted themselves and thereby
provoked God, that he had apparent
ly determined to destroy them root
and branch; Moses most heroical
ly threw himself in the breach and
argued with God and prevailed with
his maker; the six reasons given,
why God should not destroy these
people, were primarily for his glory
in eyes of the surrounding nations.
He had set his heart on the time
when Israel should cross over Jor
dan under his personal supervision
and direction—but such was not the
divine plan. Moses must stop in
sight of deliverance and on this side
Jordan.
Moses is the law-giver. He was
accorded as the representative of the
law, the distinguished honor of a
prominent place at the transfigura
tion of Jesus Christ, and discussed
with Elias, who was the representa
tive of prophecy in the divine plan
the subject of Christ’s death. That
discussion is no) of record
The wanderings of the children
of Israel in the wilderness under tho
direction of Moses are strongly
typical and forcefully illustrative of
the sinner while in sin and rendering
obedience to law in search of de
liverance.
Moses took the twelve tribes in
sight of deliverance, but was not al
lowed to go further. Ho must now
close his work, and turn over to an
other agent, the consummation of the
work of deliverance.
Joshua, a Hebrew name, signifies
“Savior”—“Jehovah will save.” He
was a man of faith preeminently
and as the representative of faith in
the divine plan, completes the work
of deliverance.
The law is our school master to
lead us to Christ, but can no more
deliver than could Moses. Joshua
delivered Israel, Jesus delivers the
sinner. J. G. McCall.
Prof. Reuben Hancock Garnett,
late of Georgetown College, Ky.
died at the family homo, “Lauefield,”
King and Queen Co., Va., January
13th.
The Texas Sunday School Board, hjsvo
appointed Rev.- W. F. Tynes to >hold
local assemblies for formal Sunday
school work. »- ’
—a
There are six Mexican Raptlstohurche#
in Toxas with a membership of nearly
300,