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2
lambs.” But this command he gave
once, while that he gave twice ; as if
he deems it more important to feed
the sheep than the lambs. And so
it is. For if the sheep arc properly
and profitably fed from the pulpit,
they will furnish much spiritual food
to the lambs by their godly walk and
conversation.
Paul counted it a reproach to the
Saints at Corinth, that he had to feed
them with milk, because they were
not able to bear the meat of the gos
pel. The “sincere milk of the word,”
is given to one that he may “grow
thereby,” and not to keep him in
perpetual babyhood. Long continu
ance in spiritual babyhood, accord
ing to Paul, is evidence of carnality.
Prayerless mornings, a neglected Bi
ble, habitual absoence from the Sanct
uary tend to weakness, waywardness,
wandering of soul—to carnality.
And shall such inexcusable carnality
prevent the preacher from giving the
meat of the gospel to those who hun
ger for it, and whose strength re
quires it? Suppose that for a time,
some Christians are too weak to bear
it, will silence in the pulpit with ref
erence to the doctrine, week after
week, month after month and year
after year, the better enable them to
bear it? The way to make a Chris
tian useful is to put him to work.
The way to make him strong, is to
give him something to think about
more profound than that which oc
cupies the thought of the careless
and restless ami indifferent. There
is more or less of self-righteousness
in us all, and nothing more effectual
ly kills it, than to keep steadily in
view God’s sovereignty, as that ts
displayed in the great doctrines of
grace. If wo would accurately sur
vey, and correctly understand the
field of Christian knowledge, we
must have for our starting point, not
man, but God. We must sot our
stakes not in human sympathy or
works, or worth, but in God’s holi
ness, righteousness, justice.
3, Once more. Thu doctrine is
abused by the attempt to apologize
for it, or so to explain it, as to make
it acceptable to the carnal heart. In
vain do wo attempt to glorify God
by rescuing him, as we think, from
the odium which we, in our weak
ness, may suppose that any doctrine
which he has revealed, casts upon
him. God no more in the exercise
than in thj> mam
ifestations of his loving heart, needs
apology or defense from his creatures.
The sovereign acts and the tender
mercies of the Lord
are founded in infinite righteousness.
And he is not to be honored by the
most fulsome praise of the lips, or
the most costly gifts of the hands,
while the heart refuses to ascribe to
him that glory that is essentially his.
And not the least of that glory is the
sovereign right to do as he will, with
out taking even arch-angels into his
counsel, much less worms of the
earth. A. B. Vaugan, Jr,
(continued next week.)
ATONEMENT-
Bro. I. K. 8., in his reply to my
article of February 23, says, “I make
no distinction between atonement
and redemption.' 1 This is true in so
far as relates to tho persons effected
by atonement and redemption. But
if he supposes that 1 think the two
terms mean the same thing and acts
represented by these two scriptural
terms are the same, he must take mo
to be a right stupid fellow.
He says, “atonement is the price
paid; redemption is the thing paid
for.” Be it so, then if there be no
fraud in the transaction, “the thing
paid for” must be commensurate
with “the price paid,” and if Christ,
by his death, made atonement for all
men (“the price paid”) then all men
must be redeemed (“the thing paid
for”). This is universalism, the
inevitable consequent of the general
atonement theory.
1 have no taste for newspaper con
troversy, and would not write an
other line if I did not believe that
tho atonement was a fundamental
doctrine of the Gospel, of which it is
of tho highest importance that we
have the right ideas. Therefore I
ask space to give some of my reas
ons for holding to the definite atone
ment theory.
The sufficiency of the atonement
is not the issue which I make with
my Brother. So far as tho value or
worth of the atonement is concerned,
it is infinite. Not only sufficient to
save this world, but a thousand oth
er worlds, provided they had broken
God’s law, and it had been his inten
tion to redeem them by tho blood of
Christ. Indeed, tho same expiation
which was necessary to satisfy tho
demand of the law on behalf of one
shiner, is sutlicient in every respect
for tho satisfaction of the law on the
part of every sinner who avails him
self of its benefits. A complete
atonement was necessary for the sal
vation of a single sinner, and no
more nor less than this same com
plete atonement is required for the
salvation of all who a®e saved.
Again, I suppose that Bro. B. will
agree that the atonement is limited
in its application—that it is made ef
fectual only to those who are saved.
Then the issue between us is upon
the Divine intention regarding the
subjects of the atonement. Was it
the purpose of God that his Son
should make atonement to the Di
vine law, by his death, for all man.
kind indiscriminately, or only for
those who are finally saved? I ans
wer, only for those who are finally
saved ; Bro. B. says, for all mankind
indiscriminately. Is the death of
Christ to bo regarded as a “general
moral vindication of the Divine gov
ernment without respect to those to
whom it may be rendered effectual,”
or as “a legal satisfaction to the law
and justice of God in behalf of elect
sinners?” I take the latter alterna
tive, Bro. B. the former.
1. What are we to understand by
the word, atonement, as it is used in
the Scriptures ? lam informed that
the term in the Hebrew language
which is translated atonement, when
applied to sin, signifies to cover or
expiate it; for instance, “Blessed is
he * * * * whose sin is cover
ed,” I’s. 32:1. “The Priest shall
make atonement for you, that ye
may be clean from all your sins be
fore the Lord," Lev. 16:80. When
the term is applied to the sinner, it
implies that he is protected or cover
ed from the punishment of his sins
see Kx. 30: 12, 13. The children of
Israel were required “to give every
man a ransom for his soul unto tho
Lord, that there be no plague among
them, when thou numberest them.”
“The rich shall not give more, and
the poor shall not give less, than a
half shcckel, when they give an of
fering unto the Lord to make atone
ment for your souls.”
'The Greek version of the Old Tes
tament translates the Hebrew word
(kaphar) into ilasmos, which in our
version is translated, propitiation-
The Greek word, ilasmos, is used in
1 John 2 : 2, where it is applied to
Christ, “Ho is the propitiation for
our sirs,” and tho same in 1 John 4 ;
10, * * )* * | sent his Son \
to be the propitiation for our sins.’’ .
Thus it. appears, the atonement is
that satisfaction for sin, made by
Jesus Christ, to the law and justice
of God, in behalf of sinners, on ac
count of which God is appeased and
they are delivered from condemna
tion. If this definition is correct, it
follows that all, for whom atonement
was made, will be saved.
2. The definite atonement theory
is in perfect accord with the doctrine
of election. All who are saved are
the subjects of God’s electing love ;
but only a part of tho human family
are saved. If it was God’s purpose
from the beginning to save only a
part of the human family, with what
propriety can it be said that it was
his purpose that Christ should make
atonement for the whole world with
out exception. This would bo tho
same as to say that it was the inten
tion of God that his Son should die
for some, whom ho did not intend,
should be benefited by his death.
3. In the covenant between the
Father and the Son, it was stipulated
as the condition of his having a seed
to reserve him, that he should make
his soul an offering for sin, that he
should bear the iniquities of his seed
and that he should pour out his soul
unto death. Now, if ho made this
offering for tho whole world, then
the whole world ought to have been
given to him for a seed. But such
is not the case, lie says, ‘‘This is
the Father’s will * * ♦ * that
of all which ho hath given me I
should lose nothing, but should raise
>t up at the last day,” John 6: 3!», 40.
• All that the Father giveth me shall
come to me, and him that cometh 1
will in no wise cast out,” ver. 37.
Those very Jews to whom he said
this, believed not on him, but re
jected him. Many, not only of the
Jews, but of every nation and in
every age, have rejected him and
perished in their sins. Yet it is as
serted that he did make satisfaction
to the Divine law and justice for all
these. He was made a curse for
some who were required to bear their
own curse. Ido not see it thus.
4. The very nature of tho atone
ment forbids such a thought. It is
a propitiation by which reconcilia
tion is effected. There can be no
reconciliation without tho atonement.
I can conceive of no barrier what
ever in tho way of the reconciliation
of that sinner for whom Christ, by
bis death, has made satisfaction to
THE CHRISTIAN INDEX THURSDAY MARCH 9. 1893,
the law and justice of God. By tho
atonement Christ ts said to propiti
ate the wrath of God, but how can
those be said to be interested in his
propitiation who are the objects of
God’s unceasing displeasure?
5. The definite atonement theory
accords with tho direct testimony of
God’s word as I understand it. Paul
says in Titus 2:14, “Who gaye him
self for us, that he might redeem us
from all iniquity and purify unto
himself a people for his own posses
sion, zealous of good works.” Ob
serve, it is stated that he gave him
self for us, a defined class and for a
specific purpose. Again in Eph. 5 ;
25, 26, 27, it is said that Christ
“loved the church and gave himself
up for it; that he might sanctify it,
having cleansed it * * * * that
he might present the church to him
self, a glorious church,” etc. In 2
Cor. 5 : 21, “Him who knew no sin,
he made to be sin on our behalf, that
we might become the righteousness
of God in him.” Rom. 5:8, 9, “But
God commendeth his own love
toward us, in that, wliile we were
yet sinners, Christ died for us; much
more, then, being now justified by
his blood, shall we be saved from the
wrath of God through him.” In all
these passages tho Apostle states ex
actly, for whom Christ gave himself
and for what purpose; to-wit, their
redemption. There is not the slight
est intimation that his atonement
was general or indefinite. The words
of our Saviour are even more ex
plicit, if possible, as recorded in John
10:11, “The good shepherd layeth
down his life for the sheep.” Ver.
15, “I lay down my life for the
sheep.” Ver. 16, “And other sheep
I have which are not of this fold:
them also I must bring, ami they
(the other sheep) shall hear my
voice.” Ver. “But ye believe not,
because ye are not of my sheep.”
And John 17:9, “I pray for them;
I pray not for the world, but for
those whom thou hast given me.”
Strange that he made atonement for
the world and then declined to pray
for the world.
Bro. B. says, “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.”
Why will they not accept Christ?
Christ answers this question; “Ye
I' believe 'not, because ye are not of
my sheep.” “I lay down my life for
the sheep.”
Again Bro. B. says: “Thecoming
and accepting or repenting and be
lieving are necessary in order -that
tho atonement may bo made person
ally efficient to tho salvation of tho
sinner.” It is my opinion, that the
atonement is absolutely necessary to
tho sinner’s repenting, believing,
coming and accepting tho Saviour j
yea, it is the foundation of tho Spir
it’s operation on tho sinner’s heart in
all those exercises.
B. M. Callaway,
comment.
I have read the foregoing article
from Bro. Callaway carefully and
am only confirmed in tho correctness
of my view of the subject discussed.
Some day, if we meet, we will talk
over the matter. A clear definition
of terms, and precision in their use,
will, perhaps, remove some of tho
differences between us.
It is an important, fundamental
doctrine, ami deserves careful study
and statement by every minister.
I. R. B.
Tho Christian Union says: “The
question is being asked, both in Eu
rope and America, why it is that the
handwriting of tho average individ
ual continues so poor, despite the
time and effort spent by the schools
in teaching the art of writing. The
physicians, too,aroused by their own
professional observations, have rais
ed a protest against existing meth
ods of teaching writing. They hold
that both myopia and scoliosis, winch
develop so largely during school life
are distinctly traceable to the bad
postures assumed and taught in
writing-lessons; that these harmful
postures aro duo to the ‘slope’ of
•slant’ of the writiting;that tho spine
will certainly bo twisted unless an
upright style of writing is adopted
that vertical writing, if substituted
for tho prevailing ‘sloping’ style,
would obviate all of these troubles.
,t has also been shown by experi
ment that the vertical style of writ
ing can be taught more quickly than
the sloping,’ and when learned, is
more legible.”
Entertainment during World’s
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grounds, commodious lodgings 11.00
per day, meals (if desired) f>o cents.
Private family. Apply in advance.
Address Mrs. J. P. Cadman 5750
Madison Ave. Chicago
(Reference by permission, Rev. P.
S. Henson, D. D.)
16fcb4t
ASKED AND ANSWERED-
8Y C. E. W. DOBBS.
A Spiritualist “medium” has been
in our town lecturing and giving
“seances,” in which some really won
derful things were done, as she claim
ed, by the spirits. Some of our best
people have been deceived by her.
Can you refer me to any book which
exposes spiritualism ? it. c. d.
It is really strange what marvel
lous vitality this unblushing fraud
manifests. “Spiritualism” has been
so completely exposed, and its pre
tended “spiritual manifestations”
shown to be the result of trickery,
that it is strange that sensible people
will be duped by its unconscionable
pretenders. The beginning of the
imposition was many years ago in
western New York, the same section
that gave birth to the twin error of
Mormonism. It originated in the so"
called “spirit-rappings” among a fam
ily of sisters named Fox. A year or
two since, Mrs. Margaret Fox Kane,
one of the sisters, confessed in public
lectures that the whole thing was a
fraud. The value of Mrs. Kane’s
confession was not in what she said
as to the peculiar explanations she
gave; for as she confessed to having
been a liar for years she might have
been lying when she confessed. But
she proved the fraudulent nature of
the “rappings” by producing them
before her audiences, as she said
they were originally produced, and
showing that they were a vulgar
fraud and not in any sense a super
natural manifestation. The most
conclusive proof of the fraudulent
nature of alleged spirit manifesta.
tions is givetfiifthe Report of the
Seybert Commission,” a volume pub
lished by, J. B. Lippincott and Co.,
Philadelphia. The most noted “medi
ums,” such as Foster Brown, Metcalf
and others, have been thoroughly
exposed frequently.
In your recent answers in regard
to receiving the immersions of other
denominations, you say that the Bap
tist Churches of tho North generally
recognize such baptism as regular.
Are you sure of this? In my youth
I was a member of the Baptist Church
in Germantown, Penn., and it was
then customary to re-baptizo such
persons who sought membership in
our Churjhytove f m. t,
We did our Northern
brethren recognize such immersions
as “regular,” but as “valid.” They
make a distinction between these
terms, contending just as we do that
“regular” baptism can be found only
in regular Baptist Churches, but they
also contend that though irregular,
the immersion administered by other
ministers is “valid.” They do so on
the ground that tho validity of a re
ligious ceremony depends upon tho
spiritual condition and motive of the
candidate rather than upon the eccle
siastical status of the administrator
For example they illustrate the case
by saying that a marriage is legal
even though the person solemnizing
the rite may have no legal authority
to do so, the essence of the rite con
sisting in the good faith of the con
tracting parties. We are not endors
ing the argument—only giving it as
they advance it. As to what may
have been tho practice in the Ger
mantown Church when our good
brother was a youth does not affect
the present usage among Northern
Churches. A short time since the
following questions and answers ap
peared in the New York Examiner l
1. Are persons who have been
baptized by immersion, but by a
Methodist Episcopal minister, allow
ed to partake of the Lord’s Supper
in a Baptist Church? 2. Would a
person in good standing as a member
of a Methodist Episcopal Church,
having been baptized by immersion
by a minister of said .Methodist Epis
copal Church, be accepted by letter
to membership in a Baptist Church,
without being re-baptized by a Bap
tist minister ? a. n. w.
1. In some Baptist Churches they
may be received, but the general rule
in our Churches is not to invito such
to the Lord's table. Not only bap
tism but an orderly walk is prerequi
site to communion, according to Now
Testament teaching; and Baptists
cannot accept as an orderly walk
fellowship with those who (as we
believe) disobey Christ’s commands,
by substituting infant sprinkling for
believers’ baptism. 2. Not accepted
by letter, but accepted on his Chris
tian experience, would be the gener
al rule in Northern Baptist Churches.
In Southern Baptist Churches the
baptism described would bo regarded
as null and void, and baptism would
be required.
What did you mean in one of
your secular items by the “sick man
of the east?” Was Egypt referred
to ? It was in a paragraph concern,
ing tho “Khedive” that I saw the
expression. By tho way, what does
that word mean anyhow ? I cannot
find any explanation of it in my
di'etiodary. stupid.
We think our fair correspondent
does herself injustice in her chosen
signature. She writes in any, but a
stupid vein. The expression “the
sick man of the east” refers, not to
Egypt, but to Turkey. We believe
it originated with the Emperor
Nicholas of Russia in 1844, who
said to the British Ambassador: “We
have on our hands a sick man (refer
ring to Turkey), a very sick man.
It will be a great misfortune if he
should happen to die before the nec
essary arrangements are all made.”
The true inwardness of the matter
is that for two centuries Russia has
had her heart set on making Con
stantinople a seaport of the Czar.
England does not wish this consum
mation of Russian hope, and has
steadily upheld Turkey in its resist
ance to its powerful northern neigh
bor. In eight years after the remark
quoted, England and Russia were
engaged in the deadly struggle in
the famous Crimean war over this
very question, and later in 1878
nothing but the presence of the Brit
ish fleet prevented the victorious
Russians from raising their flag over
Constantinople. But Turkey is na
tionally a “sick man,” and sooner or
later must die as a power in Europe*
The empire has been in a state of
steady decadence for a century and
a half.
“Khedive” is the title of the ruler
of Egypt, which is nominally subject
to Turkey. The British representa
tive, backed by the British troops
and his home government, is tho real
power in Egypt. England will cer
tainly not relinquish her hold on that
country as long as she considers its
control essential to her supremacy
; in the Mediterranean and over the
Suez Canal, her highway to India.
Since April 11th, 1882, when the
British fleet destroyed the fortresses
of Alexandria, Egypt has been prac
tically a British dependency. The
title “Khedive” is said to be derived
from a Persian word meaning “Sov
ereign.” It was wrung from the
Sultan in 1867 by Ismail Pasha.
W. N., sends a batch of questions
covering too much ground to be ful
ly discussed in this department of
tho Index. We answer briefly:
1. If a member is expelled from a
Missionary Baptist church, is it not
requisite that ho or she be restored
in the church from which they were
expelled, and produce a letter from
that church stating that they were in
full fellowship, before they can join
any other church of tho same faith
and order?
Such is the usual usage, and ordi
narily should bo insisted on. Still
wo have known instances where such
insistence would have been unjust
to worthy Christians. It is impossi
ble to lay down an invariable rule.
Each case must be decided in the
fear of God and for tho good of
souls.
2. Is it right fora missionary Bap
tist church to receive a minister into
her church who preaches open com
munion, or who says that Christians
who have beenbaptized by imersionm
should be invited to the Lord’s table
without any respect to creed or de
nomination?
Such a minister should be willing
to hold his special view in abeyance-
Certainly he is out of harmony with
tho general view of the denomina
tion, and would doubtless prove a
source of trouble if received. We
have known some very able minis
ters of our faith and order who held
the view mentioned, but they loved
the unity of our Zion too well to
press it. Mr. Spurgeon, open com
niunionist as ho was, always advis to
his students coming to America ed
conform to the denominational usa
ge in this country.
3. What should be done with a
Missionary Baptist church which re
ceives a member who has no letter of
recommendation from the church in
which he was last a member?
Nothing. What can be done?
Each church is an independent body
and must act in such cases according
to its own judgement in tho light of
the known circumstances.
4. What should bo done with a
Missionary Baptist church who rece
ives a minister into her church as a
member who preaches open commun
ion, (or that all Christians who have
been immersed,) should be invited
whether of our faith and order or not?
Tho answer to No. 3 meets this
question also.
5. Is not this minister unortho
dox, and is not tho church which re
ceives him unorthodox?
That depends on what is tho stan
dard of “orthodoxy.” Then again it
would depend very much on the pe
culiar circumstances controlling the.
action in the case. We cannot give
positive opinions on exparte state •
ments.
We see no necessity for any fur
ther reply to “our good brother,”
Dr. Hsnderson, as to whether there
arq two heavens, or a dozen. No
special good could be subserved by
reiterating what we have already
said on the subject, Certainly we
shall not attempt to be “funny” on
so serious a question. Whether we
“go to heaven when we die,” or have
to wait till the second coming of the
“Lord from heaven,” we sincerely
hopejthat both Dr. Henderson and
ourselves shall be among the happy
ones who shall be “forever with the
Lord.”
BRING IT TO THE LORD
we are indebted to the Old Testament
and to what is called “the mosaic econ
omy” for a great manj' very useful les
sons and highly important suggestions.
Here is one pregnant example. The Is
raelites were commanded to bring their
sacrifices unto the Lord, even unto the
door of the tabernacle. Failure to do
this was to be met with judgment from
the Lord. Thus we read: “What man
soever there be of the house of Israel
that killeth an ox or lamb or goat, in
the camp, or that killeth it out of the
camp, and bringeth it not unto the door
of the tabernacle of the congregation, to
offer an offering unto the Lord, before
the tabernacle of tho Lord blood shall
be imputed unto that man: he hath shed
blood, and that man shall be cut off
from among his people.” The appear
ent design of this declared penalty
seems plainly to have been to lead the
people to bring their offerings to the
Lord, to the place appointed by him. It
was not enough that a man should take
a lamb, even the best he had, a lamb
without blemish, and freely sacrifice it.
He might bo at the expense of furnish
ing his lamb and killing it, but this was
not suffeient. He must bring it to the
Lord. He must take it to the place
where the Lord told him to. Doubtless
some Israelite was often tempted to
think that it was of no particular mo
ment whether he should put himself to
the trouble to take his offering to Jthc
door of the tabernacle. He might rea
son that his sacrifice ought to be ac
ceptable, so long as he took of the best
of his flock and killed it. He certainly
did not use it for himself. He freely
gave it up. Hut such reasoning would
not cover the whole case. Il stopped
short of full duty, It wss not complete
obedience, nor was it, consqeuentiy, ac
ceptable to the Lor<(, Not till the sac
rifice was brought to the Lord and in
the place commanded, was it acceptable,
How vitally important is this lesson!
From it we may learn that we ought to
bring our gifts and sacrifices to the
Lord’s house. We may read our Bible
at home on the Sabbath and offer prayer
there, but this would not fulfill the pur
pose for which churches were instructed
and are to be maintained. We are com
manded to assemble together and offer
our sacrifices of praise. Then too we
are to bring our sacrifice to the closet,
as well as sanctuary. We secret
ly pray while engaged in business and
should; but we also should have set
times for meeting our Lord in some se
cret place and bringing to him our off
, ering. C. IL Wetiierbe'
Bev. .1. B. T. Higgin has accepted the
call of St. Elmo, church, and Bev. J. H.
Bryant that of Harrison Avenue church,
Chattanooga, Tenn.
Rev. W. J. Mosier has resigned the
pastorate of the Ocean Hill church,
Brooklyn, on account of failing health.
He is at present in Baltimore.
Rev. W. T. Cobbs has been called to
the pastorate of the Baptist church at
Decatur, Ala., made vacant by the res
ignation of Dr. Jas. Shackleford.
Rev. W. H. Palmer, pastor of the First
Baptist church Oswego, N. Y., has re
signed, and accepted a call from the Jef
ferson street church, Providence, K. I.
Rev. A. J. Benson, of Brenham, Tex.,
says, in Texas Baptist and Herald, that
work among flic- Germans is progress
ing slowly. He recently baptized a
Catholic.
Rev. T. W. Tate has resigned at Tip
ton, Mo., and Rev. J. M. Plannette of
Sedalia, has been called to supply his
place.
So some go and others come. One
walks out, another walks in.
J. T. Ellyson a prominent and work
ing Baptist of Richmond, Va., is spoken
of as a candidate for Lieutenant Govern
or of Virginia. The Baptist, Baltimore,
thinks him not only worthy of that
office, but of the highest and best in the
gift of the people.
Rev. James A. Spurgeon, brother of
Rev. C. H. Spurgeon, and the real pastor
of Metripolit.au Taberanele church, is
still seriously ill with rheumatic fever.
Dr. A. T. Pierson, has closed his en
gagement as supply for the present, and
is now lecturing in Scotland.
The church is soon to choose a pastor.
There are twelve Baptist churches in
the District of Columbia, having 4000
members. There are also several chap
els and mission stations.
They have raised during the past
year, t 75,000.
Sunday-schools number about 000
members, who gave last year SIOOO to
benevolent objects.—E. B. L. in Chris
tian Secretary.
Mrs. C. IL Spurgeon has just issues
“In Memoriam,” a record for 1801-1892
of her Book Fund.
During those two years, 15,323 books
were ilestributed. making a tolal in the
10 years of the existence of the Book
Fuml of 205,551 volumes, together with
88,025 sermons.
In what field of Christian work are
the hands of that wonderful man and of
his faithful wife not to be seen? He
rests from his labors, but his works do
follow him.
“We," Editor Alabama Baptist, de
livered two lectures at Union Springs
Baptist church, on Sunday, Foby. 2:>rd.
“We,” or he, reports the church, under
the care of pastor Dolby, to be in good
condition. The membership is over two
hudnred. Under the superintendence of
Bro. B. T: Ely, the Sunday-school flour
ishes, its aveargu attendance being about
100.
Tho church has had as its pastors
such men as Carroll, Curry, Sanders,
Hendon, Toby, Foster, Goodwin, Dill,
Wright and Chambliss.
It is good nows to Baptists to hear tho
Arkansas Baptist say that there is hope
of Gov. Eagle s recovery. Tho Gov
ernor authorized the editor to tell his
readers that he was improving and hope
ful of a return to health and service.
Mrs. J. E. Peck, of the Western Re*
corder, was painfully hurt by a fall, re
cently. -Baptist and Reflector says,
“There is no more brilliant woman in our
, jSout.hlso'l thiui Mrs. Pack.”
A commentary on the Gospel by
Mathew, was the last work of Rev. C. 11.
Spurgeon. Mrs. Spurgeon has announ
ced that she hopes to have it published
sometime during this year. r
Dr. Sampey of the Seminary has so ’fa
recovered from his recent sickness as to
be able to resume his duties in the class
room.
Rev. W. IL Rutherford, of Clinton,
Tenn., proposes to do evangelistic work
for several months and tenders his ser .
vices, specially, to pastorless churches _
Rev. F. D. Hale, recently pastor
McFerran Memorial church Louisville>
Ky., has accepted a call to Owensboro
RECEIPTS OF THE MISSION BOAR D
Baptist Convention of the State of
Georgia.
From Jan. Ist. to Jan. 31st, 1893.
FOREIGN MISSIONS.
Jan. 1. Previous report $7,019 69
4 Euharlee SS, G B Boman 210
C W L Bowen. Jewells, Ga 800
Sardis 8 S, B M Callaway 4 00
Union Meeting, Wrens ch.C H Ha-
ley 166
7, Hephzibah Sunbeams,H L Murphy 400
Fellowship ch’ W W weaver 4 83
Camilla eh. T K Butler , 5 00
9 Eatontnn ch, E H Reese 15 00
Norwood ch. J W Ellington 15 17
11 Madison ch, 8 A Burney 13 20
Social Circle S 8. wjl Knox 500
12 Doves Creek ch, G w Deadwyler. 225
W m 8 and Bands of Ga. Mr= 8 Wil-
son 2 03
Kingston ch, C N Mayion 3 10
Powellton ch, 8 N Chapman 5 00
ways ch, T J Pilcher 5 00
Greensboro ch, C A Da vis. Jr 14 80
Elberton w m s, Mrs A E D- adwyl-
er 5 00
16 Fishing Creek ch. J H Fortson.... 200
" “ WMS, “ .... 50
Thomson .h, “ •••• 2 50
Sharon ch. “ ■■■• 2 00
Hawkinsville w M s.Mrs E C Glov-
er , 3 23
Central Atlanta w ms, J M Brit-
tain 3 00
17 Decatur Gleaners. B D Ragsdale-. 9«O
18 Harlem SS, J M Atkinson 393
Red Oak ch, J J Hyman 2 30
Arabi ch, “ ‘ 144
Pinehurst ch, “ “ IXI
19 Fellowship S 8, Miss N Thorne -. 500
21 Mt. Vernon ass n, .1 F Fuller, Tr... 90 30
23 Bethesda SS, C J Thornton 125
2d ch Atlanta, .1 T Pendleton. Tr-. 200 no
25 Bethany ch, S A Burney 320
26 Antioch ch. C J Landrum 400
Kandler's Creek ch,W F Starke... 300
Haruvlhy Grove S S.A BDeadwyler 1091
Hephzibahch.il L Murphy 108
31 Norwood ch. J W Ellington 300
Total S7,4SS 14
HOME MISSION.
•lan. 1. Previous report $4,669 37
2 LaGrange wM s, Mrs J w Obcrry , 380
5 wL L Bowen,-T-welfs. Ga 800
Sardis S S, B MCallaway 4d<)
Union Meeting wrens ch, C H Ra-
ley 166
7 Heplizibah Sunbeains.HLMurphy 400
9 Mt labor ch, J w Ellington 45
Norwood ch, “ 962
11 Madison ch, S A Burney 13 88
Social Circle S 8, w T Knox 500
w m s, and Bands, Mrs 8 wilson.. 2 00
Kingston ch,C N Mayson 3 10
Powellton ch. $ N Chapman 5 00
13 Elberton ch, wM s. Mrs A E Dead-
wyler '• 6 00
16 Fishing Creek ch.JII Fortson.... 2 <’o
“ “wM 8, “ .... 50
Thomson ch, “ “ .... 250
Sharon ch, “ “ 200
Central Atlanta w M s,JMßrittain 300
17 Sweetwater Children's" baud, MA
Sturgis 1 51
Lithonia .8 8, B D Ragsdale 1 91
18 Harlem SS, -I m Atkinson 393
Red 1 >ak ch, J J Hyman, 2 30
Arabi ch. " " 144
Pinehurst ch, “ “ 90
27 Antioch ch, C J Landrum 400
Harmony Grove S S, A B Deadwy-
ler 10 91
30 G R McCall, collected on field 445
31 Norwood ch, J W Ellington 2 .'0
Total 84,779 73
STATE MISSIONS.
Jan, 1. Previous reports $7,748 09
2 Chipley ch, HD D Straton, 16 40
KL Valentine, collected on field-. 1223
8 F Aikin “ " “ .. 15 00
3 AC Smith “ “ “ .. 240
J Lit Barrett “ " ".. 15 23
" “ by Adair Bros 2500
Union Point ch atld S 8. T M Bry-
an 3 73
Union Point ch, T m Bryan 1 S 3
Mrs T mßryan. Union Point. Ga... 2 no
DeVotie ch, A C Smith 115
Oak Grove ah. W 11 Lumpkin 2 03
Philadelphia ch, G w Sinitii 5 00
G w Smith, Hagan. Ga 500
R X Holtzciaw reported used in Re-
hobeth ass’n mission 14 03
5 wl. L Bowen, Jewells, Ga 900
W L Geiger collected on field ltd
Winterville S S, J R Haynes 451
Sardis S SJ B m Callaway 4 s 2
Oth Atlanta w M s, Mg>s Carrie mc-
Coy, 6 OT
T C Boykin collected on field 12 15
Union Meeting wrens ch. CH Ra-
ley 168
wrens ch, C II R iley 2 00
6 Salem ch. A M Kay 210
7 Alcova Mt, ch, 11 E Burton 187
Hephzibah Sunbeams,HLMurphy. 4 30
ch. ” “ . 3 97
Bronwood ch, R C Smith 2 60
Camilla ch, T K Butler loot)
9 Elim ch. J w Ellington 70
Marshall ch, ,‘ -jo
Norwood ch, “ 693
10 Corinth BS, E D Martin 5"o
11 Madison ch, S A Burney 13 8S
Social Circle 8 S, w T;Knox 5 00
12 wM s and Bauds, Mrs S wilson 225 ,
Shiloh ch, .1 8 Callaway 1 sol
Powellton ch. S N Chapman---- 50*1
13 w M sand Bands ol Ga, Mrs 8 wil-
son 3 00 1
16 Fishing Creek ch, J II Fortson... 391'
“ "WMS. “ .... ItS
Thomson ch, “ ... 5 00,
Sharon ch, " ... 4 00'
w m s and Bands of Ga, Mrs 8 wil-
SUII 7 00
West Point ch, E J Collins 10 60
Central Atlanta w M s, J M Brit-
tain 300
17 G a Blount, walthoursville, Ga--. 100
Decatur 8 8, B D Kagsdale 4 2&
(Continued on next page.)
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