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of the word when one is dscribinge
the home of the sainted dead.”—de
mands a distinction between an in
termediate heaven, which may be
called “a heaven,” and the final home
of the sainted dead, which may be
called the heaven.
That “a heaven” shall be “vacated”
for “the heaven is implied in the
words: “Come, ye blessed of my
Father” Either this, or, Christ shall
never say “Come.”
If one should rely upon Scripture
more, and upon venerable names
less, although one of them might bo
that of “Georgia’s great Theologian,
ho might get to “the heaven” sooner,
or at least to a right apprehension of
the doctrine of it.
I re-afiirm John, 3: 13, as proof of
my position. Jesus certainly did
not declare this text primarily with
reference to the issue between Dr.
Dobbs and myself, but still he knew
that this issue would arise between
us, and that, I should use it rightly
against Dr. Dobbs. For the fact
that “no man has ascended into heav
en but he that came down from heav
en, is proof that, no man has ascended
there for any purpose. Jesus de
clares with no qualification, that none
but the Son of Man has ascended
into heaven, “the heaven,” “ton oura
non. The very words that I use.
I also re-affirm 1 Thess 4: 15; 16,-
17, as proof of my position. This
Scripture proves more than that,
“merely” “the then living saints shall
not be changed into the spiritual
resurrection body before the dead
saints shall rise.” This Scripture
also proves that, those “that are fal
len asleep” have not yet gone to “the
heaven.” And, that we the living
at the time of the Lord’s coming
shall not precede them to that place.
Head and see. We shall go to.
gather there. But if some are already
there, this Scripture is broken and
can never be fulfilled.
I again offer Acts 11: 34, in proof,
that no one of the sainted dead has
yet entered into “the heaven. Os
course” Peter was not speaking of
the question at issue. Still his dec
laration involves my position. Peter
proved that Davids’ prophecy did
not relate to David himself, but to
Jesus as Lord and Christ, by the
very fact that David had not yet as
cended. He precludes the supposi
tion that David is referred to by the
absolute, unqualified, statement that,
“David did not ascend into the heav
en, tons ouranoust
Dr. Racket interpolates the words:
“to bo invested with glory and power
at the right hand of God.” But
against both Drs. Hackett and Dobbs
I stand with Peter, who declares
David ascended not into “the heav
en.” Therefore I infer that if David
did not ascend, no one of the sainted
dead has. Surely the foregoing Script
ures do have a “bearing on the ques
tion as to the heaven of the departed
saints.” C. K. Henderson.
ATONEMENT.
On the editorial page of the Index
of Feb. 2nd, in the article on “Atone
ment,” the last paragraph but one
reads thus:
“If redemption is equal in extent
with atonement, if every one whose
sins arc atoned for is redeemed, and
since all men who are redeemed will
be saved, it follows, that all will bo
saved, and the doctrine of Universal
Salvation is true, etc.
This syllogism would be sound,
and the conclusion logical, if the
atonement were universal in extent
But if all the sins of all men arc
atoned for by the death of Christ,
then all men are saved or else, some
men are lost for whom Christ made
atonement.
Did Christ by his death, make
atonement to God for the sins of
Pharaoh, the rich man who lifted up
his eyes being in torment, or Judas?
If so, then they suffer the penalty
for sins for which Christ suffered—a
kind of double punishment as it seems
to me.
Again, in the last paragraph of the
article occurs this sentence: “The
atonement is sufficient to meet all
the wants of the whole human race,
from Adam down to the last man
that shall be born.”
This may be true, but what is the
necessity for such a statement ? The
(scriptures tell us that ho is able to
save all that come to God through
him, but say nothing about his ability
to save those who do not come. J
am sure that the atonement is, not
only, sufficient to meet the wants of
every sinner who accepts Christ, bdt
is efficient in his reconciliation to
God and in his redemption.
It will appear from the above that
J believe in a definite atonement, and
I think that I do not confound atone
ment with reconciliation or with
rodeuiptiorf. B. M. Callaway.
Bro. Callaway, according to our
understanding, has fallen into the
very error the article of Feb. 2nd,
was designed to correct.
He, practically, makes no distinc
tion between Atonement and Re
demption.
The use of the Hebrew and the
Greek words in the Bible, especially
in the New Testament, shows that
the Atonement for sin, made by the
death of Christ, was sufficient to
meet the needs of all sinners, and,
therefore, that it is limited only, by
the needs of the whole race.
The use of the words Redeem, and
Redemption, shows that Redemption
is limited to those who believe, and
accept Christ as their an toning sac
rifice.
He asks, “what is the need of such
a statement?”
The answer is given in his next
sentence, where he says:
“The Scriptures tell us that He is
able to save all that come to God
through him, but says nothing about
his ability to save those who do not
come.”
And then adds, “I am sure that
the atonement is, not only sufficient
to meet the wants of every sinner
who accepts Christ, but is efficient
in his reconciliation to God, and in
his redemption.
Suppose, as is really the case with
thousands, perhaps, millions, that the
sinner does not “come” that lie does
not “accept Christ,” his refusal to
come, and accept, does not affect the
sufficiency of the atonement. That
is ample enough in its extent to cov
er the sins of the whole world.
The trouble lies in the fact that
those who are not saved, are lost,
not because of any lack of sufficiency
in the atonement, but because they
“will not come unto God by him,
they will not “accept Christ.” The
coming anc. accepting, or repenting
and believing, arc necessary in order
that the atonement may be made
personally efficient to the salvation
of the sinner. Atonement is general,
Redemption is particular and per
sonal, and follows, only, when the
sinner accepts Christ and comes to
God by him.
The feast is spread, and the Bread,
and Water, of life are freely offered
to him, but he must come to the
feast, accept the offer, eat and drink
before ho lives.
Pharaoh, and the Rich Man, and
Judas, like all other sinners, werej
embraced in the provisions o/fc'
the atonement, but they would n<k
come, they would not accept, and,
hence, were not redeemed, and, there
fore, they were lost. This is the
fate of all sinners who refuse Christ,
who trample the blood of the Cove
nant under their feet as an unholy
thing, and turn their backs upon the
love and grace of God manifested in
Jesus.
Though his precious blood has
been shed, and, thus, atonement for
sin has been made, yet, they reject
the price paid, and in spite of the
sufficiency of the Atonement, they
die unredeemed and unsaved.
“Atonement is the price paid; re
demption is the thing paid for.”
No man receives the thing paid
for until he accepts Christ, who paid
the price for him. “Ye are bought
with a price.”
“He that believcth is not condemn
ed. He that believeth not is con
demned already, because he hath
not believed in the name of the only
begotten Son of God." I. R. B.
From Alabama. Propitiation,
Atonement, and Redemption, are dis
tinct ideas in the New Testament;
and in the Old, the propitiation was
the sacrifice, after which the sprinK
ling of blood, was the atonement.
God is not rendered propitious by
the sacrifice—he was before, always
propitious -ami that fact was made
known, by the offering of Christ.
E. B. Teague.
From Florida.—Our state con.
vention at Lake City was the most
nteresting and successful of my ac
quaintance of a period of more than
thirty years.
The reports of the board showed
more work than has ever been done
any year before.
Though our financial condition
has been poor our collections have
steadily increased.
Wo have returned to the Lord the
first of our substance—recognizing
Him as the fountain of all mercies
and the giver of all blessings.
The royal road to prosperity is in
recognizing this law of God—honor
the Lord with thy substance and the
first fruits of all thine increase—so
shall thy barns bo filled with plenty
and thy presses shall burst out with
now wino.
Tho outlook is more encouraging
than over before.
Tho promptness with which pledges
THE CHRISTIAN INDEX: THURSDAY FEBRUARY 23, 1893.
were made to meet our Centennial
fund and for the general work of the
new year amounting in all to more
than 87.000 indicates a steady in
crease of spiritual healthfulness and
gives promise of enlargement in the
future.
It was a bold step to suggest to the
S. B. Convention to ask for a million
for missions. Florida will get up
her quota. We were to have some
Georgia brethren with us, and we
want you Brother Index to be with
us at Plant City,-that we may show
you how to raise money.
N. A. Bailey.
For tho Index.
THE OTHER SIDE.
Brother McConnell, in the Index
of February 9tb, objects to the ex
amination by an ordaining Presby
tery of a candidate for the ministry
or deaconate on his Christian experi
ence. Hs says, “it is violative of the
first fundamental principles of church
membership.” He lays down as
fundamental principles:
1. “That every one becoming a
member shall give satisfactory evi
dence of a change of heart.”
2. “That the heart once changed
never gets unchanged.”
3. “When a member gives just
reason to believe he has never had a
changed heart, that he shall be ex
cluded form membership.” He then
states, “that when a church elects
certain brethren to either office, that
election carries with it the warrant of
the church, that the elect ones are
converted men,” and from this con
clusion, “that if the Presbytery re
opens tho question of conversion, it
sets the church aside.”
He also thinks it questionable
whether a Presbytery ought to ex
amine the candidate in any respect,
but admits it may be allowable upon
doctrinal points, since Presbyters
may be better acquainted with such
subjects than the church.
Let us look at this. If the party
to be ordained may not be examined
by the Presbytery on his personal
experience because approving judg
ment has been passed by the church,
upon that point; and to inquire into
it, sets aside the judgment of the
church, why does not an inquiry
upon doctrinal points equally set it
aside, and thus stop any inquiry
whatever? Churches are as strongly
enjoined to maintain sound doctrine
in the membership, as to receive only
regenerate persons to membership*
1 If unsound, after the first And second
admonitions, they are to reject them.
Thb qualifications for the office are
distinctly set forth, and when sum
marized, mean regenerate men, sound
in the faith. To open the question
as to what they believe, calls in
question the judgment of the church
as strongly as to inquire after the
regeneration of the candidate, for
the church has no more right to elect
one disqualified in other respects,
than one unregenerate, nor to retain
one as a member who is unsound
in doctrine, more than to receive one
unregeneratc. Where does the dis
tinction come in ?
He says if tho Presbytery should
decide, upon examination, the candi
date to be unregeneratc, “the church
must discredit the judgment of the
Presbytery, or exclude the candi
date.” Would she not bo in the
same attitude if it pronounced against
soundness in doctrine? If so, the
the argument is as much against any
examination as against that upon
regeneration ? But he says it must
be taken for granted, that every
member is regenerated, and non
examination upon personal experi
ence would be a means of attesting
the fact.
It is highly desirable that tho
world should bo impressed with the
fact that wo have only a converted
membership, but they are not so im
pressed; nor would the failure to ex
amine those elected to office impress
it, for the facts in the lives of many
members prevent it from accepting
as a fact, that which is not a fact. It
would hardly do to expect Bro. Mc-
Connell to say he believed the whole
membership to be converted, nor
that all who have passed under tho
hands of a Presbytery are converted)
although examined by it Do you
believe they are my brother? Jesus
did not oxpoct it to be so; the apostles
did not find it so. During the days
when inspired men guided the chur
ches, uurogenerate persons wore
found in the membership, and even
in the ordained ministry. In the lit
tle band of the chosen twelve, there
was a Judas.
Why have a Presbytery at all i|
tho church is altogether competent
in judgment, and her action not to
be questioned? Why was Timothy,
and we through him, told to “lay
hands suddenly on no man,” if it was
not his privilege to examine into tho
qualifications of those upon whom
he was to lay hands ? This restrict
ed laying on of hands certainly had
reference to ordaining hands, and not
to a mere physical quickness of ac
tion. It evidently meant that the
Presbyter was to satisfy himself as
to the fitness of the candidate seek
ing ordination, before assuming the
responsibility of setting apart to the
holy functions of Christ’s ministry.
The declaration that the instruc
tion given is not to Presbyters, as to
the qualifications of candidates, but
to the church-, does not seem well
founded. The Epistle is addressed
to Timothy, a I’resbyter, and not to
a church. The apostle uses langu
age that shows, that while the church
is to be guided by the instruction
given, it is especially designed as in
formation to the Presbyter. “These
things write 1 unto thee, hoping to
come unto thee shortly; but if I
tarry long, that thou mightest know
how thou oughtest to behave thyself
in the house of God, which is the
church of tho living God.” The
singular pronoun “thee” is used, in
dicating an individual; and the one
addressed was to know how to be
have in the church, and not how the
church was to behave. Is it not
rather a fact that the purpose of God
is to set a check upon what might be
the indiscreet haste and want of
judgment in many cases in inducing
parties into these sacred places, by
clothing the churches with authority
to select, and the Presbytery with
power to approve or veto the choice?
Geo. E. Brewer.
Alexander City, Ala.
ASKED AND ANSWERED-
BY C. E. W. DOBBS.
I am a Baptist, and enjoy your
“Asked and anawered” column in
“the Index” very much. Would
be glad to have your interpretation
of Hebrews, Gth chapter, from the 4th
to the 6th verse. l. m. j.
This is confessedly a difficult pas
sage, and has ever been the occasion
of controversy between those who
believe in tho common doctrine of
“falling from grace” and those who
hold to the “perseverance of the
saints.” Look at the passage as it
appears in the King James version:
“For it is imposible for those who
were once enlightened, and have
tasted of the heavenly gift, and were
made parlakers of the Holy Ghost,
and the good word of
God and the powers of the world to
come, if they should fall away to re
new’ them again unto repentance; see
ing they crucify to themselves the
Son of God afresh, and put him to
an open shame.”
The Revised Version reads: “For
as touching those w ho were once en
lightened and tasted of the heavenly
gift, and were made partakers of the
Holy Ghost, and tasted the good
word of God, and the powers of the
age to come, and then fell away, it is
impossible to renew’ them again unto
repentance; seeing they crucify to
themselves the Son of God afresh,
and put him to an open shame.”
The whole paragraph (verses 1-8)
should be carefully read, as verses
4-6 cannot be otherwise understood.
The writer exhorts the believers in
Jesus to “press on unto perfection,”
to full growth—in Christian doctrine.
The exhortation is enforced by the
absolutely hopeless state of all apos
ates from the faith. For if this pas
sage teaches that any regenerated
sonl “falls groin grace,” in the com
mon sense of that phrase, it just as
certainly teaches tho impossibility
of their recovery. The phrases “en
lightened,” “tasted of the heavenly
gift,” etc., describe one regenerted—
a believer. It is scarcely possible
to conceive of them as referring to
mere profession without real posses
sion of grace. Note also that the
original has no “if.” The Greek is
literally; “and having fallen aside.”
It is an norist participle, and the
verb (parapipto) is not found else
where in the New Testament. Per
haps tho thought is that of falling
out of tho ranks of the inarching
procession. While tho verb is not
found elsewhere, tho noun (parapto
ma) is frequent, and rendered tres
pass, offence, fault. Seo Matt, 6,
14-15; Mark 11: 25-26; Rom. 4: 25.
The most strikingly paralied passage
is Rom. 11: 11-12, whore tho Revis
ed Version has “trespass,” instead
of “fall.” It is an entirely different
verb in Heb. 8. 12, rendering “fall
ing away” in tho Revision. Tho sim
ple form of the verb is found (pipto)
in Ileb. 4; 11, and Jas. 5: 12; 2 Pet.
8: 17; Rov. 2: C, have okpipto. We
have been thus particular that oven
tho English reader may have a clear
idea of the force of the verb. It de
notes a real foiling away from the
Christian Profession.
Some years ago Rev. J. C. C. Clark,
then of St. Louis, advanced an in
genious interpretation. He gave, as
we remember, a very literal transla
tion. “For it is impossible for those
once for all having been enlightened
and having tasted of the heavenly
gifts, and having been sharers of the
Holy Ghost, and having tasted the
excellent word of God, and the pow
ers of the future eternity,and having
fallen asideagain to renew back to re
pentance, crucifying anew for them
selves the Son of God, and making
an example.” The past participles
here represent Greek aorist partici
ples. The Greek has no word for
“seeing” before the present partici
ple “crucifying.” The word for
“making an example” is the same as
is in Matt. 1: 19, and is found no
where else. Dr. Clark insisted that
the verses should be studied in their
connection. Verse 1 exhorts Chris
tians to advance from repentance
and other first principles of religion.
Verse 3 says that we w(ll do this,
that is, advance. Then verses 4to 8
give a reason for assurance that
Christians will advance. Verse 4
begins with “for,” which closely con
nects its meaning with what pro
ceeds. Verses 4 and 5 give a des
cription of a well advanced Christian.
Verse 6 first states a condition into
which they may come, they may “fall
out of lino”—they may break ranks
in Christian progress. They may be
in the inferior Christian state of
which every Christian knows some
thing by experience. But there is
nothing in this word to imply that
the persons so spoken of are lost in
sin; still less is there in it any thing
to give even an impalpable and
shadowy basis for the idea that Chris
tians may fall away finally from
Christ. Verse 6 then tells what Chri
stians cannot do in this erratic state.
They cannot begin over again with
repentance, i. e.. such repentance as
has been spoken of in verse I—re
pentance from dead works. The
soul can be only once borne again.
Their sorrow will be of a higher level.
The verse then names two supposed
acts which characterize those who
thus cannot repent. Our English
version states these acts as reasons
why they cannot repent, but wrests
the translation to do so, by violent
ly inserting the word “seeing.” The
Greek however, simply says that they
cannot, in renewing back, again cru
cify Christ for themselves, and ex
hibit him as a now Saviour. The
idea hinted at seems to be that, ab a
repenting unconverted man needs
Christ crucified and held up for him.
self, so if a Christian, cold or in er
ror, had to begin again with the same
repentance he would need a new
lifting up or exhibition for himself
of Christ crucified. And, instead of
this being said in a figurative sense
to be something that a perverse sin
ner doos, it is precisely what is sakl
to be impossibleJor a Christian. The
lessonisthus naturally supplementary
of the exhortation of the first verse,
and we can scarcely conceive of any
form of statement that would be at
once so expressive of this, and so ex
clusive of any other idea. If this
view is correct it teaches that Chris
tians in error cannot expect to get
back to the level of a first repentance.
They must not mourn because they
have passed that, but pass on, target
ing the things that are behind. The
question is suggested how this pas
sage, so interpreted, harmonizes with
Rev. 2: 4-5. There are marked dif
ferences. The text in Hebeews re
fers to the souls experiences—that
in Revelation refers to the phases in
the life and work of a church. The
verb in Revelation is “fall out.” Tho
repentance demanded in Revelation
is reform from unfaithfulness, not as
in Hebrews* repentance unto life
(Aets 11: 18) or to salvation (2 Cor
-7:10).:10).
Wo have given Dr. Clark’s view
quite fully- True it is not found in
the commentaries, but that fact does
not forbid tho candid and thoughtful
consideration of the several points
he makes so well. In critically study
ing tho text we have been struck
with the fact that the Greek verbs
for “fall away,” “renew” and “cruci
fy afresh” are not used elsewhere in
the New Testament. We have also
observed tho force of the word “once”
(hapax). As used in the Hebrews
it seems to mean “once for all.” See
Heb. 9; 26-28; 10:2; 12: 26-27. Also
compare 1 Pot 3: 18 and Jude 8.
Certainly tho surface meaning of
the passage under review is that of
a possible apostacy, against which
the sacred writer seems to warn tho
reader. Are we, then, to understand
that it teaches that any real Chris
tian does thus apostatize? This ques
tion would equally apply to all those
passages which exhort the believer
and warn him against the wiles of
Satan. In none of those passages
however, is it affirmed that true be
lievers fall away into hopeless sin
and condemnation. Why, then, put
hypothetically, a case which is
never to be realized? In reply we
give, in part, the conclusion of Rev.
A. C. Kendrick, D. D., who wrote
the excellent exposition of this epis
tle in the American Commentary;
The" Scripturs everywhere treat men
as free, moral agents, who hold their
destinies in their own keeping. The
sinner is commanded to repent, as if
repentance lay within bis independ
ent volition; the Christian is urged
to fidelity, perseverance, and growth
in holiness, as if all were not ulti
mately the product of divine grace
working within him. They are dealt
with, not according to the objective
facts, but their subjective, conscious
obligations; and this mode of dealing
with them is doubtless one of the di
vine means of accomplishing his
sovereign purposes. As free, moral
agents, they may, and ought to, re
pent; but through these exhortations
God brings them to repentance. As
conscious, free agents, Christians
may either stand or fall; and if in his
gracious economy he has ordained
tnat they shall not fall, these warn
ings may be among his means of ac
complishing his ordination. This
with all the more propriety, as they
know not as yet with absolute cer
tainty to which category they belong.
To the Eye that sees the future as
the present, and- the hidden as the
revealed, their character and desti
ny are already decided; but to them
in whom dwell conflicting elements
of character, who are begist by temp
tations, and to whom the sole de
cisive test is perseverence to the end
these exhortations are always timely.
Those who fall away were, in fact >
never genuine deciples; those wh o
were genuine desciples will never
fall away. Those whom the Son of
God has ransomed with his blood,
and regenerated with his Spirit, can
not be allowed afterward complete
ly to apostatize. It seems to me to
be allowing such a triumph to Satan
as is insupposablc, and directly to
antagonize the words of Christ, “My
sheep bear my voice; and I give un •
to them eternal life, and they shall
never perish, neither shall any one
pluck them out of my hand.”
FORT MYERS FLORIDA-
This place is on the Gulf coast, or
near it, and is reached by steamer from
Punta Gorda, (across Charlotte Harbor)
which is the present terminus'of tho
Florida Southern Railroad. It is situa
ted on the Caloosahatchie river a few
miles from the Gulf, and is almost Trop
ical. Cocoa nuts, Bapadillos,, Sugar ap
ples and other tender fruits are grown
there successfully. It has for a numbe r
of years been noted for its healthfulness.
Dr. Hunter of New York who some
years ago made a specialty of lung dis.
eases, treating them by inhalation, after
examining the State pretty thoroughly
selected Fort Myers as the location for a
Sanitarium for invalids, but it was not
established. As a proof however of its
healthfulness, I will say that the Cen'
sus enumeration, Mr. R. B. Leak in his
report from Fort Myers in 1890, reported
1,475 people in his district, and but ten
deaths for the year, and R. P. Porter
Superintendent of Census refused to re
ceive Mr, Leaks report or order his sal.
ary paid because he claimed that for the
population reported tho deaths should
have been at least twenty. Mr. Porter’s
lettor is before me as 1 write, as is also
the appeal of Mr. Leak to Dr’ L. C.
Washburn M. D, and W. Hanson M. D.
and their replies. Dr. Washburn is the
Health officer and Port Inspector, (and
Baptist Deacon) and he says that the
death rate per year is six or seven to the
1,000, lor nearly all of South Florida.
I am not in the Real Estate business
and have no interest in Fort Myers, and
only refer to this, hoping it may be the
means of directing invalids visiting Flor,
ida, to that part of the State, and those
seeking a permanent home for reasons
ofjiealth, to go to Fort Myers and sec
Dr. Washburn, and Dr. Hanson.
The State Board of Missions, acting
with and for tho Home Mission Board
of Southern Baptist Convention, sent a
missionary to Fort Myers last year, and
a church was organized, and a house of
worship is being built, and it is tho first
one in Lee county with a population
now of not less than 2,000.
The railroad extending furtherest
South, in the United States, is tho Flor
Ida Southern railroad with its terminus
at Punta Gorda, on tho east side of Char
lotte Harbor, nnd about 25 miles by land
from Fort Myers.
At Punta Gorda, a Baptist church was
organized by a Missionary of the State
Board some two years ago, and a house
of worship so nearly completed, as to be
now used.
W. N. CnAUDom, Cor. Sec.
LaGrange, Fla.
From North Carolina.—Tho Baptist
cause is steadily progressing. From th o
ConAcntion at Raleigh, we turned our
faces to tho New Year, with earnest en
deavor to bring more recruits iuto their
ranks. North Carolina for Christ is our
motto.
The State Board is striving to place
a self-sustaining church in every com
munity. Baptists are proud of what
they have accomplished tho last decade,
but this is but tho beginning of what
they are destined to accomplish the nexfc
quarter century, North Carolina strives
to be in the van. The Centennial move
ment is growing and good results are
looked for.
Few pastoral changes. The most
prominent is the removal of Dr. T. H.
Pritchard from Wilmington to Charlotte,
and of Bev, W. B. Oliver from Fayett
ville to Wilmington.
Wake Forest college, the pride of ou
people, has an endowment of $185,000
eleven professors, about 200 students
and is doing the best work in its history.
Dr. Roya’sl successor will be elected in
June. Dr. C. F. Taylor is the prince of
college presidentsand Mercer University
need not look on him.
Elon college, the only “Christian”
college in the South, has 125 students.
It is coeducational and works well. In
all there are nine instructors, supported
from tuition alone. The writer,s connec
tion with this college is only filling thd ;
place of an old college mate, now at How "
ard doing post graduate work, will re‘
turn to full Baptist work, when leaving;
here.
You are giving your readers a good
papei. The old mother’,lndex seems to
be on the alert lest any of her daughters
surpass her in “good works.”
R. G, Kendrick Jr.
Elon College. N. C., Feb. 4, 1893.
RECEIPTS OF THE MISSION BOARD
Baptist Convention of the - State of
Georgia.
From Dec. Ist. to Dec. 31st, 1892.
STATE MISSIONS.
9 Mrs T J Osteen, Pembroke. Ga 100
Macedonia ch, R L Griffin 6 05
12 Greensboro church, A 8 Seals 09 20
“ YLMB, " " 90
Summerhill ch. Mrs J D Alexander 110
" W M S. 299
Millstone ch, J W Martin. 500
“ M Tlßell, (Pledge) COO
• Glade ch, J W Martin 741
Millstone eh, M T Bell (pledge) 5 00
14 Union ell, w A Tolbert 185
Corinth 8 S. B S Martin 13 30
J F Cheney, Crawford, Ga.(pledge). • 10 0Q
Riddleville ch. J Arlie Mobley 5 30
Mt Ariel ch. J -1 Hyman 1 >4
Beulah ch, J J Hyman 2 50
Harmony ch, A M Marshall 505
Providence ch ” “ 31C
Kainoth ch. “ “ 1 s 2
Harmony SS “ “ 117
15 Mcliean eh, J H Carswell 245
LaGrange ch, T J Harwell 30 u 0 ■
Hillsboro eh, H A Atkinson 3 20
Bartow ch, T J Holmes . 1 73
Macon Ist ch, E Y Mallory 9 73
Bet hesda ch. w J Perry 1 oo
M A Grace, Col on field . < 50
18 Hartwell ch, D A Perritt 641
? 88, “ 2ID
20 Bairdstown ch. It M Callaway 808
Shiloh eh, B M Callaway 400
21 Newnan “Sarah Hall MS” A D Free-
man 18 00
Beaverdam ch, B M Callaway 4 00
J C Geiger. Athens. Ga 150
22 Crawford w Ms. mis K 8 Martin 290
24 Bethany ch, w BCrawford 300
Bethel assn J C Martin for J B Hobbs,
Tr 253 07
25 lA-xingtou SS. T B moss 623
20 Macon Ist ch. E Y Mallory 15 00
Ft. Gaines, S 8 J E Paulin 5 09
Ebenezer ass’n, w a Thomas. Tr 7 61
Bronwood eJi, it G Smith . 695
27 Grade SS, AS Rhodes 205 ’
28 1 lublin SS, J B Daniel 170
29 Corinth ch, w C Felts 325
Hopewell ch, “ “ 110
Athens Ist church, H. A.Lowrenco... 20 11-
PalmettoS 8. J L Askew 2 10
Brushy Creek ch, J H Carswell 5 2LI
30 Athens 2nd SS, P B Baughu 390
Salem ch. M 8 weaver 2 00
31 Taylorsville ch, <’P Sewell 85
DeVotie ch, A C Smith 165
Orchard Hill ch, •* 205
Louisville ch, G K McCall 12 03
Total $7,748 6$
INDIGENT MINISTERS.
Dec, 1. Previous report $1.423 39
a Summerhill ass’n, G w Ard,Tr-... 40 83
9 Mrs T.I Osteen, Pembroke, Ga--.- 100
14 ’ Hawkinsville w M s.MrsE C Giover 1009
15 Ist <-h Macon, E Y Mallary 2000
Ist ch Atlanta, Mrs M N Callaway-- COO
21 w M s and Bands. Mrs 8 Wilson 750
24 Bethel ass’n J C Martiu for J B
Hobbs, I r 25 90
26 Ist ch, Macon EYMaUary 10 00
29 Ga K K Dividend 13 75
31 Double Branches ch. w m Verdery. 375
Mt Zion eh, “ “ . 2 48
Duharts ch, “ “ . 2 90
Grove cli. “ “ . 2 81
Rome 2nd 8 S, H D Gilbert 600
Total $1,576 33
DEVOTIE FUND.
Dec. I. Previous reuort $69721
30 E Culpepper, Jonesboro, Ga.(on note) 500
Total $702 21
MINISTERIAL EDUCATION.
Dec-1. Previous report S9O 60
29 Ist ch, Athens, fl a Lowrence 760
Total S9B 20
IDA MOORE.
Dec. 1- Previous Rep»rt $6 05
31 Sar dis wM s, Mrs M m Richrdardson. ICO
Total $7 0J
INDIAN MISSIONS.
Dec-1, Previous report $47 23
24 Bethel ass’n J C Marfin for J B Hobbs
Tr. (for J R Hogue) 26 50
Total $7373
(Continued on third page.)
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