Newspaper Page Text
4
©lie Orististit gnttex
Published Every Thursday at 57% S. Broad
Street. Atlanta. Ga.
THE RESURRECTION OF JESUS.
In a previous article we have
shown that acording to the New Tes
tament records, Jesus was crucified
jou Friday, and buried near sunseton
that day, and that he rose from the
tomb in the early dawn of the first
day of the week—“on the third day.”
AVe also proved by incontestible au
thority that the Jews were accus
tomed to speak of a part of a day as
the whole. Jesus was in the tomb
“three days,” inasmuch as he entered
it on Friday, remained there the
whole of Saturday, leaving it on
Sunday morning. Indeed we speak
after the same manner. You meet a
friend, and ask him, “How long have j
you been in the city?” He replies,
“Three days.” Upon further inqui
ry you find ho reached Atlanta on
the afternoon of day before yester
day. No one misunderstands the
answer because just exactly seventy
two hours have not elapsed between
his arrival and your inquiry.
Assuming that our Lord rose on
Sunday morning, a question arises
as to the order of his recorded ap
pearances to his disciples. The
evangelists do not profess to give a
complete record of all those appear
ances. Each pursues in his history
an eclectic method, and it is not easy
to arrange the several narratives in
to a harmonized whole. One com
fort is afforded by the difficulty. It
forever disposes of the idea that
these authors of the four gospels
were in collusion in reporting the
events of the day of the resurrection.
Their histories bear every mark of
independent witnesses bearing hon
est testimony.
They certainly believed that
Jesus rose from the dead, and two
of the font had personal knowledge
of the fact. There is no reason
whatever for rejecting testimony
such as they give, and which they
sealed in their subsequent sufferings,
sacrifices and blood. Relying upon
that testimony, we can confidently
say, as we once heard Dr. Broadus
eloquently say, “If we do not know
that Jesus rose from the dead, then
we do not know 7 any fact of ancient
history!”
Attempts are still made by men
whose theories cannot be otherwise
maintained, to set aside the fact of
our Lord’s resurrection. “No intel
ligent critic,” says Dr. Broadus, “now
holds that Jesus did not really die ;
or that he died, but his resurrection
was a mere imposture on the part of
bis disciples.” Those disciples were
mentally, morally and socially incap
able of successfully perpetrating such
an imposture. “The now common
theory of unbelieving critics is that
it was a vision, or, in some way, an
illusion, on their part. These men
are not mere disinterested inquirers
after truth as they sometimes assert
they have to account for Christian
ity, as having in it, according to
them, nothing supernatural, and yet
as a great power in the world; as
affording the noblest ethical teach
ings, and presenting the unrivaled
character of Christ, and as unques
tionably based by its propagators on
a belief in a risen Saviour. Os
course, men so ingenious will make
some plausible show of explaining
away tho evidence or flinging around
the subject some appearance of
doubt. The great fact stands.”
In the “Gospel of the Resurrec
tion,” a splendid work of Canon
AA'estcott, we find this eloquent plea:
“It has been shown that the resur.
rection is not an isolated event in
history, but at once the end and
the beginning of vast developments
of life and thought; that it is the
climax of a long series of divine dis
pensations which find in it their
complement and explanation.”
Then after reciting the evidence,
he adds : “Taking all the evidence
together, it is not too much to say
that there is no single historic inci
dent better or more variously sup
ported than tho resurrection of
Christ. Such is the confident con
clusion reached by tho most careful
and conscientious study of the testi
mony.
Hosting our faith on ground so
solid, it is unwise to allow- the diffl
cnlties in the way of a complete har
niony of tho several narratives to
disturb 4 our confidence. Did we
know all the facta, —tho many minor
and connecting facts which have not
been preserved, owing to the eclectic
method pursued by the evangelists,
wo coiild doubtless construct a per
fectly sirtifactory harmony of all tho
accounts. Dr. Edward Robinson
gives quite a good summary :
The resurrection took place at or
before early dawn on the first day of
the week; when there w-as an earth
quake, and an angel descended and
rolled away the stone from the sep
ulchre and sat upon it; so that the
keepers became as dead men from
terror. At early dawn, the same
morning, the women who had at
tended on Jesus, viz., Mary Magda
lene, Mary the mother of James,
Joanna, Salome and others, went out
with spices to the sepulchre in order
further to embalm the Lord’s body.
They inquire among themselves who
should remove for them the stone
which closed the sepulchre. On
their arrival they find the stone al
ready rolled away. The Lord had
risen- The women knowing nothing
of all that had taken place, were
amazed. They enter the tomb and
find not the body of the Lord, and
are greatly perplexed. At this time
Mary Magdalene, impressed with the
idea that the body had been stolen
away, leaves the sepulchre and the
other w omen, and runs to the city
to tell Peter and John. The other
w omen remain still in the tomb; and
immediately two angels appear, who
announce unto them that Jesus has
risen from the dead, and give them
a charge in his name for the apostles
They go out quickly from tlie sepul
chre, and proceed in haste to the
city to make this known to the dis
ciples. On tho way Jesus meets
them, permits them to embrace his
feet, and renews tho same charge to
the apostles. Tho women relate
these things to the disciples, but
their words seem to them as idle
tales, and they believe them not.
Meantime Peter and John had
run to the sepulchre, and entering
in had found it empty. But the or
derly arrangement of the grave
clothes convinced John that the body
had not been removed cither by vio
lence or by friends, and the germ of
a belief sprung up in his mind that
the Lord had risen. Tho two re
turned to tho city. Mary Magda
lene, who had again follow ed them to
the sepulchre, remained standing and
weeping before it, and looking in
she saw- two angels sitting. Turning
around she sees Jesus, who gives to
her also a solemn charge for his dis
ciples. Tho further sequence of
events, consisting chiefly of our
Lord’s appearances, present com
paratively few- difficulties. The var
ious manifestations which the Savior
made of himself to his disciples and
others, as recorded by the Evange
lists and Paul, may accordingly be
arranged and enumerated as fol
lows:
1. To the women returning from
the sepulchre. Reported only by
Matthew-.
2. To Mary Magdalene at the
sepulchre. By John (and Mark?)
3. To Peter, perhaps early in
the afternoon. By Luke and
Paul.
4. To the two disciples going to
Emmaus, towards evening. By
Luke (and Mark?)
5. To tho apostles (except Thom
as) assembled at evening. By
Mark, Luke, John and Paul.
N. B. These five appearances all
took place at or near Jerusalem,
upon the first day of the week, the
same day on which tho Lord
arose.
6. To the apostles (Thomas be
ing present!, eight days afterwards
at Jerusalem. Only by John.
7. To seven of the apostles on
the shore of tho lake of Tiberias.
Only by John.
8. To tho eleven apostles and to
five hundred other brethren on a
mountain in Galilee. By Matthew
and Paul.
9. To James, probably at Jerus
alem. Only by Paul.
10. To the eleven at Jerusalem,
immediately before tho ascension.
By Luke, in Acts, and by Paul.
It may be objected to this ar
rangement that it makes Jesus ap
pear to Mary Magdalene after he
had been seen by the other women.
The objection rests upon a misun
derstanding of John (21 :14), for he
merely puts the appearance to Mary
first among the appearances he sel
ects to record. Mark (16 ;9) we
have seen to be of doubtful authen
ticity.
Trust.- - When Samson revealed
the sccret of his strength to Delilah
through trust in her, he lost it. AVe
put confidence in our Delilahs, and
that way ruin comes to us. Wicked
trust in man is as mighty to destroy
ns is righteous trust in God to save.
As is our trust so are we, —so we
reach our desired haven, or drive
rudderless and helmless to utter
wrecking. Trust is the door through
which all good or evil finds entrance
to us : the only door of the heart is
trust.
THE CHRISTIAN INDEX: THURSDAY. OCTOBER 13. 1892.
DEATH 0E BENAH.
From Paris comes the information
that the famous rationalistic author
of “Vie de Jesus,” has passed away.
Joseph Ernest Renan was one of the
great men of France. He w-as emi
nent as a philologist and literateur,
and had been honored by an election
to membesship in the French Acad
emy. He was born in 1823, and
was destined for the ecciesiastical
profession and went to Paris at an
early age in order to study. His in
dependence of thought did not ac
cord with the necessary qualifica
tions for the priesthood and he left
the seminary in order to be better
able to pursue his own course. AYhen
only twenty-two years of age he be
came famous by the publication of
his great w-ork on the “Study of
Greek.” But his mind seemed im
patient of the restraints of all set
tled faith, and in 1848 he began a
periodical known as “La Liberte de
Penser” (Liberty of thought) in
which he gave utterance to views
exceedingly distasteful to Christian
sentiment.
The work by which he is best
known to American students in his
“Vie de Jesus” (Life of Jesus,)
treating the Gospel narrative as lit
tle more than a legendary romance.
The result was that the author was
dismissed from his professorship in
the College of France. In 1860,
Renan w-as sent by the French Em
peror on a tour of scientific investi
gation throughout Syria. In the in
troduction to his Life of Jesus, he
refers to that tour in tho following
interesting paragraph :
“The scientific mission, having for
its object the exploration of ancient
Phoenicia, which I directed in 1860
and 1861, led mo to reside on the
frontiers of Galilee, and to travel
there frequently, I have traversed,
in all directions, tho country of the
Gospels ; I have visited Jerusalem,
Hebron and Samaria : scarcely any
important locality of the history of
Jesus has escaped me. All that his
tory, which at a distance seems to
float in the. clouds of an unreal
world, took instantly a form, a sol
idity, which astonished me. The
striking agreement of the texts
with the places, tho marvelous har
mony of the Gospel ideal with the
country which served as a frame
work were like a revelation to me.
I bad before my eyes a fifth Gospel,
torn, but still legible ; and thence
forward through tho recitals of Mat
thew and Mark, instead of an ab
stract being whose existence might
have been doubted, I saw living and
moving an admirable human figure.”
Afthr reading so glowing lan
guage, one would hope to find some
thing very gratifying concerning
those four other Gospels. But, alas,
the expectation fails of realization.
Renan treats those records of the
life of Jesus very strangely, some
times accepting and emphasizing
their testimony, then dismissing
them as “legendary.” He will not
listen for a moment to anything “su
pernatural.” The very unbelief of
the man makes his opinion all the
more valuable when he discusses
the origin of these very Gospels.
He says they “are of great value
since they enable us to go back to
tho half century which followed the
death of Jesus, and in two instances
even to eye-witnesses of his actions.’’
Taking up the Gospels separately,
he thinks Luke was written by the
accredited author, and written be -
fore the destruction of Jerusalem,
and that Matthew and Mark were
penned before Luke. AVe quote:
“Upon the whole, I admit as au -
thentic the four canonical Gospels.
All, in my opinion, date from the
first century, and the authors are
generally speaking, those to whom
they are attributed.”
This admission is fatal to Renan's
conclusions in his Life of Jesus. He
admits too much if he would have
the evangelic records discredited.
Granted that Matthew and John
wrote their Gospels, the conclusion
is inevitable that their “record is
true.” As they were the immedi
ate companions of Jesus, and “eye
witnesses,” they knew whereof they
wrote. Under the circumstances
they could not bo mistaken concern
ing the miracles they attribute to
Jesus. They were either wilful de
ceivers, or good and true men, hon
estly testifying to the truth, as they
saw and heard it. Not even Renan
ventures to charge them with con
scious fraud. Their whole career is
witness to their sincerity ; and sin
cerity, under their peculiar circum
stances, and in such a career, is de
monstrative of candor and faithful
ness to convictions horn of their pos
itive knowledge. Thus the very at
tempt of this vigorous apostle of
unbelieving rationalism to under-
mine the Christian faith, serves but
to show how immutable is the foun
dation upon which that faith rests.
It is sad to read the story of the
last hours of Renan. The one con
trolling feeling in the decisive mo
ment was “of the earth earthy. 1 ’ He
expressed as his dying wish that he
“might be accorded a national fu
neral and be buried in the Pantheon!”
Os his soul and its future nothing 1
hour hours before his death,he turn
ed to his wife and said ; “AVhy are
you sad ?” “Because I see you suf
fer,” she replied. “Be calmn and
resigned,” he responded.” “We un
dergo the laws of that nature where
of we are a manifestation. We per
ish ;we disappear, but heaven and
earth remain, and the march of time
goes on forever.” Alas, how like
the sad word on the lips of the dy
ing Lamartine : “Sprinkle me with
perfume, cover my body with flow
ers, and write over my grave, Death
is an eternal sleep !” Not so died
one eminent servant of Jesus. From
his Roman prison, his dying shout of
victorious faith has come down the
centuries, singing like a sacred
chime : “I am already being offered,
and the time of my departure is at
hand. I have fought the good fight,
I have finished the course, I have
kept the faith , henceforth there is
laid up for me the crown of right
eousness, which the Lord, the right
eous judge, will give me at that day ;
and not to me only, but also to all
those who love his appearing 1”
POWER OFMUSIO. WEAKNESS OF
SOBS.
The case of a stranger who ap
peared in the congregation of St.
Stephen’s Church, Philadelphia, clad
in the garb of a tramp, not long
since affords the illustrations.
When the organist began to play
a soft, sweet melody, the man’s eyes
filled with tears, and he buried his
face in his hands.
During the singing of the first
hymn he became unnerved and those
near him could hear his short quick
breathing and perceive his weeping.
When the minister read the com
mandment “Honor thy father and
mother, etc., and the choir sung the
response, no longer able to restrain
himself, he broke out into audible
sobs, saying, “Would to God I had
done so. I would not be where I
am now. 1 ’
There was manifested the power
of music to awaken memory, melt
the heart, bow me proud head, and
fill the eyes with penetential tears.
The vast congregation was deeply
touched by his emotion and made to
wonder what story was hidden in
that man’s life.
Tho story of his life remains hid
den. Though the congregation was
“deeply touched,” the touch was not
deep enough to move a single mem
ber of it to approach the man, to
take him by the hand, to speak a
w ord of sympathy, or to point him
to Jesus, the sinner's friend and
helper. There was the weakness of
sobs.
Emotions that do not grow into
desires, and culminate in actions, are
as evanescent and useless as the rip
ples stirred by zephrs upon the sur
face of a lake.
It is saying to the hungry and the
naked, go in peace, be ye clothed
and filled, but giving to the sufferers
neither food nor clothing.
It is looking upon the sorrowing
with pitying eye, but speaking no
word of comfort, doing no act that
gives evidence of or that
affords substantial relief.
“Deeply touched” themselves,
people thus touched, touch nobody
else with the tip of their fingers.
IB THIS STATEMENT TRUE?
“The Literary Digest,” prefaces its
brief abstract of a new work by
Kaftan, the successor of Domer at
Berlin as Professor of Dogmatics,
with this statement: “That a restate
ment of Christian doctrines in har
mony with the trend of modern
thought is in the best interest of
Christianity, is tho conviction of
even the conservative theologians of
Germany, their views differing only
as to the character and extent of tho
innovations to be made. The in
spiration of tho scriptures and their
absolute inerrancy arc no longer
held by a single member of any of
the Protestant . Faculties in the
Fatherland; and there is not one
among them who would bo content
with the rehabitation in all particu
lars of the orthodox systems of tho
seventeenth century. The zeal for
tho truth is as groat as ever, and
also the love and reverence for the
gospel,* but, nevertheless, changes
and very important ones, too, in tra
ditional theology, are conceded on
all hands.”
AVe are not in a position to judge
as to the truth of w*hat seems to us
an extreme and unwarranted state
ment. The literature needful for
the ascertainment of the facts in the
premises we have no means of ob
taining ; and we respectfully ask any
one whose means of knowdedge are
better than our own, whether writ
ing at the editors desk or speaking
from the professor’s chair, to grant
us the benefit of his superior infor
mation. Our readers, we doubt not,
would be no less thankful for it than
ourselves.
If the convictions favorable to a
restatement of doctrine make so near
an approach to unanimity among
conservative theologians, we do not
understand why there have been
such lively discussions over the pro
posal to reverse the confession of
Faith as have taken place for some
time on conferences in religious
journals and in pamphlets. A new
cAed, one would think, must accom
plish itself straightway and as a
thing of course, or at least give proof
that not the church, but only the
emperor, in his characteristic effort to
be his own “man of blood and iron,”
blocked the way. Neither do we
understand why it should be the or
thodox party in especial who array de
cided opposition- against that propos
al; nor why the orthodox leaders,
while admitting publicly that differ
ences obtain between them, all claim
to be in harmony with their confes
sion and their church. This, at
least, as we remember it, was the
statement of Dr. Stuckenberg, of
Berlin, less than two years back, and
there has scarcely been sufficient
space for so great a revolution as
would be necessary to warrant the
strong language of the “Digest.”
When we read the statement, we
were struck by what appeared to be
its gratuitous character. It was not
in anyway necessary to either the
import or the interest of the book
review to which it was prefixed. The
article would have been complete
without it, at least, as complete as it
is with it. No reason for its intro
duction suggested itself to us, except
that the editor of the “Digest” felt
sympathy with the views ascribed
to the German divines, especially on
the inspiration and inerrancy of the
scriptures, and sought to clothe his
personal views with the sanction of
their names. And the supposition
of such sympathy on his part accords
with the feeling which has often
thrust itself upon us that the “Di
gest,” in fulfilling its function as “a
weekly compendium of the contem
poraneous thought of the worldly’’
gives too much room to those “trends
of modern thought” which are ad
verse to orthodox and evangelical
views of the universe, its Author and
his AVord. Not that it is sceptical,
not at all; but that it is “liberal,”
as the phrase is; so liberal as to
breed in others perchance and pro
bably a scepticism which it does not
itself feel. At any rate, its influence
we conceive would lie more whole
some if what agrees with the creeds
of the churches were not quite so
frequently crowded out of its pages
by what dissents from these
creeds.
OUR DISTRICT ASSOCIATIONS.
In “Our Home Field” for Septem
ber, Dr. Jones calls attention to “the
policy of the Yirginia Baptists to
have large and strong Associations,
-instead of multiplying small and
weak ones.” This has given them
only twenty-three District Associa
tions to a membership of 92,941*
But these Associations, as the Dr'
says, “are indeed a power, m the im
mense crowds that attend them, the
enthusiasm of the people,the admira
ble speeches made, the sermons
preached,and the hallowed influences
which go out from them.” In these
Associationsthe topics which call for
consideration and action are treated
in well-prepared reports by commit
tees appointed the previous year; the |
order of business properly divides
the time between these topics; and
their discussion before large throngs
“is usually of deep interest and some
times thrills every heart and opens
every pocket-book.”
In Georgia, a somewhat different
policy seems to have prevailed. To
a membership of 142,493 we have 68
District Associations. The average
membership to each Association in
Virginia is 4,040, in Georgia 2,095 or
only a trifle more than one-half.
This raises the question whether
there may not have been an undue
tendency here to the creation of
small Associations ? and, whether our
Associations may not have lost in
this way something of the moral in
fluence and spiritual power which
i would have accrued to them as larger
bodies? We would like to know
what answer is made to this question
by such of our brethren as think with
the pen.
Gladstone once called the Ameri
can Constitution “the most admirable
conception which ever issued from
the human mind. But a writer in
one of the Parisian periodicals alleges
that this constitution has proved in
effective in guarding the liberty it
professes to guarantee. Among other
instances he quotes the fact that,
while the constitution proclaims that
no one can be deprived of life or lib
erty without process of law, every
year the number of persons put to
death in the absence of that process
by lynching is nearly double that of
the persons executed as the result of
regular condemnations. That liberty
has borne these bitter and poisonous
fruits he attributes to the fact that
“the virtues which presided over the
foundation of the Republic have by
degrees disappeared;” and this dis
appearance he attributes to “the
enormous foreign immigration whieh
has corrupted more or less the native
worth.” There can be no question
of it: public disorder and crime grow
from the root of private personal vice
and irreligion. We must cultivate
in ourselves and train our children to
the fear of God, and reverence for
law, and a sense of the sanctity of
human right, all crowned with “other
worldliness” and love for souls
“ Righteousness exaltheth a nation,
but sin is a reproach to any people.”
Prov. 14:34. This is the true politi
cal economy. No party platform is
complete without this. Nothing
without this can save our country
and our government.
CHRIST IN FRONT.
The 21st of October, 1892, the
400th anniversary of the discovery
of /America will be celebrated in Chi
cago by the formal dedication of the
Exposition Grounds. It should be
observed every where in America, in
some way.
It is suggested that as the public
schools are peculiarly American insti
tutions that they take part in cele
brating the day. Also, that pastors
of churches observe Oct. 16tb, as a
“Columbian Sunday.” It might not
be amiss to notice the matter inci
dentally, but Christ was a greater
man than Columbus, and as Sunday
is the Lord’s day let it be observed
as a Christian Sunday, and let Christ
be kept in the front.
There arc already too many occas
ions for diminishing the sacredness
of the day, by using it for purposes
purely secular.
There has been of late signs of
growth in our State of that Anti-
Sect Sect, which calls itself here
“the Christian Church,” (a name re
pudiated by many of its adherents
in other sections as “unscriptural and
sectarian,” but which might better
be called “Campbellite,” not as a
term of reproach but of distinction,
because holding, as one of its own
advocates expressed it, the views,
the teachings, or the system of doc
trine, or the body of divinity first
promulgated and defended in the
United States by the Campbells,
Thomas and Alexander, father and
son.” The Savannah Press makes
this statement of the case : “In the
last two years, the Christian Church
has made great strides in Georgia
and other Southern States. While
it is still comparatively a weak body
in this section of the country, it has
developed a progressive spirit recent
ly that is probably destined to send
it to the front in the South as it is
now in many AVestern States. The
membership has been considerably
increased in Georgia of late, new
churches have been organized, and
the outlook is brighter than at any
period in the past history of the
Church in this State.” That would
be a theological revolution quite as
great as the political revolution with
whose rattling, clanging din, pro and
con, the welkin is now rent. If it
should ever come to pass, those will
know who live to see it; but at this
distance of time' the prophecy seems
to carry in it very little assurance of
fulfillment.
Rev. Dr. Burrows, in the “Augus
ta Chronicle” proposes “the City of
the (.amelias” as a fit name for that
city, because as he says, “nowhere
docs the Camel ia grow to such per
fection, in the open air as with us.”
He cites the precedent of Florence,
which, for a like reason, is called
“the city of* the Lilies.” There is
no heresy, we judge, in this propo
sition by a Baptist divine to give to
one of our cities the name of a flow
er to which a Spanish Jesuit gave
his name. But if you think there
can be any doubt on that point, ask
the “Baptist Gleaner" to let you
know the certainty of it.
A good brother, referring to a
certain minister, says:
“Dr. O—had a packed house at
night. He preaches purely evange
lical sermons at night.”
Is it to be inferred that the excel
lent pastor preaches other than an
“evangelical sermon” at the morning
service? Really, it is time brethren
distinguished between “evangelical”
and “evangelistic.” The latter is
the word the good brother should
have used. Webster thus defines
“evangelical:”—(l), As contained in,
or relating to, the four Gospels; as,
the evangelic history. (2). Belong
ing to, agreable or consonant to, or
contained in, the gospel, or the truth
taught in the New Testament; as,
evangelical truth or obedience.(3).
Earnest for the truth; fervent or de
vout; strict in interpreting Christian
doctrine; as, an evangelical, preacher.
“Evangelistic” is applied to sermons
specially addressed to, and adapted
to evangelize or convert, the sinner,
such sermons as are particularly
designed to convict and decide the
unconverted. All sermons are, or
ought to be, evangelical; but quite
frequently they are not designeded
ly or really evangelistic.
No class among us furnishes no
bler specimens of womanly excel
lence than mothers-in-law. They are
largely mothers enlightened by ex
perience and disciplined by the trials
of life to a more patient, self-re
nouncing type of character than
marked their earlier maternal years,
AVomanhood often has its flower and
crown in them. AVe read with
pleasure, therefore, in the New York
Ledger, that a wealthy American
woman is establishing in America an
asylum for mothers-in-law, which
will supply a home to five hundred
inmates. Such an institution is ren
dered needful by many cases of fam
ily ingratitude and neglect; but
why should it be located on the oth
er side of the ocean ?
Christ, the Lamb.—According to
Josephus, the lambs slain for sacrifice
at the passover amounted, m a sin
gle year, to 255,600. And was not
the sacrifice of Christ our Passover
worthy to be celebrated by these
multitudinous repetitions, over and
over and over again, of the acts which
were at once a prophecy and a type
of it ? Could it be too often recalled
and set forth in solemn ceremony
and sacred sign ? Oh, perfect sacri
fice, where one avails for all that
bled before it,avails though never one
bleeds after it,avails by its own blood
and that blood alone for us!
The “American Grocer” tells us
of two “innocents abroad” who re
cently paid 4142 for a luncheon in
Nice, one of the items being a bot
tle of wine which cost 440. AVhat
is worse, a return to America loosed
their tongue to boast of this reckless
expenditure. “A fool and his mon
ey is soon parted” says the proverb ;
we presume, because the money is
not rightfully the fool’s ; its real
owner is the man that honestly earns
it and uses it at the dictate of wis
dom, charity and goodness.
Sorrow.—Naomi, the Pleasant,
became the Marah, the Bitter, not be
cause the Almighty had dealt bitterly
with her, as she alleged, but because
she had received his daelings in a
spirit of bitterness. It is not trouble
and sorrow that sours the soul; it is
the murmuring, discontent and rebel
ion with which we meet the sorrow
and trouble.
Ram’s Horn: Before you get in too
big of a hurry to get rich sit down
for a few minutes and watch a fly
that has got stuck fast in honey.
Patrolman Julius Zeidler
Os the Brooklyn, N. Y., Police Force, gladly
testifies to tho merit of Hood*« Sarsaparilla.
Ills wife takes It fnr dizziness and Indigestion
and it works charmingly. “Tho children also
take it with great benefit. It Is without donbt
a most excellent thing for That Tired Feel
ing. I cheerfully recommend
Hood’s Sarsaparilla
and Hood’s Pllh to every one who wishes to
hare health and comfort.” Get HOOD'S.
HOOD’S PILLB cure liver ills, coniUpaUon*
MUouanoat. jaundice, and tick beaduebo.
ROSE TOBACCO
4 quid, cheap, pleasant ■ H HA OB
and absolute cure for Mefu ®■ X Mm
TOBACCO HABIT in al.' Kra HR
its forms. For proof WO ■ ■■■
BRAZEAL & CO., 2105 * 2107 3d Art.,Birmingham,AO