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missionary spirit. Perhaps they
did not know it, but they were
practically missionaries. There
were no societies or boards to di •
rect their movements, or to pro
vide for their expenses. They
were self-appointed and self sus
tained. Indeed, many of their
pastorates afforded only an op
portunity for missionary work.
This kind of work may be illus
trated by an example. 1 do not
remember distinctly whether it
has ever appeared in the Index;
but if it has, it deserves to be re
peated.
Some time between the years
1784 and IKli, Rev. James Math
ews, with his wife and one little
baby child and a young colored
girl, were living on a small farm
in Lincoln county. He was serving
a church in Burke county, more
than fifty miles from his humble
home. To reach his appointment
he had to leave home on Friday
afternoon, travel as far as he
could till sundown; then put up
for the night with some humble
farmer like himself. Right there
the traveller often found an oppor
tunity to speak a word for Jesus.
His kind host perhaps knew his
guest to be a minister. If so,
courtesy, if no higher feeling,
would prompt him, in those early
times, to ask his guest to conduct
family worship. In such cases
the preacher had his opportuni
ty. His love of souls would find
its gratification in a few words of
instruction and exhortation; and
thus he would become a messen
ger of mercy to the household.
Bro. Mathews knew how to irn
prove such an opportunity.
But at sunrise he must be in
the saddle, for he has yet many
miles to travel before he can
reach his church. He preaches
on Saturday and holds confer
ence. On Sunday he preaches to
a large congregation gathered
from the neighborhood. Many
of them perhaps have come ten
miles to attend his meeting.
What is he but a missionary,sent
of God, topreach the Gospel to
the destitute?
But what of the dear wife and
little baby who were left in the
sparsely settled wilds of Lincoln
county? There was the young
mother in her log built home,
with no near neighbors, and be
sides the baby, with no compan
ion but the colored girl above
mentioned. How must she have
felt as night drew on Well, she
barred her door as best she could
and committed her little house
hold to God s kind care. The
wolves howied around her cabin;
she could fancy they were com
ing into the yard. Such were the
trials to which that good woman
was subjected when her husband
was out on his missionary excur
sions. How could she endure
such trials? Want of space for
bids me to answer that question
now. But 1 will, in my next ar
ticle, tell you how she endured
them.
563 S. Pryor st., Atlanta.
Baptist Position Stated and Contrast
ed —1 he Purely Personal Idea
BY C. A. LOFTON, I). I).
111.
The purely personal idea in re
ligion is not only a distinct pecu
liarity among Baptists, but, next
to the purely spiritual idea, it is
fundamentally essential to Bap
tist existence and history. What
we mean by the purely personal
idea is the purely voluntary prin
ciple of human action in religious
belief and obedience. The prin
ciple involves (1) the individual
ity of all human relationship to
Christ; (2 ) the intelligent
choice of that relationship; and
(3) the absolute freedom of every
person in making or sustaining
that relationship. In other words,
no man can become a Christian
by relationship to other people,
nor in a state of ignorance or un
consciousness of relationship to
Christ,nor by compulsion. Every
vat must stand on its own bot
tom before God; every man must
believe and choose for himself;
and no man, or church, or gov
ernment, must interfere with the
individual conscience in matters
of faith. We are born not of
blood, or hereditary connection
with our forefathers —not of the
will of any other man—nor of
the will of our own sinful flesh—
but of God ; and we enter his
kingdom, visibly and invisibly,of
our own intelligent and untram
melled freedom, as born of God.
The kingdom of Christ is a
purely spiritual kingdom, a king
dom of believers; and there is
not a single precept or example
in the New Testament of rela
tionship to Christ or his king
dom,except through personal be
lief and voluntary choice. Ex
cept a man be born again he can
not see—except he be born of
water and the Spirit he cannot
enter, the kingdom of God; and
this language cannot be predi
cated of any other individual
than the intelligent and volun
tary adult —“a man. ” “He that
believeth and is baptized shall be
saved. ” To be sure, Christ said:
“Suffer the little children (then
present) to come unto me, and
forbid them not; for of such (unto
such or such like) is the kingdom
of heaven;” but it is impossible
to show from this incident an ex
ample of infant baptism, or a pre-
cept for organic relationship of
unconscious and unregenerate in
fancy with the church or king
dom of Christ. There being
neither precept nor example for
such baptism or relationship
elsewhere in tl e New Testament,
it cannot, by the remotest impli
cation be inferred from Matt.
19:14; and the inference that bap
tism comes in the place of cir
cumcision, and the still further
inference that, therefore, the in
fant should be baptized and thus
organically related to Christ’s
kingdom, is not only without the
warrant of precept or practice,
but without warrant in the per
sonal and voluntary principle
which underlies all organic re
lationship to the purely spiritual
kingdom or church of Christ.
We have not the slightest doubt
of such moral relationship of the
infant to Christ and his kingdom
as that if it were to die it would
be saved by the precious blood
of Christ’s atonement. David
said of his dear child,that it could
not come back to him, but he
could go to it; but while we can
infer from Scripture language
the salvation of infants, God does
not reveal his method of saving
them as he does in the case of
adults; and hence he makes no
provision for their visible or or
ganic relation by baptism or
otherwise to the church or king
dom of Christ. Unconverted
childhood is relegated to parental
authority and training; and hence
the parent is taught to bring up
his children in the nurture and
admonition of the Lord. The
family is the nursery of the
children—-not the church; and
when the family seedlings have
been grafted through faith, with
Christ, the tree of li r e, then they
are transplanted into the fruit
bearing garden of the church by
baptism, not before. The most that
Jesus said of the “littlechildren”
was to let them “come” unto him;
and when they so “come” of their
own faith and volition, it will be
time to baptize them and so re
ceive them into organic relations
with the church.
All relation with the kingdom
of Christ is by faith and volition
in the person.so related. We are
“the children of God by faith,”
and not otherwise. Under the
legal dispensation,relationship to
the theocratic kingdom was by
compulsion through circum
cision; and the Jewish child left
uncircumcised was cut off from
his people. It was circumcision
that made the typical Jew; and
hence circumcision'is the pros
pective type of a “clean heart,”
regeneration, which makes the
spiritual Jew, or the child of
Abraham by faith. Baptism does
not come in the place of circum
cision; and baptism is not typified
by circumcision, unless it be in
this, that whereas circumcision
was applied to the Jewish child
born under the bondage of law,
baptism is applied to the believer,
the babe in Christ, when he is
new born under the liberty of
grace. This is the only infant
baptism, leading to infant church
relationship, known in the New
Testament; and this is the only
sense, typically speaking, in
which it would be possible for
baptism to be regarded as com
ing in the place of circumcision.
But, logically speaking, there
cannot be a type of a type; and
whatever the analogy, tnere is
noground whatever upon which
to conceive that baptism takes
the place of circumcision—even
typically. To be sure, baptism
is a retrospective type of a “clean
heart,” of regeneration, of a
plunging of the whole man into
“the fountain tilled with blood;”
but it is more—it is the symbol
of death,burial, and resurrection,
physical and spiritual, through
Christ; and it is the sublime
declaration of our union with
Christ in his death, burial and
resurrection
In contradistinction from all
Ped: -baptist denominations, Bap
tists hold that the church and
the ordinances of Christ, the
whole organic and ceremonial in
stitution of the New Testament,
is unique and wholly separate
from the organic and ceremonial
institution of the law. It is “new
wine” in new bottles; and when
John the Baptist and Jesus
Christ came, they laid the axe of
the Gospel at the root of the
trees, among which were the or
ganic and ceremonial institutions
of the Jewish dispensation. The
moral principles of religion were
the same in both dispensations.
The Old Testament morally held
the Gospel in solution; and the
ceremonial institutions of Moses
were but the shadows of the
Gospel dispensation, which shad
ows passed away when Christ
set up this church and his ordi
nances under the simplest form
of organism and ceremony com
patible with human faith and
freedom. The Mosaic kingdom
was one of law and bondage
which foreshadowed “better
things;” the kingdom of Christ
is one of grace and liberty, the
fulfillment of “better things.”
Any tacking on of the Mosaic in
stitutions to the Gospel kingdom,
or any substitutes of the same, is
legalism and not Gospelism; and
out of this legalistic application
of Old Testament, ceremonialism
to the institutions of Christ have
originated all the innovations,
THE CHRISTIAN INDEX : THURSDAY, AUGUST £O. 1896.
disorders and persecutions which
have characterized the Christian
ages. The church of Christ is
Sarah and her free-born children;
not Hagar and her bond children,
which invariably persecute the
free children.
The purely personal idea in re
ligion is the Baptist idea; and
this Baptist idea, maintained
from the New Testament and sus
tained through the centuries, is
revolutionizing the world. Upon
this idea is based the doctrine of
religious liberty, organicsepara
tion between Church and State,
between God and Ca;sar,and it is a
historical fact that Baptists have
been foremost and mightiest in se
curing this blessing to the world.
There was a time when none
but Baptists, or Ana baptists,
held to this idea; and it is due to
Baptist fidelity and courage that
millions of others to-day embrace
and enjoy our great and dis
tinctive peculiarity. Had infant
baptism, under its original con
ception, obtained and remained
over the world, the blessing of
personal freedom in religion had
never been enjoyed. The rela
tion of mankind to the church
would have been involuntary;
and the same compulsion which
baptized the infant into Christ’s
kingdom, would have continued
to keep the adult in the kingdom,
as under the Jewish dispensation.
Infant baptism is the root and
pillar of Popery; and out of it
grew every form of religious and
civil despotism,designed to force
the conscience of mankind into
submission to the so called king
dom of Christ in the world, and
under the domination of a visi
ble head which claims to be
Christ’s viceregent on earth. The
Baptist and the Papist are totally
at variance at this point, have
always been so; and out of the
conflict between the Papist and
the Baptist idea have grown the
revolutions which, at last, gave
us religious and political free
dom.
Protestant pedo baptism once
asserted the Papal idea of despot
ism over the conscience, and
wherever it had the power, tried
to force the world into the
church and keep it there, through
the infant rite. Episcopacy,
Presbyterianism and Independ
ency, when in power, naturally
followed the anti personal prin
ciple, because grounded in the
polity which is naturally inherent
in the infant rite, and followed
the Ishmaelitish spirit, which it
naturally engendered; but in the
triumph of the Baptist idea over
the world the infant rite, ideal
and spirit, have largely lost their
original significance and power.
The Methodists, North, have re
cently given up the rite, practi
cally speaking, in bestowing the
privilege of believer’s baptism
to their members, if not satified
with their infant christening. This
is progress under the Baptist
idea; and so of the fact that in
fant baptism is universally de
clining among Protestant pedo
baptists But little over a hun
dred years ago almost none but
Baptists held to the trophy of
unlimited freedom to conscience.
Now Methodists, Presbyterians,
Episcopalians and other denomi
nations in this and some other
countries, have abandoned toler
ation, the highest point then ob
tained, and have turned to the
Baptist idea, personal freedom
in all matters of religion. What
a growth of - this greatdemocratio
ideal of Christianity! Even the
Roman Catholics—under the
leadership of Leo Xlll—seem
to be claiming the idea, for some
reason; and let us hope that ere
long, in every nation, the world
will not only recognize its in
debtedness to Baptists for the
maintenance of this great prin
ciple, but adopt it in every re
ligious, political and social code
and creed beneath the sun.
The Unity and Diversity of Chirs
tlanity.
BY .1. H. HALL, D.D.
111.
“CHURCH SUCCESSION.”
As a matter of current inter
est the perpetuity of this church
order may be considered. Recent,
and many past discussions have
brought this question into promi
nence. We see the original
churches, and what they were,
in apostolic times. We see Bap
tist churches in subsequent his
tory, and around us. What is
their relation ? Are the present
descended from the ancient
churches ? Has the descent been
continuous ? or interrupted ?
“Church succession” is an im
ported phrase among Baptists,
and fraught with danger. It
does not belong to the vocabu
lary of Baptists. It conveys
ideas which are not indigenous
to the soil of Baptist thought.
Indeed, the phrase has a sacra
mental odor about it. We should
beware of it.
Baptists believe that from the
days of the apostles to the pres
ent, there have been witnessing
churches holding the faith and
practicing the ordinances as they
were delivered—admitting that
they may have been “ scattered
abroad,” at times, under perse
cutions, it may be; wandering in
“desertsand mountains,” if need
be; hidden “ in dens and caves
of the earth;” still, they have
nevertheless continued to exist
somewhere and in some way,
preserving the faith and order
of Christianity. But Baptists
do not, at least, should not, hold
what the phrase “church succes
sion” conveys. The term in
volves grave errors that are de
structive of some cardinal views
of Baptists. Baptists hold that
a church is local; “church succes
sion” implies that “the” church
is universal. Baptists hold that
a church is independent; “church
succession” implies that “the’
church is a centralized hierarchy.
Baptists hold that the ministry
is raised up by the sovereign
Spirit “as he will;” “church
succession” implies that the min
istry is an uninterrupted “order”
that “can be traced from priest
to bishop, and from bishop to
Pope through every century
back to the apostles.” Now, if
we hold that a church is local,
there can be no such thing as
“church succession” in the sense
of organic continuity. The local
church must be merged into the
provincial, national, universal
church in order to have the con
ditions—the continuous connec
tion, the sacramental next —nec-
essary to organic succession.
Again, we hold to church inde
pendency; hold that a church is
not only self-born under the
Spirit—autogenous, but is also
self-governing autonomous.
But “church succession” implies
a centralized authority by which
all the local bodies are unified,
and a succession of government
in which they inhere and descend.
Therefore the church “ is able
to trace her doctrine, her orders,
and her mission to the apostles
of Christ.” This is Romanism.
Still, again, we hold that the
ministry is divinely called as
needed, and has no sacerdotal
lineage. But “church succes
sion” implies that it is a self
perpetuating “order.” Hence
“apostolicsuccession ’ —“the his
toric episcopate. ’ Hence Rome’s
proud claim: “ We have lists of
all the Catholic sees in the
world, and the names of the
bishops who, in every age, occu
pied them: so that we have an
unbroken succession of bishops
ruling, teaching and adorning
every age and clime; all these in
strict communion with the chief
see, that of Rome.” Baptists
believe none of this.
This theory of tactual succes
sion, that is what it is, reminds
one of genealogy—human suc
cession. The descent of man is
through a successive parentage.
Each man«lerives life and being
from foreAoing parents. Is or
ganic Ch?fktianity thus depend
ent upon an unbroken ecclesi
astical pedigree ? Or, is it not
rather born of the ever-living
Spirit in local, independent as
semblies, deriving their life
from the wondrous, mystical
touch of his life ? Baptists be
lieve in Gospel succession that
“the kingdom set up by the God
of heaven” has never been, nor
ever will be, destroyed the suc
cession under the ever present
Spirit of the principles and
practices of Christianity; and
they hold that the perpetuation
of these principles and practices
presupposes, carries with it,
spontaneous organizations after
the pattern of the New Testa
ment ecclesia. Any ceremonial
irregularities in this witnessing
succession of truth are excep
tional, and only prove the rule.
The God of Christianity is the
God of providence, and always
has a Peter ready for the Corne
liuses, a Barnas Seares ready
for any Onken and his company.
Christianity in its unity is un
changeably the same. It admits
of no alteration, amendment or
subtraction. Here there can be
nothing new. No new life, truth
nor order. Whatever is new here,
is false. The Lord has fixed,
and fixed forever, this domain of
Christianity. Here Jeremiah’s
exhortation must ever be ob
served: “Stand ye in the ways,
and see, and ask for the old
paths, where is the good way,
and walk therein, and ye shall
find rests for your souls.”
THE DIVERSITY IN CHRISTIANITY.
This appears in the activities
of redeemed life. “For to one
is given by the Spirit the word
of wisdom; to another the -word
of knowledge by the same Spirit;
to another faith by the same
Spirit; to another the gift of
healing by the same Spirit ; to
another the working of miracles;
to another prophecy; to another
discerning of spirits; to another
divers kinds of tongues; to an
other the interpretation of
tongues; but all these worketh
that one and the self same Spirit,
dividing to every man severally
as he will.” Back of all the gifts
and operations of Christianity is
“the same Spirit.” Hence the
diversity is according to his will
—is lawful and obedient. It is
in the true, not false—in the
legitimate, not illegitimate —in
the lawful, not unlawful. The
diversity has its limitations —it
is bound by the precepts of Scrip
ture, which are the laws of the
Spirit. The “gifts,” the “ad
ministrations,” the “operations”
of Christianity must not be in
violation of the laws of Christi
anity. Christianity must be con
sistent with itself —its liberty
must be consistent with its law.
Christian activity must accord
with Christian truth. Practice
must not violate faith. Faith
may be, and often is silent in the
domain of active Christianity.
In the active sphere of Christi
anity, some things are pre
scribed, regulated by precept,
some are left to our discretion,
to our God fearing, Christ-loving
common sense. It is left with
us as to how we should help the
poor, but not left with us
whether we help them--that is
commanded. It is left with us
to devise methods of evangelizi
tion, but not left with us to
send or not send the Gospel to
the perishing the sending is
commanded. It is left to our
discretion whether we baptize
in a river, pond, or pool, but it is
not left with us as to whether we
bury— that is prescribed, that is
baptism. It is left with the men
whether they speak or keep
silent in the churches, but it is
not left with the women —they
are prohibited from speaking.
“Let your women keep silent in
the churches.” In the prescribed
there must be obedience—in the
discretional, consistency in all,
life for the glory of God.
The Heart Must be Filled.
Through some perversity of
education it may come to pass
that one who is in all essentials
a Christian, shall announce him
self as not a Christian but an un
believer, and never fellowship
the church. In now and then a
case of alleged fine morality
coupled with skepticism, I take
leave to query whether the mo
rality is deep; though often it
doubtless is. Many a man has
deserted Christianity, but has
not been deserted by Christian
ity. Christian principles Which
he imbibed in childhood, char
acter formed by years if Chris
tian instruction and associations,
abide with him and give a
strength and beauty to his life
which ought to be ascribed to the
former presence of faith, not to
the absence cf it now. No splen
dor of character developed amid
the influences of Christian so
ciety, even if the subject of it
has always been an unbeliever,
can ever be justly adduced as
proof that the like character
could be grown and preserved
were Christianity clean gone.
And if a few human beings could
be found so constituted as to con
tinue staunch, consistent, radical
devotees of goodness wholly
apart from faith in the unseen,
the general fact, the law, might
still be that a genuine right life
of the spirit must be—l will not
say based upon faith, an expres
sion which I do not like—but in
separable from faith; that a radi
cal unbeliever, even should he
by a wondrous chance succeed
persistently in living up to his
best light, could never be a good
man in the strong, large, beauti
ful ivay that would be possible
for him were he also a godly
man.—Pres. /< P. Andrews.
The Incomefrom Opium. Tie
British government in apolog z
ing for its complicity with the
opium traffic,has hitherto claimed
that the income derived- from
this source was necessary in or
der to the maintenance of the In
dian government. If this income
were cut off, it was argued, the
taxes upon the poor people of
India would be intolerable. It
begins to look as if the Lord
were to take this matter into his
own hands in such away as to
cut off this income. For a series
of years the Indian poppy crop lias
been gradually failing. Last year,
in Bengal,the crop was said to le
the worst on record, and the out
look for 1895-96 is still more un
favorable for the cultivators.
The Indian government may be
obliged to dispense with any in
come from opium.
We are co-workers with God,
not co architects. He is solely
responsible for the specifications;
we are solely responsible for
sticking to them.
the gooV*
Any publication mentioned in this de
partment may be obtained of the
American Baptist Publication So
ciety. 93 Whitehall St.. Atlanta. Ga.
When prices are named they include
postage.
The Editors of the Christian Index
desire to make this column of service
to their readers. They will gladly
ans -ver, or have answered, any ques
tions regarding books. If you desire
books for certain lines of reading, or
desire to find out the worth or pub
lisher of any book, write to them.
Poems. Orelia Key Bell. The Rodg
ers Co., Philadelphia. Pa.
This is a neat volume of verse by an
Atlanta lady. Most of the pieces in
cluded have been printed in Southern
papers, although latterly a wider audi
ence welcomed them. The poems are
above the average and give evidence of
insight as well as the power of versifica
tion. Especially enjoyable are the son
nets. The work throughout is consci
entious and growth is manifested in the
years covered by these collected poems.
We hope many will buy this volume
for its genuine worth, and also because
it represents the work of a home writer.
It indicates also the creditable verses
that appear in our daily papers. Manj
are tempted to think slightingly of the
straggling poem of the papers, but as a
matter of fact some of the best of mod
ern poetry has first come to us through
the daily papers.
The Devil’s Balance Sheet. Thad
deus L Rose. Franklin Printing
& Publishing Co., Atlanta, Ga.
This pre fesses to review the United
States with the eye of a heathen. A
Chinaman is supposed to conduct a
correspondence, after a visit to the
Unitea States, with Mr. Rose in Ala
bama Comparisons between the
countries are instituted. The result
is the glorification of China at our ex
pense. The author evidently delights
in gathering information as to all sorts
of wrongs in this country. He has the
figures for every disadvantageous thing
On the contrary, he does not know
China except by hearsay The compari
sons are rarely fair and his insight is
rarely more than surface deep. The
book is of no value except to a consti
tutional pessimist, or one who desires
statistics as to the uncomfortable as
pects of American life. It is evidently
a scrap book warmed over.
Gerhard's Sacred Meditations-
Translated by C. W Heilers. Luther
an Publication Society, Philadelphia.
Price SI.OO.
Gerhard was a celebrated theologian
of the Lutherans in the early part of
the 17th century. He was a professor
in the University of Jena, and published
learned theological works. In this
volume we have translations from the
Latin of his meditations, after the order
of Thomas a Kempis Reflecting, of
course, his theological bias and some
what given to mysticism, they are de
vout and helpful. The great Lutheran
confidence in justification shines
through them all. We can easily
see how these meditations could be
of help in devotion, and as a picture
of early times it shows ns the theology
of Luther as it came to life in piety.
Sowing and Reaping. By D L.
Moody. Fleming H Revell. New
York and Chicago. Price 50 cts.
A series of sermons on Gal. 07.
There are eight in all, and every one is
strong, evangelical and telling. Mr
Moody's evangelistic work has equipped
him 'n a peculiar way to deal with such
a theme as this We believe this little
book could be used to advantage by
pastors in dealing with those inclined
to be recklessly wild Few men, it
would seem, could withstand the re
lentless logic of its terrible truths As
usual, pertinent illustrations abound.
THE BICYCLE
WILL DO MORE
FOR WOMEN THAN MEDICINE.
But Those who are Sick Must not Ride—A Deli
cate Subject, but why Should the
Truth not be Told?
A Plain Talk, Backed up by Facts, Showing a Sen
sible way out of the Difficulty which every
Afflicted Woman Should Read.
KNOW THYSELF.
From the Fra, Bradford, Pa.
Too few people are acquainted with the
rapid advance of medical science, and too
many doctors are still plodding the old 1
paths. Once it comes to pass that people
know themselves, that all physicians are
abreast of the world’s knowledge, much of
our suffering will come to an end. Medical
scientists are not delving into the depths of
knowledge for the mere benefit of brother
physicians, but for the benefit of the world.
They place in the hands of the well man a
means of keeping well, in the hands of tho
sick a meansof recovery. To the parent they
give the power of saving the child. Science
is working for you—will you accept the
proffered help ?
Mrs. George Rowend, an estimable lady
who resides at No. 276 East Main Street,
Bradford, Pa., has cause to feel grateful
towards the science of medicine.
One day recently, a reporter, learning that
Mrs. Rowend had been greatly benefited by
the use of a new medicine, interviewed her.
She stated that she had been suffering with
a female trouble for many years. She had
been doctored for the ailment for a long time
—in fact, nearly all her life —and had never
received anything more than temporary re
lief. During the last three years her con
dition grew worse and was aggravated by an
affection of the heart. Her health was so
poor that she found it almost impossible to
perform her household duties.
•‘I never believed in proprietary medi
cines,” said Mrs. Rowend, “ but one day last
fall I read an article in a newspaper which
told of the cures effected by Dr. Williams’
Pink Pills, and I decided to try the medi
cine. Before I had taken the contents of
one box I began to feel better. The depress
ing weakness which had bothered me for so
many years began to disappear, and the ac
tion of the heart at onee became stronger and
more regular.
“ I took nine boxes of the pills and I am
now feeling better than 1 have for several
years, and I have unbounded faith in the
medicine.”
Mrs. Rowend will now be able to ride her
bicycle, if she wishes, without danger to her
health, a thing which was impossible before
her use of Pink Pills.
A STORY OF PECULIAR INTEREST
TO WOMEN.
We have heard so much talk throughout
the county of late concerning Mrs. Martha
Gates, of Maine, Broome County, N. Y., that
yesterday a reporter of the Binghamton Re
publican interviewed her for publication,
and her story, which will interest all women,
is as follows:
“ I was born in Hartford, Cortland County,
JJgw York, forty.two years ago. I have been
Ocean View Houses
IN ARNOLD, Proprietor, ST. SIMON’S ISLAND, GA.
ONE HUNDRED YARDS FROM BEACH.
Satixin.g'. Cool Breezes.
OPEN ALL THE YEAR.
Rates $1.50 to $1.75 Per Day. - - $9.00 to $lO 00 Per Week.
Island Steamers mike connections at Brunswick with all trains—Fare 25 c.
Atlanta References : Maj. McCullum, Rev. A. C. Ward. J. L. Dickey, John W. Stokes. W. B. SauU
Chattanooga References: Judge D. M. Kev, Charles Whitesides, Rev. J. H. Blalock, Dr- G.
Manning Ellis, Dr. S. Eliis, Robert Morrison.
: 8100 d...
Bubbles.
j Those pimples or blotches /
i that disfigure your skin, are '
< blood bubbles. They mark <
the unhealthy condition of the
[[ blood-current that throws them C
'' up. You must get down to
[! the blood, before you can be q
j rid of them. Local treatment
t is useless. It suppresses, but [,
i[ does not heal. The best rem- d
[i edy for eruptions, scrofula, [,
sores, and all blood diseases, is
Ayer’s J;
Sarsaparilla.
Studies in the Life of Paul. Wm.
H Salmon. The International Com
mittee of the Young Men's Christian
Association, New York City.
A pamphlet of outline studies in the
life of Paul It is prepared for Bible
classes. It resulted from the use of a
series of studies among Yale students,
business men and the frequenters of
Northfield. It is a practical and help
ful outline that can be made of service
in schools, Young People's Unionsand
Bible classes It costs 15ots in papsr.
We have received a similar pamphlet
giving studies in Jeremiah.
People with hair that is continually
falling out, or those that are bald, can
stop the falling, and get a good growth
of hair by using Hall's Hair Renewer
We hear much about “luck,”
and men seem to regard it as a
something occasioned by special
interposition, but none ever at
tempt to find it. Luck is the re
sultant of labor. There is that
which is neither luck nor labor,
but not in ordinary walks.
The mistake of a moment may
be the sorrow of a lifetime. — E.r.
married twenty-one years and am the mother
of eight children. About two years ago I
was afflicted with troubles incidental to my
sex and suffered agonizing pain. The
trouble continued to grow worse, until last
winter I was compelled to take to my bed.
I called in a regular physician, but his treat
ment did not seem to do me much good and
only relieved me fora little time, after which
my condition became worse than before. I
was confined to my bed for three months and
was absolutely unable to attend to my house
hold duties. 1 could hardly feed myself, so
weak had I become. I had to be waited
upon day and night and was a physical
w reck. There was very grave doubts about
my ultimate recovery. The best hope the
doctor could hold out to me was that I
might l« able to get around again and at
tend lo my household duties after remaining
in bed a few months longer. But instead
of getting better I grew steadily worse. One
day I happened to read in the paper about
Dr. Williams’ Pink Pills for Pale People
and decided to give them a trial. Imme
diately after taking them and before I had
used half a box I saw a marked change
for the better in my condition. All this
time, however, I was confined to my bed. I
continued taking the medicine until I had
used four boxes, and bv that time I was able
to bealiout and around again. The improve
' nient has been steady ever since. lam still
a little weak, but am growing stronger as
fast as nature, aided by Dr. Williams’ Pink
Pills, w ill let me. I have great faith in these
pills and shall use them hereafter. My
husband, who felt real miserable all the
■ spring, took them and they made a new
man of him. I have also used them for my
I daughter, aged nineteen years, who has
found them very beneficial for troubles in
cidental to her sex. So far as lam myself
[ concerned, I consider it a wonderful cure.”
Mrs. Gates has lived in North Maine for
[many years and is highly respected. Any
statement she makes is cheerfully acquiesced
in by her friends and acquaintances.
The foregoing are but two of many won-
I derful cures that have been credited to Dr.
[ Williams’ Pink Pills for Pale People,
j Diseases which heretofore have been sup-
Sosed to be incurable, succumb to this won
erful medicine as readily as the most tri-
I Hing ailments. In many cases the reported
; cures have been investigated by the lending
I newspapers, and verified in every possible
manner and in no case has the least sem
-1 blance of fraud been discovered. Their
[ fame has spread to the far ends of civiliza
tion and there is hardly a drug store in his
■ country or abroad where they cannot be
! found.
Dr. Williams’ Pink Pills for Pale People
are considered an unfailing specific for
[ such diseases as locomotor ataxia, partial
I paralysis, St. Vitus’ dance, sciatica, neu
ralgia, rheumatism, nervous headache, the
after effects of la grippe, palpitation of the
[ heart, pale and sallow complexions, that
I tired feeling resulting from nervous pros
' tration ; all diseases resulting from vitiated
humors in the blood, such as scrofula,
chronic erysipelas, etc. They are also a
specific for troubles peculiar to females,
such as suppressions, irregularities, and all
forms of weakness. In men they effect a
radical cure in all cases arising from
mental worry, overwork, or excesses of
whatever nature. Dr. Williams’ Pink Pills
are sold by all dealers, or will be sent post
paid on receipt of price, 50 cents a box or
six boxes for $2.50 (they are never sold in
bulk or by the 100), by addressing Dr. Wil
liams’ Medicine Co., Schenectady, N. Y.