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ASKED AND ANSWERED.
BY C. E. W. DOBBS.
Paul exhorted Timothy to “preach
the word.” Does "ho use the same
word found in John 1 ;1-14 ? If so
’is not the exhortation to Timothy
equivolent to “preach Christ? ”
Elias.
Our brother tells ns his inquiry is
prompted by a sermon from this
text, in which the preacher
ed as above. Exception was taken
to the interpretation, and he wishes
our opinion. The same Greek wo».l
(logos) is used by.Paul and Jofin-
It occurs nearly four hundred times
in the New Testament, and is trans
lated by various English terms, say
in". word, account, cause, doctrine,
matter, intent, reason, speech, com
munication, preaching, fame. Its
primary meaning is “a word, a thing
uttered,” “from the verb (lego) to
speak, and this idea directly or in
directly is the basis of its use in ev
ery place where it is found. John
is the only sacred writer who uses
logos to describe our Lord. (See
John 1 ;1-14 ; 1’ John 1:1 ; Lev.
19:13.) He seems to use it to de
note the pre-existent higher nature
of Christ, thbugh the passage in the
Revelation appears to refer to the
glorified and conquering God-Mam
the triumphing Head of the Church.
John called this higher nature of our
Lord the “Word” because he reveal
ed God to man. We quote Dr. Ho
vey : “In human intercourse it is the
proper office of “the word” to reveal
thought, feeling, purpose, character.
By ‘rational speech,’ the natural and
best medium of expression, the spir
it of man, itself invisible, makes
known its being and will to others.
And therefore, if the existence and
perfection of God wore revealed
from the beginning by the higher
nature of Christ which, in the full
ness of time, became flesh, no other
designation of that nature could
have been more appropriate than the
one selected by John for this para
graph. But the Evangelist affirms,
in his own way, that the being and
character of God were thus revealed.
With the utmost propriety, then,
this Being is called the Word, that is
to say, the Ono through whom God
made Himself known to mankind.”
(American Commentary.)
Wo think Paul exhorted Timothy
to faithfulness in declaring the doc
trine and will of Christ, that is, to
preach the Gospel.
What is the meaning of Luke 9 :
GO ? E. M. N.
The account reads : “lie said un
to another, Follow me. But he said,
Lord, suffer me first to go and bury
my father. Jesus said unto him,
Let the dead bury their dead; but
go thou and preach the kingdom of
God.’’ The same incident is record
ed in Matt. 8 :21-22. We can do no
better than to quote the commenta
tor, Rev. Dr. E. 11. Plumptree: “The
form of the petition may mean
either (1) that his father was then
actually dead, and that the disciple
asked leave to remain ami pay the
last honor to his remains; or (2)
that he asked to remain with Ins
father till his death. The latter
seems by far the most probable. In
the East burial followed so immedi
ately on death that the former would
hardly have involved more than the
delay of a few hours. In the latter
case the request was, in fact,
a plea for indefinite postponement.
This al least tils in best with the ap
parent severity of our Lord's answer.
The point of the half epigramatic,
half proverbial saying, lies in the
contrast between the two meanings
of the word ‘dead.’ ‘Let those who
have no spiritual life linger in the
circle of outward routine duties, and
sacrifice the highest spiritual possi
bilities of their nature to their ful
fillment. Those who are really livj
ing will do the work to which their
Master calls them, and leave the
lower conventional duties to be done
or left undone as the events of their
life shall order.” Something there
was, we may be sure, in the inward
state of the disciple which called for
the sternness of the rebuke. He had
been called to a living work : he wag
resting in a dead one.” (Ellicott’s
Now Testament Commentary for
English Readers.) In the American
Commentary Dr. Bliss has this note :
“This was certainly in itself a very
reasonable request. Our Lord would
himself have been the first to re
prove the lack of a disposition to
care for the remains of a father.
But there was now another call on
the man even moro pressing. Eith
er Christ could not tarry for the fu
neral, which is extremely likely, or
it was necessary for the hesitating
convert to receive a startling inti
mation of the extent and depth of
the devotion involved in discipleship.
The lesson to hj|p would at the same
time impress all hearers with the
strictness of Christ’s demands.” One
of the early Christian “fathers,’’
Clement of Alexandria, says that
tradition identified this man with
him who afterwards appears as
Philip the Evangelist who baptized
the Ethiopian officer.
How can the apparent contradi
tion lie reconciled between verses 12
and 15 of the third chapter of Phil
ippians? Paul disclaims perfection
in the first, but assumes it in the
second. PERPLEXED.
There is no contradiction at all in
.this beautiful passage. Paul’s ideal
of Christian holines was very high.
'Die grand end in view for every
believer is conformity to the perfect
Christ. (Rom. 8:29). It was for
this that Christ had “apprehended”
—laid bold of him and put him in
the Christian race for perfection. He
disclaims having yet reached that
perfection. Benge! tersely remarks
that “in his highest fervor the apos
tle does not lose spiritual sobriety.”
And another well says that “the be
lievers sanctification, even when
that lieliever is such a .saint as Paul,
is progressive, and is not reached
this side the grave.” In verse 15
ho uses the word “perfect” not in
the sense of attainment, for that idea
he had distinctly disclaimed, but in
the sense of aim and purpose. His
ideal was perfect, and perfection
was the end for which he was run
ning the race. Augustine has a
good note just here ; “Perfeet, and
not perfect; perfect travelers yet
not perfect poscssors.” “The per
fect on earth,” says Dr. Pidge, are
those that seek perfection, and have
come in their Christian life to acer
tain maturity of faith and knowlege,
so that they are no longer mere
babes in Christ.”
What is the “Talmud” and “Tar
gum?” c. k. n.
1. The Talmud was the original
oral law of the Jews. It contained
civil and religious regulations not
definitely or fully set forth in the
written law of Moses. It claimed to
be the guardian and explanation of
the Pentateuch. Indeed the Jewish
rabbis said that the oral law was com
municated to Moses at the same time
the written law was given. At first
it was forbidden to reduce the Tal -
mud to writing, but long since the
prohibition lapsed, and the great
mass of traditional rubbish is accessi
ble to scholars in printed volumes,
which reveal much of the customs,
practices and decisions of the Jew
ish nation in the past.
The Targum is tho name given to
a Chaldee version, or paraphrase, of
the Old Testament. Its origin is
traced to Neh. 8 :8. The claim is
that the explanations then given
were written down in tho Chalklee
dialect learned in the exile.
THE SUPREME NEED OF THE HOUR.
That the churches, all abroad, have
lost their hold upon the world; that
the fervor and power of religious life
is dying out—nay, has well nigh de
parted; that modernized Christianity
ceases to inspire confidence, and to
awaken a reverential spirit-—is a fact
that requires no argument for its
i support.
1 am neither a pessimist nor a
! chronic grumbler. Nothing is more
unsightly in my eyes. But it is
neither good wisdom or good religion
to cry : “Peace, peace, when there is
no peace.” It is a very perilous
thing for a man to walk amid dan.
gers unconscious of their presence. It
is a sad thing for a man to be in the
incipient stages of a fatal form of di
sease, and yet be unconscious of its
presence. “To be forewarned is to
be forearmed.” 1 was in the State of
Texas recently. I spent a few days
in the cross timbers, as they are call
ed. A friend said to me, “You need
to watch as you walk about these
timbers, because there are many
deadly moccasins lurking by the path
way, and they may strike you with
their venomous and poisonous fangs.”
As the danger was there, I was
thankful to bo apprised of it: other
wise 1 might have been stung to the
death.
'l'here is nothing moro common
than to hear that the world under '
the influence of our superior culture,
and of our higher Christian civiliza
tion, is growing better, constantly
advancing to a higher moral plane.
In the present article I have nothing
to say about this. It may be that
the sickening details of erime-rthe
apparent increase in the number of
murders, thefts, burglaries and other
forms of sin, is only apparent—that
it so seems because the whole world
is kin, aud we see and know of these
things as our fathers could uoU But
THE CHRISTIAN INDEX: THURSDAY. SEPTEMBER 29. 1892.
the check that has bc.cn put upon
the tendency to horrid forms of vice,
may not be an evidence of the better
condition of the social and moral life
of the nation. Just belcw the falls
of Niagara the bosom of the great
river is calm and smooth as the pol
ished surface of a mirror; but two
miles below, the rolling, angry wa
ters, that were battling beneath the
calm surface, arose from the depths
and broke the calm by their seething
surging, impetuous billows. Possi
bly this may be a picture of the pres
ent, and a prophecy of the future
life of our people.
The thought in my mind is this:
Restraint, legal or simply moral, is
not what is needed. The river may
be dammed. Its waters rise higher
and still higher. The silent, restrain
ed force becomes greater and still
greater, till, at last, the pressure be
comes so vast ami mighty that the
material restrained gives way with a
crash, and the restrained and impris
oned waters, true to the laws of
their being, sweep onward and down
ward with resistless and devasting
power. Thus it is with these educa
tional and moral restraints that we
throw about the young. Not a word
against these. Oh no! We need
them. But of themselves they are
insufficient to effectually restrain and
to finally save.
We need, these latter days, a firm
er conviction of the gospel’s power.
“The gospel”—this alone—“is the
power of God unto salvation to every
one that believeth”—to high, low,
rich ami poor. Christ is the founda
tion on which men must build. Nor
can an eduring character bo built
on any other. If we get the stream
pure the fountain must be made
pure. If we would have good fruit,
the tree must be made good. If we
would have a permanent condition of
good morals in the community, we
must lay religion as the basal stone.
We must quit all our foolishness, as
preachers, of ignoring repentance,
contrition for sin, regeneration by
the Holy Spirit, union with the Son
of God by faith, conscious knowledge
of acceptance; substituting in their
stead confession of Christ and join
ing church. Wo must quit madly
running after quantity and turn our
thoughts to quality. This is one of
the crying deinamds of the time. I
I have’not as yet reached the thought
that whs in mind when I took my
pen, bit I must stop, and speak
again. J. C. Burkholder,
Elizabethtown, Ky.
MAN LIKE HIS CREATOR.
“Man was a fair though miniature
likeness of his creator. And this
likeness has been greatly marred
and defaced by sin yet its traces may
still be seen lingering here ami there
amidst the deformities of a fallen
nature. And when the light of
divine truth fails upon that nature
these lines of likeness reappear.”
This quotation is copied from an
excellent article from the pen of Dr.
S. G. Hillyer in the Index of Sept.
15th “Thoughts about God.” Not
from a spirit of criticism but to ask
for further light from the pen of
this learned philosopher and sound
theologian.
The first sentence of this quota
tion is a beautiful expression—but
some of the fond readers of the In
dex would be grateful to Dr. Hillyer
to have him say what ho means by
“miniature likeness” in the quotation.
He says further that this “likeness”
has been defaced by sin, yet its
traces may still be seen. “And
when the light of divine truth falls
upon that nature, these lines of like
ness reappear.” When these words
were read, we hastened over the
succeeding parts of the article, to
learn what are the remaining lines
of the divine “likeness” in human
nature in its depraved state which
“reappear” under tho light, but fail
ed to discover the subject of our
solicitude.
This expression of Dr. Hillyer is,
I presume, figurative, refering to the
process of writing on paper and
which is invisible until subject to
heat when it becomes visible. This
inquiry arises then. Ave there
traces of tho divine nature lying la
tent in the human heart and when
shone upon by the light of truth
springs up, becomes real and visible?
Having been marred and defaced by
sin. The words marred and defaced
are used by onr Father in Israel in
their usual significance and ns syno
riims, they signify to disfigure. Does
Dr. IL intend to teach that the di
vine lineaments or lines of divine
“likeness” are simply disfigured in
tho degenerate heart of man, as the
result of the fall of our first parents
in Eden, and when, subjected to the
light of divine truth, this disfigure
ment is removed and men are there-
by restored to the divine likeness as
it existed before the fall?
If Dr. 11. has the time to spare and
the Index the space we would be
glad to hear from him on the lines
specified above. J. G. McCall.
Quitman, Ga., Sept. 18th 1892.
HANELSBORO, MIBB.
After a continued absence of eight
months from my pastorate, caused
by the serious illness and final death
of my wife, I am again at home,
ready to do what, by the help of
God, I may be able in setting for
ward the cause of Christ in these
parts.
During the illness of the dear de
parted, we spent about three months
at the historic Hot Springs of Ar
kansas, a town of about 1,200 citi
zens and perhaps an average of as
many visitors every month in the
year.
Tho sick and suffering are there
from all parts of the known world
and perhaps represent almost all
classes of diseases known to men
with the possible exception of lepro
sy, organic heart disease and pul
monary consumption, the last two
of which afe never benefitted, so
they say, by the hot bath.
One who frequents the bathing
places here is likely to be reminded
of John 5 :3, as to the multitudes
and alas as to the design of all this,
the healing of the body, with only
one here and there who ever thinks
of their diseased souls and the
source of its cure—the bath of re-
generation.
Not only doos the reckless sinner
not think of the need of soul cleans
ing and seek it but it is thoughtless
and thankless to (fed for the bath
that heals his suffering body. Many
of whom, while laving in this cura
tive water, which God has provided
for the restoration to health of their
diseased bodies, (diseases which, in
large part, have been superinduced
by the most wicked dissipations)
take God’s holy name profanely in
vain. O, that it might be true of
men now as with. David—Ps. 119:
59, 60, but instead, Prov. 1 :25, Isa.
1 :3, Luke 19 :11 are true of carnal
man.
But that is not the worst of it*
Men, and women too, I blush to say,
1 am informed by physicians, the
most reputable and reliable, who go
there from head to feet, in
side and ont, as a result of squander
ing thei’s virtue and health by the
vilest dissipations, go, (after finding
that “their cases can be cured” by
these waters, etc.,) into greater ex
cesses of dissipations, until in some
instances, they all but rot alive.
Could Sodom have been worse ? But
I speak this to the shame and dis
grace of the visitors and not of the
citizens. Those who live there will
compare favorably with any of the
same population within my
acquaintance, as to their morals,
etc.
But. this is not all, nor the worst,
but for fear my article will be too
long, 1 will reserve the balance for a
future letter and give the remain
der of this one to “the better side of
life.”
Our Baptist cause there is not as
well manned as it needs to be. Two
churches but one of them for quite a
long time has been pastorlcss and
there seemed to be no special effort
to secure a pastor. The first church,
with about two hundred members,
the second has about two hundred, 1
think—has a good pastor, “an able
minister of the New Testament” and
this church is prospering. Geo. W.
Reeves is the pastor.
There arc strong colored churches
and each has a good pastor, “well
reported by those without.” I can
not in this letter speak particularly
of our cause in Arkansas generally,
but will say before, closing, that
‘their work all tnings considered, is
well up with the older states.
My next shall pertain to our
Mississippi work generally and our
coast work particularly.
Fraternally,
J. J. W. Mathis.
18 IT THE BEBT WAY?
There comes before a Christian a
certain matter for him to decide. It
is one of consideroblo importance.
Now, there are at least two ways in
which he may decide what he should
do witli that matter. One is, to use
his reasoning powers, his experience
and all the knowledge he may pos
sess on the matter, and thus decide
what course to pursue. The other
way is this: lie may pray very earn
estly for wisdom, for a clear convic
tion as to what it would be best for
him to do, and then, having opened
his mind and heart fully for God’s
Spirit to fix in him the decision he
should make, he acts accordingly.
Take the following actual occur
rence as an example: a certain min
ister, for several years without a
pastorate, visited a church, receiving
a unanimous and hearty call to be
come its pastor. The church expec
ted he would be able to decide at
once as to whether he shonld accept
the call. The minister liked the
place and people and thought ho
would be pleased to settle there.
But after most earnest prayer over
the question for a week or more, he
felt that he ought not to accept. His
Christian friends urged him to ac
cept. They argued that tho fact
that he wanted to settle and would
like to settle there and the way was
opened so nicely for him, he would
make a mistake if he did not. Now,
had this man looked at the matter as
a commercial man would upon some
business transaction, depending upon
his own judgement and the advice
of friends, ho would have decided at
once to go there. But then he took
this ground: lie believed that God
knew far better than he what would
be best for him and the cause;—in
deed, the question really was, Did
God want him to go there? Why
then should he not ask God ? Why
not inquire the mind of tho Lord ?
How could he do otherwise and be
at all consistent? He believed in
prayer, because he believed in God.
So he depended upon God to give
him the light he needed and believ
ed that he did. Is not this the best
way,—the only safe way ? Yes.
C. H. Wetiierbe.
©lte gtmulait-dhxoirt*
DOROAS RAISED TO LIFE.
Lesson for Oct. 9th, 1892.
Scripture Lessox: Acts 9:32-43.
IXTRODUCTIOn.
The bitter persecution which has
been waged agaiust the Christians
ceases now for a while. Verse 31 of
this chapter tells us of a rest that
came to all the churches. This free
dom from persecution for a season
may have resulted from one or both
of two causes, (a) Saul the leader
has been converted, The Ro
man Emperor, Caligula, attempted
about this time to claim divine hon
ors for himself by setting up his stat
ue in the temple in Jerusalem.
The Jews were so aroused to resist
this that they forgot for a time the
persecution of the Christians.
During this period of rest Peter
goes throughout all parts in the ex
ercise of his ministry. For some
seven years after Pentecost work
had been confined to Jerusalem for
the most part. Persecution drove
the disciples abroad, and as they
went, preaching, many disciples were
won throughout Judea, Samaria and
Galilee. Peter’s mission was quite
likely intended especially for the
more thorough instruction ami per
fect organization of the scattered
disciples. All are not yet converted
in Jerusalem or in the countries sur
rounding, but these incidents of the
work ot Peter and others are given
to show that all have had opportu
nity to hear the testimony. Thus
things are being made ready for the
Gospel to be carried over to the Gen
tiles and unto the uttermost parts.
KXPLAXATOBY.
I. Petek Heals a Paralytic.—
Vs. 32-35. Lydda, a few miles East
of Joppa on the way to Jerusalem.
Aeneas, no intimation is given as to
whether he was a Christian or not.
Nor are we told whether he sought
healing of Peter. Only two state
ments are made concerning him. He
was sick of the palsy. He had kept
his bed eight years. Yet in these
few words what a history of help
less suffering. Had he spent bis
living upon the physicians ? Had
they tried to heal and failed ? Had
his friends cast him off ? Had he
heard of Peter and his miracles ?
What had passed in his life during
these eight years could never bo
told. It is clearly evident from the
length of time that he had been af
flicted that some greater power than
man possesses is needed to effect a
cure.
In the name of Jesus Christ he is
bidden to arise. Peter gives all the
honor to his Master. The Master
honors Peter’s faith and word. Im
mediate and perfect cure is wrought.
How great a blessing is this that
such great sufferings are so wonder
fully banished. Yet by means of
this tern[rnral blessing come far bet
ter spiritual blessings ns many look
upon the miracle, believcj and turn
unto the Lord.
11. Dorcas Raised to Life.—
Vs. 36-43. Joppa. A city of some
importance on the coast of the Medi
terranean Sea, about 35 miles North-
East of Jerusalem. Tabitha, a He
brew name of which Dorcas is the
Greek form. Full of good works, —
this indicates that she gave her
W’hole life up Jo doing good, to the
relief of the poor and needy. Notice
that it is good works and not merely
good words. “Good works,” accord
ing to the proverb, “cost much and
are worth much,” but good words
are a very poor substitute when the
hungry are to be fed and the naked
to be clothed.
Almsdeeds.—ller’s was a personal
not a proxy service. Some give
money and think it is alms, when in
reality it is only an attempt to buy
themselves off from the obligation to
help the needy by their sympathetic
personal contact and effort. Died.
It has bden remarked that her death
seems to be regarded with greater
calmness, less wild lamentation than
formerly’, and this is one of the
fruits of Christ’s resurrection.
Sent for Peter,—with what defi
nite purpose or expectation it can
not be known. Widows. Those
who had been helped by this good
woman. Kneeled down and prayed.
Well might Peter realize the need
of going to God in humble prayer as
he stands in the presence of sorrow
and death. The Lord answers his
prayer and works through him in
the bringing of Dorcas back to life.
The main design of a miracle like
this may be best understood by not
ing the effects produced as described
by the Scriptures. We are told
nothing of the after life of Dorcas.
Our attention is called to the fact
that many’ saw the miracle and were
led to believe on the Lord. Such is
the high purpose of every miracle.
SUGGESTED.
Christians are spoken of as Saints
in verse 32. “The primary signifi
cance of this word is : individuals
set apart to the service of God, and
as only those who had been ceremo
nially purified were, under the Jew
ish law, thus set apart to God’s ser
vice, the term came to be associated
with purity Therefore,
combining these two things, we may
define saints as those who, purified
by God’s Spirit, have dedicated
themselves to God’s service ; and as
thus explained, the name is appro
priate to all true believers who are
seeking to walk in holiness and love.”
The life of Dorcas was “full of
good, works,” given up to doing
good. Why should your life be dif
ferent ? Gott’s word affords no jus
tification for devoting a life so dear
ly purchased to the unworthy’ ends
of gain, ambition, indulgence, or
pleasure. “Ye are not your own,”
“ye are bought with a price.” “Glo
rify God in your body, and in your
Spirit, which are God’s.”
The life of Dorcas will bring to
mind the blessing, the place, the
power of woman under the Gospel,
and many useful lessons will occur.
But while all these are being fully
considered and appreciated, let us
not forget that the religion of Jesus
Christ is eminently a manly thing
and for the work of the Lord now
pressing upon us many strong men
are needed. The claims of the poor
are constantly pressing upon us.
“Whensoever ye will ye may do
them good.” These claims receive
grateful recognition and find warm
response in many hearts. But not
all help for the poor helps the poor.
The real value of any kind of help
to a man may well be questioned if
it does not help him to a more indus
trious and honorable and Christian
life.
To the Superintendents of Sunday
Schools in Georgia.
Many will remember reading the
first letter we received from the Su
perintendent of the Sunday School
of the Baptist Church at Rome, Ga.,
and which was printed in the Index.
Their plan was to have a box or
barrel and to drop birthday offerings
in for the Orphan children in the
Home, and to teach the children to
give systematically, Superintendents,
teachei-s and scholars to drop in the
same number of pennies as they
have years, thus a child of six years,
six pennies, ten years, ten pennies*
etc. It can bo given silently, so
that gentlemen or ladies of uncer
tain age need not hesitate to drop in
their pennies. Perhaps some father
or mother would like to rememlier
the orphans thus in remembrance of
some absent loved one. The follow
ing letter shows the result from the
Rome Sunday School. What school
will be the next to follow ? The
amount was sent to Mrs. W. J. Nor
then, who handed same to the Treas
urer.
Dear Mrs. Nobtaxx :—The Sab
bath Seltool, First Baptist Church
Rome, adopted the plan of encour
aging birthday gifts for the “Orphans’
Home.” From a small beginning,
we trust many schools will follow
and thus secure to the Home a nice
income from an unexpected source.
I now have the pleasure to hand,
check $18.84 amount of our receipts
to date.
It will be well for your Board to
bring this plan before all the schools
in the State.
Yours with great respect,
C. O. Stilwlll,
Treas. Rome Bap. S. S. First Ch.
CONSCIOUSNESS OF POWER.
Natural. Bacon wrote in early life,
“it takes all knowledge to be my
province.” Mrs. John Adams, wrote
to her son John Quincey, while yet
a lad: “My’ son, disdain to be ig
norant of anything known by any
body else.” The greatest of novel
ists, I quote from memory’, wrote,
“Do not deceive yourself vain
worldling. The shy and troubled
air of yonder great man, 1 is no sign
he does not know his superiority to
you. It is the consciousness of
qualities, he cannot reveal to the
common, everyday, world that flat
ters and puzzles you when you meet
him.” It was handed around as
something rich when B. H. Hill, just
entering upon the practice of law»
said he was going to take the place
of William at the bar of
Western Georgia. Napoleon’s cool
declarations of destiny amused his
matronly future queen. This con
sciousness that will not down when
the possession of a young man, is
often mistaken for vanity', when
only’ an illustration of the maxim,
we can because we think we can.
SPIRITUAL.
There is something analogous to
conscious natural, in spiritual power.
Spurgeon possessed it in an eminent
degree, insomuch, that the prefaces
to some of his earlier volumes, look
ed very like sheer egotism. Noth
ing but his after life could have vin
dicated him. The youthful Bascom
was something like a parallel case.
Spiritual manhood in a young min
ister is the constant prophecy of suc
cess. It ‘allows no man to despise
him.’ And why should he fear
when consciously charged with a
message from God to man? Elimi
nate the human clement likely’ to at
tach, and you have an ideal charac
ter: So Paul invokes the prayers of
his brethren, that he “might open
bis mouth boldly, to make known
the mystery of the mystery^of th© ‘
Gospel.”
The virtue of humility, in cases
of the profoundest self-consciousness,
is sufficiently’ guarded, if, as always,
the spiritual man, in proportion as
he is spiritual, remember the maxim,
know thyself, emphasized so much
by inspiration.
Conscious unction from the Holy
One, united with the convinction of
a great message to deliver, the res
ponsibility of which would make an
angel tremble, and you have, on tho
moral side, a sublime character in
deed. E. B. Teague.
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Thr manufacturer’llnameh printedn;xin thebox«l
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