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4 ©he ©hviatian Jndex Published Every Thursday at 6«*i S. Broad Street. Atlanta. Ga. J MYSTERY. "With the planet .Mars at its point of nearest approach to the earth, t he astronomers turned their tongu es loose in startling fashion. How gar rulous the usually staid stargazers grew over what some of them had seen, and what others not yet re porting might he fairly expected to have seen. The polar snows melted under their eyes; the double canals traversed in right lines the surface of the planet; climate gave up its secret and the year showed itself one of special heat; indications of likeness to our globe furnished pre sumption that there is a Marsian race of beings with likeness to our selves; and as though this race had been descried already, plans were broached for communication with them by means of huge mirrors on our part and of great telescopes on theirs! These things naturally provoked a secular journal here and there to more or less lively badinage. In the spirit, one of them spoke of it as “a great fact, which seems indis putable that the planets were placed at immense distances from each other so that men should not become too well-acquainted with the mysterious designs of the Creator.” Well said, as for those who “take on them the mystery of things,” not only “as if they were spies against (tod, to close every avenue of his creators to him and to leave no place of abode for him in their midst. But to take it serious even for an instant savors of irreverence,as possibly implying that God might need for his own sake to hide designs of his from his creatures lest they should know him too well and through that knowledge honor him the less. Ho has no moral blem ish that demands a veil. If we did not know what the wise man meant in saying, “It is the glory of God to conceal a thing,” we would still have absolute assurance that it could mean nothing of that sort; for to put. a mask in anyway on a defect or an error, or a stain, in order to deceive others as to one’s real char acter or real work, that would not be a glory but a shame too big for thought. God conceals only by ne cessity of his infinite nature; his counsels and ways are beyond the conception of finite beings; and this is his glory.” He is “dark with ex cess of light,” a light the weak eye can not bear to look on and look through. Limitation of our nature implies limitation in our possibilities of knowledge; an ocean cannot be poured into a cup ; in the descent of the waters, the cup first filled would then be sunken from sight and swept beyond reach, overwhelmed and lost. So the measureless designs of God, the purposes reaching through the immensities of space and the eternities of duration, can never be brought into the narrow compass of human thought: there must be an outstretch and an oversweep of mys tery, which, though the lips of God might utter it, the soul of man could never comprehend it. After every revelation he makes or might make of himself, it must remain for us, in our finiteness, to say, with Job: “Lo, these are but the outskirts of his ways ; and what a whisper of a word is that we hear! but the thunder of his mighty deeds who can under stand?’’ Nor would God need distance to maintain mystery; he can hide with out putting away out of sight, hide perchance the better under the very eye he would have not to see. He He sometimes hides his people, you know, from their enemies and his : and this ho may do as in the case of Elijah. When the prophet fled from Ahab after the proclamation of famine, his real enemy was the Baalism of the time, that cruel, re lentless system of false religion of which Jezebel was the patroness and Jezebel's father, king of Sidon, the high priest; the two thrones were by that system leagued against his life, and both glowed with a fire of rage for bis discovery and destruc tion. And where did God hide the Tishbite? Not in Southern deserts far from these foes, whither Elijah, choosing for himself afterward took flight. No, but on the seaside be tween Tyre and Sidon, at the base of a hill, from which the prophet, daily looking out, could see flashing in the sun, the gilded roof of the palace whose royal inmate thirsted for his blood. This God, thus hid ing nigh at hand, has made man man’s first mystery. He has put mystery as near to us as we are to ourselves; ho has put it in ourselves. Self and mystery are as one. With in the compass of our own nature he has placed worlds and worlds of mystery never to be solved; for a being would need to be greater than itself in order to know itself without a shadow - or a cloud, as God knows it. And so, as Flemmarion, the Frenchman, says: “The psyschical world, like the world of astronomy, opens infinite avenues before us,” and a long these we shall journey forever and ever. Journeying along these paths, one type and stage of mystery will have ceased for us, of course ; the mys tery which comes to us as sinful be ings, and which dies when sin is slain ; the mystery which is the mis begotten spawn of ignorance and error, and which knows no breath of life beyond theirs. But there will abide with us that higher mystery which comes to us as finite beings, and which cannot end even as there can never be an end of our finiteness; the mystery which is the daughter of knowledge ami truth, the inheri tor of their fulness, the sharer of their immortality. As our step ad vances, indeed, this cloud will recede before it, never cutting off the sun rays from us and never darkening into storm, and therefore never be coming a lesson of the doubt which is wretchedness; yet, never with drawing its shape from the sky that arches over our head and never lift ing its shadow from the globe that lies underneath our feet, ami there fore always remaining a lesson of the trust which is rapture. A publishing company at the North wrote not long since to a Southern gentleman, with regard to a work which they were bringing through the press for sale by sub scription only. The burden of the Communication was in the sentence : “Please kindly drop us a line and say whether you will examine the book and write us your candid opin ion of its merits ; if so we will take pleasure in mailing you a copy com plimentary at once.” The gentle man replied declaring his readiness to do the two things asked at his hands, and expressing them in the very words of the Company. They wrote in response : “Allow us to thank you for your courteous favor, saying that yon would examine a copy of the work and send us a tes timonial for tho same.” There is no adherence here, you notice, to tho very words ; in fact, the gentleman was quite taken aback by tho great ness of tho change, not in the words only, but in the idea. To write a candid opinion of the merits of a book, is one thing ; to send a testi monial for it, that is, an opinion in its favor, is another ; to promise the first is not to promise the second, but may in reality involve ami ne cessitate a refusal to do so. Surely, the Company must agree with the witty Frenchman in the belief that language is an expedient for conceal ing one's thoughts; at least, they succeeded so far as this gentleman was concerned, in making that use of it. So far, too, we mean, as re gards their first letter; as regards the second, it is plain enough, and amounts to this. “The gift of a book buys a testimonial for it,” which is a falsehood in itself and an insult to all gentleman who write testimonials. How wonderful tho grace of the miracle which loosed tongues chain ed to silence ami made the dumb speak I How much more wonder ful the miracle of tho grace which restrains tongues unbound and makes tho speaking dumb from words of evil ! In tho face and against the force of temptation to utter language tho fruit or tho occa sion of sin your silence may boa greater marvel to the angels that the speech which came at the bidding of Christ to lips that never knew it before ; they may see in it more of tho working of God, because it pre vails not merely in the sphere of law which can oppose no resistance to All-Power, but in the sphere of will which can oppose resistance to All- Love. We notice that the announce ments of public meetings of a kind needless to mention, are often not restricted to the promise of popular and able speakers to address tho people, but contain also the assur ance that “an excellent brass band has been engaged for tho occasion.’ It is not a sin unpardonable, wo hope, if now and then tho thought steals into our minds, the doubt ' rather, whether the committees of arrangement in some of these in- ' stances may not be working the ■ brass for all it is worth, and making it furnish both the music and the eloquence ? THE CHRISTIAN INDEX: THURSDAY. OCTOBER 27. 1892. “BAPTIZED INTO OHRIfIT.” In some sections of our State the people known as Disciples, or “Camp bellites,” have been making efforts to popularize their doctrine of remis sion of sin through baptism- A cor respondent w ishes an explanation of a passage, which has been adduced by one of their ministers as proving that “baptism brings the soul into Christ.” The passage is Gal. 3:27 “for as many of you as were bap tized into Christ did put on Christ.” .Two views are held, each appeal ing to this passage, among others, for support. Some maintain that baptism is one of the terms upon the fulfilling of which Jesus has conditioned the be stowal of the sinner’s pardon. In this view the remmission of sins is secured in the act of baptism. This is the doctrine of the Disciples and Mormons; the latter people probably receiving it from tho “Campbellite” preachers who were prominent in the inception of the movement and in the formative period of its theo logical tenets. Others hold that baptism possesses a sacramental effi cacy, by virtue of which the recipi ent of rite is made a child of God.the To such the ordinance is a ritualis tic sacrament, working (opus oper ans) salvation. They teach that the infant receiving baptism is therein and thereby “made a child of God, a member of Christ’s Church, and an inheritor of the kingdom of heaven.’’ This is the confessed doctrine of the Roman Catholic, the Greek, the Epis copalian, and some other commun ions; indeed it is the only consistent pedobaptist position. . When we examine Paul’s words in the light of the general usage of the New Testament, it is confidently believed neither of the above views will be found in the passage. The phrase in the Greek is “eis Christon ebaptistheete.” In Rom. 6; 3, we have “baptized into Jesus Christ.” The interpretation depends very much upon the force of the preposi tion “into” (eis) used in each place. Unquestionably the ordinary use of “eis” implies “into,” as “into the synagogue,” “into the house,” “into the sea,” “into a ship,” and a multi tude of other expressions. In our English New Testament it is ren dered by a variety of terms at, to ward, concerning, in, into, for, among, throughout, to, to the intent, so that, that, unto, and by several other words and phrases. Let us look at a few texts where “eis” is used in connection with the word baptize: “Baptizing them in the name of the Father,” etc., (Matt. 28; 19). “I baptize you in (en) water unto (eis) repentance.” (M.itt. 3: 11). “Were baptized of John in Jordon.” (.Mark. 1: 4). “Be bap tized for the remission of sins.” (Acts 2: 38). “I nto what were ye baptized?” (Acts. 19: 3). “Bap tized in the name of the Lord Jesus.’’ (Acts 19: 5), “Baptized into his death.” (Bom. (>; 3). “Baptized unto Moses.” ( I Cor. 10: 2). The careful study of these passages will show that “eis” docs not necessarily mean either “into” or “in order to.” Surely the Boman saints had not been baptized in order to the death of Christ! Were the Israelites bap tized in order to Moses? Certainly John did not baptize the people in order to their repentance! Nay, he expressly demanded repentance as the indispensible prerequisite to bis baptism. (Matt. 3:8). We may profitably consider a few other texts in which the same pre position “eis” is used: “They repen ted at tho preaching of Jonnh.” (Matt. 12: 41). “Is not rich toward God.” (Luke 12: 21). “David speaketh concerning him.” (Acts 2: 25). “Ho staggered not at the promise of God.” (Hom. 4: 20). “A good conscience toward God.” (1 Pet. 3: 21). The Ninevites did not re pent in order to the preaching of Jonah! Nor can we imagine that Abraham staggered not in order to the promise of God! We take these examples at random from the several hundred instances of the use of eis in the New Testament. What, then, does Paul moan in Gal. 3: 27? Christian baptism is the act in which the believer publicly confesses his relation to Christ. In that holy rite he declares his faith in the buried and risen Redeemer, through whose forgiving grace he has received the remission of sins. His baptism has the same relation to remission of sins that it sustains to the death of Christ; namely, a declar ative, symbolic relation. In the pas. sage through the Red sea, beneath the overarching cloud, the hosts of Israel gave evidence that they had accepted Moses as their leader, and ' pledged themselves to follow his ' guidance. Thus were they syntboli- I cally “baptized unto Moses.” Even so is the believer “baptized into, or unto, Christ.” It is not a ritualistic induction into Christ, or into the re mission of sins; it is the outward ceremonial declaration before men of an inward grace which has already brought the soul into a saved rela tion to its Lord. Into that saved relationship—into Christ—we come by faith. Paul in the proceeding verse says: “ye are all the sons of God, through faith, in Christ Jesus.” The phrases “in Christ”—“in him”— are found perhaps fifty times in the New Testament, in connection with faith, and where baptism is not men tioned. Thus we are said to “be lieve into Christ,” or “in Christ,” fifty times, while but twice are we said to be “baptized into Christ.” It would seem to be the most unwar rantable interpretation to say of those two passages that they teach otherwise than that baptism is the beautiful symbol to represent the previous spiritual change through faith. And this is the Baptist, as it is the scriptural, view. A MISTAAE. Attractive pulpit power is not al ways edifying. It may draw large congregations of interested listeners, and yet not build up the church. The pulpit should possess attractive power. That power should be found in an uplifted Christ. “And I, if I be lifted up will draw all men unto me.” Pastoral and personal in fluence flowing out of a godly life, earnest prayer, and unwavering faith, coupled with sound doctrinal preach ing, is the kind of work that builds up a church steadily, and holds firm ly together the spiritual material of which it is constructed. “It is a great mistake to rest the prosperity of a church entirely on attractive power in the pulpit. Bishop Phillips Brooks gathered a vast congregation in the Trinity Church, Boston, by his superb ser mons, but he did not build up a solid church by pastoral work. The re sult is that since the brilliant light has been removed from that pulpit the huge congregation melted away like snow under an April sun. An Episcopal rector said to mo'the other day, “My predecessor, Bev. Dr. 1) , held St ’s church for for- ty years, not by great preaching, but by great pastoral and personal in fluence; the best men in my church are the fruit of Dr. I) ’s iteady work ami godly living.”—Rev. Dr. T. L. Cuyler. " ' The Central Baptist says: “Ten nyson is dead. No poet of modern times has touched the popular heart more powerfully than he. He will be mourned, the world over.” The New York Examiner, however, thinks that in his death “there is not the sense of bereavement that has been felt in the case of manv poets,” and says: “Not so did we hear of the death of Browning, of Lowell, of Whittier. He was not a man who had endeared hiinsels to ns, so that though we had never seen his face or heard his voice, we claimed him as a friend. We admired but we did not love." The Examiner follows this deliverance with two columns of very judicious and intelligent dis cussion of Tennyson’s poetry. To us Tennyson's poems are the finest of the century, and they move our heart as well as enthroll our mind, As to Browning—-well we never have been able to translate his lines into intelligible English! Might of Gkace,—-The rod of Aaron, doubtless, was old and dry, having descended from one head of the tribe of Levi to another for generations, for such rods were kept with something of the scrupulous care proper to tho authority of which they were the token. But, at the will of God, in a single night, it not only put forth buds and bloomed blossoms, but bore almonds, and these ripe almonds. And what soul of man is there, however barren, un to which, if it but accept the grace of God, He cannot and will not put the gift of fruitfulness for Him? God can work most of his glorv where work seems to carry tho least promise in it. He wills if wo prove him. Rev. G. A. Lofton, I). 1)., has boon writing a series of articles on the Camphellite interpretation of Acts 2:38. In the last number ho has some sensible things to say about tho “baptism of [in] the Holy Spirit.’’ Hero is his concluding words to which wo heartily say amen : “We may have more and more of the Spirit's power, or influence, as wo need it, or devolop it by faith and obedience, but any prayer for the baptism of tho Holy Spirit, in the sense of Pentecost, is a prayer, in my humble opinion, over 1,800 years out of time.” A QUESTION. Recently in our Bible class, the subjects up for consideration, -were “the Gospel as a means of Grace,” “election,” etc. During the progress of the discussion I was led to ask ' the teacher this question: “Do not ' persons sometimes quench the Spirit and drive it aw - ay ?” The reply came promptly “Not much, when the Holy Spirit undertakes to convert a soul it is very apt to succeed.” This created a laugh at my expense, for my want of orthodoxy I suppose. Now I want to ask you if there was implied heresy in my question ? If you think there was, then I want to ask, why is it that the older a person grows, the harder it is to accept the offer of salvation ? and why is it that we sometimes see per sons, who seem to be deeply concern ed and almost ready"to yield, sudden ly turn back to the world and lose all interest in the subject? What did Ephraim do when it was said of him, “Let him alone, he is joined unto his idols ?” and what is presupposed by “My spirit shall not always strive with man ?” If the Spirit cannot be quenched why does the Apostle say, “Quench not the spirit ?” Who can say that the Spirit did not strive with Pilot when he washed his hands of the innocent blood, and yet permitted what he had power to stay? We have no record that the Spirit succeeded there. Again what made Felix tremble when he said, “Go thy way for this time, when I have a convenient sea son, etc ?” Are we told that he ever called for Paul again ? What became of the Spirit? Agrippa was almost persuaded to be a Christian, did the Spirit continue|to strive until he was a Christian ? We have no record of it. Baptist. The foregoing communication comes to me with a request to give an answer to the question proposed. The surroundings of the person ask ing the question are peculiar, and somewhat trying. A Baptist of twenty five years standing does not like to be considered heretical be cause “the lines have fallen in Metho dist places.” The case and the cir cumstances afford a good opportuni ty to stand up for the truth, nor does the one occupying it lack for ability and courage to do it. The answer. There is no heresy implied in the question, “Do not persons sometimes quench the Spirit and drive it away ?” It is in accordance with facts and it is also, in accordance with the teachings of the scriptures. The examples given by “Baptist’’ include both facts and scripture proofs, and if they had been given at tho time ought to have silenced the objecting teacher, and satisfied the whole class about the matter. ’ Noah’s preaching was the instru mentality by which the Spirit strove with the antediluvians. Thev resist ed, persistently, though God forbore his judgment one hundred and twen ty years. But, finally, the floods came and swept all but eight souls into perdition. Ephraim, though the strongest of the twelve tribes, and the subject of favors, ami many remonstrances and warnings from God, resisted them all, long and obstinately, until finally, God left them to. themselves and their idols and to ultimate destruc tion. This tribe is a type of the Jewish people. They refused to listen to the prophets, stoned and killed them, and then rejected and crucified the Messiah. To-day, in their lost na tionality, they constitute a striking illustration of the retribution that will overtake thosejwho willfully and persistently resist the Spirit of God. Pilot, Felix and Agrippa furnish examples of individuals who success- i fully resisted the influences of the. Spirit. The Young Ruler may be cited as another. There have lived many since, and many are living now, who having resisted obstinately and wilfully the influences of the Spirit, have been like Ephraim, “let alone. ’ I give a few other passages con firmatory of the position taken by Baptist. “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye.” Acts 7: 51. This is a part of Stephen’s master ly defence,in which he gave facts and arguments so undeniable and cogent ami which so enraged the Jews to whom he spoke, that they stoned him to death upon the spot. Now turn to Hob. 10: 26-81, and the reader will see the fate of those who willfully and persistently do “despite unto the Spirit of grace.” Here is what Christ himself says about it, “Whoever speaks a word against the Son of Man, it will be forgiven him; but wi.vever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come.’’ Matthew 12: 32. God does not save men by the ex ertion of bare omnipotent power. In the exercise of grace, and in the be stowment of merey, He does not set i aside law, or do violence to justice He deals with men as free agents capable of willing and choosing free ly, Hence Jesus says, “Ye will not come unto me that ye might have life.” There is no heresy implied in the question put by “Baptist” to the teacher. I. R. B. A week or two ago we quoted Swinburn’s remark that Herrick, the poet, “knew what he could not do, a rare and invaluable gift.” And now we put by its side a passage of like import from R. D. Blackmore’s “Christowell.” “I can only draw a barn, or a stile,” said Mrs. Arthur; I “great distances and grandeur are I beyond me altogether. I know what I can do, and what I cant.” Then replied Col. Westcobe, who rejoiced in common sense, “You know the most important thing there is for us to know. It is just what the young ladies never seem to know now, nor can the old gentleman; I am very much afraid my son will tell you that I don’t, for one.” Here is a striking agreement, if not in expression, in idea; striking enough to justify an arrest on the charge of plagiarism by some one of those obscure constables of litera ture, who, in their zest over cases of “that gross intellectual crime, thought-theft,” resemble Tennyson’s “lambs nosing udder.” Let some of the tribe, then, rise to the height of this opportunity, and sift the question, did Swinburne steal from Blackmore ? or Blackmore steal from Swinburne? or Swinburne and Blackmore both steal from some earler coiner of the phrase or ven der of the thought? Bah! In nine cases out of ten, these charges and clamors provoke nausea. How often is it true, as in the present in stance that the thing is so obvious that no man needs a prompter to say it, and that it has been said over and over again, thousands of times, with out prompting, said with as much originality by the last man as by the first? But none the less these litera ry thief takers, we fear, will prove mcorrigeble, perhaps because they have the gift of knowing that poor as this work is, there is nothing else such as they can do better or do as well. The Countess Alexandrian Tolstoi closes her letter to Mrs. Kate Mars den, the American “King's Daugh ter" among tho lepers of Siberia, with the words: “.May all generous souls who know how to appreciate such sacrafices, unite with us in ask ing God to bless this work and the one who has concentrated herself to it!” So it stands printed in “the Review of Reviews.” It is a typo graphical blunder, of course; but there is a psychical and spiritual sug gestion in it as well. An act of con secration. We must gather ourselves together as it were into a single force, before we conquer ourselves without reserve to any cause or ser vice. The Psalmist recognizes this truth in his prayer, “Unite my heart to fear thy name.” “Unite my heart,” is concentration, “to fear thy name,” is consecration. North Liberty Association, Mo., has decided to secure a permanent place. It is proposed to erect a taberna cle that will accommodate large mul titudes, and to provide accommoda tions for delegates at low rates. The Association has grow n so large that it is difficult to find a single church able to entertain it. It is ® sort of Camp-meeting with a board-bill annex. That item will reduce the attendance. In Georgia the plan of dividing and forming new Associations is be ing adopted. It is even suggested that an Association for each county be organized where the number of churches in a county authorize it. Stand on middle ground, brethren. Neither too big nor too little is the plan. Ovr Offerings.—As the Ameri can Reviews proposed to render Number 18: 12, the Iraelites were re quired to offer to the Lord, as the first fruits of each yearly harvest, “tho best of the oil, and the best of the vintage, and the best of the grain.’ Do not many of us offer to him rather our worst—or, at any rate, our least ? Shall it, then, find acceptance in his sight ? We have long thought that many persons approach the inquiry into the subject of baptism with an un conscious bias against immersion, growing out of the fact that they are not in the habit of bathing and feel a measure of distaste for it. Through the aversion to ablution they squint the eyes when the proofs of dipping comes before, and only half see, and stumble on into the net of the sprinkler. If everybody prac tically believed that “cleanliness is next to godliness,” and that bathing is a necessary part of personal clean liness, there would be more Baptists in the world, for the question would be examined without this form of prejudice at least. As to the fact that such a distaste for bathing wide ly exists, we have, at intervals, for years past, put the evidences of it cropping up casually here and there into our columns. Here is an other instance clipped from an ex change : “One of the most inter esting sights along] the Rio Grande is to see a regiment of Mexican sol diers taking a compulsory bath. It is only under compulsion that the rank and file of the army ever do bathe, and when the ceremony is in progress one-half the regiment en ters the water, while the other half stands guard on the bank rifle in hand, ready to shoot down any man who attempts to desert. When the ablution has been finished, the men resume their places in line and guard t heir comrades while they bathe.” The death of Prof. Edmund T. Fristoe, LL. D., removes an educa tor of high repute especially in Vir ginia and Missouri. His wide and thorough scholarship is evinced by the fact that he first filled the Chair of Mathematics and afterward the Chair of Chemistry in Columbian University, D. C., and in the inter val between the two, the Chair of Mathematics and Astronomy in t the University of Missouri. He bore arms for a season in “the war be tween the States.” His Christian life for nearly forty years attested that he was no unworthy fruit of the ministry of Dr. John A. Broadus as Chaplain of the University of Vir ginia. Dr. W. E. Hatcher gives the read ers of the Baltimore Baptist some spicy reading in his weekly columns, “Along the Baptist Lines.” Here is how he begins his column last week! “Oh, yes, he will flout and cut at the D. D’s.! He has no use for the D, D’s. To the prejudices of the vul gar and the weak he will readily ap peal and he never smiles quite so broadly as when he can get somebo dy to endorse his flings at the I). D’s. And he a preacher! Yes, man, he a preacher-—so to speak. What is more if his long-suffering churches were to turn him off he would make haste to bow very low at the feet of some D. D. and ask him to help him get another field. And the D. D. would do it.” It is a shame to joke irreverently about sacred things. Sometimes Pedobaptist ministers, and even some Baptists, speak of baptism in away that is insulting to the Lord who in stitutes that solemn rite. It is a sacred emblem of the burial and and resurrection of the Saviour, and sure ly should not be made the occasion for coarse jokes. Think if you can of the Apostle Paul referring to the ordinance in the shameful way in which Sam Jones, for instance, fre quently speaks of it. Dr. Pritchard says that North Carolina has 23 Baptist missionaries in the foreign field. Mrs. William Lohr Os Freeport, 111., began to fall rapidly, lost all appetite and got Into a serloua condition from DuttriAncia 8,10 coulJ nct ® at vego wppcp&ld üblM or moat(ttnd CVPa toast distressed her. Ha l to giro up houso work. Inn week alter taking Hood’s Sarsaparilia bhe felt a little better. Could keep more food on her stomach and grow stronger. She took S buttles, lias n good appetite. cciaed U 2 lbs., doos her work easily, Is now In perfect health. HOOO'O PILLS Oto tho host sltsr-dlanov tills. They aailit digestion and euro liMdacbo. A oik a-a/a _ T hr> AfricanLlnlssPlant. F.S 111 I 111 a discovered in Coosa, West 7^’7 Africa, Is Kalilre's Sure Cure <Junranl«*e4 or No P*’', - bfryrt <‘lfk>-. 11M broadwiiy. New York, sioST.’? 1 < “*•(.» •»» •; by adrtn w KOLA IMTOKTIKO CO.. Al Vias St., Clutlaaati, Okie.