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ADAPTABILITY OP CHRISTIANITY
TO MISSIONS.
In a previous article wc consider
ed Christianity as a radical and revo
lutionary force among the religions
of earth. The last commission of
Jesus, sending forth his disciples to
the religious conquest of all nations,
was unique in its sublime and dar
ing purpose. Wc saw how his
claim of universal dominion over the
faith of men awakened both opposi
sition and ridicule. Yet that which
was pronounced impossible was the
declared aim and end of Christianity.
From the day the cloud chariot bore
the ascending Lord to his mediato
rial throne, through all the centuries,
the one professed purpose of his fol
lowers has been to win tho whole
world to him.
While it is true that all missiona
ry enterprise must rest on tho Lord’s
filial command to disciple the na
tions, >et we see a profound reason
for the work in the adaptability
tho gospel to all ngmkind. Its
claim to universal reception is well
based. Its founder was in a pecu
liar sense the “Son of man.” Jesus
was “born of a woman,” but not of a
man. lie was thoron of humanity.
More than seventy times ho calls
himself by this special title, which
was understood by the Jews as pro
phetically applicable to the Messiah
There was of meaning in it
little seen in the beginning, a mean
ing ever becoming clearer as the na
tions have been brought beneath the
banner of his redeeming love.
In our Lord’s life no hint was
ever given that he shared the Jewish
prejudice against the Gentiles; nor
could he be induced by the most
adroit artifice, ever to utter a word
which would have marked him as
merely a Jewish patriot. As the
Son of man, whatever other thought
may inhere in tho designation, his
great mind and heart embraced the
race. He was the “Savior of the
world.” Hence when tho disciples
went forth on their divinely-given
mission, they proclaimed a Lord
whoso unique relationship to man
kind entitled him and his gospel to
universal lovo and trust.
In harmony with tho foregoing
thought, tho sympathy of Christ's
gospel was professedly universal.
Jesus taught a philanthropy as broad
as tho race. Ho gave a new mean
ing to “charity,” a love which knew
no racial limitations and overleaped
all national and tribal boundaries
Indeed the gospel word “love” (aga
pee) was of Christian coinage tc
express the Christian thought. T<
lovo man as man, and sympathize
with him as such, was a precept on :
higher ethical plane than earth hat
ever known. This very fact market
the gospel as for the whole world
Alas, it must be confessed in shanu
that the grand gospel ideal has beei
sadly ignored sometimes by pro
fessing Christendom. N evertheless
Christianity, in spite of misinterpre
tat ions and worse misconduct, has
moved a ministering angel along tin
centuries recording the spread of tin
gospel. It has been the friend ol
man, and has blessed the peoples
owning its reign. So it is to-day
Take your map and draw a circutn
scribing line about the countries
where civilization and liberty and
advance prevail, and you will have
circled the area of Christianity!
The gospel of Christ, is felt and ac
knowledged to be the fostering pa
tron of every movement lifting hu
manityheavenward! It only breathes
universal sympathy for universal sor.
row.
Above all else in this line of
thought, the redemption of tho gos
pel is universal. Christ was tho
sin-bearer for the race; the propi
tiation for tho sins of tho whole
world. (John 1 :20 ; 1 John 2 :2.)
The cross was erected not for the
Jews alone but for all men. His
heart had room for all the peoples of
earth, and his precious blood was
the atonement made for universal
sin. What a grand hymn of tribute
to redeeming grace is that new smig
to the Lamb: “Thou art worthy, C
Lord, for thou wast slain, and hast
redeemed us to God, in thy blood
out of every tribe, and tongue, ant
people, and nation!”
Because he died for all, therefore
his gospel is the message of life so
alh Our Lord commanded tin
world-wide proclamation of his gos
pel—the disciplining of all the nation
—because the provisions of redemp
ticn were for all. Tho Christiai
mission cannot be finished till tin
(acred light of the uplifted cros
(hull shine on every land and ever;
people. Glorious message! Glo
rious mission 1 Be it ours gladly to
bear the joyous tidings to earth’s re
motest bounds!
In another article we shall dwell
somewhat on the obligation imposed
on Christ’s followers.
■‘TRUE EPISCOPAL GOVERNMENT.’’
There has been some discussion of a
passage in Bishop Nelson’s address
to the Protestant Episcopal
Convention of the diocese of Geor
gia, in which heretofore we have
taken no share. We advert to it
now witout any purpose of exhaus
tive treatment, and only to make as
it were a remark or two in passing.
That passage is as follows:
“While some very important pri
vileges and customs, such as the
communion of women, tho chanting
of the psalter, the use of the distinc
tive vestments, rest rather upon tra
dition than upon any act of synod
or connci), there are other usages
not so peremptory but yet deserving
our attention, and which tho rever
ent mind will bo disposed to con
serve. To give one of these speci
fic authority, I herewith adopt as tho
rule for the discese of Georgia, thus
releiving the clergy of individual
rulings, that, according to ancient
and continuous custom, no marriage
be celebrated in Advent or from
Septuagesima to Easter, and that
burials be not attended on Sunday.’’
A difference o! opinion has been
awakened by this passage among the
Episcopal clergy of the State. Some
see in it an assumption of authority
without warrant ; while others recog
nize it as a token of “true Episcopal
government” for the church in this
diocese. Let ns carefully note, then
what is involved or implied in it.
1. That there are “some very im
portant privileges and customs” and
other usages not so peremptory yet
such as the reverent mind will be
disposed to conserve,” ■winch rest
upon no authority of Scripture, nor
upon “any act of synod or council,”
but upon “ancient and 'continuous
custom”—that is, in Romish phrase,
upon “tradition.”
2. That these merely traditional
privileges, customs and usages, with
out warrant from tho requirements of
scripture and in the absence of le
gislation by tho church itself, may
nevertheless be erected into a “rule’’
■which shall bind the clergy in their
official and laity in their personal ac
tion.
3. That it is the prerogative of the
Bishop, dealing with the question
singly and alone, by virtue of his
Episcopal powers of government in
tho church, to adopt any of these
privileges, customs and usages, oven
those “that are not so peremtory,” as
“the rule for his diocese,” and thus
to “give them specific authority.”
4. That Bishop Cleland Kinlock
Nelson, on the exercise of this pre
rogative, has prohibited the Episco
pal clergymen of our Statejfrom per
forming the marriage ceremony at
any time during “Advent,” (the sea
son in tho church year embracing
tho four Sundays before Christmas)
or during the period in round num
bers of seventy days reaching from
the Sunday styled Septuagesima to
Easter : And, furthermore, That, in
like manner, he also prohibits these
clergymen from attending burials on
any and every Sunday through the
whole year.
These things tell their own story,
and we might safely leave them with
our readers in sjlenee. But we wish
to say a word or two on each point.
1. The traditional type of mind is
unspiritual and unwholesome
type which decides questions of
privilege and usage by custom no
matter how ancient in origin nor how
continuous in observance. Tertul
lian rebuked it, and very properly,
by lus remark: “Jesus Christ said
that he was truth, and not that he
was custom.” It hinders the single
ness of eye with which we should
look to Christ, speaking in his Word,
as our guide in faith and practice.
2. There are ministers and mem
bers of the Episcopal church who
repudiate the name of Protestant’’
for themselves and for it. They pro
pose to stylo their ecclesiastical body,
“The Catholic Church in the United
States of America.” and they indi
vidually are by profession “Catholic
Christians.” Bishop Nelson, coincid
ing with Rome in its principle, that
which invests bare tradition with tho
authority of law in the church, ought
*n logical consistency to take his
stand with this “Romanizing party.”
We judge that he does.
8. It is significant that this is the
first Episcopal address of Bishop
Nelson in his diocese, and that he
comes in the very beginning of his
administration to confront the clergy
and tho laity in the Convention with
tho marked unwonted exercise of
the official authority he claims for
himself. lie clearly bolds, with
THE CHRISTIAN INDEX: THURSDAY. DECEMBER 1. 1892.
! Staunton, that the office which he
fills is “that which in the New Tes
tament bears the style of Apostle,’’
that there pertained to it “a supreme
power in tho government of the
Church,” and that the primitive Chris
tians in changing the official title from
‘•apostle” to “bishop” withdrew none
of the prerogatives of the office, as
they still termed those who occupied
it, “Princes of thb Chifirch,” and
“Princes of the Clergy.” Plainly,
he means it as the key-note of his
career in Georgia. And what a mas
ter of euphemism ho is, in announc
ing this programme of Episcopal
despotism on his part: he styles it
“relieving the clergy of individual
rulings,” as if ho were lifting a griev
ous burden from their shoulders, and
not, as is really the case, fastening a
yoke about their necks, holding them
back from the right of private judg
ment and tho dignity of official re
sponsibility. As Baptists wo rejoice
that no mortal man can hope to dis
charge this function of “relieving”
with us. llow can Christ’s freemen
enslave themselves to it?
4. The prohibition of burials on
Sunday will be successful, we hope,
so far as regards its correction of the
spirit which has unduly delayed or
unduly hastened the interment of
friends, to secure tho ostentation and
parade of a “Sunday funeral.” If
tho laity are not allowed to do what
the clergy are forbidden to assist
them in doing, this prohibition of
the performance of the marriage
ceremony will annually bar “the gates
of Hymen” for the whole Episcopal
church for more than the third of the
year. But if the laity are free and use
their freedom, many a marriage-fee
will find its way into the purse of
ministers of other denominations,
should Episcopal clergymen run the
risk of the legal pains and penalties
to which the refusal to perform tho
ceremony may expose them. By the
way, if one of these clergymen un
der prosecution for such refusal
should appeal to this mandate of the
Bishop as his defence, would the
bar, the jury, or the court, find the
mandate sufficiently in harmony with
Episcopal usages in England or
America to plead his justification
and to bear him harmless? We can
not say, but we hardly think they
would. The “ancient and continu
ous custom,” we judge, would stand
before the secular tribunal in the
garb of a modern novelty. And
what if some such suit at law were
wrapped up in this passage of
the Bishop's Address, to evolve itself
in duo season? Stranger things
have happened even in our days.
The Journal and Messenger says
that some one has been saying, out
loud, that there arc twenty ordained
Baptist ministers in Cincinnati who
are not engaged in pastoral work;
and it is held that these ought to be
supplying the lack felt in other
places : ought to go out and preach
the gospel to the poor and distressed
churches. Our brother goes on to
show that these “twenty” are neith
er barren nor unfruitful, as nearly all
of them are actively at work in the
vineyard in some good capacity.
Nevertheless the paragraph moves us
to say something. There are several
thousand ordained Baptist ministers
not in regular ministerial work
Whose fault is it? Unquestionably
much of the blame rests on the
churches, who do not appreciate and
employ these ministers. It will not
do to say they arc “poor preachers.”
and therefore the churches do not
desire their services as pastors. The
excuse may apply to large numbers
of them, but not to other largo
numbers. We have kiwwn person
ally many able and excellent men
who have been driven from the ac
tive ministry because they were un
willing to engage in tho “scramble”
for vacant pulpits. They were not
equal to the task of getting up “tes
timonials" to lay before “pulpit com
mittees.” Unfortunately in this
matter, it is not always the “survival
of the fittest”—rather it is the “sur
vival of the pushost.” Too often
brass, not brains, wins the prize.
Under such circumstances many
modest men have felt constrained to
seek other vocations.
The recent Episcopalian General
Convention decided against the use
of the Revised Version of the Bible
in public worship. Tho Massachu
setts diocese asked for the option of
reading tho Revised Version, which
is admitted by all competent and
unbiased scholarship to bo superior
to the old version ; but the “bishops
and other clergy,” it seems, prefer to
have their people hear the word
read from the inferior and less ac
curate translation. There are thous
ands of pulpits, filled by most able
and consecrated men, in which the
Revised Version is regularly used-
Such scholars as Dr. Broadus invari
ably read from it. But we thank
God that even in the least accurate
translation of the sacred writings the
people have the word of God and
may find the way of life as they hear
or read. The King James version is
good, very good, and its inaccuracies
touch essentially no doctrine or duty
Still, when we have a better, wisdom
says use it.
The Boston Herald reports a pe
culiar case in Northern New Hamp
shire, where husband and wife are
both preachers of the Gospel, and
each is settled over a parish in that
tegjon. Their parishes are about 10
miles apart, and the pastors frequent
ly exchage with each other, making
it a very convenient family arrange
ment. The Index begs leave to say
that there is no family about it. If
the husband attends to his parish
and the wife to hers, they are kept
apart nearly, if not quite, all the time.
It is a divided house. It is putting
asunder what God has joined togeth
er, unless it was an unscriptural and
illegal marriage.
It would be well enough, and
scriptural, for the wife to go about
with her husband as a “helper” of
him, and of any others who might
need her help. She might properly
be a “fellow-worker” to her husband,
as were Phoebe and Mary, and Try
phtena and Tryphosa and Julia, and
many other women mentioned in the
Bible. But to be settled over “a
parish,” as an ordained minister, 10
miles from her husband, puts her, as
a wife, where she has no business to
be.
The following we find in the
Watchman, the Baptist paper of Bos
ton. They are the words of a young
man in reply to the question as to
whether he had as much interest in
his church as in his society. He
said:
“I must confess I do not feel the
same degree of interest. The truth
is, the church is too slow, and behind
the times. The young Christians of
to-day want something more in keep
ing with the spirit of the age. Os
course, the church is a good institu
tion, and wo must have it; but if
progress is to be made in reaching
and saving the masses, it must be by
organized effort outside of the church.
Now, understand me, I wotdd not
dispense with the church,—oh, no !
but would have it as a kind of an
nex to these other societies. I’m a
member of —church, but then,
that makes but littc difference, as
we’re all aiming for the same place.
But we are approaching the station
where I must leave you. Wish you
could attendjour convention. These
meetings are very, very helpful.
Good-day sir.”
Ah, there is tho trouble with all
these oxtra-ecolesiastical organized
societies. Lot our young people
know that all their strength ought to
be thrown into the channels of church
work.
The Protestant clergymen of Lit
tleton, N. IL, have united in a pub
lic proclamation that they will not
knowingly solemnise the tho marri
age of any person who has a hus
band or wife still living, unless in the
case of the innocent party in a di
vorce on the ground of adultery, or
in the case of persons once divorced
seeking to be reunited. They give
as a reason the “Christian doctrine
that the family is a divine institu
tion, that marriage is not. a more civil
contract, but of divine ordering, that
no church has the right to sanction a
marriage which contradicts tho law
of God and subverts the foundation
of the family.”—Christian at Work.
Tho position taken by these minis
ters is scriptural, and is worthy of
tlie imitation of all ministers who
recognize the word of God as bind
ing and who hate a duo regard for
the sanctity of tho marriage rela
tion.
Tho door to divorce is far too wide.
Human laws have made it so, and
inconsiderate ministers who, alas,
have a keener eye to an expected fee
than to the flaw of Christ, help to
keep it so.
God did not first tell Moses ns a
law from his own lips, that the bur
den of adjusting differences between
men of the nation should bo distrib
uted among officials appointed for
the purpose. He allowed this ar
rangement to oome to him first as a
suggestion from tho lips of Jethro>
Ex. 18:13-27. Is it not the way
of tho Lord, in like manner, to
teach us one by another, reserving
only the supreme and the final tui
tion to himself ?
Gladstone once said in Parliament
that “the criticisms of a man’s ene
mies are more useful to him than tho
cheers of his friends.” That depends
on the man. He may have too much
folly to see the folly that may be in
the cheers, and .too little wisdom to
see the wisdom that may be in the
criticisms.
TWO PICTURES.
Mr. Moody tells us of one day
seeing a steel engraving which
pleased him very much. He says :
“I thought it was the finest thing I
had ever seen at the time, and I
bought it.” It was the picture of a
woman coming out of the water and
clinging with both hands to the
Cross of Refuge. “But afterwards,’’
he goes on to say, “I saw another
picture which spoiled this one for
me entirely, it was so much more
lovely. It was tho picture of a per
son coming out of the dark waters,
with one arm clinging to the cross,
but with the other she was lifting
some one else out of the waters.”
Both pictures illustrate phases in
Christian experience. The second
picture need not spoil the first. The
first represents the complete depend
ence of the believer on Christ for
salvation. He has let loose his hold
on every other refuge but the cross.
That stands for “Christ Crucified,’’
and holding to it with both hands is
saying, by the act, “I know nothing
else as the hope of salvation.”
“Simply to thy cross I cling.”
The second picture represents the
believer saved, but still clinging to
the cross, while reaching out for the
rescue of another lost one. It is at
once expressive of love for Jesus,
and continued dependence on him
for salvation, and, at the same time,
an earnest desire for the salvation of
some one else, and a corresponding
effort to bring him to the Saviour.
It tells the true and only source of
the believer’s hope and life and al
so, points out his life-work. Saved
himself, he would be the means of
saving others.
Since 1866 the number of Y. M.
C. A. Associations has increased
from 100 to 1,422.
They report 1,140 secretaries ;
268 buildings, valued at $11,902,520 ;
814 associations, with a total mem
bership * of 1,763,950 ; 400 college
associations, 362 with a total mem
bership of 24,819; 97 railroad
branches, with a membership of
20,530 ; 12 associations for Germans,
membership, 2,654 ; 34 for colored
men, membership, 2,137, and 22 as
sociations for Indians.—Ex.
In 1866 the total net property
amounted to $90,000, now it amounts
to $12,878, 595. Then less than a
dozen young men who gave their
entire time to the work, now there
are 1,192. Then there was contributed
annually $50,000 for local work,
and $522 for general work. Now
there is contributed for tho former
$2,000,000, and for tho latter sl94>
000.
Suppose all the power and influ
ence embraced in these items togeth
er with the time, talent, and labor
best owed upon the work had been
given to the respective churches to
which the members belonged, who
can estimate the increased efficiency
of the churches ? Who can esti
mate the loss • which the churches
have sustained by the diversion of
these elements of strength into other
channels ?
A convert in one of the heathen
lands was urged by his qpiployer to
work on Sunday, but ho declined.
“But,” said his master, “does not
your Bible say that if a man has an
ox or an ass that fall into a pit on
the Sabbath day, he may pull him
out?” “Yes,” answered the convert,
“but if the ass had the habit of fall
ing into the same pit every Sabbath
day, then the man should either fill
up the pit or sell the ass.” Too
many phople in Christian lands dig
pits and put thcr oxen in them in or
der to pull them out on the Sabbath.
—Baptist Chronicle.
The converted heathen had a
more sensitive conscience and a
clearer view of his obligations under
the command, “Remember tho Sab
bath day to keep it holy,” than did
his employer. Too many people oc
casion the apparent necessity which
they use as au excuse for violating
the Sabbath.
The man who works until eleven
or twelve o’clock Saturday night
and so wearies and wears himself
out that he is unfit for the duties of
the day is as guilty of a violation of
the command to keep it holy as if
he were to engage in active labor.
He is bound to stop himself, and to
see that his emplyers stop, in time to
secure the sleep and rest, on Satur
day night, needful for the proper
discharge of Sabbath duties. It is
worse than to offer a blemished lamb
for a man to go to cljjirch so tired
that he has to sit and nod over his
Sabbath privileges. If it is necessa
ry for him to bo fresh and wide
awake for his week day work, it is
much more necessary that he should
be fresh and wide awake for his
Sabbath duties. Seo to it that you
do not put your ox or your ass into
a pit on Sunday in order that you
may make an excuse to pull them
out.
There is a people in Wales who
call themselves “Calvinistic Metho
dists,” with 1,271 churches and 137,-
415 communicants. The writer in
the Wesleyan Christian Advocate,
who sees in Calvinism, not only a
system “with no morality in it,” but
one “in essence opposed to personal
morality,” must grieve to have the
denominational name Methodist,
otherwise bright with the ethical
and spiritual lustre of his own char
acter and life, darkened with so
gross a blot. But let him take heart
of grace, these Methodists who cared
so little for their reputation as to
lay on it the burden of the title Cal
vinistic, are discussing the question
of union with the Presbyterian
Church in England, and as the re
sult of these discussions, merging
themselves in a new organization,
they may cast off the old name and
leave it to this writer ' and his like
without the stigma and the stain
they had put upon it. In this case
too, his efforts to maintain the splen
dors of that grand Arminian name
will not be obstructed by “immor
alities” which these Calvinistic usur
pers of the name linked with it, a
in the instances following. Their
contributions for the year amount
to $1,188,590, an average per mem
ber of more than $8.50 cents. And
then, a leading banker Las said:
“The best security we deal with is
the Welsh Calvinistic Church, no
banker ever loses a penny by them.”
We dare say that the “long observa
tion and experience” of our brother
“furnish clearly to his mind the fact”
that these two types of “immorality,”
though colored and clothed to look
wondrously like liberality and hon
esty, sometimes fail to show them
selves in an Arminian, especially if
he belongs to that contingent of the
Wesleyan forces which when it
ought to be fighting the battles of
the Lord is carrying on a little guer
illa warfare of its own against Cal
vinism.
A correspondent of the New Y ork
Observer gives some interesting facts
about the work of Baptists in the
Baltic .Provinces, especially in Cour
land and Liefland. They began
preaching in Liefland in 1860. It
seems that the Lutheran pastors
strongly opposed them, subjecting
them through the civil authorities,
to many bitter persecutions because
they firmly adhered to the practice
of scriptural baptism. They were
driven from their homes, fined, im
prisoned and flogged for holding
meetings and expounding the scrip
tures. Since 1879, these persecu
tions have almost ceased through
the intervention of some Russian
officials. The Baptists say, “The
Russians and the Russian church
have never persecuted them.” The
writer of the article from which the
foregoing facts are gathered, makes
the following statement of the in
fluence of the. Baptists in these
provinces, and of the work accom
plished by one of their minis
ters.
“The influence for good of the
Baptists in Liefland and in Courland
especially can never be estimated.
There is one of them, Rev. J. A.
Frey, of Riga, who has done work,
such as few living men have done.
Almost with out pecuniary assistance
from any one he has translated from
English and German upwards of
forty books, and has had them
printed and circulated far and wide
among his countrymen. No less
than one hundred and eighty thou
sand volumes have been thus spread
This work has been done in the
midst of great difficulty, and manag
ed in such away as to place the
books within tho reach of the peo
ple at such prices as books have not
hitherto been sold in 'Liefland. He
is a remarkably gifted, as well as
devoted man, and has given to his
countrymen two hymn books, one
for children and the other for adults.
These, in addition to the best Let
tish hymns, contain translations of a
great number of others that have be
come favorites in America, England,
Sweden and Germany.
In addition to tho work thus ac
complished he has sent out large
editions of about fifty tracts, mostly
translations of English and German
though some of them are original
ones. Ho also takes charge of two
Baptist churches, to one of which
more than fifty members were added
last year.”
The Baptist of Baltimore says that
an intelligent layman recently said
to the editor.
“No minister can do the work of
his Master with a whole heart while
constantly compassed about with the
cares and anxieties, doubts and fears
with which scanty and slow pay,and
the inevitable consequences, haunt
his dreams by night. The effect is to
make him an inefficient servant of
the Lord and his people. Mental,
effort, worthy of the name, is almost
impossible. Y'et this is the deadly
sin of many churches. I wonder
that selfish interest docs not make
them do better by their pastors,
Why is it that they so often forget the
rule, ‘poor pay, poor preacher? My
doctrine is free our pastors from all
tlie cares and anxieties of daily life,
giving ample support for themsel
ves ami families, however large—l
am not afraid of large families, for
as a rule a good preacher has a large
family—and then insist on first class
work. If it is not given, when a
church gives ample support, then a
hint that is forcible should be given
—Mend your ways or move.” Isn’t
this layman more than half right ?
RAISING MONEY?
The Ladies of the First Baptist
Church Atlanta, gave an entertain
ment last week, at the Y. M. C. A.
rooms, for the benefit of the Exposi
tion Mills Mission After paying ex
penses, although about twenty Ladies
had given contributions which avera
ged one dollar apiece, they found they
had made just two dollars. (200)
On the other hand a poor old in
valid lady, who lives at the Mills,
called the little children of the school
around her bedside and told them
the sweet story of Jesus and asked
them if they could not help build a
Chapel where they could all go and
worship Him—“ Yes, yes we will
help,” they cried and off they went
to enlist their parents. They return
ed with two dollars and fifty cents
($2.50)
This entertainment was to be the
beginning of a Series for this pur
pose.
From the foregoing it appears that
the rent of the hall, cost of material:
and other expenses, amounted to
SIB,OO, of the money contributed,
while the net proceeds of the enter
tainment were only $2.00.
The old woman at the mills, and
the children of the school raised
50 cts., more by straight giving, and
without the intervention of an enter
tainment.
If the money used for the enter
tainment had been given directly,
there would have been $22.50, in the
treasury instead of $4.50.
The direct method is the better
plan, because it is scriptural, has
a better influence on the givers, and
springs from a right motive.
WHY NOT ME OR MINE?
There is a story of a minister who
plead so earnestly for foreign mis
sions that, when he asked for those
who would volunteer to enter upon
the work, his own daughter came
forward promptly and offered her
self. Taken by surprise, the father
said, “ O daughter, I did not mean
you.” This only illustrates the fact
that in the fervor of exhortation, we
may say more than we mean. At
such a time, we do not say too much,
but mean too little.—Ex.
In this time of centennial enthus
iasm we had better take care lest we
say more than we mean. Suppose
you ask, “Lord, what wilt thou have
me to do?,” and circumstances indi.
cate, plainly, that he needs your son,
or your daughter, or yourself as a
missionary, do you think you would
be surprised and rebel because the
call was heard in your own house
hold ? Or, would you, in the spirit
of consecration which characterized
Paul, arise, and go, or gladly semj
your child ? Why not me or mint)
you or yours as well as anybody
else ?
SKJ
7
wffimulK
Hr*. Mary E. O' Fallon
of Piqua, 0., says the Phy- ;
Blciana aro Astonished,
usd look at her like one
Raised from_ tha Dead
Long and Terrible Illness
from Stood Poisoning
Complcloly Cured by Ilood’t
Sareaparilla.
Mrs. Mary E. O’Fallon,, a very Intelligent
lady of Piqua. Ohio, was poisoned while as
sisting physicians at an autopsy 6 years ago,
and soon terrible Hirers broke out on her
head, arms, tongue and throat Tier hair all
came out. She weighed but 7« lbs. and saw
no prospect of help. At last she began to
take Hood's Sarsaparilla and at onee im
proved; could soon get out of bed and walk.
She says: " I became perfectly cured by
Hood’s Sarsaparilla
and am now a well woman. I weigh 128 lbs,
cat well end do the work for a largo family.
My case seems a wonderful recovory and
physicians look at mo in astonishment, aa
almost like sue raised from the deed.’*
HOCO'B PlLt-3 should he In every family
Baedicloe cheat. Onoe used, always preferred.
Asthma
VI ■U G \fri-a, k Natures Hine
Cure for AMbma. < lire* Utnrranlcwl or .>•
Fay. Export uitlo . UM New York.
*-*•»** Trlul < *M»r. rm.;. by Hwil. uddrasa
XOLA lICI VXT!MG vO . lit Vai» -si. ,Clnc! neMi.Ubto.
■■ . ...
H.-ibitcCnri'd without physical or meutul Injury.
Treatment Identical with that of Dr. Koeley, al
Dwight, Illinois. For particulars, address
THE KEELEY INSTITUTE,
Edgewood Avo. and Ivy St., ATLANTA, GA.