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of what they call doctrine—some cer
remonies—even clerical vestments,
holy waters, consecrated bells and
burial groundsj etc. etc., ad nauseam
have taken out of men’s thoughts,and
removed from their view, that heav
enly religion, which the God’s son
and the man’s brother taught on
earth, more effectivelly by his exam
ple than by his matchless word. He
taught by example and by speech,
that the love of man grows out of
love to God, and that love to God is
cheifly shown by loving man. He
illustrated most gloriously and most
plainly, that to love and glorify God,
means loving and doing good to man
who is God's own child, infinitely
loved by the father.
Ilia disciples since the death of that
last Apostle John whose very name
means Jehovah: love or favor, and
who is the apostle preeminently of
love, and is as it were the secretary
of the sacred heart, as Paul may be
named secretary of the sacred Head,
I say,since John’s death and the death
of those elders who outlived the
true idea of Christ and his religion,
has been lost amid the controversies
of many sects and sectarians. In
stead of love, fragrant like the holy
oil poured upon Aaron’s head, and
lifegiving like the purest dew that
forms upon Hermon’s untrodden
heights; the world has had hate, the
odium theologicum, divisions and
stripes, the sword and the fagot
anathemas and slanders, and the
peace, which the God of heaven sent
to us through the only begotten Son,
is still to seek on this [earth, where
discord and death still reign.
’Tis of brotherly love this 123 d
Psalm, this most Christian song of
David’s doth speak. This Psalm
celebrated the excellence not of man’s
love to God, but man’s love to man
and I call it most Christian.
If ever you can know what is in
man's deepest heart, what he prizes
most and holds dearest, it is in the
moments just proceeding death, par
ticularly if he have full possession of
his faculties, and those moment.?, be
sides the sadness which the parting
causes, if they be moments most sor
rowful, if the greatest conceivable
amount of sorrow be condensed into
those moments, then it is nothing
but what is of chief moment, the
man of sorrows speaks, and in that
last interview before the cross, ro
ot -djed in John*«»Gospel, Jesus speaks
only of love, love to man, brotherly
love. Hear Him: “A new’ command
ment give I (not Moses) unto you
that ye love one another; as 1 have
loved you, that ye also love one an
other. By this shall all men know
that ye are my disciples, if ye have
love to ono another.” “If ye love
me, keep my commandments.” “He
that loveth keepeth my command
ments.” “He that keepeth my com
mandments abideth in my love.”
“This is my commandment, that ye
love ono another as I have loved
you.” “These things (note the plu
ral) I command you, that ye love
one another.” Hear now the flying
eagle of the Gospel, as at the close
of the first century of the religion of
love to man, he plumes his pinions
to soar away to that heaven,of which
he, in the spirit, had the nearest view
ever permitted to mortal man.
“Beloved let us love ono another,
for love is of God. and every one
that loveth is born of God,, and
knoweth God. lie that loveth not,
knoweth not God, for God is love. If
a man say, 1 love God, and hateth
his brother, lie is a liar, for he that
loveth not his brother, whom he hath
seen, how can he love God whom ho
hath not seen? And this command
ment have we from him, that ho who
loves God, love his brother also.”
The secretary of the sacred head,
Paul, too adds his testimony, declar
ing all the commandments to bo brie
ly comprehended in this saying, viz.
“Thou shalt love thy neighbor as
thyself.” “For love worketh no ill
to his neighbor, therefore Love is
the fulfilling of the law,” and again
he is almost a poet, declaring that
the greatest of all the graces and the
chief crown of Christianity is love.
“Love suffereth long and is kind
love envicth not, vaunteth not itself,
is not puffed up, doth not behave it
self unseemly, seeketh not her own
is not easily provoked, thinketh no’
evil, rcjoiceth not in iniquity, but re
joiccth in the truth,bearcth all things,
believeth all things, hopeth all things
endureth all thiugs, love never fail
clh.”
Therefore this song of David is a
most Christian song, for it sings of
love between human beings. Let
us examine it briefly.
“Behold how good and sweet it is
for brothers to dwell together in uni
ty.” Now it is love and nothing bat
love which makes and cements this
unity. Love is the bond of perfect-
ness, that is the perfect bond, tieing
up into one bundle many hearts and
minds, making them one. For this
Christ prays, “that they all may be
one, even as we are one, that the
world may believe that thou hast
sent me.” The world’s salvation is
the end of this unity.
Os this brotherly love bringing
about heart unity, two things are
declared, it is good, and it is sweet,
then comes two comparisons, Ist, to
set forth the sweetness, and second,
Mie goodness of brotherly concord.
The goodness and the sweetness are
not the same thing—the goodness ex
presses the usefulness of brotherly
love.
Ist. The Poet says it is like the
precious oil that was poured on
Aaron’s head, that ran down upon
his beard, thence streamed over his
vestments, even to the lowermost
borders thereof. In Exodus 30: the
composition of this oil is described.
It is called a holy anointing oil.
With it the priests were consecrated
to their divine work, the tabernacle
and its vessels sanctified, no man
might make or use it for other pur
poses, upon pain of excommunica
tion from the people of God. This
holy anointing oil is love.
The priest so anointed is fragrant,
and with the fragrance exhaling from
his person he sweetens the holy place
in which he officiates. It becomes
sweet, as well as it is holy. It is a
place of delight. Now Christ would
make this entire planet a holy place,
and his disciples are priests unto
God. Their whole life a divine ser
vice, anointed with this holy anoint
ing oil of love, they are to sweeten
the world, and all the society and
life of mankind.
This earth, since Adam’s transgres
sion, is’not sweet: foul odors of death
are everywhere. Hatred and violence,
lying and fraud, all sorts of evil are
not sweet. They are bitter, malodo
rous, painful, deathful. The Saints
of God must be anointed with the
holy anointing oil, i. e., love. Love
is sweet. Nothing in the universe
is so sweet as love, that w-orketh no
ill to his neighbor. God is love.
Heaven is therefore sw’cot, filled with
an intoxicating fragrance, because
every ono there loves all the rest,
and is himself loved by all the others,
and there is no ill wrought in heaven,
for there is nothing there but pure
lovo. And so, brothers piine, yc
make the love-cemented society,
which we call the church, sweet,"be
cause ye are lovers one of another,
thinking no evil, speakinjg no evil of
one another, doing no evil one to
another, the church is the sweet
vestibule of heaven. Now we indi
vidually, and all together, dwelling
in unity, have just the same end that
our Lord Jesus Christ had; that is,
to make men love one another, and
not hate one another, do good to
one another and not work ill to ono
another. What a sweet heavenly
paradise earth would be if this lovo
reigned in every heart that throbs
beneath the blue sky, and upon tho
green earth!
2. The next comparison sets forth
the goodness, i. e., the usefulness of
brotherly love. It is compared to
purest dew, the dew of Hermon is in
the poet's mind tho purest dew.
Hermon is the highest mountain in
the holy land for a part of the year
crowned with snow, its hight render
ing it so difficult of recess, preserves
it pure from those defilements to
which tho plains inhabited by man
and beast are subject. Now it is the
office of dew to revive, to make live
again the heat-witheicd herbs and
grasses. Without the dew there
would bo no living in that land.
Dow is a symbol of joy, of life, of
health and beauty. You will take
notice that the oil is something man
ufactured by man, the place where it
was used, very limited, tho persons
and things anointed very few.
The dew, on tho other hand, is
world-wide, where earth sun-warmed
lies beneath heaven sun-lit, there is
dew. And so sweet lovo and life
giving lovo has in itself something
very limited, and something very
universal—something that belongs
to tho individual, and something that
is shared with the whole Kingdom
of Heaven. Lovo is life. Whatever
may bo tho living principle of any
other society on this earth, one thing
I know, love is tho life of the Chris
tian assembly.
For there Johovah commanded
the blessing,(life forevermore. There,
does not mean the mountains of Zion,
geographically, but wherever broth
erly lovo prevails, there is the socie
ty of brothers dwelling together in
unity.
Tho blessing is said to be life ever
lasting, and this docs not mean any
thing different from what tho same
werds mean in John's Gospel—i, c.
THE CHRISTIAN INDEX: THURSDAY MAY 25, 1893.
life in the beneficent exertion of all
its faculties, continued with unbro
ken energy forever, and resulting in
bliss without all end. This our God
appoints to exist and show itself
only in love cemented societies of
brothers.
To apply the above. In this good
and sweet brotherly love are two
things seemingly contradictory. 1.
Unyieldingness—never to bend or
swerve. 2. Yieldingness, pliancy.
It is unyielding in this that it will
never bend from its end, doing good,
and it will never swerve from the
truth, and resort to lying. Love
aimeth at the good of man. Its
means are the truth. Love will
never give up its end, and will
always refuse to employ either vio
lence or deceit. But now when
many persons are united to accom
plish some end, upon some gener
ally accepted plan, there will be dif
ference of views as to the means.
They are agreed as to the end, they
differ as to the means. Here where
love binds them together, there is
free truthful expression of their dif
ferent views, but each after snch dis
cussion is ready to yield to that
view which the majority approve.
This is where love is pliant and
ready to yield. For love is always
modest. To this yielding apply the
apostolical injunctions, “submit
yourselves to one another in the
fear of the Lord.” “Esteeming
others better than yourselves,” “in
honor preferring one another.’’
Love excludes party-spirit, and aP
private interests, envies and jeal'
ousies.
It is the highest duty of a church
in all things to seek and to maintain
this brotherly love and unity of ac
tion. If a church loses this, it loses
its life. It is the barren fig tree
that only cumbers the ground. It is
that fruitless fig tree whereon the
seeking Lord finds no fruit, only de
ceitful leaves—and then it is put
under his ban. Sun and winds,
earth and moisture are forbid to
nourish it. It withers up from its
roots.
How’ is love to be cultivated? 1.
Speak no evil one of another. 2.
Do no evil ono to another. 3. Do
justice and mercy to one another.
So doing you will at length cease to
think evil, and love will take root in
the heart, and bear fruit in the life
May the God of love grant :<sv life
blessing, even life for evermore}
ANSWERS TO THE QUESTIONS OF
REV- L. W. PARROTT.
(1) Did Christ have a definite pur.
pose in the atonement which
ho offered for sin?
Ans. Yes.
The purpose was to take the plac e
of man, the sinner, under the law»
and as man, to make satisfaction to
the law, and meet the demands of
justice, so that man, the sinner,
might be pardoned, justified, and
saved.
Gal. 4: 4-5. 2 Cor. 5: 21. Rom. 7: 4.
6, (Emphatic Diaglot gives the clear
est translation of this passage.) Rom.
3:22-26. Since Christ died as man
)
for man, the limit of tho purpose in
the atonement is co-cxtensive with
the spiritual needs of man, and
makes it possible for all men to be
saved. 2 Cor. 5: 11-15, 1 Jno 2: 2
(2) What is tho difference be.
tween a definite purpose in tho
atonement, and a definite atone
ment?
If by “a definite 'purpose in the
atonement” is meant a purpose lim
itod, absolutely, to a certain por
tion, of tho human race, and abso
lately excluding the other portion
and if by “a definite atonement” <s
meant an atonement limited, abso
lutely, to the same portion, and ao.
solutely excluding the other portion,
then there is no difference in the
quality of definiteness.
But this answer involves a 'eg
ging of tho question, and is contrary
to tho teaching of the Bible.
Bro. Parrott uses the “definite” as
moaning limited, or restricted in ex
tent when applied to “purpose and
to atonement”
But I use it as meaning precise
ness or exactness. The purpose was
precise, exact and excluled any
other purpose, or object and in that
sense it was limited, and in that
sense only.
The definite purpose in the atone
ment is stated in my ansiver to tho
first question. It waste meet tho
needs of the whole race >f man.
- As to “a definite atonement,” the
now “definite” being med, first in
tho sense intended by Bro. P-, that
js, limited to a certain portion of the
race, absolutely, and excluding tho
other portion, absolutely, such an
atonement falls short of the purpose.
For if Christ did not div “for tho
sins of the w holo world,” then there
was a portion excluded from the
spiritual blessings of grace, and, as
Bro. P. gays, they were only inclu
ded, *incidentally, in the temporal
blessings” of providence.
In this view, tho extent of the
atonement does not run, pari passu,
with the purpose Christ had in
making it.
If this qualification of the atone
ment is correct, then the purpose
fails. “He died for all.” “He is
the propitiation for our sins, and not
for ours only, but also, for the sins
of the whole world.”
The purpose in the atonement
and the atonement itself are equal
in extent, and are sufficient to meet
the spiritual needs of all.
3. Will any for whose sins Christ
really died finally be be lost?
Ans. Yes-
Christ died for the sins of all.
But some have been, and others will
be, lost. Therefore some of those
for whom Christ really died will be
lost.
Christ’s death was not a sham for
some, and a reality for others.
“He died unto sin once.” The
cruflsxrn was a terrible reality.
It wri (mot a death of one kind for
sotjie, another kind for others.
AU were "sinners. All, like sheep,
had gone astray.
But while many will be lost for
whom Chrisjt died, none of the re
deemed will be finally lost.
“He that believeth is not condemn
ed.” “He that hath the Son hath
life,” “lie that believeth on me,
tho’ he were dead, yet, shall he live
again, and he that liveth and believ
' eth on me shall never die.”
“My sheep hear my voice, and I
know them, and they follow me;
And I give unto them eternal life
and they shall never perish, neither
shall any pluck them out of my
hand.” “Because I live, ye shall
live also.” ‘‘When Christ our life
shall appear, then shall we also ap
pear with him in glory.”
The confusion arises from making
no distinction between Atonement
and Redemption.
“He gave himself for us”—there is
atonement—“that ho might redeem
us from all iniquity”—there is re
demption. The two are distinct.
Atonement for all, Redemption for
those who believe.
4. I confess that I am not able to
give x P rt '<y answer to tho fourth
'
All 1 will venture to say is, that
the first sermon that John the Bap
tist preached was, “Repent ye, for
the kingdom of heaven is at hand.’’
Matt. 3.2. The first sermon that
Jesus preached was, Re pent, and
believe the gospel.” 51 ark 7:15.
“He that believeth shall be saved; he
that believeth not shall be damned.”
He said to Nicodemus, “Except a
man be born again, (or from above)
he cannot see the kingdom of God.”
“Except a man bo born of water and
the spirit h« can not enter into the
kingdom of God.” “No man can
come unto me except the Father
draw him.”
I cannot settle the question of
precedence of the steps involved in
the mysterious work of grace in tho
human mind and heart. Salvation
is all of grace. God works and man
works. God wills and man wills.
The work is one. Tho end is salva
[ tion. It matters little which comes
first, so salvation comes last.
(5) The answer to this question
is involved in ray answer to ques
tion four. Matters of precedence,
and of moral impossibility I must
leave with God.
“Tho wind blows where it will
and thou hearest the sound of it
but knowest not whence it comes
and whither it goes. So is every
one that is born of the Spirit”
(6) No. The atonement makes
it possible for every man to be
saved. God is not responsible for
man’s present condition. He sinned
wilfully, and ruined himself.
God, in His mercy and grace has
provided away of escape from sin
through Jesns Christ. “That is tho
true light that lighteth every man
that cometh into the world.” “This
is the condemnation, that light is
come into tho world and,men loved
darkness rather than light, because
their deeds were evil.” fThe Spirit
and the Bride say, Corner And let
him that hears say, come.. And let
him that thirsts, come; lei him that
will, take the water of life freely.”
“Ye will not come unto ifo that ye
might have life.”
If at any time in futire I find
that I am in error, lon this
subject, I shall foil w the
frank and manly exampl of Bro.
Parrott, acknowledge it, ind repu
diate it.
May the Spirit guide i s to the
truth as it is in Jesus. . R. B.
MOVING TO TOWN-
BY G. A. NUNNALLY.
As soon as the stain of guilt fell
upon human beings they began 'to
seek the shadow of the city. The
first city was founded by the first
murderer the world ever had. People
arc still moving to the cities. There
is great congestion of population
about these lungs of trade. Despite
scourges and floods and famine and
pestilence and panics and wars and
mobs and riots, still the people come.
The census returns of the United
States show that in 1830 one-twen
tieth of our population was in cities
of five thousand inhabitants and up
wards: in 1840 one-fifteenth; in 1850
one-twelfth; in 1870 one-eighth; in
1880 one-sixth and 1890 nearly one
fourth. This means neglected farms,
depopulated rural districts, vacated
homes, abandoned churches, empty
school houses, demoralized labon
wasteful management, mortgaged es
tates, poverty, discontent, suspicions,
conflict, dishonesty, fraud and de
spair.
There are two classes who come
to town. First, those who have been
sadly unfortunate and failed in the
country. They gather up the rem
nants of better days, the battered
furniture of a broken aristocracy,
saying. “It cannot be any worse for
us in the city,” and move to town.
They have found out that the poetry
of farm life is all in the imagination
of the author, who oftentimes docs
not know the difference between a
potato vine and a mullein stalk, be
tween a cotton plant and a fodder
stalk, or a bull-tongue and an ox
yoke. It cannot be disguised nor
denied, farm life is hard life—plain,
plodding and painful, broken in spirit,
blighted in hopes, bankrupt in purse>
but for the pity of the Lord they
would end their days in despair.
The other class is made up of those
who have been signally successful in
their farm pursuits. They have
made money like Lot, and like Lot
they want more of it. They have
read stories about “booms” and “cor.
ners” and “millionares” and “bulls”
and “bears,” of thousands made in a
day, not knowing that these roman
ces arc often evoked from the pen of
a paid reporter, who from his scanty
earnings has not saved enough in six
months to buy a new’ suit. But they
come, the rich and the poor. That
is the way cities arc made. City
people are nothing, but country folks
come to town. It is well for the
city that this stream from the coun
try continues, for town life brings on
degeneracy of muscle, decline of en
ergy, lapse in morals, indifference in
the churches, their doctrines and
creeds and discipline.
Motives for moving to town. “Lot
pitched his tent toward Sodom.”
One reason he did so was because of
family misunderstanding. Abram
was rich. So was Lot. Their ser
vants quarreled, their cow-boys
fought, their cattle got mixed. It
was a dispute about speed and blood.
The quarrel went from the pasture
to the barn, from the kitchen to the
parlor, from the herdsman to the
children. It was best to separate.
Some kinfolks are nearest our hearts
when farthest from our homes. It
takes good religion to make one home
large enough for two families. The
neighbors, “tho Canaanite and the
Perizzite," helped on the quarrel.
To get out of these family broils and
get away from these coarse and un
refined neighbors. Lot concluded to
move, and “hrs pitched his tent
toward Sodom.” As in this day
perhaps, also, Lot wanted to get to a
place where he could educate his
younger children. The older daugh
ters had been off to college. They
had been educated into a dissatisfac
tion and an unfitness for human life.
Their college curriculum had multi
plied their wants and reduced their
resources; had excited their pride
and paralyzed their industry; had
cultivated their tastes and failed to
develop their genius. They had been
educated out of their old home and
into the wierd imagination and im
possible visions of the unreal. How
defective our system of education.
We need less poetry and more prose,
loss music and more manhood, less
sentiment and more sense, less babble
and more Bible, less conventionality
and more Christ, less parley and par
lor and more prayer and piety.
The country man comes to the city
to find better church advantages and
Sunday-schools and prayer-meeting.
Did he find them? He came. He
visted the churches. He looked in.
How was he welcomed? An arctic
machine ran by an ice propeller
greets him in the vestibule, a frozen
hand out of a sleeve of ice rubs
against his, a phonograph run by a
refrigerator welcomes him. The
seats are ice-cushioned with pink col
ored snow. There is ice in the pul
pit. The choir breaks off pieces of
frozen music and scatters it over the
house, while the organ is blown by a
north xvind. Oh, how he longs for
the old “Rock of Ages Cleft for Me”
and “Amazing Grace,How Sweet the
Sound.” He hears of “Jordan’s
Stormy Banks,” and he wishes he
was there. And when they sing “I
would not live alway,” he says:“They
are my sentiments.” Oh, brethren
thaw out. Spring time has come.
Let the frozen hearts melt. Strip
off the garments of snow-. Warm
up your hands from a heart that
glows like a furnace. It is the new
comer’s excuse for going to the Ma
sonic Lodge, and the Odd Fellows,
and the Nights of Pythias and the
Athletic Club, and the balloon as
censions and to the theater. Be a
family, not a lot of boarders. Fond
le the children, feed the infants,
play with boys, and love everybody,
and make the church the best place
in the city. The happiest place this
side of heaven.
“He pitched his tent toxvard Sod
om” to get better protection for his
family. Country people live so far
apart. The women and children
were so helpless. And yet there are
more burglars, more thieves, more
murderers, more drunkards, more
houses entered by ruffians in the city
in one month, than in all the coun
try districts of a State in a year.
What a strange thing is protection
by the police! They are always on
watch, but the villian gets in his
work.
Perhaps “he pitched his tent to
ward Sodom” to get his sons and
daughters into better society. What
did he find? Dissipation, debauch
ery, the dance and divorce, the break
and ruin, defalcation and embezzle
ment, the escort of last night in
chains, today with an escort of brass
buttons and blue coats to the prison
and penitentiary.
Last of all, “he pitched his tent to
ward Sodom” to enjoy life and make
money. The streets looked so clean;
clothes brushed and creased; showy
linen; streets paved; awnings shaded
the walks; street cars and dummy
lines made travel easy; banks on
every corner; big trades every day;
immense profits; great wealth—
what splendid visions! How did he
find it? Sleepless nights; shattered
nerves; 'tired brains; strained credit;
up goes the beam and down goes
the deacon over the slippery edge,
and the financial plummet cannot
fathom the depths into which he had
fallen.
In conclusion, what shall we do?
We are here in the city, we are not
able to go back. Could not make a
living if we were to return. What
shall we do? Rebuild your home
altars; tnake the carpenter’s Son one
of your household; register your
name at the church and take a part.
Be honest in your dealings. Be
neighborly and kind. Lay up treas
ures in heaven and pitch your tent
toward the New Jerusalem. There
you will find all you sought and
failed to find in the city. You will
find affectionate kin, the redeemed,
and your elder brother, who knows
how to be rich and sympathize with
the poor. You will have faithful
servants at your command—the
angels who will delight to do your
biddings. Your children will enter
the best school in the universe with
with Christ for the teacher. Your
family will have no need of protec
tion, for no thief, or murderer, or
liar, or drunkard can be found in
that city. The saints and blood
washed throng will be your com
panions, and your estate will be an
inheritance incorruptible and unde
filed, with more than kingdoms and
crowns and thrones.
ASKED AND ANSWERED-
BY C. E. W. DOBBS.
In a book on Sabbath observ
ance it is said that there is a line of
longitude in the Pacific, where one
day is skipped, so that if a traveler
should reach that line Friday night,
the next morning would be Sunday
Please give me some further light
on this. l.s. F .
The statement you refer to is
made in connection with the argu.
ment that it is impossible for the
whole world to observe exactly the
same time as the Sabbath. Any o ne
acquainted with the difference in
time growing out of the difference
in longitude, will see at once the
necessity of some such arrangement
as that referred to. Else one going
around the world from East to West
would find he had lost a day on
reaching the other side of our globe i
To remedy this there has been es- I
tablisbed what is known as the “in
ternational date line,” which ‘is the
meridian of longitude 180 degrees
east and west of Greenwich, Eng
land. In 1884 the United States
called a convention of scientific men
from various countries to fix upon
an international prime meridian.
The conference met at Washington
in October, 1884, and sat for some
time. Admiral Rodgers presided,
and all maritime nations w-ere rep
resented. It was decided, France
not voting that the meridian of
Greenwich Observatory should be
the prime meridian for the world,
and that the day should change—to
a date later by one day when the
traveler was going from east to west
and to a date earlier by a day when
traveling from west to east—at the
antipodal meridian. The line passes
just west of Bering’s Straits, and
between the Aleutian Islands and
Asia; thence east of the Kurile Is
lands, and of Formosa; and at the
Phillipine Islands it reaches its most
westerly point, longitude 116 de
grees east; at the equator it is at
i longitude 165 degrees east, and then
gets as far east as 168 degrees west;
it keeps east of the Friendly or
Tonga Islands, and w’est of the So
ciety Islands, and finally crosses th<
Chatham Islands on its way to the
South pole. Its course is thus de.
vious to avoid any important inhab
ited islands, whose people, if civil
ized, might be inconvenienced by
having an uncertain period of actual
time.
Are we responsible if we consci
entiously hold erroneous views of
the true teaching of the Scriptures?
LINCOLN.
This is a very large question, and
one not to be answered lightly. Our
young friend is in danger, for he
frankly confesses that he entertains
views not in harmony with recog
nized Scripture doctrine. He dis
claims being an infidel, but says he
seriously questions some teaching
which he finds in the New Testament,
though he does not specify any par
ticular instance of such teaching. In
general reply to this inquiry it may
be said that many good people be
lieve things which are not found in
the Scriptures, and many entertain
quite erroneous views concerning
Scripture teaching. A man’s heart
may be changed while his head may
remain in a sadly perverted condi
tion. Some of the best Christians
we have known have held much
false doctrine. It is our duty to seek
an intelligent understanding of the
teaching of the Word of God; and
every one should strive after an en
lightened conscience. Conscience
may be perverted and actually ap
prove the wrong. Hence conscience
has led millions astray. This shows
the necessity of having the consci
ence purged by the blood of Christ.
(See Heb. 9.14; 10:22.) If our
friend sincerely desires to know the
teaching of the Scriptures, let him
study the solemn word of Jesus in
John 7:17. This is an easy test.
If one really wishes to do the will
of God he is in a fairway to learn
all truth. Sitting like Mary at Jesus’
feet is the attitude for every humble
soul that longs to know the doctrine
of God.
Can you tell me where I can find
this line: “Faith spans the gulf of
death ? ” l. m. a.
We do not find the line in any au
thority at hand. Perhaps the line is
an attempt to quote Young, who in
his “Night-Thoughts”—(lV. line
271) says:
“Faith builds a bridge across the gulf of
death,
To break the shock blind nature cannot
shun.
And lands thought smoothly on the far
ther shore.”
(continued on sth page.)
Q uick and
Correct?
These are important questions to
in employing a young man
for your office. They are equally im
portant to the sick man who is going
to buy medicine.
Rankin’s
Buchu and |
Juniper
Combines both of these qualities. It
IS QUICK TO ACT and
CORRECT IN RESULTS.
For all KIDNEY and BLADDER
troubles it has no equal. Try and
Jbe convinced.
! X2T Sold by all druggists.
/ftFENCING
r«M. a.iitut non* wia* tun c». uiicasoiu.