Newspaper Page Text
4
Published Every Thursday at 87*4 S. Broad
Street, Atlanta, Ga.
DANGER SIGNALS.
1. The civil seem to be
too weak for the protection of life
and property.
During the late trouble at Home
stead, Pa., the sheriff, when called
on, was, professedly, unable to secure
a posse sufficiently numerous and
strong to meet the demand made
upon him.
He, therefore, called on Gov. Pat
tison for the state militia. A force of
eight or ten thousand soldiers was
ordered to the scene of disturbance,
and the working men were for a time
overawed and forced to yield.
Now, the works of the Carnegie
Co., are guarded by soldiers, and Mr.
Frick, the manager, is accompanied
by a personal body-guard, and his
place of business surrounded by
armed men and watchad by Pinker
ton detectives.
The same state of things existed
lately in Idaho. There, the civil au
thorities promptly acknowledged
their weakness. The governor
could not furnish even a sufficient
state military force and had to call
on the president for United States
troops.
The working men were subdued,
forced to submit, and the works of
the owners of the factories are
guarded by soldiers.
In the state of New York a state
military force of ten thousand men
is under arms and standing guard
over the property of immense rail
road corporations, to protect it
against the threatened incursions of
striking employes.
The State of Tonncsse is stirred
throughout its borders because of
the war the coal-miners are making
against convict labor. At severs!
poins convicts have been liberated
by force, their prisons have been
burned and the prisoners turned over
to the slate authorities. The state
military has been called out and
armed men are gathering in large
numbers at the mines.
At all these places, the civil au
thorities have proven too weak to
meet the emergencies, and military
force, state and federal, has been
called into requisition to subdue the
disturbing elements.
Armed organizations of working
men stand confronted with the or
ganized military. Blood has already
been drawn and lives sacrificed at
all these points, and from present
indications, more blood will flow and
many more lives will be sacrificed
before the troubles are ended.
2. The centers of a large standing
army are being slowly, but surely
formed, that may easily bo consoli
dated and placed under the control
of a common commander.
The failure of the civil authorities
to meet emergencies, and the fre
quent calls for the military, both
State and federal, will soon accustom
the people to the sight of swords
rifles and cannons until a loss of con
fidence in the power of law, will lead
them to expect the presence of sol
diers upon the least disturbance and
to submit without protest to military
authority.
Deadly conflicts, brought on by
the hot words, and rash, hasty acts
of citizens and the over-bearing,
haughty and cruel conduct of mili
tary men, wanting in prudence and
common sense, resulting in blood
shed and death, will intensify the
bitterness and hostility of employers
and employes, of citizens and sol
diers and soon bring every place
where large numbers of men are
gathered to the condition of armed
peace, if not to that of an actual bat
tle-field.
The growing magnitude of what
are called “labor troubles’’ and the
frequency of their occurrence, is
making it necessary to keep a strong
military force, ready and well equip
ped for active duty to move at any
hour.
The state authorities are bringing
the militia into more regular army
shape, consolidating companies into
regiments, regiments into brigades,
establishing camps of instruction, un
ifying the whole, and enforcing stric
ter discipline. The old militia and
volunteer company system is vanish
ing and regular army methods are
fast taking its place.
United States army officers are
being detailed to drill state troops
and to bring them ns far as possible,
to the standard of regular army tac
tics and discipline.
Here is the seemingly harmless
link that if kept up, will soon bind
state and United States troops into
a common army and which will bold
them subject to the command and
control of United States army offi
cers.
3. The cause of most of these trou
bles and of the dangers that threaten
our liberties is to be found mainly in
class legislation.
Laws made to foster and protect
‘industries” while they are infants,
cause them to grow into mighty
giants that grind and oppress those
in their power, until submission is
no longer tolerable. The multitudes
of toilers organize and demand relief
and if not granted, work ceases, vio
lence follows and then the protection
of an armed force is called for and
furnished by the government and the
worker is forced to submit under the
presence of bullets and bayonets. A
standing army,the menace to liberty,
is in sight.
THE THREE THOUSAND AND THE
EUNUCH.
In the Sunday-school lessons for
the current quarter there are several
of special interest to Baptists. The
inspired history of the planting and
training of the first churches as giv
en in the Acts of the Apostles, must
ever be the great argument for our
ecclesiastical polity. Baptists bblieve
our churches, in faith, form and fel
lowship, are fashioned after the pat
tern shown in that history. With
confidence we ever appeal to the
record as evidencing our right to be
recognized as New Testament
churches. Our Pedobaptist breth
ren dislike to admit our claim. That
is, the editors who prepare the ex
positions for their Sunday-school pe
riodicals try very’ hard to prevent
the lessons from testifying in favor
of Baptist doctrine and order. Before
us lies the “senior quarterly” from
the Methodist Publishing House at
Nashville. Here is a comment on
part of the lesson for July 17:
“Three thousand souls. The fact
that this great number of persons
were baptized in one day forbids the
supposition that they were immers
ed. Each apostle would have been
compelled to immerse two hundred
and fifty, and, besides, there is no
reason for supposing that there was
in the vicinity a supply of water
sufficient for the work.
Granting that the three thousand
were baptized in one day, which is
not affirmed in the record; and grant
ing, further, that each apostle would
have been compelled to baptize two
hundred and fifty, it could have been
very easily done. A few years ago
more than two thousand Telugu con
verts were baptized in one day by
six administrators, only two being
engaged in the work at the same
•time. We have talked with Rev.
Dr. R. R. Williams one of the min
isters who baptized them, and have
the facts from him. As to the “sup
ply of water,” we will let the Rev.
Dr. Philip Schaff, the most distin
guished Presbyterian scholar in
America now the honored Professor
of Church History iu the Union
Theological Seminary, New York
City tell us about that. On page 56
of his “Didache,” or the “Teaching
of the Apostles,” we read:
“It is often urged that the Pente
costal baptism of three thousand
persons by total immersion (Acts 2:
41) was highly improbable in Jerus
alem, where water is scarce and the
winter torrent Kidron is dry in sum
mer. But immersion was certainly not
impossible, since Jerusalem has sev
eral large public pools—Bethesda,
Hezekiah, Upper and Lower Gihon
and many cisterns in private houses.
The explorations of Captain Wilson
(1864) and Captain Warren (1867)
have shown that the water supply of
the city, and especially of the temple,
was very extensive and abundant.
The baptism of Christ in the Jordan,
and the illustrations of baptism used
in the New Testament (Rom. 6: 4;
Col. 2: 12: 1 Cor. 10: 2; 1 Peter 3: 20
21), are all in favor of immersion,
rather than of sprinklig, as is freely
admitted by the best exegaetes, Cath
olic and Protestant, English and
German. Nothing can be gained by
unnatural exegesis. The persistency
and aggressiveness of the Baptists
have driven I’edobaptists to the op
posite extreme.”
When such a teacher as Dr.
Schaff thus writes, surely tho lesser
lights should be ashamed of keeping
up their silly objections about
“scarcity of water.” The Methodist
editor (Very discreetly passes over in
perfect silence tho inspired word
which declares that “they who glad
ly received the word were baptized.”
The case was too plain. Only be
lievers wore baptized. We confess
to some degree of gratification that
the editor was candid enough to give
this comment on verse 89 of the
same lessoft: “To your children.
Children is hero used in the sense
of descendants.” Ho saw there was
no ground for infant baptism in that
text, though sometimes it is shame
lessly forced into tho support of that
unscriptnral rite. We also con
gratulate the editor on his clear work
concerning verse 38:
“For the remission of sins. Bap-
THE CHRISTIAN INDEX: THURSDAY, AUGUST 25. 1892.
tism is the external act and manifes
tation of an internal and justifying
faith already existing. As the out
ward act and manifestation of the
conditional faith, baptism is mention
ed before that remission which fol
lows the internal faith, although the
instant, divine act of remission has
actually preceded the baptism. (Whe
don).
Turning to the lesson for Sept. 11,
which is about Philip and the Ethio
pian, we find the Methodist editor
far and away from candor :
“They went down both into the
water, etc. But this does not neces
sarily imply that the eunuch was im»
inersed. If it does, then it implies
that Philip was immersed also. It is
easy to believe that the two stood in
the margin of a spring or pool, and
that Philip performed the ceremony
by sprinkling or affusion. Every
country boy has often ridden his
horse ‘down into the water’ and ‘up
out of the water’ without immersing
him.”
Surely the editor did not deceive
himself in writing so puerile a com
ment. He knew that the argument
for immersion in this case is only in
cidentally based upon the prepositions
employed by the sacred writer. He
knew further that the record declares
that “he (Philip) baptized him (the
eunuch).” Absolutely there is no
excuse for so insincere an effort to
cloud this clear statement of the
text. It can be oniy a wilful attempt
to mislead. It seems scarcely credi
ble that any country boy, or anyone
else, could be deceived by so trans
parent sophistry.
As to the place of the baptism the
editor declares that the “certain wa
ter” is “placed by Eusebius and by
Jerome twenty miles south of Jeru
salem and two miles from Hebron.”
lie adds that this is uncertain. “The
two authors referred to concur in
saying that it took place at Bethznr.
The site has been identified, bearing
still the ancient name. The water
at present issues from a perennial
source, a part of which runs to waste
in the neighboring fields, and a part
is collected into a drinking trough on
one side of the road and into two
small tanks on the other side. Dr>
Thomson supposed that Philip set
out from Samaria, and on that hypo
thesis remarks; “Ho would then
have met the chariot somewhere
southwest of Latron. There is a fine
stream of water called Marubah
deep enough, in some places, even in
June, to satisfy the utmost wishes of
our Baptist friends.”
Dr. Thompson was for forty years
a Presbyterian missionary in Pales
tine, and wrote the best book ever
printed about that country. The
above extract is from his “Land and
Book.”
WHAT SHALL THIS MAN DO?
A strange question was this, fol
lowing right on the emphatic man
ner in which Jesus had told Peter
what he must do.
Three times, Jesus by a most sig
nificant inquiry, had turned Peter’s
mind back to a former occasion
when ho had manifested so much
boldness and self-confidence. He
seemed to say to him, “you say you
love me. I want the proof of it.
You once said, though all others
should deny thee, yet will not I deny
thee. But immediately after this
strong avowal of your devotion to
me, you allowed a young girl to
frighten you from your pledge by
the charge that you were one of my
disciples. When the charge was re
newed a second and a third time, you
strengthened your denial by swear
ing that you did not even know me.
Now you have affirmed that you love
me as many times as you denied me.
As far as the account goes in words
it stands balanced. But you rever
sed your protestations of fidelity by
your actions. Now confirm your
avowal of love by your actions. Hero
are my commands. Feed my lambs.
Feed my sheep. Follow me. They
tell you what you are to do. Let
your obedience prove the genuiness
of your love.” Not withstanding this
tender but cutting rebuke so well
calculated to humble Peter thorough
ly by directing his mind to his own
cowardly conduct, and to turn his
thoughts to his own work, ho con
cerns himself about John's work, and
with strange coolness and presump
tion, said to Jesus, “Lord, and what
shall this man do?” That too, in the
face of the fact that John “was fol
lowing.”
The answer was a proper and well
merited rebuke for Peter’s undue in
quisitiveness about John’s business.
“If I will that he tarry till I come,
what is that to thee? Follow thou me.”
As much as to say, “It is none of
your business what John is to do. 1
have assigned him his work, and he
is doing it. He is following me. Do
you look after your own and do as I
bid you. If John is idle all his life,
it will not diminish tho work requir-
ed of you. Nor would it change
your obligations if he w;ere to remain
on earth until my second coming,
busily engaged all the time. There
is your work. See that you do it.”
Learn a few lessons.
1. We often concern ourselves
about the business of others, so much)
that we neglect, or forget, our own.
We are a world of busy-bodies.
Led by a prying curiosity we are
seeking to find out what this or that
man is to do, and thus, waste much
time and attention that should be
given to our own work.
Whatever others may have to do
is no special concern of ours. We
need not stop to inquire into it. God
will take care of that matter. He
will see to it that no man has a good
excuse for idleness. We have our
own work to do, and our chief con
cern is with that. The proper ques
tion for each one of us to ask is,
“Lord, what wilt thou have me to
do?”
2. Obedience is the test of love.
Words are good if they come from
a sincere heart. But they are not
enough. Doing must be coupled
with saying.
“Why call ye me Lord, Lord, and
do not the things which 1 say?”
“If ye love me, keep my command
ments.”
“Ye are my friends, if ye do what
soever I command you.”
Peter’s words were honest words.
Trusting in himself, in an unguarded
moment he was over come by fear,
and was driven from his constancy
in the presence of danger. The
crowing of the cock reminded him of
the words of Jesus,« and “he went
out and wept bitterly.”
In after years his actions proved
his words uttered in this last person
al interview. “Thou knowest all
things; thou knowest that I love
thee.”
Now he hears from the lips of Je
sus, words that reminded him of the
cause of his weakness, and prophetic
of the death by which he should glo
rify God.
“When thou wast young, thou gird
est thyself, and walkedst whitherso
ever thou wouldest: but when thou
shalt be old, thon shalt stretch forth
thy hands, and another shall gird
thee, and carry thee wither thou
wouldest not.” He was imprisoned,
bound with chains, whipped, and fin
ally led to crucifixion, but under all
his trials and sufferings his courage
failed not, bechftse love was stronger
than fear.
He obeyed his Great Shepherd’s
commands, fpd his lambs, fed his
slice]), followed him in his death, and
sealed his love for him, with his
book!.
3. What is your work?
This you can ascertain by careful
ly considering tho circumstances that
surround you. The key to the ques
tion is found in tho remark made by
the Savior about the woman who
anointed His head with oil. “She
has done what she could.” There is
the secret of finding it; do what you
can. Do what your hand’s find to do.
That which is in arm's length, and
hand’s reach of you. You may have
seen no burning bush, no light, daz
zling in brightness, above the noon
day sun. You may have heard no
voice, declaring in so many words
what your work is to be, but the
silent voice of Providence speaks to
the ear of your soul, anil its utter
ances are as clear as if you had seen
the lips part and heard the tongue
speak.
The objects that pass under your
sight every day, bringing opportun
ities within your reach, plainly point
out the work. When that ragged
child meets you in the street, and
casts a longing look of desire into
your eye, it is a voice saying to you,
“the poor you have always with you.”
When that desolate widow gazes
upon you with her wan look of care,
you may hear the words, “pure re
ligion and undefiled before God and
the Father, is to visit the fatherless
and the widow in their affliction, and
to keep ourselves unspotted from the
world.”
When you see that tear stealing
down the cheek of sorrow, it says
to you, “weep with them that weep.”
When smiles light up the counte
nance and songs of joy break forth
from the lips of the new-born soul,
theyjsay to you, “rejoice with them
thatdo rejoice.”
When you see your friend or your
neighbor resting under the curse of
sin, you may hear the words, “he that
converteth a sinner from the error
of his way, shall save a soul from
death, and shall hide a multitude of
sins.”
A heart warmed by love and mov
ed with earnest desire, will not be
slow in finding its work, nor slack in
doing it. Certainly, it will not be so
much concerned about another’s
work, as to neglect or to forget its
own.
A BIT OF BAD EXEGESIS.
Every new movement in the reli
gious world begins with a stage of
enthusiasm, which more or less af
fects our interpretation of the Script
ures. Even where the movement is
right in itself, there is danger by
reason of this enthusiasm that the
interpretation shall be affected, here
and there, not for the better but for
the worse. The dominant lines of
thought and words of feeling incline
us to seek proofs or illustrations of
themselves in passages which con
tain no reference to them whether
direct or indirect; and unawares,
we accept a prayer and false mean
ing of the passages, for the sake- of
the imaginary illustrations or proofs
that fan the inward flame of our per
sonal interest and zeal.
We are thus brought face to face
with this general truth : Christians
have need to watch qgainst the ten
dency of new movements, of all new
movements, to wrest that sense of
Scripture, which alone is Scripture
and to mould it awry after their own
likeness. Is it not worth while, (if
we can,) to emphasize this point of
Christian wisdom by an example?
Take then the modern woman’s
movement in the prosecution of mis
sions, a movement which, as it ol>-
tains among our Southern Baptist
sisterhood, we regard with cordial
approbation and thorough sympathy.
And take a bit of bad exegesis into
which it has beguiled one of our min
isterial brethren in New York.
After their restoration from the
captivity the Jews were to betaught
that if the people lapsed again into
tttd bieach of the nationaleovenant
with God, there awaited them an
other removol from the holy land
after the pattern of the exile in Bab
ylon, as it were a resumption and
completion of that judgment, but
destined to be long-enduring, if not
perpetual. To set this lesson forth
as a picture before the eye, is the
design of tho seventh in the series of
visions granted to tho prophet Zech
ariah: (see Zech. 5:5-11) Recourse
is had to the frequent custom, in the
sacred writings as in general litera
ture, of making woman a symbol
representing or personifying a people.
In accordance with this imagery, the
prophet secs the Jewish people as a
woman whose name is wickedness;
crushed down into the midst of a
box and confined there under a
weight of lead. In further accord
ance with it, he sees the people who
should execute the divine judgment
of expatriation as two other women
bearing the box away out of the
land ; while the certainty and thor
oughness of their work is indicated
by giving wings to the two like the
wings of a stork, whose speed the
favoring wind accelerates.
Now, by every principle of the in
terpretation of symbolical language,
nothing can be inferred here by wav
of doctrine with regard to woman as
woman. For the women of the vis
ion, all three, are symbols, and sym
bols only’, symbols alike of wicked
nations, or, (as Jamieson, Fausset
and Brown, passing from the con
crete to the abstract proper to phrase
it,) symbols of wickedness. What
ever is taught, them, must be taught
with regard to that which the wo
men personify or represent; namely,
in the concrete “wicked nations,” or
“wickedness” in the abstract. A
sample of *Lhe only legitimate lines of
reasoning in the premises is the in
ference deduced by the authors
just quoted. “God makes the wick
ed themselves the agent® of punish
ing and removing wickedness.”
But in the Homiletic Review for
July’, Rev. L. D. Temple of New’
York, hammers the matter out on
his exegetical anvil into this very I
different shape ; a shape sufficiently
telling its own story of the woman's ;
movement giving a foreign and false
meaning to the passage of Script
ure in its quest after proof or illus
tration for itself:
“As agents in moral reform, wo
men are destined to be pre-eminent.
1. They possess strong qualities : |
‘their wings are wings of a stork’
Decision, patience, hppe. 2. They
freely yield themselves to the mov
ings of God : ‘the wind was in their
wings.’ ”
A STRONG FIGURE..
It has not been long since we
heard a minister pray: “May the di
vine broadaxe be applied to us along
the lines of truth, that we may be of
the right size to enter in at the “strait
gate !” We must confess that the
portly’, overgrown person of this
minister sharpened the edge of his
figure to our mind’s eye.
‘■GNAWING OFF THE TAG."
Sam Jones says, with respect to
the ecclesiastical and political
changes currently ascribed to Sam
Small : “If Sam keeps on, he will be
like the dog on the car, “who ‘gnaw
ed off his tag, and none of us knows
whose dog he is, or where’ he’s
gwine.’” We quote this, not for its
personal connection, but because it
illustrates the danger to which aU
Christians are more or less exposed
in times of popular political excite
ment, the danger, to wit, of “gnaw
ing their tags off,” of observing
their relation to things spiritual and
sacred. In such times, the Christian
should frequently “take his leavings,”
as the sailor expresses it. He should
seek to ascertain whither he has
been sailing and what his present
position is religiously; either by
reference to the old land marks of
the w’orks he has been wont to do
“for Christ and His Church,” or by
careful study of the chart and com
pass of Holy Writ marking off the
route of safety across the sea of this
earthly life. Has he been right, and
true, and firm, as regards the things
that are supreme, the things pertain
ing to the soul and to the world to
come ? This is the question he
must be able to answer from time to
time in such way as that no man
shall have occasion to suspect him of
“gnawing off his tag.” And for no
gain to himself personally or to the
party he .supports, however great
that gain may seem or may be, can
he afford to cast “even the shadow
of a shade of doubt” on this question.
We have been expecting it for
quite a while. It has seemed to
us full time that the loose Theologies
and Anti-theologies of the day were
repainting the portrait of the earlier
American sceptics in colors more in
harmony with the unbelieving spirit
of the day. For this is the way that
religious error always works when it
spreads among a generation and
grows respectable whether with the
masses or the classes ; it not only
flaunts the robe of popular honor in
the person of its living advocates,
but seeks to bring up its advocates
for a generation or two past from
the dishonored graves to which they
were assigned by a mere Christian
public sentiment, and wraps about
them as far as it may’ the skirts or at
least the fringes of that robe. We
have been expecting it; and dqw
we are to have it, have one in
stance of it, if no more. The Put
nams, N. Y., are bringing through the
press a “Life of Thomas Paine, by
Mencrere D. Conway.” And we
call you beforehand to bear record
how the “literal culture” of the times
shows its real kinship toward the old
blasphemer by painting out, or paint
ing over in milder colors, his profan
ity and vice. In proportion as the
age grows like Paine, it will be urg
ed to honor him and will yield to
the urging.
Know ing and Teaching.—ls “the
preacher was wise,” he accounted
not that wisdom a treasure to be re
served and restricted to himself, but
he “taught the people knowledge”
that they also might become sure.
(Eccb 12 :9.) If it “pleased God to
reveal His Son in” Paul, that revela
tion was not for His own sake alone,
it was that he “might preach him
among the Gentiles.” (Gal. 1:15-16.)
This is a universal Christian duty,
the duty of every one according to
his measure. All who are sure to
know the things of God, must teach
this knowledge to others. The Son
must be proclaimed to others by all
in whom he has been revealed by
gracq. Here rests the obligation of
the Sunday-school teacher. This is
the Sunday school teacher’s call !
This is the call issued to many, that
they might become Sunday-school
teachers, divinely issued, but which
they refuse to hear and to obey’!
And this makes every one of them:
as often as the Lord's day returns, a
fleeing Jonah whose back is turned
on the Nineveh of divine appoint
ment, and whose foce looks toward
some Tarshish of perverse personal
choice 1
Retribution. —According to our
Common Version, Isaiah says of the
wicked : “The reward of his hands
shall be given him.” (Ch.. 3 ill.) We
prefer the rendering in the margin
of the Revised Version : “The do
ing of his hands shall be done to
him.” Just as we prefer the margi
nal rendering of Col. 8 :25 ; “He
that doeth wrong shall receive again
the wrong that he hath done.” The
difference is as plain as to our mind
it is profound and painful. That we
suffer for our sins (according to the
accepted reading) is startling enough:
how much more startling that (ac
cording to the reading preferred) we :
suffer our sins themselves 1
ABIDING WORK.
The work of bodies of men is
not always in proportion to their
numbers. What a mighty pow’er for
evil the Pharisees showed them
selves, inspiring the sentiments, —
shaping the policy and fixing the des
tiny of their nation 1 And yet, as
w T e learn from Josephus, in their
palmiest days, the days of Herod the
Great, they mustered only six thou
sand strong. A very little company;
and yet they made their day’ the turn
ing point in Jewish history, and sent
the fortunes of the.ir people whirling
along the grooves which they have
kept for nearly two millenniums.
There is a modern parallel to this.
Recent statistics show that the Je
suits count on their membership only
5,751 priests, 3,713 scholastics, and
3,508 lay brothers, a “meagre, lean
and lank” total of 12,072, A small,
a very small group ; and yet what
other body of men is there which
touches the institutions, the agencies,
the interests of the age at so many
parts and with such diversities of in
fluence ? No : it is not in propor
tion to their numbers that bodies ot
men work and their work abides.
It is in proportion as they have be
liefs, and these beliefs are a unity
and this unity becomes a dominant
motive within, and this dominant
motive makes the life itself a unity
in spirit, in purpose, in effort. Is it
not then a question worth pondering,
How far are these elements of abid
ing works found in the Baptists of our
times, of our country, of our section
of our State, of our Association, of
our church? How far are they
found in each of us individually ?
A Southerner who argued last
summer at Monteagle that ‘the old
South had no literature worth men
tioning because slavery narrowed
and usurped the intellect of our peo
ple,’ now appears in the role of au
thor bringing out a volume on “The
Blue Grass Region of Kentucky” in
the highest style of the Harpers’ ty
pographic art. Now if it only hap
pens to be true that the intellect of
a people is strengthened and widen
ed by the absence of slavery, we
shall expect this volume to outstrip
easily all Southern literature before
the war. And why not the classic
literature of Greece and Rome as
well, since this too comes down to
us from an era of narrowing, usurp
ing slavery? We opine, however,
that aspirants to literary distinction
will not find the path to it cleared
before their feet in any such off-hand
way.
Missions.—Rev. C. S. Blackwell,
of Norfolk, Va., who-came to us last
year from the “Disciples,” writing
in “Our Home Field” for August,
finds the whole circle of missionary
work within three lines of Scripture)
Acts 1: 8. Christ said to the apos
tles: “Ye shall be my witnesses,
both in Jerusalem [city missions],
and in all Judea [state missions], and
in Samaria [home missions], and to
the utmost parts of the earth [for
eign missions].” Why, here is the
entire scheme of the world’s evan
gelization, the church’s history
through the ages, the w’ork which
our father’s transmitted to us and
which we must transmit to our chil.
dren, all compressed into a single
half-verse of the sacred volume!
In funeral sermons, do not preach
the dead saint, preach, rather, the
living Christ. If the saintly dead
could hear, how’ would they grieve
for every word taken from the Sa
vior to be given to themselves 1
'■ 4 ■>V' 1 ' Y
ltrs. iruiiam Lohr
Os Freeport. 111., began to fail tepidly, lost all
appetite and got into a serious condition from
FT VC r"ira no I o ’’h® could not cat vogo-
tables cr M( .at,»nd even
toast distressed her. Had to give up house
work. In a week a iter taking
Hood’s Sarsaparilla
felt a little better. Could keep more food
on her stomach and grew stronger. bMe took
3 bottle*, ha* u good appetite, gained 22 lbs.,
does her work easily, b now in perfect health.
HOOD’S PILLB * ro the boat Af’or-dlunof
rill*. They Malat digestion and cure headache.
Cancers Pmaratij Cured.'
No knife. no ncid. no caustic, no pain. By
throe application* ot our CANCER Cl RE.
most faithfully Kunrant’M' cancr will coma
out by the roots leaving permaiu nt cure. If it
fails make nltblavlt properly attested and I
will refund money promptly. Pric. nith full
self treatment directions, $20.00. Invariably
in advance. Describ'' Cancer iiunntoly when
w riting. JNO. B. HARRIS. Box w.
Taprty Eutaw, Ala.