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which we cannot now explain.
Why the great Father should
choose some, and not all, or
why he should choose one, and
not another, we know not; but
wedoknowthat he is infinitely
wise and good, and therefore
with profound confidence in his
perfect rectitude, we can say
from our hearts, “Even so, Fa
ther, for so it seemed good in
thy sight.”
De. Mercer’s social qualities
were such as to make him a
most interesting conversational
ist. Though strong in his will
and firm in his purpose, yet he
was never overbearing or abrupt
in his speech, but always gentle
and respectful to those around
him. He sat among them as if
he was «one of them, apparently
unconscious of his influence over
his associates, who were willing
to be silent that they might hear
him talk.
In this connection it may not
be out of place to mention an in
terview which I had with Bro.
Mercer only a few years before
his death. It was in Macon. A
meeting was in progress or had
just closed. It happened that I
and two or three others met Bro.
Mercer at the house where we
dined. In the afternoon a little
circle was gathered on the veran
dah, with him as the center of it.
I wish 1 could report all the
words that fell from his lips on
that occasion, but that is impos
sible at this late day. I remem
ber, however, his telling us an
incident in his own experience,
many years before, when he was
on a preaching tour through the
destitute regions of Northeast
Georgia.
It was usual in those days for
two ministers to go together on
su:h excursions. Bro. Mercer
had with him on the occasion re
ferred to, Rev. Thomas Rhodes,
who was an able preacher and at
that time very popular.
One of their appointments was
far up among the mountains.
They knew not the place, nor did
they know the people. Their aim
was to preach the Gospel to those
who were almost destitute of it.
When they reached the place
they found no meeting house—
It was literally in the wood. But
ths people had made prepara
tion for them as well as they
could. They had cleaned a
large space by removing the un
derbrush and cutting off such
lower branches 'of the trees as
were in the way. Rough seats,
made chit fly of logs, were also
provided, and last of all, they
had prepared a neat stand for
the preacher. This was covered
over with boards so that the
preachers at least, might be
sheltered. These facts indicate
that there were, around that far
off mountain, some who were
eager to hear the Gospel. And
accordingly that grove was tilled
with a large congregation.
The preachers took their places
on the stand. But as they looked
out beyond the audience they dis
covered a dark and angry cloud
rising high above the horizon.
The people sat looking towards
the stand. The cloud was behind
them. They seemed not to have
noticed it. After a brief consul
tation, the preachers agreed to
leave it to the people, whether
they would prefer to risk the rain
and hear the preaching; or give
up the preaching and seek shelter
in the nearest houses. Almost,
if not quite unanimously, they
said if the preachers were will
ing, they preferred to risk the
storm and have the preaching.
Accordingly the services were
opened. On such occasions both
ministers were expected to
preach; “and,” said brother Mer
cer to the little circle in the ve
randa, “at that time we were
both long w’inded.” So a two
hours’ service,at least, was before
them. The leading brother had
hardly gotten fairly under way
then the rain began. Itcamedown
in a steady, copious, protracted
shower. But there was no con
fusion in the audience. When
thoroughly drenched, they rose
quietly to their feet and stood
with outstretched necks and with
their eyes fixed upon the speak
ers. The clouds at length pass
ed over, and the meeting was
closed. It was but a part of that
itinerant labor which in the early
decades of the century filled
Northeast Georgia with Baptist
churches.
563 S. Pryor St., Atlanta.
Baptist Position Stated and Contrast
ed—The Proper Place of Baptism.
BY G. A. LOFTON, D D.
▼ I.
Upon this point has hung a
world of controversy; and in
the settlement of this point half
the serious difficulties in the way
of Christian fraternity and union
would- be removed. The mode
of baptism became the subject of
controversy only after the 15th
century—immersion being the
universally acknowledged Scrip
tural form of baptism, by all
Christian sects, up to that period,
and sprinkling for baptism being
the exception, as a matter of con
venience, or indifference in the
case of the sick Before and
since that century the subject, of
baptism was a matter of contro
versy and conflict. Both the
mode and subjects are subject to
controversy now, and will con
tinue to be such until the mil
lennium. The most important
part of the controversy, however,
lies in the place or design of bap
tism A misconception of the
mode of baptism is not half so
bad as a mistake in its design
and place in the Christian sys
tern. 1 had rather sprinkle and
pour for baptism, in the right
placs and upon the proper sub
j eel,than be an immersionist,with
baptism in the wrong place and
for a wrong purpose. The form
of baptism is highly important in
the light of its teaching and sym
bolism; but the place and design
of the ordinance, perverted, lead
to the most serious of evils.
Romanism puts baptism before
salvation and in order to salva
tion. So of high church Episco
pacy, Campbell ism, Mormonism
and the like, which hold to the
doctrine of baptismal remission
and regeneration. Presbyterians,
Methodists, Congregational ists
and others also put baptism be
fore salvation; and with some
differences as to the purpose of
infant baptism, hold modified
views as to infant regeneration,
or infant relation to the kingdom
of Christ. The Campbellite and
Mormon repudiate infant bap
tism, but they baptize the adult
believer in order to the remission
of sin and the regeneration of the
soul. They too put baptism be
fore, and in order to, salvation,
and join with the Romanist and
other Pedobaptists in misplacing
baptism and in giving it an im
proper design. This is the
heresy of the second century
which gave birth to baptismal
regeneration, and out of which in
the latter half of this century,
sprung the doctrine and practice
of infant baptism. At the close
of the fifth century the infant
rite became a law under the
leadership of Augustine, who,
with other fathers, held that
under the-curse of “original sin,”
the infant, as well as the adult,
would be damned if it should die
without baptism. Rome never
pretended to find infant baptism
in the Bible, but inferred it as
necessary under the dogma of
baptismal regeneration, in view
of original sin. Protestant Pedo
baptists retained the rite as re
ceived from Rome; but they have
tried 1o infer its institution as a
substitute for circumcision, under
the theory of church identity
through both the Old and New
Testament dispensations. Many
learned Pedobaptists have given
up the idea that there is an ex
press or implied authority for
infant baptism revealed, in pre
cept or example, in the New
Testament.
Immersion, while a peculiarity
of the Baptists in all time,and as
brought down by them through
the centuries without change, is
nevertheless a peculiarity of
Campbellites and Mormons, and
was once a peculiarity of the
Romanists. The church at Milan
has never Changed under the de
crees of Catholic councils, which
made immersion and affusion
alike indifferent as to practice;
and the Greek Catholic church
also has never changed from im
mersion. The distinctive pecu
liarity of the Baptists as to bap
tism lies in the place and design
of baptism; and this peculiarity
gives to Baptists a significance
in the mode of baptism which no
other denomination of importance
can claim. Romanists and Pedo
baptists, even when they im
merse, must exclude the death,
burial and resurrection symbol
ism of the ordinance, or else they
must repudiate their sprinkling
and pouring ; and Campbellites
and Mormons, who hold to this
symbolism, must confess that
they bury thebeliever in baptism
to kill him to sin and to raise
him to spiritual life. Nobody on
earth but a Baptist immerses
under the normal idea that a man
must die before you bury him
and raise him from the dead; and
that baptism is only the '‘like
ness" of death and resurrection.
After all, baptism—immersion—
according to its true symbolism,
is a peculiarity which belongs
alone to Baptists; and above all,
as already said, Baptists alone
claim the peculiarity of its
proper location and design.
To get more clearly at the dis
cussion. Baptists put baptism
before salvation; and they place
upon its meaning the simple de
sign of symbolizing and declar
ing, externally, the fact be
forehand, of our internal union
with Christ by faith and of our
fellowship with him in his death,
burial and resurrection. The Bap
tist position is that the blood of
Christ must be applied to the
soul before the water of baptism
is applied to the body; that be
lief in Christ must come before
the church is entered; that we
must first be related to God by
regeneration before we can be
subject to his ordinances, or be
related to his institutions. Spir
itual life must exist before nor
mal action; and filial obedience
to God must be preceded by
filial relationship to God. The
blood of the lamb was shed and
sprinkled upon the door-posts of
Israel in Goshen—before Israel
proceeded to the Red Sea bap
tism unto Moses in the cloud and
in the sea; and this is the precise
THE CHRISTIAN INDEX: THURSDAY, SEPTEMBER 10. 1896.
type of our baptism unto Christ
in the order of blood before
water. The bloody altar of sacri
fice proceeded the laver of water
before entering the Holy Place.
Noah and his family were in a
state of “grace” with God before
entering the Ark; and the Ark,
which is a type of Christ, was
entered and the door shut of
God before the baptism of the
flood. The figurative salvation
by water, spoken of in the bap
tism of the Red Sea and of Noah’s
Ark was preceded by the typi
cal salvation of grace and blood;
and what is true of all the types
of salvation first, and baptism
afterward, is true of the great
anti type of salvation by grace,
through faith in Christ, and sym
bolically followed by water bap
tism.
The great error of ritualism in
reversing the order of salvation
first and baptism afterwards,
consists in changing a figure into
a fact—in catchirig at the shadow
for the substance —and in making
grace to depend upon physical
obedience. Baptism is a figura
live washing away of sin, a figu
rative remission of sin a figura
tive birth —a figurative burial
and resurrection —a figurative
declaration of a series of great
facts; but it is not the facts it
symbolizes and declares, nor
does it produce the facts it sym
bolizes and declares. On ac
count of the resemblance of the
ordinances to the things they
signify, this greatest blunder of
the centuries has been made.
Well did Augustine say: “Had
the sacraments no resemblance
to the things whereof they are
sacraments, they would not be
sacraments But inconsequence
of that resemblance, they take
most frequently the names of
the things themselves.” Upon
this principle it has been well
said that passages like John 3:5,
Acts 2:38, Titus 3:5, Heb. 10:22,
23, are to be explained “as par
ticular instances of the general
fact that, in Scripture language,
a single part of a complex action.,
and even that part of it which is
most obvious to the senses, is
often mentioned for the whole
of it, and thus, in this case, the
whole of the solemn transaction
is designated by the external
symbol.” Hence the awful error
of ritualism in literally confound
ing the symbol with the thing
symbolized, or in putting the
symbol for the thing symbolized.
The Baptists baptize Chris
tians; the ritualists baptize sin
ners in order to make Christians.
This is sacramental perversion
and reversion of the order of re
lationship between salvation and
its symbols; and it is clearly un
sjriptural. Josephus, a contem
porary with the New Testament
writeis and characters, gives
good testimony in favor of the
Baptist view as understood at
the time. In his Antiquities,
18:5:2, he saysof John’s baptism:
“Baptism appears acceptable
unto God, not in order that those
who were baptized might got free
from certain sins, but in order
that the body might be sanctified,
because the soul beforehand had
already been purified through
righteousness.” What, in this
respect, was true of John's bap
tism is true of Christ’s baptism;
and this is the reason why Bap
tists baptize. Baptism is pri
marily the act, not of the admin
istrator, but of the believer bap
tized; and it is based upon the
profession of a spiritual change
already wrought in the soul of
him upon whom the command of
Christ first terminates. “He
that believeth and is baptized” is
God’s order. There can be no
such thing as baptism to any one
until discipleship is reached. By
faith we become the children of
God since by faith we are justi
fied; and by baptism we pro
fessionally put on Christ since
formally we are baptized into
Christ. It is the badge of dis
cipleship—but not the producer
of discipleship.
Infidelity in Fiction.
MARIA LOUISE EVE.
The mind of the average novel
reader is not. analytical. It is
merely passive and receptive.
He reads to kill time and rest the
mind from itself. It is not the
intellectual faculties that are
called into play, so much as the
heart and emotions. This throws
great responsibility upon the
writer of fiction. Others may
take the outposts, but he has the
key to the citadel. How are the
novelists to day keeping that
trust? They have been endowed
with an uncommon measure of
imagination and sympathy. Many
are taking these gifts and using
them to deny the hand that gave,
often to deride the giver. For if
there is one tendency more mark
ed than another in the imagina
tive literature of the day, it is a
subtle species of infidelity that
finds its way into the minds of
unthinking people, unawares to
themselves, and all the more dan
gerous that it is not always pat
ent. It comes in such good com
pany, it is so disguised in plausi
ble pretexts, it is so smothered in
roses, that it passes unchalleng
ed. It is the deadly asp that is
hidden under so much of the cur-
rent fiction of the hour. For
these novels go into the hands of
thousands of greedy and undis
criminating readers. The favor
ite vehicle for conveying the un
wholesome leaven is zealous hu
manitarianism. It is the religion
of the day with the rejecters of
Christianity.
Sometimes, it takes the shape
of social reform. But in what
ever guise it comes, the love of
humanity is such a beautiful trait
that it overcomes all obstacles in
the mind. Philanthropy is such
an admirable ttiing that there is
nothing to be said against it. Any
thing that looks to social reform,
or a higher moral standard, is
bound to be recognized as elevat
ing in its character.
Accordingly, the leading char
acters of these books are always
zealous reformers and lovers of
their fellowmen. When their
broad humanity and high moral
attributes have fairly enlisted the
sympathy of the reader, and not
till then, the cloven foot appears.
In most of the novels that ride
the current of popular favor to
day, when a broad-minded, large
hearted humanitarian has been
launched on the story, it is safe
to look for the declaration that
creeds are far too narrow for
him. This means that he rejects
the revelation of God in his Word
and the atoning sacrifice of his
Son Rejecting for themselves
the light and grace that come
from a source divine, they would
lift the world to their own level.
This is the sum of perfection that
is presented in the gospel of hu
manitarianism. There may be
one or two side characters, weak
enough to hpM by the standards
of revealed religion. But they
evidently share the pity or con
tempt of the author.
Even a book containing so much
that is admirable as the “Heav
enly Twins,” is hot without this
taint of infidelity. It is hardly
conceivable that a writer who
could create the beautiful char
acter of “The Tenor,” would be
capable of th* flings made here
and there at parts of the revealed
Word.
Said an excellent woman to the
writer recently, “I think the ten
dency of the book is good.” Yes,
in many things. But reverence
for the revealed Word is not
among its terf&iings.
Os “Ships Jthat Pass in the
Night," a wjAan of more than
of unim
peachable orthodoxy, said to the
writer, “But ‘Little Brick’ gave
some good advice to a dying man,
did she not?” She gave him this
advice: that she believed we
would have another chance and
make better use of it. If that
was good advice, or if there was
any wise consolation in it, she
gave him “good advice.”
In “Marcella,” while the story
is devoted to social reform and
religion is very lightly touched
upon, yet, as might be expected,
the author of Robert Elsmere
could not wholly keep sacreli
gious hands off of Holy Writ.
Yet, by the estimate of the Sec
retary of the New York Library
Association, “Mai’cella” ranks
first of the best twenty-five books
of ’94 to be added to the village
library.
The bread minded, creed-ig
noring philanthropist whois such
a favorite with these latter day
unbelievers, continues to appear
with unfailing regularity. In a
new story of Australian life that
is attaininng some popularity the
same role is enacted. It becomes
somewhat monotonous.
In delightful contrast to novels
of this order are stories like
“The Little Minister,” by Barrie;
“Heather and Snow,” by George
MacDonald, or “Beside the Bon
nie Briar Bush,” by lan Mac-
Laren.
The strangest part of the whole
matter is that so many good peo
ple fail to discern the difference
between the books that place the
Koran, the teachings of Buddha
and the Bible on the same level,
and those that teach Christianity.
To some minds of amiable and
unthinking people, the good
alone is apparent, the evil passes
unrecognized. They see the high
moral standards and the broad
philanthropy that are patent on
the surface, while the hidden rock
of unbelief is undescried. They
do not perceive that the fruits of
Christianity are made to grow
upon barren stalks. So these
books that laud virtue and deny
its source, go, approved, into the
hands of the average reader,
who may not discriminate so
wisely.
What shall stay this withering
touch of unbelief upon the plas
tic mind of youth, or the passive
and receptive faculties of the
habitual novel-reader? It is a
deadly upas tree that scatters its
fruit broadcast over the civilized
world. Whatever the shade or
kind of unbelief, it is all infidel
ity. Some would accept the God
of creation and deny the God of
revelation. All agree in the dis
position to rule Christ out of his
kingdom.
Unless we would weaken the
faith that is feeble, warp the
minds that are weak and poison
the fountains where the youth of
the nation stoop to drink, our
public and private libraries
should be weeded of all books
that teach infidelity in any form.
Public favor is not a sufficient
passport. We should “try the
spirits, whether they be of God.”
Augusta, Ga.
For the Index.
A Story. The Sequel and a Lesson.
by xx.
In January, 1882, I wrote a let
ter to the Baptist Record. I have it
in a scrap-book. This story is
told :
“Some years ago A. received
an invitation from B. to assist him
in a protracted meeting. A. con
sented, went, and preached to
B.’s congregation, but found no
life or spirituality about the
church or people. One day, after
preaching, the two took a long
walk into the woods, when, far
away from other people, the old
friends became communicative.
B. said with deep emotion: “A.,
we don’t know what we are do
ing. Our preaching amounts to
nothing. The book we call the
Bible is so mystified and unset
tled in its teachings and so un
certain in its authenticity, that I
can’t tell what we are to do. or
what is to become of us. I feel
like abandoning the ministry and
taking up another profession.”
A. the visiting pastor, replied:
“Whatever uncertainty may have
been awakened in the minds
of some people about the teach
ings of the Bible, by Dr. Toy’s
lectures, there is a part of it
which I know is true, because I
have tested it. I have felt it.
That part contains the plan of
salvation, and I do not intend to
throw it away, even if there are
difficulties in regard to the rest
of it. That part which Ido un
derstand is the part I need to
preach,and it is all you need. So
we may as well let Dr. Toy’s
doubts give us no further trouble.
Let us continue to preach the
glad tidings and trust God for
his promises.” This is the story
as I heard it fourteen years ago.
B. continued to preach for a
few years, but drifted further
and further away from the truth.
He became a confirmed doubter.
He joined the Unitarians, finally
became an avowed infidel, and
spent the last years of his life in
ridiculing the blessed Gospel of
grace, and was laid in an infidei’s
grave, with the burial of a mere
beast. I knewß. well. He had
a brilliant mind and all the
mental qualifications for accurate
and profound scholarship. But
the preaching of the cross was
to him foolishness.
The other pastor of the story
returned to his work with faith
undimmed. He knew whom he
had believed. With the strong
grasp of a living faith, aid a
mind fully as vigorous and quite
as well trained as the other, he
was yet satisfied to tru-t like a
little child. His subsequent
career has been brilliant and suc
cessful. He is now one of the
foremost pastors in America.
This is the sequel.
THE LESSON
we may derive from the story is
this: Stick to the Bible, believe
it implicitly everywhere. Under
stand it as you can, but believe
it always. Do not allow the
speculation of scholars to disturb
your faith in the Book. You
know that the part you need is
true, because you have tested it
in your own experience.
And even if Dr. Whitsitt should
succeed in proving that no adult
was immersed in England for 132
years previous to 1641, what odds
would it make? There were
plenty of adult immersions re
corded in the Scriptures. There
have been plenty of them since
the days of the apostles, and
there was quite a considerable
part of the earth’ ssurface not in
cluded in the island of Great
Britain during the time referred
to, and the Bible tells of the bap
tism of none except believers
and of no baptism except immer
sion. The question for you to
decide, my dear-brother, is not
whether your ancestors in the
faith always did exactly right,
but do you do right? and is your
church doing right in accord
ance with the Scriptures?
The Scriptures require that
the churches should support
those who minister in the Gos
pel. The Scriptures require
that you should send or take the
Gospel to the whole world. -Are
you doing your part? Is your
church doing its part? If you
obey the Scripture as your only
rule of faith and practice, you
must do your part in the work of
preaching the Gospel to every
creature.
Religion the Best Educa
tor —Religion quickens the in
tellect as truly as the conscience.
It prompts to many and diversi
fied efforts for others, and thus
imparts breadth of mind and a
valuable development of one’s
powers. It likewise supplies
new motive, and that the highest,
and one having a personal quality
also, the motive of affectionately
and reverently serving the Al
mighty. Furthermore, it sug
gests the best uses of knowledge
when gained. It keeps constantly
before the mind the great truth
that knowledge is more a means
than an end in God’s sight, a truth
which students who are not
Christians very often overlook or
never learn.— The Congregational
ist.
Three Sermons.—Cheered by
the presence of God, I will do a
the moment, without anxiety, act
cording to the strength he shall
give me, the work that his prov
idence assigns me. I will leave
the rest; it is not my affair.—
Fenelon.
No man or woman can really
be strong, gentle, pure and good
without the world being better
for it.— Phillips Brooks.
If we had lost our own chief
good, other people’s good would
remain, and that is worth trying
for. Some can be happy. I
seemed to see that more clearly
than ever when I was most
wretched. 1 can hardly think
how I could have borne the
trouble if that feeling had not
come to me to make strength.—
George Eliot.
Any publication mentioned in this de
partment may be obtained of the
American Baptist Publication So
ciety, 83 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.
Recent Research in Bible Lands.
Edited by Herman V. Hilprecht.
JohnD. Wattles & Co., Philadelphia.
Price, $2 00.
Some time ago the Sunday School
Tinies published a series of articles by
experts along these lines. These arti
cles have been collected in this book.
They are strikingly illustrated and the
type and mechanical execution are un
usual But beautiful as the book is the
contents are of the greatest interest. In
these sketches we have the work of ex
ploration described to us as well as the
results flowing therefrom. The general
subject receives attention in the first ar
tide on "Oriental Research and the Bi
ble.” Then articles on the Mounds of
Palestine, Exploration in Babylon, Re
searches in Egypt, Discoveries and Re
searches in Arabia, and the Hittites fol
low. Leaving the Old Testament for
toe New, t: e last two articles treat of
Early Greek Manuscripts and New
Light on the Book of the Acts The
last is of peculiar interest. From this
bare summary o' the scope of this book
an idea can Ire gained of its value. It is
a subject of surpassing interest. A
map is also included and the indexes are
full and complete. Abetter present for
a preacher it would be hard to find. It
has both beauty and value
The Forum. September. The Forum
Publishing Co., New York City.
Price, 25 .cents *3 00 a year.
The Chicago Convention receives
treatment in two articles, both by those
oppos»d to it. An article on Early and
Recent Currency Legislation also bears
on the question of our time. We have
rarely read a more thrilling paper than
Mr. Clarence King's "Fire and Sword in
Cuba.” It gives an account cf the be
ginning of the campaign and recites
the early victories of the Cubans. If
this paper gives the true state of things
Cuba's freedom is not far off. Anti
t >xin Treatment of Diphtheria a Pro
nounced Success,” by Dr. W. P. North
rop, will be read by others than physi
cians. The writer is careful but very
pronounced. Interesting aricles on
Dr. Whites Warfare of Science with
Theology, and Cardinal Manning and
his biogiaphies are of interest. The
latter is by a Roman Catholic who does
not relish the recent official biography.
Review of Reviews. September.
Review ot Review Co., New York
City. Price, 25 cents. $2 50 a year.
The political situation receives the
principal attention this month. In the
Pro s resAot the World, the editor re
views the situation very fully, and we
think with great insight and force. "The
Three Vice-Presidential Candidates and
what they Represent." by Theodore
Roosevelt, is of great interest. He does
full justice to our Georgia candidate,
Thos. Watson. “The Populists at St.
Louis” is very fair and appreciative
The most valuable article is that on
“Would American Free Coinage Double
the Price of Silver in the Markets of the
World." Dr Chas. B. Spahr takes the
affirmative, while Prof. J. Lawrence
Laughlin, of Chicago University, takes
the negative. Prof. Laughlin is gener
ally regarded by the free silverites as
one of the ablest and fairest of their op
ponents. We have yet to see a more
valuable discus-ion than this. It is
worth getting the Review for. The re
maining departments are as usual.
Scriptural Sanctification vs. En
tire Sanctification. J. M. Wea
ver, D.D.
The First -and Seventh Day Con
troversy. A. S. Worrall.
The Baptist Book Concern, Louisville.
Ky. Price 5 cents each.
These are both excellent tracts. That
on Sanctification will be found more
than useful. The other is of use where
the Seventh Day heresy is prevalent.
They cost little enough for pastors to
get them just to have around.
The Outlook The Outlook Co., New
York. Price, SIOO a year,
This is the illustrated magazine num
ber. It deals with "Li Hung Chang
and General Grant.” "In Moody and
Northfield,”/ The Higher Life of St.
Louis” and "The Institutional Church ”
We have no better edited or readable
paper in this country than the Outlook.
These special numbers simply empha
size its excellencies.
5 POOP fe
Pilgarlic, |
® there is no need for you n
to contemplate a wig S
5 when you can enjoy the x
6 pleasure of sitting again s
" under your own “thatch. ’ ’ s-
You •can begin to get S'
your hair back as soon v
as you begin to use s
| Ayer’s |
s Hair Vigor.
Warner’s Safe Cure I
I I IN LARGE I BOTTt „ t
) : OR SMALL' t
|(|| Owing to the 7
KSAFE many requests 1
'JP y from its patrons, t
Q Warner’s Safe z
Cure Co. have put 4
i on the market a /
m smaller sizeS
L KiDNEYAMDUVER. bottle of Safe t
I BRIGHT » IMSEAAC , « 4
iZ I ! Cure which can /
kT Fbnalb Complaints F
X I 'ViAtMUA” i now be obtained )
(A at a » druggists at (
h » lf the price of ?
} I the large bottle, a
11 ?
) : is not only a scientific vegetable /
| : preparation and does all that is S
» : claimed for it, tut it is the only ►
) : Kidney and Liver medicine used y
j : by the best people of four conti- \
t : nents. A medicine that bears 7
j : the stamp of the world’s ap- *
t : proval, and maintains its posi- 7
7 : tion for a fifth of a century, Y
i : must necessarily possess pe- ►
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NEW BOOK!
The Bible on Baptism.
By h. r. mclendon,
Daweon, - - - Georgia,
JOURNAL AND MESSENGER, Ind.:
‘ We know ot no work which covers so
much ground as this.”
CHRISTIAN INDEX, Ga.:
“ The whole is a wonder of laborious
study and coniains material ot great
value."
DK.J. B. HAWTHORNE. Tenn :
“ It Is critical, comprehensive, accurate
and unanswerable."
DR. B.H.CARROLL. Texas:
“Th- re Is both room and necessity for it."
Hent by tie author postpaid to any
ackuess on recelptof 82. W. lOseptt
CURES....
SUMMER TO
DISEASES
The Ideal Remedy for alt
diseases of the stomach and
bowels, such as Diarrhoea,
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pepsia, Cramps, Loss of Appe
tite, etc., is that standard of
all medicines,
Dr. KING’S
ftOYAItGERMETUER.
Thousands of Certificates attest the fact,
Mr. L. T. Collier, Kosciusko, Mil*.,
says: “My bowels would act from t«*
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badly out of order. I was treated by
the best physicians, and they said I
could live but a short while. I then
commenced using Royal Germet'ier,
In three weeks I could eat anything,
and do as much work as ever. I con
tinued the Germetuer, and can testify
that I am entirely cured, and ths#
Germetuer did the work.”
It is as pleasant to take a»
lemonade, and builds up from
the first dose. It cures dis
ease by removing the cause.
Sold by Druggist a, One Dollar.
MANUFACTURED ONLY BY
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Write for 48-page Book, Mailed free.
Use GERMETUER PILLS and
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Why throw away your clothes when
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equal to new ?
We do both ladies’ and men’s clothes
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msg
cites
ALLMAkpOR Deformities I
7/ i ° r W
f’IFjS'FCLASS’WOKKi
The Communion Syphon
use of One Cup, Insures perfect
cleanliness, and obviates the danger of pos
own nn« tB^ 1OI1 ‘ E , very Communicant should
29 Whltehfn r s r ale i a M B ‘ue’s Jewelry Store,
12mchf 3^ k ’ Smyrna! Del 8 '
lyes
To persons who desire to avail themselves of our
superior facilities for fitting Spectacles or Eye
glasses, we will send our printed instructions lor
BP«ctacles 8 P« ct acles and Eye-glasses
repaired. New lenses fitted in old frames.
CP tones & Bro., 564 W. Market, Louisville, Ky.
This firm is reliable.-Chrlstian Index.