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Many good and strong things were said in be half of MISSIONS During the Session of the Southern Baptist Convention. Subscribe to and read the Christian Index. if you would keep informed. ESTABLISHED 1821. ©he ©hrifitian Published Every Thursday at ST South Broad Street. Atlanta. Go. J. C. McMICHAEL, Pbofrietob. Organ of the Baptist Denomination in Georgia. Subscription Price: Onecopy. one year-. t 2.00 One copy, six months 1.00 Obituaries.—One hundred words free of charge. For each extra word, one cent per word, cash with copy. To Correspondents.—Do not use abrevia tions; be extra careful in writingproper names: write with ink, on one side of paper; Do not write copy intended for the editor and busi ness items on same sheet. Leave off personal ities; condense. Business.—V rite all names, and post offices distinctly. In ordering a change give the old as well as the new address. The dateof laber indicates the time your subscription expires. If vou do not wish it continued, order it stop ped a week before. We consider each sub scriber permanent, until he orders paper discontinued. When you order it stopped pay nn to date. . , , Remittances by check preferred; or re„ls tered letter, money order, postal note. The Clarendon street church, Boston of which Dr. A. J. Gordon has been pas tor 20 years., has 1000 members. A re ception was tendered the pastor on his 20th anniversary. On the 50th anniversary of Rev. Rus sel Conwell’s birth-day, the announce ment was made that tho floating debt of $35,000 of Grace Temple, Philadelphia was paid. There have been recently, 14 added to the church at Bentonville, Ark., 13 to Salem church, Montgomery, 16 at Beagle Kansas., 18, at Winchester, Ind., 50, at Warrenton. Mo., 17, at Pleasantville, Ind., 12, at Linton, Ind., 9, at Zion Hill, 1nd.,18, at Mt. Pleasant, Ind., 42, at Terre Haut, Ind,, 15, at Spring Garden, Mo. Among the curiosities to be exhibited at the World's Fair is a pack of cards made from human skin, once the proper ty of Chief Geronimo of the Apaches. ‘•Cards made from human skin;” that sounds savage, brutal, merciless. But yet how much less so in fact is it than cards the instruments of human vice, cards the price of the human soul! Tho inherent cruelty and curse of gambling, —there is nothing which can intensify that, —that is the last extreme and worst. Many have thought that the air and the water carry in them germs of impurity and disease only when warm; but tho truth is that frozen water is not pure, nor is the air pure when cold enough to freeze it. So: it is not “emotional reli gion” alono which brings with it danger of corruption, of error, of death, but this danger cleaves also to religion without emotion. As well the formal and tho frigid as the impulsive and enthusi astic may he carried away by worldly and evil influences. Both in the sphere of nature and the sphere of tho frost J. n 4a. janvey da&iy .poison/** One of the literary journals, writing a criticism of a recent work on the Bible, betrays its own want of fitness for the task, when it speaks of “the author’s manner as lending much charm to chap ters with such unalluring headings, as ‘Paul and the Second Advent,’ ‘the Apocalypse of John,’ and ‘the Author ship of the Fourth Gospel.’ ” Unallur ing, indeed! The idea is almost grotes quely ludicrous as coming from the pen of any one who affects competency, in mind or heart, for the critical treatment of theological and biblical literature. For every student of such matters must see that these headings involve pivotal ques tions —questions on which the gravest and the highest issues for the individual believer and the whole household of saints largely turn. Hence, they are, in themselves, of thrilling interest, and he •who does not have this has no right to speak. The rich man learned at last what to do with his eyes, but he learned it too late. He learned to “lift his eyes up,” but it was after he had been driven away in his wickedness—driven into hell. Ah, if he had only learned, while clothed in pur ple and fine linen and faring sumptuous ly every day, to lift them upto God, to see the Judge of all the earth as seeing him and taking knowledge of his follies and his sins, it might have been that he had never perished: he might have been drawn a.way from his wickedness here, and carried by the angels into heaven at his death. O sinner, lift up your eyes, and behold the Sovereign of the universe, the Saviour of the lost, the Sanctifier of the believing: behold the heaven whose door is open for you, even you, surely you, and struggle to enter before it is closed and closed forever to shut you out. How relentlessly fashion extorts money from its votaries, how lavishly those who serve the world must lay gold and silver on its altar, and therefore how imperi ously the claims of temporal things set themselves between the cause of Christ and the means necessary for its mainten ance, —all these appear from the state ment of Miss Mary L. Bisland in the “Il lustrated American:”—“One of New York’s smart social set remarked the other day that no woman who pretended to keep well in the swim could dress her part under less than five hundred dollars a month.” And can it be that in a world where such things are possible from so cial rivalry or personal vanity, there can be any doubt whether the 1,180,681 white Baptists of the South, shall, through loy alty to Christ and pity for souls, raise this year a permanent centennial mission fund of $250,000 ? How little, how ex ceeding little is that a month for each one of us! And will wo not give it ? In the recent work, the “Memories of Dean Hole." the Dean justifies tho opin ion held by Dr. John Brown as to “the soporific quality of the doctrinal sermon.’ He says: “Not that he faltered in his faith, because he knew that the best of Christians may be overcome by an expo sition of sleep, when lulled by a monoto nous drawl, numbed by a frigid dullness, dazed by insoluble problems, or exhaust ed by vain repetitions." Os late years, we have met with a number of references to the inferiority of tho Episcopal pulpit, its comparative lack of eloquence, in Fin land and America; but wo nover dream ed that its lulling, numbing, dazing, ex hausting qualities were quite as bad as the Dean makes them. Perhaps, as what the English call “a sporting parson,” he is less than just to his more serious brethren, and slightly colors or even dis colors their advocacy of tho doctrines to which they have given a deeper thought fulness and a higher reverence than he. J lie f Ijristian SlnOcr. Remarks of Dr. I.R. Branham at the funeral of Rev. C. M. Irwin. Pub lished by request. I have had an unusual experience to-day, having stood by the coffins of two departed friends. One, a woman, suddenly out down in the midst of her responsibilities and of her usefulness, like a full blown rose clipped from its stem in the richness of its beauty, and in tho sweetness of its fragrance. The other, a man who had almost reached four score years, his physical strength nearly exhausted,and his ac tive work done, yet, lingering long amid the scenes of his earthly labors, as if loath to leave them, is gently gathered to his fathers, like a shock fully ripe and ready for the garner. It is concerning Bro. C. M. Irwin, that I am to speak. I had known him more than forty years. In 1852 a close acquaintance began.- Through his influence, to gether with that of Thos. J. Burney, John B. Walker and N. G. Foster, I was induced to leave my native place Eatonton, and take a position, as teacher, in the Georgia Female Col lege, at Madison, Ga. Bro. Irwin was then pastor ot the Baptist church at Madison, and a trustee of the college. It was there that the ties of friendship and Chris tian love which bound us together were formed, and which grew strong er, and more tender, as years passed on. I speak of Bro. Irwin as I knew him, and as his life, work, and char acter impressed me. He was a man of decided princi ples. His impulses, though strong, rare ly overmastered him, being subject to reason and grace. His actions were controlled by well settled prin ciples, and conscientious convictions of duty, based upon the calm decis ions of a sound judgment. His mind once made up, he stood firm. Whether in politics, morals, or reli gion he occupied no uncertainground. Though modest and unobtrusive in *all Jhese matters,/jet, to fin ’• out where he stood, one had but to ask him. He was a true friend. Change in circumstances, made no change in his friendship. In pros perity and in adversity, it was. the same. The tender word, the sympa thetic tear, the fervent prayer, the helping hand, were the ready out ward manifestations of the real feel ings of his heart. I speak from per sonal experience, for he was my friend. He was a consistent Christian. His faith was firmly fixed in Christ. It was the purpose of his life to obey his commands, and to make his pre cepts the guide of his conduct. To him “to live was Christ.” His object in his daily walk before the world, was to exemplify the power of the grace of God upon tho heart and life, that those who were brought in contact with him might take know ledge of him that he had been with Jesus, that he might commend tho Saviour of sinners to those around him, and bring them to a saving knowledge of the truth. He was a preacher sound in doc trine, practical in his application of truth, and a pastor, sympathetic, and successful. He was not what tho world calls an eloquent preacher, and yet, attimes, when deeply moved by tho impaitance of his subject, and by his interest for tho salvation of his hear ers, I have heard him rise to the point of eloquence. Ho not only had power to convince, but he, also> had power to pursuade, for ho was instrumental in bringing many to Christ. He looked well to the wants of his flock, feeding the young with the sincere milk of tho word, and the more experienced with the “strong meat of tho Gospel,” thus “rightly dividing tho word of truth, and giv ing to each his portion in due sea son.” Ho was a strong advocate, and a brave defender, of the faith as held by Baptists. He was an earnest and liberal snpporter of every Christian work, and especially of the enterpri ses undertaken and prosecuted by his own denomination. As years came on apace, and strength ’began to fail, so that he could not pursue the work of the min istry and pastorate with his accus tomed vigor,he didnot cease to labor, ATLANTA, GA., THURSDAY. MARCH 16,1893. but sought such fields as his ability enabled him to cultivate. In Sunday school and mission work he render ed efficient service, at the same time preaching the Gospel as opportunity offered. He did not “think the victory won, nor lay his armor down,” until death had relaxed his grasp upon the Sword of the Spirit, and sent him into the presence of the Lord, the righteous Judge, to receive his crown. To such a man, after having led such a career of usefulness and con secration in the service of his Master, death had no terrors. Having the tes timony of his life, I ask not for his dying words to assure me of a peace ful end, or of a happy immortality- It was with him as David said, “Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff, they comfort me.” Notice these words. It was the valley of the shadow of death. Often the word dark is made to qualify valley. But it was not put there by David. There was no darkness in that valley. It was the valley of the shadow of death. A shadow tells of the presence of light, for there can be no shadow where there is no light. It was the shadow of death, not real death itself. Nothing can be ; more harmless than a shadow. Not even the shadow of a real serpent can hurt. It has no deadly fang, or poisonous sting. The shadows cast by overhanging clouds, are fleeting and harmless, and arc signs of tho sun that ever shines above them. Besides, valleys are generally the most lovely spots of earth. They abound in rich soil, limpid streams, beautiful flowers,luxuriant multiplied forms for life, and every thing needful or its support. Though there may be lurking dangers, yet, with a competent guide and a power ful protector, the traveller will pass throngh it, not only unhurt, but re freshed and reinvigorated. This valley of the shadow of death fs ’N't to bs th» »'ul2ihgylaci <Jb Christian. He does not even stand still there. He walks, and walks through it. The stillness of the body left behind it is no indication of the condition of the spirit which has de parted from it. That is inanimate matter and returns to dust. The spirit has no further use for that house, beautiful, honorable, “fear fully and wonderfully made” as it was. It now lives and moves, walks, in its spiritual, immortal, glorious body, through the valley of the shadow of death, and “returns to God who gave it.” No evil is feared. The Good Shep herd is with His sheep. His rod sup ports and defends him. His staff, or crook, holds him as he passes over difficult places, and guides him in the path of safety. No wonder there was the absence of all fear as Bro. Irwin started from this side the val ley. “Thou wilt keep him in perfect peace whose mind is stayed on thee•, because he trusteth in thee.” Calm ly he committed himself; to the guidance of Him who had promised, and, no doubt, he walked safely through to the other side. “He that believeth in me, though he were dead, yet shall he live again. He that liveth and believeth in me shall never die.” So it will be with every one whose life “is hid with Christ in God.” In that valley tho Christian leaves all the evils of body, mind and heart- He comes out of it clothed in immor tality. He is forever done with weakness, decay and anxiety, because he is for ever free from sin. “And there shall be no more death, neither sorrow, nor crying, nor any more pain ; for the former things are passed away. And he will wipe away every tear from their eyes.” A few words of warning to fellow sinners. Wherever there is a shadow, there must be a corresponding substance. Therefore, if there is a shadow of death, there must be a real death. It is the substance, tho real death that hurts. It is the poison infused into the soul by tho sting of real death, sin, the sting of death, that causes spiritual death, ending in eter nal death, unless healing comes through the look of faith upon an uplifted Saviour. Edgefield Baptist church S. C. is without a pastor. For the Christian Index. Tho Student of the Old Testament will no doubt be impressed with tho fact, that God in his dealing with the Children of Israel did carefully and persistently prevent affiliation with surrounding nations. lie pro vided for them a form of civil gov ernment different from all other peoples. He gave thorn a moral code peculiar in its teachings and bearings j quite unlike that of any other nation. They were debarred from all social intercourse with the tribes about them. It is not material for the purposes of this communication to inquire into tho divine phylosophy for this re markable fact in Jewish history. There is another fact touching the Jews—that the Student of the New Testament has learned with great pleasure and special profit. It is, that the prominent historic incidents of God’s Old Testament people were so strongly typical and illustrative of God’s New Testament people. Paul in his first letter to the Church at Corinth and in the 10th, Chapter recounts—lst, that he would not have the Corinthian brotherhood ignorant, that the fathers were under the cloud, past through the sea and were immersed into Moses, 2nd. They ate the same spiritual meat: drank the. same spiritual drink—of that spiritual rock which followed them which was Christ. 2nd, That with many of them, God was not well pleased, they were cast down in the wilderness. 4th, Now these things have become types to us. But again—this Apostle to the Gentiles goes further and commands that we become not idolaters, nor commit whoredoms, nor grieve Christ by temptation as did the Children of Israel, who fell in the wilderness. That we should not murmur and perish by the destroyer. “Now, ali these things happened to them as types,’’and their history so carefully preserved was written for our admo nition, “on the wc.rds of.vhe ages are come.” The t Apostle says, ''-Ji inese tnin£fq’—the historic facts of the Jews, all of them, were types written for us, for our lessons, for our admonition. I may safely assert, that every historical fact of record in the Old Testament is typi cal of corresponding fact in the new dispensation. Is there an intelligent Bible reader who believes that the history of the brazen serpent raised in the wilder ness by Moses to cure the bitten Israelites has no further significance than a simple knowledge of that inci dent? On tho contrary, the fact is not only recorded, but the whole transaction was pre-arranged and con sumated ; that it as a type of Christ might be shown to them, “On whom the ends of the ages are come.” In other words, the glory of the Old Dispensation is the typical rela tion it sustains to tho New Dispensa tion. That is glory enough. In further support of this view the same Apostle says : Ist, Cor. 9th—- 9th, For in the law of Moses, it is written, you shall not muzzle the ox treading out the corn. Does God take care of oxen ? Or does he command this chiefly for our sakes ? For our sakes certainly it was written. This command was originally given chiefly for us, primarily for us, secondarily for the Jews. The oxen of the Jews should eat the grain as they were treading it out, for God so commands, but this Divine Command has a high, er and a more glorious reference to the support of tho gospel ministry during the Christian dispensation. Paul again, says: Rom. 15-4. “Now, whatever things were written aforetime, were written for our in struction.” Tho writings of tho Old Testament are hero referred to; and tho fact asserted is, they were pri marily written for the Church at Rome and for all subsequent New Testament Churches, that we, fol lowers of Christ might have hope by reading and studying the instances of patience and comfort found of record in tho history of the Jews in the Old Testament. Now, Dear Index.—ls your many readers should agree with me, then I desire to recur to the first proposi tion. Why did God so carefully and persistentlyjrcfuso to allow bis people under the old dispensation to affiliate with the tribes, nations and peoples by which they were surrounded from the date of the Decalogue to the coming of Christ? This question I desire to answer, but it would make this communication too long for your paper. If desirable, I may attempt the answer at some future time. J. G. McCall. For the Index. THE HIDDEN MANNA AND WHITE STONE. BY 8. G. HILLYEK. “To him that overcometh I wiU give to eat of the hidden manna, and to him I will give a white stone, and upon the stone a new name written which no man knoweth saving he that receive th it.” Rev. 2, 17 th. The texts presents to us a double promise. First the “hidden manna,’’ second, “the white stone.” Both terms are metaphors. Let us con sider each in its order. God gave to the Isrealites, in the wilderness, literal and visible manna. Upon this they subsisted during all their long and painful journey to wards the promised land. And it seemed, to their senses, to come down to them out of Heaven, that is, it was God-given bread. But while it sustained their natural lives, and thus enabled them to accomplish their pilgrimage, yet it did not give them immortality. Its effect was only that of ordinary food. Jesus, speaking of the manna, to the Jews, said; “Moses gave you not that bread from Heaven,” (it was God who gave it;) but my Father giveth you the true bread from Heaven. Your fathers did eat manna in the wilderness and are dead. This is the bread that cometh down from Heaven, that a man may. eat thereof and not die.” See John G;3O, 49,50. Erom these words it is manifest that the literal manna of the wilderness served a double purpose. First, it furnished the Israelites literal bread upon which they could live. Second, it became an appropriate type of another bread which, by and by, should really come down from Hea ven. We are not left to conjecture whom the manna of the wilderness Wo*pntended tp typify. Jesus clear ly makes It point to himself. He says: lam the living bread which camo down from Heaven; if any man eat of this bread, he shall live forever.” We cannot fail to notice the re semblance between this promise and the one sent to the church at Ephe sus. The latter presented Jesus to us as tho “Tree of Life.” Tho former presents him to us as the “Living Bread, which camo down from Hoaven.” Thb idea common to both, and which is the point of re semblance between them, is, that tho saint must live by Christ. Both teach this fundamental truth. But there is a difference between them. Fol lowing the analogies already pointed out in a previous paper, between the literal trte of life that stood in Adam’s garden, designed as a uni versal panacea to protect man’s phy sical constitution from all causes of decay and the meatphorical tree which “stands in tho paradise of God,” we may conclude, that, when Christ is called tho “Tree of Life,’’ the prominent idea suggested by tho figure is, that he comes to us as a healer. True the idea of nutrition is not excluded, but healing is cer tainly the leading thought. And this fnnetion was most signally illus trated by his works. He went about healing all kinds of diseases, and, in some cases, even raising the dead to life. Thus he showed his complete control over man’s physical nature. But his healing virtue was not limit ed to the relief of mere bodily in firmities. He cast out devils, and restored the raving maniac to right reason; and he announced forgive ness, to the penitent soul, burdened with a sense of sin,—the most fatal of all maladies. Verily Jesus is tho great physician. But in the text before us, Jesus is presented to us as the “hidden manna.” According to this figure, Jesus sustains to tho soul a relation analogous to that which manna—or any wholesome food—sustains to tho body. While tho idea of perpetuat ing life is by no means excluded, yet the leading thought, in this figure, is nourishment. And this implies growth, development, progress. It is Jesus who supplies this nourish ment. To the young convert he gives the “sincere milk of the word,” that he may grow in grace and in (know ledge ; and to the more advanced ho supplies tho stronger viands of divine truth that they may be strengthened and developed more and more in the progress of their Christian experi ence. There seems to be no assign ed limits to that progress. He who feeds on Jesus, shall secure, not only an endless existence, but an ever continuing progress in the perfection of his being till “he shall be made a partaker of the divine nature” and “befitted with all the fulness of God.’’ All this is involved in the eating of the “hidden manna.” But why call it “hidden ?” Fol lowing a suggestion given us by a recent writer in the Examiner, this question is easily answered. I cannot give his words. But he set me to thinking, and I was able to see the appropriateness of the term. The manna, which fell in the wilderness, was visible and tangible, and served only to sustain the body, but the manna on which the Christian feeds, is invisible and intangible. It is something which he appropriates, not through his bodily organs: but by the affections of his spiritual na ture. The invisible Christ is in the Christian’s mind as an object of knowledge, in his thoughts, as a sub. ject of meditation, and in his heart as an object of love. The manna represents this indwelling Christi and the chamber of the heart in which he dwells is a secret chamber. When the soul appropriates Christ by faith, and finds peace with God, and rejoices in hope of ultimate glory, that soul is conscious that Jesus is the source of these trans porting affections. They bring to the Christian an experience which is exclusively his own. No man gave it to him, and none can take it from him, or share it with him. Hence it may well be called the “hidden manna.,’ We now pass on to the second part of the promise,—“the white stone” with the “new name” which none can read but the one that re ceives it. I think the learned are agreed, that jlohn (lorrowpd the figure .of a white; stone from a custom which prevailed among the Greeks in some of their judicial proceedings. This was es pecially true at Athens. The courts often comprised a number of Judges. In criminal trials, they expressed their judgment by dropping into a box, a black or a white stone. A black stone meant condemnation; the white stone meant acquittal. If the white out numbered the black stones, the accused was acquitted. But if the black prevailed, he was condemned. In the light of this ex planation I think we can understand the promise. The white stone, according to the above explanation, denotes an ac quittal. But this implies that he to whom it is given, has passed through an experience which bears some an alogy to a judicial trial. And is not this true of every true Christian ? The function of the Spirit, in dealing with the sinner, is to convince him “of sin, of righteousness, and of judg ment.” In this process, the sinner is brought face to face with the de mands of God’s moral Law, He is, as it were, put upon trial. The Holy Spirit enters up against him the bill of indictment, and summons consci- 1 ence to prove his guilt. Destitute of all personal righteousness, he finds himself amenable to the “judgment,” and* liis condemnation would be in evitable ; but at this cricis, in deep penitential sorrow, he throws himself upon the mercy of the Judge. At this point, aided by tho Spirit, ho takes hold on Christ as his Savior, and being justified by faith, he finds peace with God. This sense of jus tification is a sense of full and freo acquittal; and its significant syrnbo is the “white stone.” But we learn that the white stone had a name stamped upon it. In this it differs widely from the white stones used in earthly courts. They had on them no name, and they meant that the accused deserved acquittal because he was innocent. Not so with the sin nor. In the process of his trial, he was found guilty,—but his faith in Christ was imputed to him for righteousness, by virtue of which, ho was not only forgiven, but actual ly justified, or acquitted, just as if he were truly not guilty. And for as much as the name of Jesus is in separably associated, in the experi ence of every Christian, with his justification before God, it was eminently proper that the white Brother Minister, Working Layman, * Zealous Sister We are striving to make The Inclox the best of its kind. Help us by securing a new subscriber. VOL. 70—NO, 11 . stone, —the symbol of his justifica. tion—should be represented as bear ing upon its face that precious name. Why is it called a new name ? I suppose it is because it so appears to the penitent believer. In one sense, there is perhaps no name on this earth, more widely known than the name of Jesus. And yet, every Christian knows that it became to him a new name, in the day when first he felt Jesus’ blood applied “to cleanse his soul from guilt.” Never till then, did he know its sweetness or its power. And hence the last clause of the text is verified. It is a name which no man can rightly know or adequately appreciate, until he himself receives it by sincere and loving faith. Thus I have endeavored to explain the hidden manna and the white B tone. 73 Wheat St., Atlanta. For Tho Index. BINDING AND LOOSING. When Jesus asked tho disciples “whom do you say I am,” and Peter answered “thou art the Christ, the Son of the living God,” among other things Jesus uses this language,“And I will give un to thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.” The way I have usually beard this passage interpre ted is substantially, that Christ pro poses to give the keys into the hands of the church. The keys are the rules or laws laid down for the gov ernment of the church and its mem bers. That the promise is that rati fication shall take place in heaven of the acts of the church. This inter pretation does not seem correct, be cause laws for the government of God’s people bear no resemblance in their functions to keys; and again, it is to be presumed that each church in every case coming before it, acts in accordance with what it concieves to be the law or laws governing. Yet different churches act. different ly under similar circumstances at times; at times criticize adversely the acts of another, and sometimes re verse even their own acts. It can hardly be that heaven has pledged itself to sanction the fallible acts of such fallible bodies. The inspired writers condemed some of their ac tions, and Jesus through John, on Patmos, condemed instead of sane tioning some of their acts. Yet this passage, if the interpretation is cor rect, furnishes no exceptions, but says “whatsoever thou shalt bind on earth shall be bound in heaven.” Keys are instruments for locking or unlocking doors or openings by which ingress or egress may be had to an inclosure. The kingdom of heaven is an inclosure from which man in a state of nature is shut out. The gospel proposes to open the way for man’s entrance. The keys of the kingdom of heaven then must he that which opens the way for this entrance, for Jesus evidently used the word which conveyed his thought, for he was neither ignorant or care less in such use. He is addressing Peter by name, and uses the singu lar pronoun every time, showing that what was promised was to Pe ter individually. The passage seems clearly to invest Peter with the high privilege of opening the doors of in troduction to the rights and privi leges of the kingdom, (not tho work of regeneration, which is “from a bove,” and precedes an entrance,) but a visible entrance. Let us see if the facts do not har monize with this meaning to the pasj sage. The disciples were forbidden to do anything but wait from the time the commission was given until tho descent of the Iloly Spirit. When the Spirit descended] Peter became the speaker of the occasion. His ser mon was effective. Numbers who had demanded the death of Jesus, were now convinced they had cruci fied the Christ. They cry out in ag ony “what must we do,” evidently meaning what must be done to get tho benefits of the kingdom of their now recognized Messiah or King. Peter authoritatively answers, “Re pent and bo baptized every one of you, in tho name of Jesus Christ for tho remission of sins, and ye shalj receive the gift of the Holy Ghost, For the promise is unto you, and to your children, and to all that are a (Continued on third page.)