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our Qeorgia 'pulpit.
HEAVEN’S BEGINNING.
MISCONCEPTIONS AND PROBABILITIES
AS TO THE FUTURE STATE.
A Krrmnn by Rev. «l. 11. Hawthorns at the
Firwt Baptist Church In Atlanta—What
tfhe Bible and Rranon Teach Different
‘Notion* That Prevail.
If I go and prepare a place for you. I "ill
eome azatn and receive you unto myself* that
er here I am yo may be also.— John xtv. 3.
Those were the comforting words
which Jesus spoke to his disciples just
before his crucifixion. To those who
hild journeyed with him through the
yenraof liis earthly ministry, and who
had received his saving grace nnd expe
rienced the blessedness of the closest
communion with him, ho was the dear
est object in the universe. The thought
of separation from him was almost un
endurable. It extinguished their fond
est hopes and filled their hearts with
the loneliest anguish. As his presence
bad made their highest joy, the loss of
it would make their bitten st grief.
Knowing this, loving them with the
temferest affection and moved with the
profoundest pity for their sorrow, he
assured them that he would provide for
the gratification of their supreme de
site. "I will come again and receive
yon nnto myself, that where I am ye
may be also."
.in impressive feature of dtvino reve
lation is the lack of particularity in
reference to the future state. It gives
as only the outlines of the great unseen,
it assures us that another and an end
less state < f being will succeed thy pres
ent It teaches uh that on the threshold
of that other life there is a judgment,
and that in that judgment there is a
separation of the righteous from the
wicked, the former going away into
everlasting blessedness ami the latter
into everlasting punishment. It tells
■us that the presence and love of Christ
will make the eternal felicity of one
class, and the absence of it the eternal
wretchedness of the other. These are
the eternal verities which revelation
has placed beyond the realm of doubt
and speculation. These are the out
lines of the world tocome. As to what
lies between them we are at liberty to
exercise our reason ami imagination.
the real heaven.
Men who net only believe heaven to
be a reality, but cherish the hope that
it will bo their final and eternal home,
can scarcely avoid discussing many
■questions about it upon which revela
tion is silent. They desire to know
where heaven is. Is it one of the lar
ger planets of our solar system? Is it in
the dim faroff milky way? Or is it the
great central orb of the universe? They
desire to know what heaven is. What
does it look like? What object within
the, range of mortal ken does it resemble ?
What shall we do in heaven? What un
dertakings shall engage our enlarged
and unfettered faculties? What will
come in to satisfy our desire and need
of activity when we are forever beyond
the realm of earthly pursuits? With
whom shall we keep company there?
V-'lwit language shall we speak? /What
(music shall we sing? What raiment
shall we wear? How much of what we
know and feel and enjoy in this life
can we carry over into that other life?
We cannot take our houses and lands
and money. Our sensuous pleasures,
our social distinctions and our political
offices and honors must be left behind.
But may wo carry with us the inno
cent loves and pure friendships which
we cherish here? Will the genius and
knowledge and skill of tin l painter, and
of the musician, and of the poet, and
of the orator be transferred to the next
life and the next world?
The absence of light upon these sub
jects does not distress the intelligent
Christian. Having Christ as his ever
lasting portion ami companion, ho is
confident that no element of blessedness
will be left out of his heavenly inherit
ance. If wo have received Christ as
our Saviour; if we have seen him as our
substitute under diivno law, bearing
onr sins in his own body on the tree;
if wo have felt tho transforming power
of his grace making us new creatures
in him; if wo have received tho spirit
.of adoption, and as loving, confiding
■children lean on his breast, look up in
to hissweet. benignant face and bask in
his «mile, we realize that heaven is
•imply to be with him forever.
“Where lam ye may bo also.” We
are with him here and now, but in
the next life we shall be with him in
,-a deeper and larger sense. There we
■shall have a clearer sight of him, a
■closer communion with him and a
snore perfect knowledge of every at
tribute of his being and of every ele
xnent of bis history and work than it
ts jiossible for us to have in this life,
where, even in our moments of highest
<exaitation and rapture, we see only
"through a glass darkly.”
HEAVEN BEGINS BEFORE DEATH.
There is much in our hymnology that
will mislead if we are not intelligent
readers of the Bible. We sing of "go
ing to heaven when we die, "as if it
av ere a foreign realm and in no way
connected with the present world and
the present life—as if it were a distant
port to which we set sail after the jour
ney of this life is over. All this is
misconception. Heaven is simply the
unfolding and enlargement of the life
■which we now have in Christ. The
new and everlasting life begins with
regeneration, repentance and faith.
Heaven is that part of it which comes
after death. That will be the best part
of it, because then it will be a life of
absolute harmony and communion with
Christ. Unfettered by flesh and freed
from sin, there will be nothing to dim
the soul's vision of him whom it loves
supremely, and nothing to prevent the
most intimate and perfect fellowship
with him.
The point I wish to emphasize is
that the heavenly life is a continuation
of the present Christian life. It is a
life begun not in the next world, but in
this world. Jesus said, "The kingdom
of heaven is within you.” It is with
in us in the seed form. After death we
shall have that kingdom within us in
full development.
When you sing, "I want to go to
heaven when I die, "you give expres
sion to a desire tor which there is no
warrant in the word of God. If you
want heaven, you must find it before
j you die. "Going to heaven" Is simply
(going to Christ. All that constitutes
i heaven is in him. To know him is to
have eternal life. "He that believeth
I <>n the .Son hath everlasting life.” That
j life is a present possession. The pres
■nt enjoyment of it is imperfect, only
because immeasurable difficulties ren
der present communion with Christ
I imperfect. Wo taste heaven now as we
i see Jeans—"through a glass darkly."
' After death, when wti “see him as he
is" and "face to face,” we shall have
heaven in all of its ineffable fullnes.i
and glory.
lam quite familiar with the objec
tions that have been urged against this
view. It is claimed that we confine
cilestial enjoyments to a comparatively
narrow range when wo say that heaven
is simply to be with Christ, and love
him. and praise him. Mr. Beecbi r was
quite rebellious at the idea that heaven
is a place where God, in the person of
Christ, sits upon a visible throne and
requires his myriads of saints and an
gels to spend eternity s nging songs and
blowing trumpets to his praise. He
thought there would be a very weari
some monotony in such a service. The
Scriptures do not support any such view'
of heaven, and 1 do not know of any
intelligent Christian who holds to the
conception which Mr. Beecher so vigor
ously repudiated.
IT WILL NOT DESTROY OUR IDENTITY.
The Bible does not teach that the
solitary occupation of tho redeemed in
heaven will bo ringing songs and blow
ing trumpets to the praise of God. The
man who believes that it does is a crazy
literalist. In revealing to us the real
ities of tho future life the inspired
writers were compelled to use imagery
—figures of speech. In no other way
could they give us an idea of supersen
suous and divine thii.gs. Their picto
rial representations of the future state
of the redeemed were meant to teach us
that the worship of God there, an here,
is the highest and most satisfying act
of the human soul.
Where is it that our souls are in
closest touch with God? Where is it
that we are the most conscious of the
divinity within us? Where is it that
our spiritual faculties experience the
best illumination and the highi st and
sweetest exaltation? Where is it that
"heaven comes down the soul to greet,
and glory crowns the mercy seat?” It
; is where we worship God "in spirit
I and in truth." It is in the secret cham
| her of prayer, where wo speak to God,
| and God speaks to us in the still small
I voice of his spirit. It is also in his holy
temple, where every faculty of the soul
is lifted up and enruptnrid by the in
spirations of sacred music, and the con
secrated spot on which we stand is trans
formed into a Mount of Transfiguration.
I Now, think of these blessed experi-
I ences multiplied and intensified a thou
sandfold, and you will at least ap
proximate a right conception of the
sublimity and tho satisfying rapture of
heavenly worship. But in that better
life we shall do more than speak and
sing God's praise.
Death will not destroy our identity.
We shall be the same beings in the next
world that we are in this. We shall
have tho same intelleotual -mid spiritual
faculties, and when these faculties are
exalted and expended, as they doubt
less will be after they cease to be fet
tered by their earthly environment, we
shall engage in loftier and more diver
sified employments than have ever oc
cupied us here. Complete absorption
of a man’s faculties in the service of
Christ in this life does not restrict his
energies or render his movements mo
notonous. Whose faculites were more
thoroughly concentrated and riveted
upon a single object than William Ca
rey’s - the consecrated cobbler when
he undertook the work of converting In
dia to the faith of the gospel? Os all the
men who have lived in tho nineteenth
century, I know not one whose life was
less restricted than Carey's.
There is nothing that so quickens, ex
pands and exalts a man's mind, and
nothing that gives such amplitude, va
riety and power to his life, as the inspi
ration of that grandest affection called
“the love of Christ." Now, if there are
such range and variety of activity to be
found in the service of Christ on earth,
how much vaster the range and greater
tho variety in the same service contin
ued in heaven, where the field is infin
itely broader and grander, and every
object, from the beauty of the crystal
seat to the majestic glory which crowns
the Saviour’s brow, fires the redeemed
soul with the loftiest aspirations!
The novice in Bible study is apt to
bo confused by the variety of the image
ry which is employed to set before us
the felicity of the celestial world. He
is apt to be confused especially by the
fact that the images used for this pur
pose, "if taken in a natural sense, are
quite incompatible with each other.”
In the one place heaven is pictured as
a great city with high walls. In anoth
er place it is an open country with trees
and streams of water—a country re
sembling the land which God gave to
the ancient Israelites.
SOME DOUBTS DISPELLED.
There are no discords and divisions
in heaven. Why? Because Christ is
love, and all beings there take their
law and temper from him. Nothing
that defileth or maketh a He can enter
heaven. Why? Because he is the gate
keeper, and he is pure and true. In
heaven there will be no sickness, no
care and sorrow for anything, no blight
ed hopes, no disappointment, no anxious
forelooking, no fear, no wounded affec
tions, no heartaches, no remorse, no un
satisfied longing. Why? Because Christ
is there, and “in his presence there is
fullness of joy." We have enough in
having him. We shall be satisfied when
; we awake in his likeness.
This view of the subject disposes of
I all such questions as, "How can I be
I happy in heaven if I take with me
! there the memory of ray own wrong
( doings and of the cares and struggles
and griefs oi loved ones left behind me?”
I or, "How can I be happy there and
j know that an impassable gulf separates
me forever from my father, or ray
mother, or ray wife, or my child?” All
such problems will dissolve and disap
pear in the ineffable light of Christ’s
visible presence. To have Christ as
our everlasting portion is to have every
element of happiness.
This doctrine makes large room for
the differing notions that men have
about beuvun and their differing de-
THE CHRISTIAN INDEX: THURSDAY, MARCH 1,1894.
grees of sensibility to the next world. I
find some Christians who have such
constant and blessed fellowship with Je
ms here, and who nre so fenny with the
Christian duties of this life, that they
am but little inclined to think about
heaven. The most godly, active, hum
ble, self denying Christian that I know
today is a woman who, during an in
timate acquaintance of many years, has
scarcely spoken to me about what is to
come after death. She so enjoys the
Master here, and mind and hands and
heart lire so constantly and earnestly
engaged in his work in this lower world,
that she has but little opportunity or
inclination to think of what her state
will be in the world above. Other true
anil faithful Christians derive most of
their comfort and happiness and most
of their inspiration for duty from
thinking of the glory that shall be re
vealed to them when mortality is swal
lowed up of life and their feet tread
the crystal pavement of the eternal city.
Home of God's people cling to one as
pect of the heavenly state and some to
another. What feature is most pleas
ing, inspiring and comforting to us is
determined largely by our present tem
perament, condition and environment.
If a believer is having n lifelong strug
gle with poverty, it will lie a sweet
consolation to him to think of an eter
nal residence in a country of plenty,
and where he will never again have to
grapple with such questions as: "What
shall 1 eat? What shall I drink, and
wherewithal shall I be clothed?” A
Christian woman, wasting away under
a long and painful illness, pointed with
skeleton hard to the sky and said,
"There I shall be well.”
A DESIRE AND A HOPE. »
Southey was wont to speak of heaven
as tho home of sanctified genius, where
gifted spirits hold exalted fellowship.
He longed to see and converse with
Shakespeare, Dante and Chaucer. The
ruling aspiration of John Foster was to
explore the secrets of the spiritual uni
verse. His sublime soul was restive
under the limitations of the present life.
It was like a courser panting to leap
the barrier; like an eagle dragging at
its chain, beating the bars of its prison
and longing to soar above the clouds.
Ho thought of heaven as a place that
will give free and ample scope to his
truth seeking and wonder loving spirit.
Take the Christian to whom home and
family are very dear, and who, when
far away in a strange land or on a trou
bled sea, is accustomed to sit alone in
the twilight and sing "Home, home,
sweet, sweet home! Be it ever so hum
ble, there’s no place like home!” and
you will find that his fondest concep
tion of heaven is that it is tor those
who have been exiles, strangers and pil
grims here, a home of infinite rest.
God has planted in my own breast an
almost boundless admiration for hero
ism—especially moral heroism. My
favorite study has been the biographies
of heioes. In selecting men to be my
companions I look first for courage —•
courage to know and speak and act the
truth. In a world of trimmers and
time servers and place seekers and
moral cowards my heart bounds with
ecstatic joy when 1 find a man who
holds himself immeasurably above the
dastardly principle that “we must do
in Rome what Romans do.” Having
this intense admiration for courage and
this passionate fondness for brave men,
it is a feast to my soul to think of heav
en as the gatheflVng place of God’s he
roes. And no intefiigent Christian can
read tho eleventh chapter of Hebrews
and John's description of the glorified
martyrs without admitting that this
conception is true. I want to see brave
old Noah, who for more than 100 years
withstood the ridicule of the whole
world. I want to see Moses, who had
the sublime courage to step down from
the wealth and splendor and power of a
prince—an heir apparent to the throne
of Egypt and identify himself with the
afflicted and enslaved people of God. 1
want to see those apostles who, when
sentenced to he whipped and threat
ened with death, stood before the court
which condemned them and said, "We
will obey God rather than men.” I
want to see Paul, whom neither bonds
nor imprisonments nor stripes, nor the
fury of mobs, nor the wrath of kings,
could conquer. I want to see Polycarp,
who could not be constrained even by
the torture of flames to deny Christ. 1
want to see Martin Luther, who taced
the wicked vengeance of papal Rome
without a tremor. I want to see the
old Bedford Baptist John Bunyan, who
would lie in jail "till moss grew over
his eyebrows betore he would surrender
his right to preach the gospel without
tho license of the king.”
Neither man nor angel could depict
the rapture that will fill my soul if
through God's mercy 1 shall be per
mitted to sit down in the kingdom < f
heaven and look into the faces of such
men. But my admiration for thes'
heroes will not blind me to the tact
that it was Christ in them that made
them brave and faithful unto death.
They’ were conquerois through him.
and all the glory of their achievements
will merge into the imperishable gloiy
that encircles his brow. In that best
abode Christ is all and in all. Without
his presence nothing there could render
us happy. It is the light radiating
from his face that makes all the beauty’
and all the bliss of heaven. Blessed
Saviour! Giver of all good! Thou
art of all thy gifts thyself the crown.
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ASKED AMD AMSWEBED.
BY DR. C. E. W. DOBBS.
Please explain the full meaning of
the Ist verse of the 11 th chapter of
Hebrews in your Asked and Answer
ed column, as I am unable to grasp
the meaning? Most people seem to
think that faith is the confidence one
has in “Evidence," but this says that
it is the “Evidence itself. An expli
cit answer will oblige,
Your brother in Christ,
T. J. F.
The v< rse in question, according
to the common version reads thus :
“Now faith is the substance of
things hoped for, the evidence of
things not seen." The Revised Ver
sion has it this way: “Now faith is
the assurance of things hoped for,
the proving of things not seen.”’ The
improved Bible Union has “assur
ance” and “conviction." The Greek
word for “conviction” is “elenkos,"
and occurs only here and in 2 Tim. 3:
16. (“reproof The verb form occurs
frequently’, rendered “convinced” in
1 Cor. 14: 24’; John 8 : 46 ; Titus 1:
9 ; Jas. 3: 9 ;/*convict” in John 8: 9.
The lexicons define the noun as
meaning ‘a Jrial in order to proof, a
proof, a certain persuasion.” The
Greek for “substance,” or “assur
ance,” is “hupostasis,” and is render
ed “confident," and confidence” (2
Cor. 9: 4; 2 Cor. 11:17 ; Heb. 3:14).
The lexiconiTsay it means a “being
set under, a substructure, basis, an
assured impression, a realizing.”
In the ligtt of the foregoing let
us look closely at the verse. The
sacred writer thinks of faith as con
templating the unseen things of our
hope. This eleventh chapter is very 1
closely connected with the conclud-|
ing verses of the preceding chapter,
in which was emphasized the neces
sity of faith for lhe attainment of
the promise. Now we learn of men
to whom, through their faith, the
promise has been made sure. On
this first verse an eminent English
commentator, Dr. Vaughan, remarks:
“Faith is that principle, that exercise
of mind and soul, which has for its
object, things not seen but hoped for,
and which, instead of sinking under
them as too ponderous, whether from
their difficulty or from their uncer
tainty, stands firm under them—sup
ports and sustains their pressure—in
other words, is assured of, confides
in and relies on them.” Faith is not
blind credulity. It neither blindly
rejects nor blindly accepts what is
said about things unseen, but boldly
deals with them as with things seen,
and then unflinchingly accepts that
which has stood the test—been '
proven. Paul says that “we walk by i
faith, not by r ght.” Yet faith so
firmly grasps the unseen things that I
they seem as real to us.
Dr. A. C. Kendrick, in the Ameri
can Commentary, asks, “What was
faith by those saints of
the oldeijKe ?” He answers : “It
was an confidence in antici
pated good, and a clear conviction of
unseen realities.” Even so, our faith
now looks confidently towards the
future. It takes firm grasp on the
unshaken promises of God, and thus
becomes “assurance” and “convic
tion” of the things hoped for; they
are so real to our faith that we can
almost see the pearly gates and hear
the glad new song of everlasting j
victory! This we take to be the
meaning of the sacred writer. In j
Whittier’s fine poem, “My soul and j
I,” is this helpful thought:
“The steps of faith
Fall ou the seeming void, and find
The rock beneath.”
Dear Brother:-!. What reasons are i
there for supposing the flood was lo
cal and not general ?
2. Is it generally understood that '
rain fell before the flood as now. If
the rainbow was constituted after
the flood, as implied in our last Sun
day-school lesson, then 1 understand
there was no “rain" previous to the
flood. j. c. c.
1. The extent of the flood seems j
at first sight to be defined as univer
sal by Gen. 7: 19, which states that
“all the high hills which were under
the whole heaven were covered.”
But it would be as wrong to conclude
that the meaning of this passage is
that the flood covered the whole
earth as that Eccles. 1:14 means that
Solomon had actually “seen all the
works that are done under the sun.”
(See also Matt 3: 5; Luke 3; 21).
The design, as Delitzsch says, was
not to destroy all animals in every
part of the world, but to destroy the
whole human race, with the excep
tion of Noah and his family. It
must be confessed, says Schaff, that
it is difficult to reconcile the account
of the deluge with the supposition
that it was only partial. At the
same time it must be allowed that
the moral considerations which made
the flood necessary would be fully
satisfied if it extended only over
that part of the earth then peopled.
There are many difficulties in the
way of supposing a universal flood.
Among those difficulties may be
named the apparent impossibility of
including all the kinds of animals
now existing in the freight of the
ark. Trine, this objection is not con
clusive, as scientists tell us that there
are really not more than three hun
dred distinct species of animals and
birds in the earth, the thousands of
varieties being due to influences of
climate and environment. If a uni
versal flood was necessary to accom
plish the divine purpose, then, the
divine power was sufficient to meet
and overcome all the suggested diffi
culties. Still there is no need of un
duly pressing the point and consid
ering those unorthodox who believe
the flood was only local. Equally
able and devout interpreters are on
each side of the question.
Os one thing we may be confident
—the flood certainly occurred.
Conant says that “traditions of the
flood are found among almost all
known nations ; an evidence in itself
that they had their origin in an ac
tual historical event; for the same
tradition could not have sprung up
casually, at so many and w’idely dis
tant points. But the biblical narra
tive alone fulfills the required condi
tions, in the historical definiteness
and consisting of its details, and in
the deep religious and moral grounds
which it furnishes for such an extra
ordinary interposition of divine jus
tice."
2. This question cannot be deter
mined positively. On Gen. 9: 13,
Dr. Conant remarks : “These words
do not imply that the bow had never
been seen before. He sets His bow
in the clouds whenever it is seen
there.” If the method of watering
the earth described in Gen. 2: 6, con
tinued until the great rainfall which
introduced the deluge, there may
have been no opportunity for the
rays of the sun to be refracted into
the gorgeous rainbow. Dr. P. S.
Henson, in the Baptist Teacher, treats
the question in a very satisfactory, as
well as beautiful manner:
“The seal was the rainbow.
Whether there was ever any rain
bow before has been long a debated
question. Philosophers tell us there
must have been a rainbow before if
there had ever been any rain, and
we are apt to believe that there must
have been rain. In that case we
may suppose that the Lord took the
rainbow, a thing with which men
were familiar, and set it apart as a
memorial, as we would set up a pil
lar of stone. And yet it may be that
then for the first time in the world’s
history the rainbow flashed its match
less beauty upon the eyes of men.
Were we sure of this it would invest
every rainbow now with a sacred
awe that it would be good for our
souls to feel. And who shall say
that this not the fact? We know but
little of the real nature of light,
even yet, and what we call the laws
of light are simply such as God im
pressed upon it, and have nothing of
eternal inviolability about them.
They might have been other than they
are, had God so pleased, and wheth
er they have al ways been just what
they are is only matter for human
conjecture. In any event, the most
beautiful thing in nature isthatsime
seal. And all the more beautiful is
it because of the blackness of the
cloud ou which it is imprinted. The
blood of Christ is the seal of the new
covenant of redemption. On the
black cloud of righteous wrath it is
set. All the attributes of deity, like
the prismatic colors of the spectrum,
are brought out in it, and blend and
glow in a splendid pavillion before
the sun.”
1. What is the meaning of kismet ?
2. Was Mahomet an impostor?
A. D.
1. Kismet is, we believe, an Ara
bic word, meaning fate or destiny.
The Mohammedans are fatalists, and
this to a great extent explains their
stolidity and indifference under op
pression and trials. It is said by a
missionary in Turkey that he once
saw’ a Mohammedan house in flames,
and the owner with his family look
ing on with no effort whatever to
extinguish the fire. When urged to
make an effort to save Jbis property,
he murmured, “It is kismet - ”
2. It is hard to say. He is one of
Carlyle’s heroes, and historians differ
widely as the real character and pur
poses of the “false phophet.” Dr.
Schaff says that most modern histo
rians give him credit for sincerity in
the first period of bis career. He start
ed as a religious reformer, fired by
the great idea of the unity of God,
and tilled with horror of idolatry.
He believed himself called of God,
and endeavored to unite the Jewish
and Christian elements into one
ruling religion of Arabia on a mono
theistic basis. At first he suffered
much persecution, which would have
discouraged an ordinary man. In
his Meccan period he revealed no
impure and selfish motives. He us
ed only moral means; he preach
ed and warned against the sin
of idolatry, and was faithful to his
one wife. But his great success in
Medina spoiled him. lie degenerat
ed, like Solomon, and became the
slave of ambition and sensual pas
sion. From that time ne displayed a
cold-blooded cruelty that blackens his
name. He sunk into sensual excess
es, marrying many wives, among
others a girl of nine years in his fi ty
third year! He had no learning, but
nj The Largest Retail CLOTHIERS in the South.
I PRICE TO ALL |
I . . MACON, . . ___ . . ATLANTA, . . S
552-554 Cherry Street. Whitehall— 33-34 S. Broad. Cj
(esasasasesasesasasesasesasasesHsasasasasasasasEsasasHSESHSßSßsasßsasßSESßSESzsaiS
■PERFECTION
OF PIANOS.
We sell this magnificent
Piano for SIOO Cash*
Balance easy Payments for one or
two years. Other
Pianos only SSO Cash,
Balance of 1165 on easy payments.
Organs S2O to SSOO.
o s 4 m a p n h
1893 always in hand. Call and see
The great SOUTHERN FAVORITE, it and the LARGEST and FINEST
especially adapted to this climate, un- Stock South to select from.
st -
FECTION. FREYER & BRADEY MUSIC CO
‘ THE SWEETEST OF THEM ALL.”
From the Hen. S. A. Clay, President of the Georgia Senate.
Atlanta, Ga., November 7th, 1892.
Mr. F. L. Freyer—My Dear Sir:
The Kranich Bach Piano you sold me ten years ago has proved a won
derful instrument. It is a marvel of durability and is to me the “Sweetest
of all Pianos." Since it was purchased it has never needed repairing, and
to-day is better in every’ respect than when new, for its tone like that of a
fine violin—actually’ improves with age. The explanation of this is, that
it is a perfectly constructed instrument. Its lovely tones, full, resonant,
brilliant and liquid, have been a constant delight, and all who have touched
its keys have only words of praise. It is my conviction, that the Kranich
& Bach is the ne plus ultra of Pianos, and I feel I cannot recommend them
too highly to my friends. Respectfully, 8. A. CLAY.
Writing Mention Christian Index.
ATHWA BUSINESS
n 1 liiili 111 UNIVERSITY.
(CHARTERED.)
SEVEN SUPERIOR SCHOOLS! Business and Finance. Shorthand and Correspon
dence. Penmanship and Art, Elocution and Oratory. Business Preparatory, Civil Service Pre
paratory. Normal Training. For the
Higher Business Ediication ol Yom® Meo aid Yom® Women.
Send at once for a catalogue; it may help you to decide for the future. Address,
MACLEAN, CURTIS & WALKER,
Managers A. B. U., Atlanta, Ga.
N. 8.-BoiKKßiiem is taught in the A. B. U. by an expert accountant and auditor
Shorthand by a court rennrter. The fvculty is composed of business men professionally
trained as teachers- The College catalogue and a large and beautiful calendar for IKM sent
free to every reader of the Christian Index. Reference: C. McMichael, editoi index.
Writing Mention Christian Index,
Semi-annual statement for the six months ending December 31st, 1893, of the condition of
the
Hanover Fire Insurance Company,
OF NEW YORK,
organized under the laws of the State of New York, made to the Governor of the State of
Georgia. in pursuance of the laws of said State.
Principal office, No- 34 Pine Street, New York.
I. CAPITAL
1. Whole amount of capital stockfl.<loo,ooooo
2. Amount paid up in cash $1,006,000 00 $1,000,000 Oq
11. ASSETS.
1. Market value of real estate owned by the company V" ® 350.000 00
2. Loans ou bond and mortgage (duly recorued and being first liens on the fee) 23,000 00
Market Value,
Par Value. (Carried Out.
3. Stocks and bonds owned absolutely by the company $1J54,200 03 $',453,379 50—$ 1,453,379-50
5- Cash in the company’s principal office $ 4',457 68
6, Cash belonging to the company deposited in bank 19,918 92
7. Cash in hands of agents and in course of transmission 171,975 44
T0ta15233,352 04
Total cash items (carried out) $ -33.352 04
9. Amount of interest actually due, anil accrued and unpaid 10,102 16
11. All Other assets, both real and personal, not included hereinbefore: Due
from re insuring companies on losses paid ($499 10 received in cash since
Ist January) 500 43
Total ustets of the company, actual cash market value $2,070,334 13
111, LIABILITIES.
1. Losses due and unpaidsl2s,3s7 11
2. Gross losses in process of adjustment or in suspense, including
all reported and s pposed losses 92,654 69
3 Losses resisted, including interest, cost and all other expenses
thereon 27,884 52
4. Total amount of claims for 1055e5245,896 32
5, Deduct re insurance t hereon 7,348 89
6, Net amount of unpaid losses (carried out) $ 238,547 43
10. The amount of reserve for re insurance 484,330 27
11. A[l other claims against the company: Commission and brokerage
$32,862 43; re insurance $95,274 35 128,136 78
12. Joint stock capital actually paid up in cash 1,000.009 00
13. Surplus beyond all liabilities 219,319 65
14. Total liabilities $2,070,334 13
IV, INCOME DURING THE LAST SIX MONTHS OF THE YEAR 1893.
1. Amount of cash premiums received-. $ 233,470 53
3, Received for interest 44,432 57
4- Income received from all other sources 518 62
6. Total income actually received during the last six months in cash 278,421 72
V. EXPENDITURES DURING THE I.AST SIX MONTHS OF THE YEAR 1893,
1. Amount of losses paid .$ 432.07925
2 Cash dividends actually paid so.ooooo
3. Amount of expenses paid, including fees, salaries and commissions to
agents and officers of the company 23,91357
4. Paid for State, National and local taxes in this and other States 12,94197
5. All other payments and expenditures 106,979 06
Total expenditures during the last six months of the year in cash •... $625,913 85
A copy of the Act of incororpation, duly certified, is of file in the office of the Insurance
Commissioner.
STATE OF NEW YORK, COUNTY OF NEW YORK.
Personally appeared before tho undersigned, J. Remsen Lane, who, being duly sworn,
deposes and says that he is the President of Hanover Fire Insurance Company, and that
the foregoing statement is correct and true. J. REMSEN LANE.
Sworn to and subscribed before me, this 26th day of January. ISM,
JAS. McCOND. Nctary Public, Kings County.
Name of State Agent, GEO- C. McGILA RAY.
DeSaussure & Matthews, Agents,
ATLANTA, GEORGIA.
a fervid imagination, a poetic genius’
and religious enthusiasm. His nerv
ous temperament and epilepay help to
explain his pretended revelations.
We cannot doubt that much was
pure imposture.
fir 1 "JuffiS WHtRE ALL ELS£F
|S| Best Cough Syrup. Tastos Good. Use
tn tilue. Sold by druggists. gs
KJIGES®, ® A ’ J “ T 1
im. '
ADDRESS, CHAS 0 fYNER,
DRUGGIST, . ATLANTA, GA.
Writing M
National Bureau of Educarion.
The leading Teacher’s Agency or th
Sooth andSouehwest. Send stamp forcircu
lars to MISS CROSTHWAIT, Prop., Cor. Chueh
and High Sts., Nashville. Tenn. 23fcbl
Writing Mention Chri»ti»n Index.