Below is the OCR text representation for this newspapers page.

ESTABLISHED 1821/ TheChristianlndex fuDllihel Every Thursday By BELL & VAN NESS Address Christian Index, Atlanta, G» Organ of the Baptist Denomination in Georgia. Subscription Prick: One oopy, one year *2.60 One oopy, six months 1.(0 About Our Advertisers.—We propose hereafter to very carefully Investigate our advertisers. We shall exercise every care to allow only reliable parties to use our col amns. obituaries.—One hundred words free of marge. For each extra word, one cent per ' word, cash with copy. To COARKSPONDKNTS—Do not use abbrevi ations; b« extra careful In writing proper names; write with Ink, on one side of paper. Do not write copy Intended for the editor and business Items on same sheet. Leave oS personalities, condense. Business.—Write all names, and post effices distinctly. In ordering a change give the old as well as the new address. The date Os label Indicates the time your subscription •xplres. If you do not wish It continued, or- Cer It stopped a week before. We consider each subscriber permanent until he orders bls paper discontinued. When you order it (topped pay up to date. Remittances by registered letter, money order, postal note To Rev. Lansing Burrows, D.D On the completion of the thirtieth year of pas tor..! life. From out the gulf of future things, The years in ordered sequence >ise, Not steps are theirs, they tiy with wings, And bear man on them, till he dies, Yet carries he, through all their flight, The years, ingatht red, of the Right, The service rendered to the Right. Three times ten years of good and ill, Or wreathed with smiles, or bathed in tears, Ha- e sped since what lives, potent still, The vow to which were pledged these years; That vow, most meek yet most sublime, ■' hieh owns no birth from things of Time, Whose fruit outlives the death of Time. Brother, we bail you, thus far borne Through chance and change of earthly life, By Him, whose colors you have W’orn With steadfast zeal, in labors rife, And pray that coming years may add But richer fruits, but joys more glad,— Joys which the present Christ makes glad. To yours, as you may He appear,— Sole vision of the pure in heart Thai she, your strength and solacb here, May in your wealth of work have part; Sweet prelude to blest songs above, To Him who saves us by H.s love,— Who saving us, most shows His love. David Shaver. Augusta, Ga., Dec. 2,1896. The Science of Living With Men. The great writers of all ages have held themselves well away from any formal discussion of the art of right living and the science of a skillful carriage of one’s sac ulties. Government, war and el oquence have indeed received full scientific statement, and I hose arts ca]Jed_ music and sculpture have obtained abundant hterary treatment. But, for some reason, no philosopher has ever attempt ed a formal treatise teaching rhe youth how to carry his faculties so as to avoid injuring his fellows, and secure for them peace, happi ness and success. Nevertheless, the art of handling marble is nothing compared to the art of handling men. Nor is there any science or any productive industry whatsoever that is at all comparable to the sciepce of just, smooth and kindly living. For the business of life is not the use and control of winds and rivers; it is not the acquisi tion of skill in calling out the se cret energies contained in the soil or concealed in the sky. The bu siness of life is the mastery of the art of living smoothly and justly with one’s fellows, and the acqui sition of skill in calling out the best qualities of those about us. Indeed, the home and the market do but furnish practice-grounds for developing expertness in car rying one’s faculties. Sir Arthur Helps first .coined the expression, “the art of right living,” and so ciety can never be sufficiently grateful to this distinguished scholar for reminding us that when every other art has been se cured, every other science achiev ed, there still remains for mastery the finest of all the fine parts, the science of a right carriage of one’s faculties ’midst all the duties and relations of home and school, of store and street. Searching, out for some reason why scientists have discussed friendship, reform, or patriotism, but have passed by the science of right living, we shall find the ade quate explanation in the fact that this is the largest subject that can possibly be handled. It concerns the right carriage* of the whole man, the handling of the body and the maintenance of perfect health; the control of the temper ament, with its special talent or weakness; the use of reason, its development and culture; the con trol of judgment, with the correc tion of its aberrations; it involves such a management of the emo tions as men have over winds and rivers; it concerns conscience and conversation, friendship and com merce, and all the elements, affec tional and social, civic and moral. For man stands, as it were, in the center of many concentric cir cles. About himself, as a center, sweeps the home circle; his im mediate neighborhood relations describe a wider circle; his busi ness career describes one larger still; then comes his relation to the community in general, while beyond the horizon is a circle of influence that includes the world THE CHRISTIAN INDEX. at large. When the tiny spider, standing at the center of its wide stretching and intricate web, wov en for destruction, chances to touch any thread of the web, im mediately that thread vibrates to the uttermost extremity. And man stands at the center of a vast web of wide-reaching in fluence, woven not for blighting, but for blessing, and every one of these out running lines, whether related to friends near by or to citizens afar off. thrills and vi brates with secret influences; and there is no creature in God’s uni verse so taxed as man. having a thousand dangers to avoid, and fulfilling ten thousand duties. He who would adequately discuss the science of right living must propose a method that will enable man to carry his faculties ’midst all the conditions of poverty or riches, of sickness or health, of the friendship of men or their en mity. Discerning the largeness of this theme, many question whether right living can be reduced to a science, and, if so, whether it can ever be acquired as an art. We kiiow that there is a science of government, a science of wealth, a science of war, and mastery in each department seem possible. Moreover, long practice has lent men skill in the arts. Even Paga nini was born under the necessity of obtaining excellence in his art through practice. Titian also was a tireless student in color, and Macaulay himself toiled hard over his alphabet. Printers tell us that practice expells stiffness from the fingers and makes type setting an automatic process. Daniel Webster was counted the greatest orator of his time; but there never lived a man who drill ed himself in solitude more scrup ulously, and his excellence, he says, was the fruit of long study. Henry Clay had a great reputa tion as a speaker; but when the youth had for years practiced ex temporaneous speech in the corn fields of Kentucky, he went on to train himself in language, in thought, in posture, in gesture, until his hand could yield the scepter, or beckon in sweet per suasion, until his eye could look upon his enemies and pierce them, or beam up on his friends and call down upon +Lym all ,<he fruits aj£l success. Nor has there been one great artist, one great poet, one great inventor, one great mer chant, nor one great man in any department of life whose suprem acy does not, when examined, stand forth as the fruit of long study and careful training. Men are born with hands, but without skill for using them. Men are born with feet and faculties, but only by practice do their steps run swiftlyalong those beautiful path ways called literature or law or statesmanship. Man’s success in mastering other sciences encour ages within us the belief that it is possible for men to master the science of getting on smoothly and justly with their fellowmen. In importance this knowledge ex ceeds every other knowledge whatsoever. To know what armor to put on against to-morrow's con flicts; how to attain the ends of commerce and ambition by using men as instruments; how to be used by men, and how to use men, not by injuring them, not by cheating them, not by marring or neglecting them; but how through men to advance both one’s self and one’s fellows—this is life’s task. For skill in getting on with men is the test of perfect man hood. No other knowledge is com parable to this. It is something to know how to sail a vast ship; it is important to understand the working of a Corless engine; man does well to aspire to the mastery of iron and wood, and the use of cotton and wool; most praise worthy the ambition to master ar guments and ideas; but it is a thousand times more important to understand men. To be able to analyze the underlying mo tives; to attain skill in rebuking the’ worst impulses in men, and skill in calling forth their best qualities; to distinguish between selfishness and sincerity; to allay strife and promote peace; to main tain equanimity midst all the swirl of passion; to meet those who storm with perfect calm; to meet scowling men with firm gen tleness; to meet the harshness of pride with a modest bearing; to be self-sufficing midst all the up heaval and selfishness of life — this is to be a follower of Christ, and he is the only gen tleman our world has even seen. Oh, for some university for teaching the art of right liv ing! Oh, for some college teaching the science of attaining the personal ends of life without marring one’s ideals! For life has only one fine art —the art of getting along smoothly with our selves and our fellows. —A Man s Value to Society—Hillis. Fi r (be Index. Reminiscences of Georgia Baptists. BY S. G. HILLYER, D D. No. 23. DEACON OLIVER STEVENS AND HIS SON. REV. EDWARD STEV ENS, D.D. Mr. Oliver Stevens was a native of Connecticut. He came to Georgia when quite a young man, and settled in Liberty county, and became a citizen of Sunbury. He was a Presbyterian,but, like many others, he was led to investigate the Scriptures on the subject of baptism, and soon discovered that they distinctly teach that be lievers only are the proper sub jects of baptism, and that immer sion is its only Scriptural mode. He, therefore became a Baptist, and when 1 first knew him he was a deacon of the Sunbury church. His wife was a daughter of Dea con Peter Winn, also of Liberty county. She was indeed a “help meet” for just such a man as was her husband. They were united, not only by the ties of conjugal affection, but also by the bonds of Christian fellowship. In their house the family altar was a fix ture; and, morning and evening, there were brought to it offerings of prayer and praise that sent up to heaven the incense of the wor ship which is “in spirit and in truth.” Their children were as “olive plants around their table,” yielding, for both parents, a full supply of the pure oil of filial re spect and love. I never knew a happier family. It was a beauti ful illustration of the Scripture which says: “Godliness is profit able for all things, having the promise of the life that now is, and of that which is to come.” Such was the happy family of which deacon Oliver Stevens was the honored head and father. Let us now consider him as A CHURCH MEMBER. He was the leading deacon in the church. This office he filled with patient fidelity, and with great wisdom. He had the confi dence of the entire church, includ ing (perhaps several hundred) the colored members, who regarded him as a true friend and a safe ad viser. In addition to his service as deacon, he was also the leader in the singing in the prayer-meet *<igS niiu in p-wLlii'worship. And then he was also the superintend ent of the Sunday-school. This important interest he managed with the same perseverance and prudence that distinguished him in his deaconship. You behold in brother Stevens a model church member whose light shone with unflickering steadiness along all the lines of religious duty and of church work. AS A CITIZEN. As a citizen brother Stevens was about as useful a man as he was as a church member. He was not rich, but he had enough to support his family, and to give to his children a good education, and to train them in such culture and refinement as would qualify them for the amenities of social life. But his good will extended be yond his own household. He was everybody’s friend, and every body loved him, for he was ever ready to do an act of kindness to any one who needed it. He was not only a model church member, but a model man in every relation of life. My words may seem to be exag erated; but they fail to express, adequately my appreciation of the beautiful character of deacon Oli ver Stevens. I never knew a more complete ly rounded character. Its domi nating element was faith in God; but, in obedience to an inspired precept, he added to bis faith the golden chain of Christian graces— virtue, knowledge, temperance, patience, godliness, brotherly kindness and love. And because these graces were in him, he was “neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.” But to whom belongs the glory of such a character? Not to the man himself. Brother Stevens would not have claimed it. No, the glory of such a character be longs to the indwelling Christ. It is his light that shines in the good man’s life. Brother Stevens let that light so shine in his own life that all men could see it and glorify the God who gave it—the Christ that dwells within him. HIS SON, REV. EDWARD A. STEV- ENS, D D. If I had space, I would be glad to notice all of brother Stevens’ children, as far at least as I have knowledge of their subsequent history. Several of them were my personal friends, and most highly appreciated by me. But I have space to mention only the one whose name is given alcove. I had the pleasure of meeting brother Edward A. Stevens in Sunbury, in 1832. He was then about eighten years of age, and at ATLANTA, GA., THURSDAY. JANUARY 14. 1897. that time he was a student of Brown University. He had come home to spend his vacation. He was then a devoted Christian, and was looking forward to the ministry. It required but a little time for me to learn to love him. His earnest, pure, spiritual relig ion won me at once; 1 delighted in his society, and we became, I have reason to think, mutual friends. He was four years my junior in his life, but many years my senior in the depth of his pie ty’. The indwelling Christ was already brightly shining in his young manhood. This is no word painting. I speak what 1 believ ed then, and what. I believe now. Sweet is the memory which I have cherished of that young brother. But his vacation closed, and he once more bade farewell to his earthly friends, that he might go tol’rovidence and complete his ed ucation. This he did; and then entered the Theological Seminary at Newton Centre, where he took a full course of instruction that he might be qualified for the great work to which he had consecrated his life. When he had finished his course, he again returned to Geor gia for a few months. It was in 1837. 1 was at that time living with my mother in the old home stead near Athens, Ga., and I was then serving the Baptist church of that place as its pastor. 1 had learned somehow that brother E. A. Stevens was in Georgia, and was expecting to visit Athens. 1 did not know when to look for him. There was only the begin ning of railroads then. He had to come by a mail-coach, or by private conveyance. But one day I received from the postoffice a letter post marked Boston, directed to Mr. E. A. Stevens, care of Mr. S. G. llillyer, Athens, Ga. I knew then my friend was coming, and could not be far away. Sure enough, per haps the next day, he came, and was a guest at our house. We gave him a cordial welcome; and I gave him, what he no doubt val - ued above all else, just then, the letter in my care—it was from his a Ilia need bride, as he soon inform ed me. He spent several days with us, and becameacqvJ®|ed with many families of as well as . ■• iv will that in 1837, the MisWmry Baptists of the whole United States were working together under the Trien nial Convention for missions; and the foreign board, of which our own Dr. Jesse Mercer was presi dent, was located in Boston. Brother Stevens, having been ac cepted by the board, preferred to be ordained in his native State. Accordingly arrangements were made to have him ordained at the meeting of the Convention which met that year (1837), during the first week in May, at Ruckers ville, Elbert county. He had timed his visit to Athens in harmony with this arrangement. He therefore left us in time to meet his engagement at Ruckersville, where he, a Georgia Baptist, was ordained to preach the Gospel to the heathen in Burma. The fol lowing autumn was the time fixed for his departure. Consider again why he made all was leaving. He was leaving one of the happiest homes on this globe. He was leaving his father and mother; his brothers and sis ters, in whose loving affection he had lived. Then he was renounc ing all the comforts of an advanc ed civilization,and all the possible emoluments and honors that might await him in his native land. Consided again why he made all these sacrifices. Was he foolish to do it? Was he throwing away his young life? Reader, I wish you could have heard him answer these questions himself. It was my privilege to learn his reason for what so many would call an act of folly. We sat together one pleasant afternoon, and we were talking of his mission. He knew what he was leaving. He knew the dreadful exchanges that he was making; but none of these things moved him. His eye beam ed with tenderness, and his face was perfectly, yet seriously tran quil. It was the love of Jesus that was moving him to go. With love in his heart he was fortified against every assault of the tempter. Presently he said in substance, in a low, gentle voice, “O, brother llillyer, I am so hap py! It is sweet to work for Je sus.” And a pleasant smile light ed up his features. Reader, when you are asked for missionary money, think of this young man, and let his zeal for Christ quicken your liberality. I cannot tell the story of his life in Burma. It must suffice to say that he gave the whole of it to his mission. His labors were abund antly useful, as long as he lived; and as a faithful soldier he died at his post; and has, no doubt, re ceived his crown of victory from the hand of the King whom he served. 563 S. Pryor St., Atlanta. For the Index. Enoch and Noah Compared; Or Was Noah a Drunkard ? BY P. S. WHITMAN, D D. Bad as the world is, there have been at all times persons of re markable virtue, and more or less commended by their fellowmen; been men and women commended by God; and whose commendation has been marked by miraculous testimony. What a record we have of Enoch. According to the reference of Jude the world had become very wicked; yet Enoch persevered, preaching righteous ness, and there could have been no lack in his practice, for the di vine record is that “he walked with God, after he begat Methu selah three hundred years, and begat sons and daughters; and all the days of Enoch were three hundred and sixty-five years.” What additional commendation as the record ends, “And Enoch walked with God, and he was not; for God took him.” His approba tion, we see, was most decidedly of God. What an admonition to tin* world is here, wherein is seen difference in God’s estimation be tween Enoch and the rest of man kind. This deliniation of Enoch's character and the man ner of God's approbation, are so remarkable (hat we can hardly expect any mortal ever to shine in fairer light. We make this reference to Enoch byway of introduction to the character of Noah. With the physical improvement of the race immediately subsequent to the time of Enoch, the world became more wicked than ever—so wick ed that God said, “I will destroy man whom I have created from the face of the earth.” “But No ah found grace in the eyes of the Lord.” Hear further: “Noah was a just man, and perfect in his generation,and Noah walked with God.” Now a writer of eminence makes Enoch’s commendation su perior to this, because it is said, “Enoch walked with God after he begat Methuselah three hundred years.” Here, it is proper to say, we do not know but Enoch walk ed with Goa mure than three hundred years. Tor he may have walked with God before he begat Methuselah, as well as after. Ami as for Noah, we don’t know but he walked with God six hundred years. The Scripture already quoted, seems to present this walking with God as the general character of his life. It is said of Enoch that he walked with God three hundred years; but it does not diminish his high rank in goodness to suppose it was equalled or even surpassed, by that of Noah. Men had become, in the time of Noah, altogether more violent and desperate in wicked ness. His conflict with sin must have been sharper and more trou blesome than that of Enoch's; and we must remember it was nearly three times as long; and if, in commendation of his life, it is said Noah was a just man and perfect in his generation, with the most significent item added, “and Noah walked with God,” we think Noah’s exaltation is presented as no less wonderful than Enoch’s. But Enoch’s distinctive emi nence shines in the record, “He was not, for God took him.” And this is not said of Noah. But God’s regard for him was shown in another way. When we think of God’s bringing on the flood, over whelming the earth with water, and yet the ark with Noah and his family riding secure on the uni versal abyss—him and his family alone saved to start the human race anew —all this, it seems to us, is making Noah more distinguish ed by God than as if it could be said of him as of Enoch, “He was not, for God took him!” We come now to a point where in Noah is supposed to suffer vast ly in comparison with Enoch. The latter, it is said, is one of the few men whose record in Scrip ture is all on the credit side. The language descriptive of him is al together the language of encomi um. “He stands charged with no fault.” Now if all this were equally true of Noah, it would make his excellence more remark able than Enoch’s; for the life of Noah was nigh six hundred years longer than that of Enoch —the people had become more abandon ed to lust and violence than in the days of Enoch,making his con flict with vice more formidable and trying. Moreover his history is given with ten times the mi nuteness that characterizes that of Enoch, so that if follies or wrongs there were, they would be altogether more apt to come to the surface. All this makes it more wonderful that, as in the case of Enoch,there is absolutely no flaw in his char acter as presented by the pen of inspiration. Some moralizers, it is true, are fond of allusions to the time when Noah lay overcome with stupor and uncovered in his tent. But who does not know that the' divine pen is here record ing the sin of Ham, and that it is farthest possible from the intima tion of wrong on the part of No ah? It is human pens and human tongues that here, with no parti cle of Scripture warrant, write and talk of Noah's sin, whereas the sacred narrative dwells alone on the sin of Ham, ami its conse quences. It is because the Lord is God and not man that he is found complaining of Jesus for breaking the Sabbath, or of Noah when, by ex perience, he first learned the stu pefying nature of the beverage which his new vineyard had brought into use. If any one sup poses that Enoch's three hundred year walk with God means no in advertence, like taking a wrong path and getting lost, or doing nothing which his judges in this nineteenth century after Christ might construe to his disadvan tage. he is as much mistaken as any Pharisee that has ever passed judgment upon Christian morals. We may have a certain degree of forbearance with teachers and expositors who may be quite too fond of detecting flaws in the best characters; but when a preacher, taking occasion to dilate on the sins of good men, makes the fling which we sometimes hear, “There was Noah the drunkard,” or “No ah who disgraced himself and brought a curse upon his family by getting beastly drunk,” we can hardly - express our resentment, for he has no more right to speak in this way of Noah than he has to stab his best neighbor to the heart. What is fact in the case? Somebody was to learn by ex perience that if guided by thirst or taste alone, he might drink so much of the new beverage as to make him intensely drowsy, or re duce him to utter stupefaction. Noah's case is plainly regarded, such is the tenor of the narrative, as an affair not necessarily involv ing blame any more than when a child, overdrinking of milk, falls into a deep slumber. Noah was no more a sinner than the man who first learned that caution is needed lest, when suffering with heat, or thirst, one drink of cold water to excess. The life 1 of No ah. which was continued three hundred years after this experi ence, offers no reasonable chance for us to suppose anything else than that he used the experience of that occasion for the benefit of his family. Nay, it is but fair to infer that his descendants at the very start, in repeopling the earth received due caution from Noah against all kinds of excess ive indulgence. We may go fur ther and safely conclude that, if before he died that preache’’ of righteousness found that there was no such thing as using the beverage in moderation, or Keep ing it from poisonous adultera tions, he may have become quite radical in his admonition, and have ended his days a preacher of total abstinence. In our day it is against a man’s character to get drunk even once. It supposes a voluntary mingling with bad company, deliberately going where poisonous intoxi cants are kept, and this amid warnings of danger and ruin all around him —a state of things which did not exist in relation to Noah. But even in our day if it is only once in his life that a per son gets drunk, is it to be expect ed that thousands of years after lie must be stigmatized as a drunkard? If we seek a man most to be relied on for temperance, it may be Ihe.inan of whom it is said, “He got drunk once, but never again.” It is only common virtue to put a favorable construction upon a man's conduct when the circum stances in the case will permit. But in the case of Noah, the cir cumstances demand it. For tha Index. Education Demanded. BY M. L. LAWSON. The system of popular educa tion in tiiis country has become an established fact, and the exten sive provisions for it in all the States show how generally and thoroughly it is appreciated. The ideal of the higher education de manded by the present age is a scheme of study, which, while it represents the present state of knowledge and affords a varied cultivation and a harmonious dis cipline, shall at the same time best prepare for the responsible work of life. It is a significant fact that the prevailing higher culture is without foundation. Let it be remembered that it costs just as much effort to learn a use less fact as a useful one. With the growing perception of the relation between human thought and human life, it will be seen that by far the most price- VOL 77-NO. 2. less of all things is mental power. Then our curriculum must be so framed and supplied with such sciences as will conform to the true logical order of subjects on one hand, and equally conform to the order of unfolding the mental faculties on the other, thus reach ing an integral discipline through living and applicable knowledge. Thought is ever advancing, and it is only through varied expe riences that man is civilized. While this is the case on one hand, on the other we find that it is the nature of institutions to fix the mental states of particular times, and then arises a tendency to conflict between living ideas ami external arrangements which are designated to express and em body them. Thought refuses to be stationary; institutions refuse to change, and disorder is the con sequence. Then we ought always to begin in the right place and at the proper time to discipline the minds. The proper view to take is to see the future for the rising generations, and then spare neither time nor money preparing (hem for their work. We ap pend below some questions the next generation will have to bat tle with, such as monarchy, State church, limits of legislation, pau per-class, intemperance, interna tional ethics, and many others, which inoculate and interfuse into the great total of practical inquiry which challenge the intel lect of our times. Excuses are many and varied for the neglect of education, but, believe me, they are all false and pernicious. You do not expect the husband man, at the end of the summer, to call up a harvest from the soil he had never tilled. The future voters, office-holders, law-makers, law-educators and preachers are to-day intrusted to us for instruction. How shall we dispose of them? We must be discreet. “Whatsoever a man sows, that shall he also reap.” Judging from the crop we are now harvesting, the sowing might have been somewhat improved. How intolerable must be the life of a boy or girl who has to eke out an existence, disappointed and dis contented, all because you failed to do a father’s or mother’s part! Whether you or I shall see it, the race is destined to an indefi nite increase in the 1 number of good men: is destined to a tran scendent privilege, and that to a common leadership, which shall unite the most hostile. The day is drawing near, but will not dawn “Till the war-drum throbs no longer, and the battle flags are furled, In the parliament of man, the federa tion of the world.” Now, may I beseech you to al lign yourselves with the earnest and devoted teachers of Mercer University, who have espoused a cause which stands next to the highest in which men are permit ted to engage. Again, I suppose it is an honor to be an American citizen, with the emblem of liberty and union, the richest treasure of the greatest government on earth waving above you; but these men (teachers of Mercer) are more than this, they are godly men, and their citizenship is beyond. With these facts before you, you cannot fail to see the great importance of associating our ho ly religion with the cause of edu cation. December 12, 1896. Fragments. •A pastor is a success, when, under God, he builds his church of sound material, and so trains it that its work can and will go on without him. Better far the earnest, conver sationalist style in preaching than any attempt at eloquence. Can there be anything more pitiable than a little man in the pulpit letting off “curls” borrowed from novelists and calling the perform ance preaching? Death covers nothing from God, nor does his wrath against sin, because the sinner’s body turns to dust, diminish. Even professed disbelievers in the existence of a hell are apt to believe there should be a hell for some of their acquaintances. Few would disclaim a desire for heaven, but many forget that there can be no heaven for such as are not spiritually prepared for it —and that none who have not the Lord Jesus Christ can have that spiritual preparation. Great was Nebuchadnezzar on earth, but who believes him more happy in eternity than the mean est of his slaves? How vain and empty a thing, then, is human greatness, if, like a garment, it has to be laid aside forever when death makes his call? Is there anything in which Satan is more absorbed than in driving from men the question “Where shall we spend eternity?” W. M. D. White Plains, Ga. j