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Many good and strong things were said in be half of MI » I O TSP SS During the Sessional the Southern Baptist Convention. Subscribe to and read the Christian Indbx, fyou would keep informed. ESTABLISHED 1821. t (ElxrUtatn £nxlc Published Every Thursday at 57 South Broad Street, Atlanta. Ga. J. C. McMICHAEL, Proprietor. Organ of the Baptist Denomination in Georgia. Subscription Prick : One copy, one year $ 2.00 One copy, six months 1.00 Obituaries.—One hundred words free of Charge. For each extra word, one cent per wont, cash with copy. To Correspondents.—Do not use abrevia tions; be extra careful in writing proper 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 oil personal ities ; condense. Business.—Write all names, and post offices distinctly. In ordering a change give the old as wel’ as the new address. The dateol laber indicates the time your subscription expires. If you do not wish it continued, order it stop ped a week before. We consider each sub scriber permanent, until he orders his paper discontinued. When you order it stopped pay up to date. Kkmittancks by check preferred; or regis ®red letter, money order, postal note. The “Burlington Hawkeye” says: “The diamond has the most sparkle, but the window glass does the most good,” Yes; but the glass must not be stained as to its substance or soiled as to its sur face, otherwise, it may let no light of vision through, or may clothe all things in false, misleading colors. The highest good is done only by pure, clear glass. “Near the close of the next century,” says Prof. Swing, of Chicago,“some rare, noble woman will be elected president of the United States.” What a glorious prospect for the office-seeker! Why. the offices don’t begin to go half-way round now; and how much worse it will be when every office lies open to the compe tition of women, whether noble and rare, or not! Isn’t it the male saints that the earth belongs to? But then, possi bly, the office-seekers are not saints, “Not only the burnt child, but the burnt dog, dreads the fire.” Has the drunkard, then, burnt by the fire of in temperance, and yet casting himself again and again into the Hames, less sense than the child—less even than the dog? Surely, none of the lower creatures can be so great a fool as a man may make himself, when ho follows appetite and passion, rather than reason and con science. Ah! there is no folly like sin; wo might almost say there is no folly but sin. Thomas Spurgeon, son of the famous founder of the Metropolitan Tabernacle, London, has been called to occupy its pulpit for twelve months, with a view' to becoming permanent pastor. Dr. Pierson can now relapse, or collapse, into the obscurity from which Spurgeon was suffered to unearth him; perhaps, as furnishing signal proof that even the mi'dest form of open communion is not a thing to be trusted with the doctrine of the church and its practical develop ment. Rev. Dr, Dr, Angus, after a service of some forty-five years as Principal of Re gent’s Park College, London, is now re linquishing that position, and will receive a “testimonial," according to the use and wont of our English Baptist brethren, too little practised here, in the case of men who have earned the gratitude of the churches by long and faithful life labor. Too little practised by us in America, we say; for there are States where the Baptists have scarcely done anything of that kind once in a genera tion. By the way, Dr. A. thinks that the eight Baptist colleges in Britain might well bo reduced by amalgamation to half the number: this is not unlikely, since it is better for such institutions to be much than to be many. We note in one of the periodicals for the current month, a statement that the father of Methodism, on the eve of his departure from Georgia, put up in “the Great Square” at Savannah, this adver tisement: “Whereas John Wesley de signs shortly to set out for England, this is to desire those who have borrowed any books from him to return them as soon they conviently can.” This state ment piques our curiosity. What fruit uamo of the advertisement? Did Mr. Wesley get. the borrowed books back ? “Straws shows which way the wind blows,” you know; and the answer to these questions might go a good way to ward the solution of the enquiry, wheth er the Georgia of 1803 is or is not better than the Georgia of 1737. You catch the idea, do you not? An early American poet, according to one of tlie April Magazines, describes a Bible student, engrossed in the sacred volume to the exclusion of everything else of personal importance, “But if two <lou« beneath his window fisrht, He’ll leave ids Bible to enjoy the bight," The quotation smites us with a shock of pain. To what a fearful bondage the power of tlic bodily senses to divide the thoughts and to attract the attention may grow. If we do not strive as the years pass on to hold that power in ciieck, when intellectual purpose and conscientious conviction and high affec tion demand it, what trivialities may keep us or may call us from the study of the Bible uhtil it is almost crowded out of the daily life! And is there not sin In this, sin which furnishes the soul with abated interest and insight during the battle that the study of the Bible is able to wring for itself from the competition of idle curiosities and paltry incidents? OBook divine! be more mighty with us than these outward scuses. Tn the region between the first and second cataracts of the Nile, it never rains, and the natives do not believe for eigners who tell them that water can de scend from the sky. Wo lift our hats to them; they are metaphysicians and sages of the Hume variety. Theirs is precise ly the logic of Hume's famous argument, that the experience of those who have never witnessed miracles themselves warrants them in maintaining that mira cles never have happened and never can happen in the experience of anybody else. It is the logic also of the men who reject the doctrine of regeneration, be cause they have never passed through the vital change of character in their own persons and are therefore practical ly strangers to the “new birth." the “birth from above." But the reader can easily recall for himself other parallels to the logic of the dwellers between the two cataracts from the “liberal" and In fidel literature of the day: a literature, by the way, which (to use Carlyle’s phrase) shoots one Niagara after another, —in its liberal form, the Niagara of re- fljmtian SnftcL jecting Christianity for a human substi tute,—in its infidel form, the Niagara of rejecting the substitute itself. The influence of environment on opin ion and character is very potent. But it is sometimes stated in an extreme form, as if it were the one decissive influence, an irresistable force leaving a man no free individuality and making him the sport and prey of outward circumstances. As an instancejof probably undue stress laid on it, take the following from a recent interview with Hon. T. M. Nor wood: “The difference between our pub lic men is one of environment. Joshua Hill, of Morgan County, who was a col league of mine in the United States Sen ate early in the seventies, once told me that Charles Sumner had remarked to him, ‘lf I had been a Georgian I would have been Bob Toombs, and if he had been born in Massachusetts he would have been Charles Sumner: he would have been an intense Abolitionist, and I would have been a rabid Confederate.’ ” This may have been true in the case of these two men, but not necessarily true; there are men who are not born to the principles of the locality in which they first see the light, men who make them selves what they prove to be at last, ethical men whose principles are born to them, in the travail of their own souls, free men who use their freedom, accord ing to its true interest, in the lofty pro cesses of self-making. BUSINESS METHODS IN MISSION ARY ENTERPRISES. There are two leading points pre sented in the study of this theme. 1. The Spirit of Missions is the Spirit of Christ. (1) It ought not to be necessary to insist upon this prop osition. No man who does not be lieve in this doctrine has any busi. ness in the membership of a truly Baptist church, unless, in addition to being a baptized believer, he has come with a mind open to conviction and in a spirit of willingness to be reformed. A New Testament church is essentially a missionary body, and associations and conventions com posed of messengers from Baptist churches, find in the cause of mis sions, the fundamental object of their existence. Jesus, in whose name such bodies meet and deliber ate and plan and act, was himself a missionary. His life proved this, and in his parting command to his disciples, he committed to them the custody and conduct of that great work, for the inauguration of which he deemed it worth his while to ex change the glories of heaven for an experience of poverty, suffering and shame in this world. When he cried, “It is finished !’’ as he did upon the Roman cross, his work, in his flesh, was done—the law was fulfilled— a completed salvation, wrought for man,was recorded in heaven. Thence forth his disciples were to apply that which he had prepared. His work was done; theirs was begun. They were to disseminate abroad and *n that sense to amplify. “Greater works than these shall (ye) do, be cause Igo to my Father.” Greater! in the sense that they were to be more extensively performed. His disciples were to go whither bo had not gone and whither, in the flesh, he could not go. Hence, his last commandment: “Go, ye, into all the world and preach the gospel to every creature.” They had his assurance that he would “be with (them) al ways,” and thus the work, though done by them, would be performed under the influence of his Spirit and should really be his own. (2.) All missions are “Foreign’’ missions. “Without Christ,” men are “aliens from the commonwealth of Israel and strangers from the cov enants of promise.” Every minister who preaches the gospel to the un. regenerate, is a missionary to the heathen I and every truly regenerated man is a foreigner,“naturalized” into citizenship in the Kingdom of Christ. This is the only distinction, in this respect, that Jesus recognizes: “Chil dren of the Kingdom”—and “Chil dren of the world.” Christian men have wisely arranged the work of missions, under different heads, for convenience; but many people, Chris tians and non-Christians, givers and non-givers—principally the last— have very unwisely made a distinc tion, where there is no difference, in the matter of contributions and non contributions—especially the latter. The spirit is one and the same, in every department, Foreign, Home, State and Local. And that spirit is the Spirit of Christ. And “if any man have not the Spirit of Christ, he is none of his.” (3) But the capacity for exor cising that spirit, requires to bo de veloped- A man may live a baby Christian all his life, and die a baby, at last. I read some months ago, of an Ohio baby who died in his cradle at the age of twenty-nine years! His parents were probably not morally responsible for bis non-develop inent ATLANTA, GA., THURSDAY. MAY 11,1893. but Christian ministers are grossly; culpable, who, for the want of tb e missionary spirit in themselves, or on account of moral cowardice, fail to preach missions, with all their might, and to thunder the gospel of means into the ears of their congre gations, betimes, for the develop ment and growth of the numerous dwarfed and baby Christians all over the land. 2. The best moans should be used to carry out the spirit and pur pose of the Lord of missions. (1) The Scriptures teach that the Spirit of Christ lives in his people, and that they must carry on his work “unto the end of the world.” This much conceded, tho rest fol lows, and the only question left for us to consider is, What are the best means for accomplishing his purpose? Human experience has proved that “business methods” are essential to the successful accomplishment of any object worthy of great effort. This has been found to be true in agricul ture, herding, commerce, mechanical avocations, art, literature, profes sional life, politics, war and every thing else that men undertake with a view to magnitude of purpose or permanency of results. Indeed, there is herein discovered a principle of law, which is applicable to all ani mated creatures. Universal life is a matter of business. The “instinct” of the lower animals is but another name for their system of business- The procurement of food, the prepa ration of homes, migrations, battles— all business. There are recreations and pleasures for them—“after their kinds”—but the routine of business is kept up perpetually. All these creatures accomplish the purpose of their lives. It is even the business of some to serve as food for others. Human life is likewise a matter of business; but man is the one animal that fails to comply with the laws of his being. (2) That which has been proved to be essential to success, it is the part of wisdom to adopt. Business methods are found to be indispensa ble to assured success in any depart ment of secular life. This principle js Recognized by thoughtful and acted upon by thorough-going men everywhere. But many seem slow to recognize the same principle, in the spiritual domain. Truly, “the children of this world are, in their generation, wiser than the children of light.” Oh ! brethren, let us learn to be wise. Principles are uniform in essence and in application. If the point is established that business methods are essential to success in secular undertakings which are worthy of effort, then it follows that similar methods are indispensable to the successful accomplishment of those paramount spiritual objects which God has designed to be at tained by human means. Then, fur ther, if this be true, the elements of business demand our attention and study. Some of these elements are purpose, in both senses of the word; energy, including activity ; persever ance, including continuity; and sys tem. All of these are important > but I wish to emphasize the last’ No business can be relied on for suc cess, without system. System, alone) it is true, does not quite infallibly insure success ; but success is never infallibly assured, without system. As in tho material, so in the spiritual. God has created the human mind and he has adapted his requirements, both in material and in spiritual things, to the powers of that mind. The salvation of a soul is a matter entirely with God, not to be under stood by any human process of analy sis, nor to be accomplished by any human methods of procedure. It is “spiritually discerned” by the indi vidual affected, in a direct, personal revelation to himself. It “cotneth not with observation,” and its potent workings cannot bo perceived by any process known to the mind of man. The fact can only be judged of on the part of others, by outward mani festations on the part of the subject affected. Regeneration is altogether of God. But men are the agencies. Divinely appointed, for bringing sal vation within the reach of their fel- Icw-men. The proolaimers and ill. ustrators of that salvation are called in the Scriptures, “workers together with God.” The power is altogether and absolutely his, and tho product thereof, is exclusively his own. All the glory belongs to him, Yet, by foreordination of God, human means must be used,to accomplish predesti nated results. Why God should have so arranged, I am sure I do not know. It might be said that he could operate directly or through the mediumship of angels. He has not done so. This fact seems to im ply that the plan in force is neces sary. Now, human agencies neces sarily involve the employment of human methods, and the concensus of enlightened judgment, gathered from experience in every age of hu man history, establishes the doctrine, that business methods are the only guarantee of success in any impor tant enterprise. Then it is wisdom to adopt such methods in missionary enterprises—the most important on earth, since therein God primarily presents and unfolds his plan for the salvation of souls. And his people who are so vitally interested in the advancement of those enterprises) at heme and abroad, in the civilized church and the savage jungle,should keep fixedly in view the fundamen tal, if unexpressed maxim of all emi nently successful exponents of safe business principles—No system, no certainty. Robert H. Harris. Columbus, Ga. FROM OURNORTH CHINA MISSION. ENCOURAGEMENT. On Sunday the sth of this month was held the yearly meeting of the church in Tung Chow. I was un able to attend this meeting but the reports which come to me concern ing it are of a most encouraging nature. Brethren from far and near came in. The attendance was large, and the interest was warm. Especially to be noted are two brethren from the villages of Tao-to and Tsang Kid, re spectively. These men are full of the grace of God and of de sire to make His name known. One of them, Mr. Tsung, is a man of rare gifts. He possesses a firm grasp on the great truths of the Gospel; is a ready speaker; and hu* no smai* depth of mind. There is something of the magnetic about hii/i which en ables him to claim men’s attention and hold it. The other brother had little to say; but, when lie does speak it is about Jesus and how through Him his sins were forgiven. He is she husband of Chin Ta Sao, an out line of whose Christian life appeared in the Index a few weeks since. At the elose of the Tung Chow meeting these brethren came over to Buh-go (a village half way between here and Tung Chow) |and spent four days there, stopping at Mrs* Wong’sjand preaching to the people as they came in. From early in the morning until far into the night they were surrounded and Brother Tsung was preaching". Friday afternoon (March 10) they arrived here full of rejoicings. (This language is not ex travagant.) Brother Tsung said the pressure upon him was so great that he could not stand it longer. He tells of several who he thinks are much interested in inquiring the way. To use his own expression and the native idiom, he “exceeding ly has hope" concerning the work in Buhgo. There are tbe Christians in Buhgo, all of whom are active. One of those, Wang Yin Whan, is an illiter ate man whose heart is on fire with love for Christ. Despite his illiter acy and his humble position the Holy Spirit has given to him a bet ter understanding of the Gospel than many who have better opportu nities. Brother Tsung tells how this brother was one day preaching to a crowd on the street corner, when someone began to mock, and deride him. Brother Wang turned his face heavenward and cried: Heavenly Father, Heavenly Father! I have sinned.” Some one asked him what sin ho had committed. He replied “If I bad no sin that man wouldn’t deride me." These two brethren arrived here Sunday afternoon. Saturday wo wont out to the village of Chi Kia about seven miles South-east of Hwang Hien. Chi Kia, has some six or seven Christians but, with one or two exceptions, they have grown cold hearted and lax in their relig ious observances. Brother Tsung gathered them in one of their homes together with a number of outsiders, and preached to them twice. He nrgod upon them their responsibility to live close to God and to be active in telling others of tho hope which they possess. He upbraided them for their present coldness and ex horted them to prayer, the reading of the Scriptures, and the assembling of themselves together for worship- The result was that five of them came in to attend services, when he preached to them again—a stirring sermon, exhorting them to present their bodies a daily living sacrifice unto God. He laid large stress on the word “living.” After services these brethren were invited in and we ate dinner together. While wo were sitting about and talking, while we were eating; and after ward until they left, Brother Tsung was preaching to them continually. Not all men could have talked in the way he did; but there was that something about his manner which made them like him the better for his speaking to them so. And then the fact that he comes over here at his own expense, and is spending his own time, adds immensely to his power. He is doing himself what he is exhorting them to do. He re alizes this himself and has spoken to me of how much more power he has than would be his were he receiving pay for what ho is He has stirred up these people much, and has opened their hearts to receive other teaching. We have raason to rejoice. These two brethren are still with me. While I am writing this they are in my little preaching room, within the city, preaching to the people as they come in. They will go home by a different route than that by which they came and will stop for some days at each of two villages that they may encourage the Christians there to preach the Gos pel. During June Brother Tsung wilj come ever here again at his own ex pense and spend a month or so with me going about among the villages which are so thick here. All about Hwang Hien the villages are so thick that the e 'o cmnot separate I rhem. Into but very few has the ! Gospel ever entered. Brethren, will you pray for us that during that time we may gain an entrance into hearts and homes and be blessed of God to the leading of souls to the finding of Salvation? Wm. D. King. Hwang Ilien, (P. O. Cheefoo) China. March 13 1893. CHRIST'S QUOTATIONS FROM THE OLD TESTAMENT. In an adult male Bible class which I once taught, was a friend of mine who had the troublesome habit of investigating things on his own account. Now and then he would manifest the still more troublesome disposition to set mo to investigating also. I was lecturing on the book of Genesis and would sometimes say: “This passage is cited by Jesus ; “this story is referred to by Christ.’’ One Sunday my friend asked mo if I would furnish him with a list of all the quotations which Christ made from the Old Testament. Without thinking how much time and labor would be involved, I promised to do it. It was of course necessary to go carefully through tho four Evan gelists to find the required passages. Even Taylor’s very able and exhaust, ive work on “Quotations in the New Testament" does not distinguish bo tween the quotations made by Christ and those made by tho Evangelists. It took about two days to do the work; and the result was a surprise to both teacher and pupil. Os course the close connection be tween tho Old Testament and the New was a familiar thing to me; but I was not prepared to find that Matthew gives us forty-fivo refer ences and allusions which Christ makes to the Old Testament; that Mark gives nineteen, Luke twenty eight, and John thirteen or fourteen. In Westcott and Hort’s edition of the Greek Testament, Christ’s ref erences to the Old Testament make up an average of more than one to every two pages of Matthews Gos pel. Tbe citations and references are too numerous, to bo discussed within the limits of th is article; and I shall theforo confine myself to those passages which Christ interprets as Messianic, i. e. as pointing to him self. Matthew 11:10, and Luke 7:27 are parallel, and are taken from Malachi 8:1, in which passage John tho Bap tist is represented as the “messen ger” sent to prepare the way for the Messiah. Jesus thus identified him self as that Messiah. Matthew 21:12; Mark 12:10,11; and Luke 20:17, are all parallel ques tions from Psalm 118:22,23; and they identify Jesus as the “stone which the builders rejected.” In Acts 4:11, Peter makes the same use of the passage; and we are told in Acts 4:8 that Peter was “filled with the Holy Spirit” when he made this speech. In Matthew 22:44, parallel with Mark 12:30 and Luke 20:42-44, we have a quotation from Psalm 110:1, “Tbe Lord said unto any Lord, sit thou at my right hand, until I make thine enemies thy foot stool.’’ Jesus says that Daniel called him “Lord." The author of the Epistle to the Hebrews uses the same passage to prove the Messiah sbip of Jesus. See Hebrews 1; 13. Matthew 26:31, and Mark 14: give parallel quotations made by Jesus from the prophecy of Zecha riah 13:7, “Smite the shepherd, and the sheep shall be scattered." Jesus spake of himself as the shepherd who was to be smitten, and of his disciples as the sheep who were to be scattered. In Matthew 26 : 54, parallel with Mark 14:49, Jesus says that “the scriptures,” which spoke of his suf ferings, must be fulfilled. Compare this with the prophecy of Isaiah 53 4-7. In his sermon at his old home, Nazareth, Jesus is represented in Luke 4:18, as quoting from the prophecy of Isaiah 61:1-2: “The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings to the meek; he hath sent me to bind up the bro kenhearted, to proclaim liberty to the captives, and the opening of the prison to them that were bound; to proclaim the acceptable year of the Lord.”—And he tells the Nazarenes (Luke 4:21) “This day is this scripture fulfilled in your ears;” that is to «»?,', “I aki the preacher '{.hour the prophet Isaiah described in the passage which I have just read in your hearing.” In Luke 22:37, parallel with Mark 15: 28, our Lord quotes from the twelfth verse of that wonderful fifty-third chapter of Isaiah, “He was numbered witli the transgress ors,” and thus identified himself with the suffering “Servant of Jehovah,” i. e. the Messiah. In Luke 24: 25-27, Jesus remon. strates witli his skeptical disciples for being “slow of heart to believe all that the prophets have spoken “concerning him or ihe suffering Christ. He expounds “Moses and the prophets” as witnesses to the sufferings of the Messiah. In the 44th verse of this same chapter, he reproduces substantially the same remarks and adds “The Psalms” to the list of the witnesses to himself as the suffering Messiah. In John 3:14, there is a manifest reference to Numbres 21:9, “the serpent in the wilderness;” but as I cannot be altogether certain that President Alvah Hovey has erred in ascribing this language to John, and not to Christ, I will not press this passage into service. lam of the opinion that tho language is that of Jesus; but I have so high a respect for Hovey’s opinion, that I confess that I am a little shaken in my own. In John 5; 39, Jesus recognizes the body of tho Old Testament Scriptures, by saying, “They testify of me. ”In verso 46 of the same chapter ho refers to Moses, and says, “he wrote of mo.” If ho had any particular passage in his mind on this occasion, it was probably Deu. teronomy 18:15, “Tho Lord thy God will raise up unto thee a Proph et from the midst of thee, of thy brethren, like unto me.” In Acts 3; 22, Peter quotes this passage and applies it to Jesus; and in Acts 7 : 37 Stephen does likewise; and both speakers are said to have been “fill, ed with the Holy Spirit.” In John 13 :18, parallel with Matthew 26:23, Jesus cites Psalm 41:9, and applies the prophecy to Judea Iscariot, as the one who had eaten of Christ’s bread, and then lifted up his heel against Christ.” In John 15:25, Jesus quotes, as a prophecy, the words, “they hated me without a cause,” and applies it to himself. He was citing Psalm 85:19 and Psalm 69:4, in both of which places we find similar words. So far as I can see there is only Brother Minister, Working Layman, Zealous Sister We are striving to make The Index the best of its kind. Help us by securing a new subscriber. VOL. 70—NO. 19. one way to set aside or to weaken the evidence which I have given from Christ himself, and that way the most radical of the destructive critics have taken. They cannot de ny that the view which evangelical Christians take of the “Messianic” passages in the Old Testament is in general, the view taken by Jesus himself. But then Professor Toy does not hesitate to take issue with Jesus Christ on a question of exe gesis! And why not? Jesus is not supposed to have been acquainted with the Copernican system of As tronomy; and why should he be credited with a knowledge of the much more modern science of Bib lical criticism? To this I have only to say that an old thinker once asked, with some point, if He who formed the eye might not be trusted to see, and He who formed the ear to hear; and I fail to see that any modern science has ever succeeded in blunting the sharpness of that point. In plain English, if Jesus knew what he was talking about, then tho old founda tion standeth sure, J. C. Hiden. Richmond, Va, SOUTHERN AND NORTHERN BAP TISTS. In essentials, American Baptists are one. They hold the same articles of faith. Their general movements are in tho same direction. Their aims are the same. But in many minor particulars there are percepti ble differences. These result from environments, for the most part. To illustrate, country Baptists and city Baptists are all just Baptists, but they are not in all points the same. The country brethren have their strong points and their weak points, and so have the city brethren Their strong points do not coincide neither do their weak points. They supplement each other. One is strong, where the other is weak. The country cumenes being shut off from temptation, to a large degree, exer cise something like New Testament discipline. They are the best exem plars of gospel simplicity. They ingrain the truths of the gospel into the people, and in the country fam ilies, the children are raised to supply the pulpits, to populate the cities and to give virility to all great enterpris es. But the country brethren are weak at points. They are not dis tressingly liberal, and they are often distressingly narrow and prejudiced. The city brethren are far more lib eral, and they are much broader and prejudiced to a much less degree* They are indeed many of them so broad and attenuated, that they amount to little or nothing in amoral or spiritual way. And, as to preju dises, they have none, no, not even against the Devil or his agents and enterprises. They are the victims of over training in a good direction. Very much that is faulty in our civ ilization is to be set down to over training. A dude is simply a gen tleman over trained. The gentle is developed, and the man is trained out. Higher criticism, in its modern devclopement, is scholarship, with all common sense trained out. Many a city Baptist church is overtrained in form and breadth till the rugged in tegrity of the New Testament is trained out. The country Baptist and his city brother need to come long side of each other. They can be of service to each other. Wise denominational leaders will plan to mix these two elements as much and ns often as possible. Many good points will be made by so doing. They, will sup plement each other, assimilate toward each other and the unity and strength of the denomination will be con served. So much as an introduction to my subject. Southern Baptists are Bap* tists, and Northern Baptists are Bap tists. They are very much alike, and yet in a good uiany points quite different. Os course, any comparison between the elect in the two great sections must be very broadly made. The South is the place and habita tion of the mightiest host of Baptista on the face of the earth. Less than one third of the population of the United States is in the South, but more than three fourths of the Bap tists of the country are in these Southern States. Witli something like an even start a hundred years ago, how have Southern Baptists so