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©he Christian sntlex
Published Every Thursday at 57 South Rroad
Street, Atlanta, Ga.
Immediate ohristian effort.
A sincere and wise desire to se
cure the spiritual well-being of
others will manifest itself in imme
diate effort Reasons the most cogent
and impulses the most urgent, forbid
delay. It may be well for us to look
at them a little while together not
as new things indeed, but as things
that ought never to grow old.
1. We would not obscure the fact
that usefulness, in some form and in
some degree, is always withiu reach
of every genuine Christian. This is
a truth as clear as it is precious. It
cannot be that the character which
is adequate as a bond of union be
tween ourselves and God, should be
altogether destitute of power over
the normal sensibilities mop.
Even if there be but one talent, and
that be now wrapped in a napkin and
buried, it may be gotten up again ; it
may 1 Piety in principle is always
power with God: piety in manifesta
tion is always power with man.
But while we concede all this and
and would emphasize it, we call up
on you to remember that if the ca
pacity for usefulness not kept in
constant and strenuous exercise, its
influence must diminish. It will be
abated by the disastrous, paralyzing
effect of lukewarmness on the heart
that indulges it. This declension
cannot fail to catch the eye and in
cur the condemnation of a world
perpetually on the alert to drag forth
even the minor imperfections of the
church to the light and cover thorn
■with ridicule. The joy of Satan
over a busy devil is only greater
than his joy over an idle Christian.
High as the healthful religious in
fluence of such an one may have
been, it must decline fearfully
through every day of his supiueness.
In fact, his usefulness with some in
dividuals, may bo entirely and irre
coverably lost | lost by mere delay,
lost not by irreligion or immorality)
but by inactivity, (which, in its
measure, is immoral ahd irreligious)*
If, then, our strength may be
wasting, is it not wisdom to exert
ourselves before it is frittered away ?
If our efforts may have been yes
terday even as the efforts of a giant,
if they may bo to-day only as the
efforts of a man, if they shall be to
morrow barely us the efforts of a
child, —will wo not bemoan the in
activity of yesterday, refuse the
syren promise of to-morrow, and
husband the golden opportunity of
to-day ?
2. We would not deny, that so far
as human eye can penetrate, every
sinner is within the scope of Chris
tian instrumentalities always. The
church has no right to renounce hope
of any human being. If there bo
those whom a God of exhausted
patience has set apart to destruction,
they have not been so set apart be
fore the gaze of men. If the destiny
of the impenitent be marked to
eternal wrath anterior to death, if
the sentence of banishment from the
presence of God precedes its execu
tion by the space of years, still it is
at “a time we know not when, a
point wo know not where.” In ap
pearance, who was more entirely es
tranged from the influence of the
gospel, by its two great enemies—in
fidelity and “an evil life,” than the
Earl of Rochester ? and yet he lived
to believe in Christ whom he had not
seen, and to rejoice with joy un
speakable and full of glory. In ap
pearance, who had ever plunged to
a lower depth-of dissipation, pro
fanity and recklessness than John
Newton? and yet the lustre of his
subsequent Christian career grows
not pale before the light of apostolic
faithfulness and zeal. We are false
to our duty and to the grace of God
when wo despair of any one, how
long and how obstinately soever he
may have pursued those darker sins
“which make the road to ruin ruin
ous.'’
All this admitted, however, it is
not the less true that some may bo
saved by effort now, who, if that
effort be not now put forth, never
will be saved. Death, “whoso time
there’s none can tell,” may hasten
them away unawares to the bar of
retribution. Or else, God who
sometimes, perhaps often, protracts
life beyond the hope of
may add their names to the frightful
list of the accursed and reprobate.
Or else, though the Christian com
munity in which they reside proposes
future exertion ou their behalf, —yet
when the time in which it bestirs
itself arrives, the fluctuations of so
ciety may have removed them to
distant scenes, never to hear again
the “heart-warm” appeals of piety
weeping over the desolations of
humanity. In these ways the objects
of successful labor are liable to con
stant diminution.
With this liability, shall we suffer
even one more to be stricken from
the number before we lift our hand
to rescue them ? If yesterday there
were a hundred whom we might
have saved, if to-day there are but
nienty-nine, if to-morrow there will
be nienty-eight only,—will we not
ask God to cleans us from the blood
of the one who might have been res
cued yesterday, and awake and work
for the deliverance of the one who
may be saved to-day ?
3. We are aware that every un
converted man is more directly with
in the influence of some particular
Christian or Christians, than of any
or of all others. Nay, there are
some over whom one person, only,
has influence suflicient to save them.
What a distinguished but awfully re
sponisble position for that one!
Among sinners there are few, there
are comparatively none, who are not
thus knit to the church by some one
or other of its members ; a fact which
brings a very effective form of our
moral power to bear upon the entire
mass of unregenerate mind. Some
types of this power are scarcely
liable to destruction though liable to
diminution: no indiscretion of a
truly pious mother can altogether
seal up the heart of her child against
faithful admonition and melting en
treaty from her lips. Its other types
are slow to lose their pungency and
persuasiveness: every man of the
world knows one Christian, if no
more, toward whoso faults he is pe
culiarly lenient and forbearing, and
whose words of warning or of ex
hortation ho never hears with abso
lute unconcern.
Recognizing those elements of
power and these pledges of success,
wo must still remind you that oven
those who may bo saved by future
effort will be saved with greater dif
ficulty than would attend present
effort for their salvation. The mere
habit of procrastination, itself, inter
poses a barrier in the way of their
return to God, which more and more
rises mountain high. What Paul
calls “the passions of the sins work
ing in their members” glow with
seven-fold intensity because their
fires are continuously fed and fanned.
The process of their aggregation
with the multitude of the ungodly,
is carried forward with accelerated
and alarming rapidity. They need
to be followed, therefore, not only
with unabated influence, (which is
hard,) but with an influence steadily
increasing, (which is harder.) The
rock is hardening into adamant, and
the blows of the hammer with which
you would break it must be redoubl
ed.
While the probabilities of an early
and abundant ingathering are thus
passing from us day by day, are we
not infatuated to postpone or to in
termit our labors in the vineyard ?
If beginning to-day we may save a
soul by the struggles of a month
which had we begun yesterday might
have been saved by the struggles of
a week, but which if we begin not
until to-morrow can be saved only
by the struggles of a year,—who
does not see the summons to imme
diate effort, the supremo duty of ac
tivity without delay ?
4. We know that he who has de
veloped his own agency to the full,
in the production of spiritual benefit
to the world, may be said to have
performed his duty to the uttermost.
And yet this may be an inconsidera
ble fr action of the mighty work for
which Divine Grace may have quali
fied him. It may bo given him to
call into exercise the agency of men
around him, which, each in the sphere
of individual operation, may equal
or surpass his own zeal and efficiency*
Our purpose should be to labor for
the sinner, that when he is converted,
he too may labor for others and save
those whom we could not save our
selves.
Now, those whoso conversion is
delayed by our neglect of immediate
effort in their behalf, shall on this
account have the less time for the
benevolent and useful engagement of
Christian industry; not to mention
their daily creation of prejudice
against themselves as servants of sin,
to retard their future progress as
children of God. If the one whom
we might have saved yesterday
would have been spared to the toils
of the believer for forty years; if the
one whom we can save to-morrow
will bo spared to these toils for
twenty years: shall we not bitterly
deplore the slumber of yesterday
which lost to Zion ten years of holv
endeavor, and will we not labor dili
gently to-day lest she lose yet ten
other years? For each of these
THE CHRISTIAN INDEX: THURSDAY FEBRUARY 2, 1893.
losses is the loss of souls, their loss
forever and ever 1
Here, then, if anywhere, in view
of all these reasons, applies the in
junction of Proverbs 3: 27, which
Dr. Robert Young translates literally:
“Withhold not good from its owners,
when thy hand is toward God to
do it.”
THE HOLY SPIRIT’S WORK.
An esteemed South Georgia broth,
writes insisting that we give further
prominence to the work of the Holy
Spirit. Our brother particularly do
sires an exposition of John 16: 8-11.
He says: “The commentaries at my
command seem hopelessly in the
dark as to the meaning of verse 10.”
We think it very probable that he is
too severe on the commentaries
though we know not what commen
taries he consulted. Let us examine
the passage.
Primarily the mission of the Holy
Spirit was to-be the Teacher of the
diciples. So Jesus promised: ‘JThe
Comforter shall teach you all things,
and bring to you remembrance all
that I said unto you.” He is spec
ially called the “Spirit of Truth.”
As such he was to inspire and lead
the apostles in their work, teaching
them all the truth necessary in found
ing Christianity and establisning
churches in the world. In the in
spired history we have the record
showing how the gracious promise
was fulfilled. Gradually the Spirit
unfolded the truth to their minds.
As necessities arose heguided them in
to the adoption of proper and wise ex
pedients, enabling them infalliby to
set all things in order pertaining to
doctrine, order or ritual. But the pas
sage our brother refers to gives a
wider scope to the Spirit’s mission.
He was to “reprove the world”—
“convict” in the Revised Version.
“Reprove” is too weak an expression
of the original hero. Mero reproof
expresses but a small part of the
Spirit’s work in the hearts of men.
Some would translate “convince,” as
it is in Ist Cor. 14: 24. Probably
the word includes both the idea of
objective reproof and the subjective
convincing of the heart. Thus tho
Revision correctly renders. In this
sense Jesus used the word when he
asked: “Which of you oonviototh
me of sin?” (John 8: 46). James
(2: 9) also so uses tho verb. The
Unitarian Noyes gives as good a
rendering as any: “Shall bring
conviction to the world.”—An emi
nent exegete remarks: “In the*
Greek word used by Christ is al
ways implied the refutation, the
overcoming of an error, or wrong, by
the truth and the right. And when
by means of the|conviction, the truth
detects the error, and the right tho
wrong, so that a man becomes con
scious of them—then arises the feel
ing of guilt, which is over painful.”
This is what, in evangelical theology,
is called conviction, the first step in
tho way from sin to holiness, from
condemnation to justification.
There are mentioned three par
ticulars covered by this con
victing work of tho Spirit—sin,
righteousness and judgment.
These are general terms, but a con
spicuous example of each is made
use of by the Spirit, in demonstrat
ing to tho world the nature of sin
of righteousness, and of judgment.
These terms sum up our past, pres
ent and future. They are of mo
mentous interest, demanding tho se
rious consideration of every immor
tal soul. First of all our Lord hero
says the Spirit will convict of sin—
tho awful sin of unbelief. Othe r
sins, of course, are not excluded ; but
under tho tho gospel, unbelief is
great sin; it is the base principle of
all alienation from God; it is the
source of all sin— tho fruitful par
entage of all transgression. Thus
Westott: “The Spirit, therefore,
working through tho writton and
spoken word, starts from tho fact
of unbeliof in the Son of man, and
through that, lays open what sin is.’’
Tho next point concerning which
the Spirit convicts men is “right
eousness.” This refers primarily to
the perfect righteousness of Jesus,
his sinless nature and life. Unless
Christ be shown to bo all he claimed,
it would have been no sin not to be
lieve on him. Thus tho Holy Spirit
made this prominent. Everywhere
they proclaimed him as without sin,
absolutely righteous, the Holy One
of God.“ln order to bring homo to
conscience and heart tho sin of not
trusting in him and not obeying him,
his moral perfection, bis sinless
character, as the Son of God, must
be clearly established.” Now what
the crowning proof, tho highest ver
ification, of our Lord's claims and
character ? It was his “going to the
Father.” His righteousness was de
monstrated by his triumphant resur.
rection and his glorious ascention to
tho right hand of the Majesty on
high! Olivet proved Jesus to be
the righteous Christ, the accepted of
the Father. Hence tho great prom
inence given to the resurrection and
asoenscion in the preaching of the
apostles under the inspiration of the
Holy Spirit.
Concerning verse 11 we allow Dr.
Alvah Hovey to speak: “By reason
of the perfect tense, this language
signifies that the prince of this world
has been and is condemned. The point
of view is naturally that of the Spir
it’s agency after the Pentecost in
convicting the world. Then Christ’s
work on earth will have been com
pleted; and that work, all along a
perfect expression of divine holiness
and grace, but culminating at last in
the gift of his life as a ransom for
sinners, aad approved by God
through his resurrection from tho
dead and enthronement at the right
hand of the Father, will be made by
the Spirit to appear in its true char
acter, as a permanent, irreversible
condemnation of Satan, the prince
of this world.”
Our Lord had before his eye tho
invisible drama acted on Calvary.
There a great battle was waged be
tween Satan and Christ. In that fear
ful conflict, though sin and death
seemed victorious, Christ overcame,
judged, condemned the dark prince
of this world. His last loud cry,
“It is finished,” was not the despair
ing outburst of defeat; it was the
triumphant shout of conscious vic
tory. That cry sounded tho knell of
Satan’s kingdom.
Dr. Pentecost, in his admirable
little book entitled, “Out of Egypt,’’
makes mention of two remarkable
facts.
(1) The first sin that God signally
punished after the Children of Israel
entered Canaan was that of Achan
who coveted the wedge of gold and
two hundred shekels of silver, and
the goodly Baby lonish garment.
(2) The first sin Ho signally pun
ished after the descent of the Holy
Ghost was that of Ananias and Sap
phira who kept back part of the
price for which they sold their land
while pretending to have given it
all.
Lesson.—The sin of which Achan
and Ananias and his wife wore guilty
was covetousness.
Tho punishment was death. It
followed swiftly upon the sin.
Note.—One sin leads to another-
Achan coveted the garments, the
silver, and the gold.
Covetousness led to theft, and
theft led to lying.
So with Ananias and Sapphira.
They coveted, stoled, and lied.
Warning. —Take heed, and be
ware of covetousness Luke 12: 15.
No covetous man, who is an idol
ater, hath any inheritance in the
Kingdom of Christ and of God. Eph.
5: 5.
It was idolatry that kindled the
hottest wrath of God against Israel
and Judah, and brought down upon
them His most fearful retributions.
Are any of us hiding, or holding
back any part of that which, by our
voluntary act, has been consecrated
to God’s service ?
Has covetousness led us to con
cealment and dissimulation ?
God’s hatred of idolatry is not less
intense to-day than it was in the day
of Achan Ananias
“Be sure your sin will find you
out.”
“When lust hath conceived it
bringeth forth sin, and sin, when
finished, bringeth forth death.”
PERILS OF PURITY.
Bishop Spaulding is among the
most vigorous of American writers,
and we could heartily wish that he
felt himself constrained to make
more frequent contributions to our
literature. The following extract
from a recent article of his in one of
the Chicago newspapers will awaken
similer feeling, we doubt not, among
our more considerate readers. It
deals faithfully and fearlessly with
the great eating cancer of modern
society, our chief peril as a people
from “what Huxley calls tho rank
and steaming valley of sense.” We
hope that it may not only bo read
but pondered.
“Those who observe easily perceive
that the danger which threatens our
national life more than any other is
not drunkenness, but scotual immor
ality. Renan uttering the thought
of tho whole French infidel school
has said that nature cares nothing
for chastity, thereby implying that
it is more or less a matter of indif
ference. Matthew Arnold says in
reply that whatever nature may or
may not care for, human nature
cares for chastity, and that the wor
ship of tho groat goddess Lubricity
is against human nature—it is ruin.
“For this,” he continues, “is the test)
of its being against human nature,
that for human societies it is ruin.”
Impurity is not only vice, but
more than any other vice it stunts and
mars what is high and harmonious in
man, it robs the mind of noble
thoughts, the heart of sweet love; it
leads to hardness and insolence, to
dishonesty and brutality; it feeds the
beast in man and starves his soul.
When a people hearken to false
prophets proclaiming that chastity is
of no importance, it is lost beyond
recovery. What its representatives
are ready to do when opportunity is
given we may learn from the disgust
ing disclosures of the Panama scan
dal. It were idle to deny that the
worship of the impure goddess threat
ens to bring calamities upon us. Who
can read the advertisements in some
of our most widely circulated news
papers. can look upon the billboards
of our cities reeking with
vulgarity and obscenity, who
can watch the proceedings of
the divorce court, who can stroll
through the streets at night without
being made aware that the sense of
chastity is dying or dead?
DR. F. M* ELLIS AND THE BOARDS-
Below will be found an article from
Dr. Ellis, that is calculated to at
tract the attention of Southern Bap
tists, and to set them to thinking
over the matters of which he writes.
The Index is not prepared, yet, to
pronounce for or against the new
plan suggested by Dr. Ellis.
To discard a policy which has
been in operation 37 years, and
that has produced such grand results
is a very serious change, and de
mands careful consideration, and
close scrutiny of the new plan, in all
its details, and a thoughful forecast
of future results, if it should be a
podted:
“Might it not be wiser, more eco
nomic and better for the convention
to have One Board—with its Home
Foreign, and Sunday School depart
ments?
Suppose that in place of a Foreign
Mission, Home Mission and S. S. sec
retary, we had a Convention corre
sponding secretary, who should rep
resent the corresponding secretary
ships in himself, and who should be
the Conventional head of each one of
these three departments of the Con
vention’s work—what advantages
would arise from such an arrange
ment? We answer.
(1.) A unification of our mission
ary work—the elimination of con
flicting enterprises involved in the
management of separate and often
conflicting interests.
(2.) An ecomio advantage would
follow. Under the present arrange
ment, we support three sets of ofl
cers with their incidental expenses,
including clerk-hire, <tc., Ac. These
expenses are, at present, met by de
ducting the amount from the contri
butions of the churches for specific
interests. And while the aggregate
of these contributions are as small,
as they are at present, it makes the
per cent for the expense account quite
high, and the cost of getting a dol
lar to the field where it is to be used
correspondingly great. If, however,
these three Boards were united un
der one management, it would then
be economy for the Convention to
erect, at some central point, a build
ing of such capacity as would not
only provide first-class accomoda
tions for these three departments of
its work, but such a building as
would, by the rentals that might be
obtained from it, contribute to the
defraying of a large part, if not all,
the incidental expenses of adminis
tering these missionary funds; and
thus exempt, by so much, the funds
of the churches from this toll of ex
penses.
3. Another advantage would thus
arise, iu the simplifiying of our mis
sion work. Having unified all our
mission work under one management
it would be mission work, embracing
home and foreign, etc., with its de
partments under the direction of the
Convention, corresponding secreta
ry, aided by his home, foreign and
Sunday-school assistant secretaries.
His report to the Convention would
be one report on missions setting
forth the claims, encouragements
and need of enlargement in each de
partment. The Convention, acting
on such a report, could refer all im
portant points of the report (as it
does now) to competent committees
for careful consideration and recom
mendations, and furthermore, the
Convention could recommend to tho
churches the sum needed for the
work of missions during the current
year. For the guidance of the Mis
sion Board the Convention could
apportion the proportion of this sum,
recommended by the convention,
for each of the three departments.
The pastors returning to the churches
could appeal for the missionary
work of the convention. The sub
scriptions thus taken in the churches
could be paid as they arc now—
weekly, monthly, quarterly or an
nually.
4. Another advantage arising
from such a unification of thia work
would be in the strengthening of
tho administration of the work.
Let us suppose tho Board so lo
cated that the brothron of a half
dozen or more of our cities could
reach it within a few hours ; as, for
example Richmond or Nashville.
By such an arrangement the business
men of our churches, in these sev
eral cities, could be represented
upon this board. lam not question
ing the ability of the brethren com
posing the present boards; nor am I
questioning the devotion or self-de
nial of these brethren. By no means. I
am pleading for an enlargement and
strengthening of our present plan of
administration. It seems clear that
one board having under its study and
management the entire missionary
work of the Convention, would add
greatly to the enlargement and ef
fectiveness of our work, besides the
economic and other advantages men
tioned. Such a board, in the nature
of the case, would bring to the Con
vention reports that would be liber
al and comprehensive in their pur
poses, and plead the more effectively
for the enlargement of contributions
and missionary activities.
5. Among other advantages that
would arise under the proposed ar
rangement, the churches would be
gainers by it.—e. g: We have two
or three sets of missionary organiza
tions or societies in our churches,
and often where there is not the ad
ministrative ability in the church to
manage more than one or two such
societies- Hence when one such so
ciety secures the efficient leadership
in a church, the other society fails
in securing an equal recognition;
hence there arises, sometimes, un
desirable rivalries, and possibly other
even less desirable feelings. Con
centration of energies with us here
in the South is an imperative neces
sity. It is the best way, rightly
managed, to create energies and
multiply the best results. Os course,
churches and individual Christians
must be left to designate how their
funds shall be applied. It would be
much better, however, for the cause
were there less of this. Why would
not a plan that would thus unify our
Home, Foreign and Sunday-school
work under one board and one sec
retary, aid in taking our missionary
work out of the embarrassment of
mere sentiment and possibly preju
dice and place it upon the right ba
sis of action, the good of His
cause, whom we love and serve?
ATONEMENT.
There has been, and is, much con
fusion in the minds of many people
in regard to the fundamental doc
trine of atonement. Not only confu
sion, but also much grave error ex
ists in regard to it. These troubles
are due to the improper use of differ
ent words as synonomous when ap
plied to the doctrine. Some ques
tions and answers that have lately
come under the eye of the writer of
this article,lead him to express again
some thoughts which he hopes may
help to clear up some of the confu
sion and correct some of the errors.
A careful study and comparison of
the Hebrew and Greek words will
show that their real meaning always
involvesthe idea of propitiation or of
rendering one propitious. From the
origin and use of these words, in
both the Old and New Testaments,
it may be said that the death of
Christ was an atoning sacrifice, on
account of which God was rendered
prusopitio towards man, by which
man’s sins might be covered or es
plated, and the sinner protected
from punishment or pardoned. This
definition includes the idea devlop
ed by the application of the word to
the party offended to the offense and
to the offender.
The confusion and errors are
brought out when we come to con
sider the extent of the atonement.
In order tb ascertain the extent
of the atonement it is of the highest
importance to avoid confounding it
with other words or things, which
are regarded as convertible or sy
nonomous.
It is often confounded with the
word reconciliation. An example is
found in Rom. 5: 11, where the
Greek word Katalangen is mis-trans
lated atonement. That word truly
means reconciliation. The Greek
word ilasmos, means atonement, or,
more strictly, propitiation. The mis
application of these terms will be
seen in the fact that it is God who
receives the atonement and who is
rendered propitious, while it is man
who receives the reconciliation. In
both the Old and the New Testa
ments the atonement is represented
as the ground of reconciliation.
“God was in Christ, reconciling the
world unto Himself.”
But the most fruitful source of
confusion and error is to be found
in making no distinction between
tho words atonement and redemp
tion. They are used as convertible
or synonomous, when, in fact, they
come from tw'o entirely different
Greek words, which have entirely
different meanings.
As before stated tho Greek word
ilasmos moans atonement or pro
pitiation, while apolutroseds, means
redemption. Now atonement and
redemption differ not only in tho
words from which they are transla
ted, but they differ.also, first in their
objects.
Atonement is offered to God at
its object.
Redemption is by it procured for
man as its object. Under the Mo
saic dispensation, the bullock and
the ram were offered as atonement
to God for the sins of the priest.
The goats were offered as an
atonement to God for the sins of the
people.
The priests and the people re
ceived the benefits of redemption
through these offerings. So, Christ,
by His sacrifice was offered as an
atonement to God while man recievea
the benefit of redemption through
his sacrifice.
2. They differ in design.
The design of atonement was to
render God propitious, for it was
God who was offended. The design
of redemption was to make man
happy, for it was man who was un
der the curse.
3. They differ in their nature.
Atonement having been offered to
an infinite God, and made by a sac
rifice of infinite value, divinity
blended with humanity, is in its own
nature infinite. Its sufficiency is
infinite. “The blood of Christ
cleanseth from all sin.”
The riches of Christ are unsearch
able. There is enough to pay the
last farthing due from every spirit
ual bankrupt and to make each one
of them a prince. The nature of
tho atonement is infinite, and this is
the measure of its extent.
Redemption, on the contrary, is
in its nature definite. It relates to
man as its object, and is therefore
limited to those in whose behalf it
is accepted, and on whom the bless
ing is actually bestowed.
4. The atonement was completed
on the cross, when Christ said, “It is
finished.”
“Now, once in the end of the
world has Ho appeared, to put away
sin by the sacrifice of Himself.” A
more correct translation is, “Now,
once for all. at a completion of the
ages, He has been manifested for a
removal of sin, by the sacrifice of
Himself.”
There has been, and can be, but
one atonement for sin, and that was
the death of Christ.
“Redemption is daily progressing,
and will not be completed until the
final consummation of all things.
“Grieve not the Holy Spirit of God
whereby ye are sealed unto the day
of redemption.”
Atonement in the extent of its
virtue is sufficient to save the whole
human race. But no man is re
deemed, or bought back from under
the curse of the law, until he re
pents of sin and believes on the
Lord Jesus Christ. Notwithstand
ing the extent and virtue of the ’a
toncment, no man is saved until he
is redeemed.
If atonement and redemption are
the same, if redemption is equal in
extent with atonement, if every one
whose sins are atoned for is redeem
ed, and since all men who are re
deemed will be saved, it follows that
all will be saved, and that the doc
trine of universal salvation is true,
and that there is no necessity for
repentance and faith, and an indi
vidual acceptance of Christ as a per
sonal Saviour. But the Bible plain
ly teaches that not all who have
lived heretofore have been saved,
and therefore, that all were not re
deemed. Consequently, atonement
and redemption are not identical, but
differ in extent as well as in design
and object.
Tho atonement is sufficient to meet
the wants of the whole human race,
from Adam down to the last man
that shall be born. Redemption is
suflicient to meet the wants of every
sinner who accepts Christ as his
atoning sacrifice.
Mr. MovM M. Jbrdais y *
el Edmeston, N. X.
Colorless,
4 I Complete Curt Sy JfOSS*B
<wpa?4 *j
This I* from Mr. D. M. Jorda®.
tired farmer, and one of the itogl ■■ i
spected citizens of Otsego Co., N, ¥• i
•• Fourteen years ago I had an attaoh et
gravel, and have since been troubled wUB Qp
Liver and Kldneya
gradually growing worse. Three years agt> V
got down so low that I cewld scarcely walSto,
I looked more like a corpse than a Uvtag
SCf“iWRraS
and had no more color than • toarMe eto*aa»
the ifrat bottle I noticed that I felt
tend less, the lafaawed" •<tZ
daw had subsided, the color began to return to
my faco. and I begaw to feel bwagry.• After
I had taken three bottles I could eatany thing
without hurting me. Why, I got so bungr#
that I had to oat 6 Umos a day. I have uov
fully recovered, thanks to
Hood’s Sarsaparilla
I feel well awd well. All who know
mo marvel to see me so well." !>■ M. Jomdak.
HOOD-8 PILLS er* tbs best anor-dtotor
Hnrritl-* cure beedaebe and UUouaMa,