Newspaper Page Text
20 (1122)
jUlarriages!
Haper-Prlce: At Jackson, -Mo., September
11, 1912, at the home of the
officiating minister. Rev. Lynn F. Ross,
Mr. Elmer R. Hager and Miss Blanche
Price, both of Brazeau, Mo.
Gholson-lVolters: At the borne of the
bride's mother, by Rev. Lynn F. Ross,
Spntpmhp,, IK 1Q19 Mr flrnvp 17 Ohol
son and MIbs Selma Wolters, both of
Cape Girardeau county, Mo.
Boone-Moore s At the manse, "Warrenton,
N. C., September 11th, Dr. S. B.
Boone and Camilla Allyn Moore,
daughter of Dr. W. Paul Moore, by the
bride's cousin, the Rev. Carr Moore.
The marriage party was from Jackson,
N. C.
Martin-Kelly: In Dallas, Texas, July
21st, 1912, by Rev. "Wan. Fred. Galbraith,
pastor Oak Cliff Presbyterian church,
Mr. Jas. S. Martin, brother of our missionary,
Rev. Motte Martin, Luebo,
Africa, and Mrs. Mamie Kelly, both of
Meridian, Miss.
Prlcss-Shefstead: At the manse of
the Oak Cliff Presbyterian church, Dallas,
Texas, by Rev. Wm. Fred. Galbraith,
1 aiu 1 AI o m IT
paoiui, otipiwiiucr ivtii, igut mi. m. n.
Prless and Miss Gladys Mae Shefstead,
of Dallas.
Janes-Eisner: At the Presbyterian
churcfh, Sweet Springs, Mo., on September
18, 1912, by Rev. J. E. Wylie, Mr.
Roger Q. Jones and Miss Birdie Alice
Eisner, both of Sweet Springs, Mo.
Whanger-Xickell: At the home of the
bride, Clark, W. Va., September 4, 1912,
by Rev. F. P. Sydenstrlcker, uncle of
the bride, Mr. ChaTles F. "Whanger, of
CofTman, W. Va., and Miss Elizabeth M.
Nickel 1, youngest daughter of R. A. C'.
Nickell.
?eatfjS
SAMUEL C. BROWN.
was born in Augusta county, Virginia,
in 1849. Passed into his rest on April
12th, 1912. 'He left a widow ahd four
children, besides a great number of
friends to mourn his departure. Received
into the church on (profession of faith
under tfhe pastorate of Dr. "Swing, March
11th, 1876. He was ordained ruling elder
April 24th, 1881. On May 25th, 1899,
he was elected clerk of the Session.
Being a member of Hebron churcb 36
years, an elder 31 years and clerk of
the Session 23 years. Be it resolved:
1st. That inasmuch as it has pleased
Aimigniv vioa to ulrb nxni rrom u? we
bow In "humble submission to him who
doeth all things well.
2nd. That we bear testimony to him
as a faithful elder, and efficient clerk of
the Session of Hebron church, In which
capacity he served from March 25th,
1889, until title time of his departure. As
a neighbor he was generous, kind and
thoughtful. As a councilor, always
worthy to be sought, especially in matters
pertaining to spiritual and moral
welfare of his fellowmen.
3rd. That we hereby express our
Hyiuptiiny to nio liiiiiuy, ti??uiiii? *.iieui *-?i
our wllllnprness to serve them In any
way that we can and that a copy ot
these resolutions bo spread upon the
records of our Session, also be printed
in one or more of our church papers,
and that a copy he presented to his
family.
We feel sure that he has heard the
plaudit: "Well done thou f?ood and
faithful servant; enter thou Into the
Joys of thy Lord."
On "behalf of the Session of Hebron
chureh.
R. L?. Crawford,
*" G. L. Clemtner,
Committee.
* J ' ' ^
THE PKSSBTTIKli
GRACE AND LEAVEN.
By Rev. Geo. F. Robertson.
There ought to be a satisfactory solution
to the question of leaven so differently
answered In the religious papers.
The numbers of adherents cut no figure.
Ordinarily, however, truth is with the
minority. To say that the three measures
of meal refer to the real church.
the church invisible, is only to relieve
the situation of its universalism as interpreted
(not" technically) by some,
and leaves the leaven still in the field
as the type of God's grace. Sometimes
we make Scripture mean what we want
it to mean, but we ought to bend our
theories until they conform to the
Bible. To do otherwise is at the price
of truth. "To the law and to the testi-#
mony." Our Master, the great Teacher
by parables, gave a method in his own
interpretation of the first two parables.
When asked the meaning of the parables
he said, "Know ye not this parable?
And how then will ye know all parables?"
This is equal to saying, "If you
know this parable you will know all
paraoies." Nor is it saying too much to
assert that following his method literally
is the only way to solve any of the
parables.
Much depends on his viewpoint. Did
he mean the everlasting kingdom or one
that should abide only during this age?
Clearly the latter. The first seven parables
given in Matthew 13 are clearly
designed to be taken together. They are
in two groups?four to the mixed multitude
by the sea and three to the discipleB
alone in the house. In each
division he gave a parable involving
"the end of the world," that is of the age
or dispensation (alon). The elements of
weakness entering into the first four,
in the fact that only one part in four
of the seed was received in good soil,
oonrlnr. to... * .1
me uui'iug ui iuo laico am wiigu t cue
good seed by the enemy, the figure of
the mustard, an annual utterly unable
to withstand the frosts of autumn, to say
nothing of the mooted question of the
leaven, all testify with the two parableB
setting forth the end of the age that our
T^ord had no other idea in mind than to
show the state of affairg in this present
age. He said "The field is the world,"
the kosmos, the present order of the
things, but It is not that world or age
which ends, but the alon which is a
measure of time.
iln Matt. 13:10-17 we have good and
sufficient reason for the Master's resorting
to parabolic teaching. This needs
110 discussion, tout it is well to get a
definition of the word parable. It is
from t.he Greek naraJballelrv whJ<*h
means to throw or lay alongside of?
the physical laid along side of the
spiritual. In a word it 1b nat.ure-teaching.
T^et us look at it arranged in parallel
columns.
The Natural The Spiritual
World. World.
The known The unknown.
The concrete The abstract.
Things ; Principles.
Photograph Subject.
It follows then in all reason and
righteousness that there must not only
be a correspondence between flhe two,
hut that there must be a good likeness,
cv v* uv, i cv;uguiAou nnmcBB, eise
nature teaching will prove a failure.
The sower, the seeds, the field, the
hlrds. the wheat, the tares, the harvest
and all the elements of tlhe first two
paralhles are from the natural world
and when Jesus crossed over Into the
spiritual world with his application of
every salient point In the two parables
which he explained as patterns no one
feels that any violence has been done
to nature. The lessons are all clear
and easily understood It Is most worthy
of note that in his explanation Jesus laid
L H or tBl SOOTH.
hold of every physical element in the
two parables, the things of the parables
and by them found the spiritual principles
he would inculcate. Shall we in
the face of tfhis throw away the woman
and the three measures of meal in the
paraible of the leaven and take only the
permeating properties of the leaven to
teach what we want the parable to
teach and do violence to every other use
of leaven in the Bible? Is tlbat according
to the pattern? Not by a great
deal. If Jesus took the sower, the field,
the seeds, the birds, etc., should we not
take the woman and the meal as well
as the leaven Who dares assert that,
had he explained this fourth parable,
he would not have taken everything of
the parable?
It is asserted that because leaven was
allowed in an offering therefore the
meaning here must be grace. That If
what the lawyers call a non sequiter.
In Lev. 2:11 leaven is positively forbidden
in any burnt offering. Burnt offerings
represented Christ in whom there
is no iniquity. In Lev. 23:13 leaven is
allowed In a meat offering which represents
pentecost, which had to do with
imperfect men, a feast that did not represent
Christ, but the ingathering of
lost men as v,*e'l as the endowment of
saved men for service.
The wtaole trend of the first four parables
in order, is to prepare the way
for the idea that leaven does not and
cannot by any sort of reasoning of Scripture
be made to mean grace. He proceeds
on the down gra1e and keeps it
before us until the climax of weakness
in the fourth parable is seen.
He did not begin the first parable by
saying the "kingdom of Iheaven is like
unto a sower that went forth to sow.
"This sower is to scatter the seed of
the kingdom which is the word of God,
the children of the kingdom in the field.
Tlhen he can use his figure. But why is
it that only one of the four parts fell
on good ground and all the rest destroyed
or made useless? Such was the case.
iNow there is a kingdom on earth and
the second para/ble begins with, "The
kingdom of heaven is like unto a man
who sowed good seed in his field."
Here again we see weakness, but this
time it is -y*t the extent of the sowing,
but the mixture of evil with the good
seed that was sown?"while men slept
an enemy came and sowed tares."
What Is the result, for the tares are
suffered to grow with the wheat until
the harvest? So identified are the tares
with the wheat and so very much in appearance
like wheat that to try and uproot
the tares would be to destroy some
of the wheat. How would such sowing
outwardly manifest itself?in the palm
tree and cedar tree of the H2nd Psalan,
striking and beautiful figures of the
permanence and stability and frultfulness
of ftoe children of God? Hardly.
It was not by anything stronger or
more durable than the weaklng annual,
coming up in the spring and perishing
with the first frost of the autumn. It is
not a very dignified figure to say the
least of it with the idea of permanence
or stability in mind. It can not convey
the thouglht of a kingdom that is to en
dure forever.
Some one suggests, however, that the
large growth from bo small a beginning
Is what was intended. Granted. Is It as
large as the cedar or the palm tree Is
large in comparison with the seed from
which It Krew? Tlhis Is no relief from
the element of weakness and lack of
permanency the Ix>rd Intended his people
to understand Inheres in the present
visible order of things. Then does it
teach the rapid growth of the dhurch?
At the end of the flrst century there
were. tOO.OOO Christians, real and nominal.
If every one was a real Christian
and did no more than save one soul a
>
[ October 2, 1912
year, in tive years more people could
have been saved than are in the world
to-day. Allowing for tlhe lack of facilities
in travel and aav two years to a
soul, and five worlds like this could
have been saved in the first half of the
second century. Yet only one-third of
the world is saved after 2,000 years.
One soul a year is exceedingly small
income from saved persons per annum.
No, it can not 'be that the Lord meant in
these four parables to justify our taking
"Thy kingdom, come" as the golden text
for Sunday school lessons drawn from
eltlher of these paralbles. He was now
talking to people who were banking on
this preeent world, people who exalted
the church above its Lord and knew
what they could see. so he said, "It is a
mustard plant, a mass permeated with
leaven." Note how he turns from the
multitude to tihe privacy of the house
and pours into the delighted ears of
His own the story of priceless treasures
and pearls of great value.
'But still another element of weakness
remains and that is these "fowls," these
"birds of the air." When he gives the
definition of a word or term that Is
surely what it means. Speaking of tihe
"Towls" or "birds of the air," the Holy
Spirit took care that we should not be
mistaken. In Matt. 13:19 the "fowls"
are tbe "wicked one." In. Mark 4:15
they are Satan and in Luke 8:12 they
are the devil, three synonyms for the
one person. Do we mistake the meaning?
Ht does not relieve tfhe situation to
say that doubtless there were some
clean birds in the company. As a matter
of fact the two clean birds mentioned
In connection with sacrifice, the dove
and the pigeon, do^not flock with othei
birds. But no doubt the remarks made
by Philip Mauro on the tares will apply
with equal force fhere. In his splendid
tract, "The Present State of the
Crops," -Mr. Mauro sayB: "Let it not be
supposed that the tares which are to
grow together with the wheat until the
harvest, are rank and noxious weeds
SUCh as tho vlrPR nrimoo an A i>rnolHfl?
of humanity. Quite the contrary. These
tares are the products of man's genius
and industry, not of his viclousness and
depravity. The resources of nature
Which men have developed are the creation
of God's own hand, and the forces
of nature which men have mastered and
applied to their own purposes, are God's
own energies. The products, therefore,
could not fail to have in themselves
This Will Stop Your
Cough in a Hurry
Save 92 by Making: Thla Coa*ta
Syrup at Home.
This recipe makes a pint of better
cough syrup than you could buy ready
made for $2.50. A few doses usually
conquer the most obstinate cough- stops
even whooping cough quickly. Simple
as it is, no better remedy can be had
at any price. ...
___ _. -J 1-1-J ??""In
mi*. one pint or granuiurcu
% pint of warm water, and stir for Z
minutes. Put 2Vj ounces of Pinex (fifty
cents' worth) in a pint bottle; then add
the Sugar Syrup. It has a pleasant
taste and lasts a family a long time.
Take a teaspoonful every one, two or
three hours.
You can feel this take hold of a cough
in a way that means business. Has a
good tome effect, braces up the appetite,
and is slightly laxative, too. which is
helpful. A handy remedy for hoarseness,
croup, bronchitis, asthma and ail
throat and lune troubles.
The effect of pine on the roembrnnf1
is well known. Pinex is the most
able concentrated compound of Not*,
gian white pine extract, and is rich 2
guaiacol and all the natural^ healiw
pine elements. Other preparations w
not work in this formula. ,
This Pinex and Sugar Syrup recipe hjr
attained great popularity throughout the
United States and Canada. It has often
been imitated, though never successfullyA
(guaranty of absolute satisfaction, or
money promptly refunded, goes with this
recipe. Your druggist has Pinex, or will
get it for tou. If not, send to Iho
Pinex Co., Pt. Wayne, Ind.