Below is the OCR text representation for this newspapers page.

ESTABLISHED 1821. PublUbel Every Thursday By BELL «& VAN NESS Address Chkibtian Index,Atlanta, Ga. Organ of the Baptist Denomination in Georgia SUBSCRIPTION PRICE: One copy, one year *2.00 One copy, six months *'oo ABOUT OUB Advertisers.—We propose hereafter to verv carefully investigate our advertisers. We shall exercise every care to allow only reliable parties to use our col limns. . . . Obituaries.—One hundred words free of charge. For each extra word, one cent per word, cash with copy. To Cokkespondents—Donot use abbrevi ations; be extra careful in writing proper names; write with ink. on one side of paper. Do not write copv Intended for the editor and business items on same sheet. Leave off personalities, condense. Business.—Write all names, and post otHcesdlstlnctly. Inordering achange give the old as well as the new address. The date of label indicates the time your subscription expires. If you do not wish it continued, or der it stopped a week before. We consider each subscriber permanent until he orders his paper discontinued. W'hen you order it stopped pay up to date. Remittances by registered letter, money order, postal note For the Index. The Resurrection of Christ. BY S. G. HILLYER. [This lesson is out of the regular order of lessons as fol lowed by the Convention publi cations. Dr. Hillyer was misled by a lesson list that fell under his notice. The article is a good one, however. —Ed.] It has troubled many good peo ple, who love and read the Bible, that the different accounts, given by the several writers, of the resurrection of our Saviour seem to be not in perfect agreement with one another, in some of the details of the story. Many at tempts have been made, by learned men, to harmonize these variations; but they are all based upon suppositions, which, though possibly true and plausi ble, are not certain, and hence do not afford to the reader per fect satisfaction. Nevertheless, these hypothetical explanations are of great value, because they do make it exceedingly probable that we could reconcile the ap parent discrepancies if we only knew all the facts. The brevity of the several accounts is such as to leave room for many de tails that are not mentioned by any of the writers. If we knew all these omitted facts we might see, at a glance, that the ac counts are in perfect harmony. This conclusion is confirmed when wm consider in how many particulars the witnesses do actu ally agree. Luke’s account of the resur rection, as given in the lesson for next Sunday, agrees in all its important facts with the other writers. He tells some things that others omit, and he fails to mention some that others have recorded. But they all testify that Christ rose from the dead on the first day of the week. That he was first seen by certain women who went early to the sepulchre, and that he as terwards showed himself by in falible signs to all his Apostles. All that we need to know with certainty, is that Jesus rose from the dead, and on this point they are all agreed. There is, however, one appar ent discrepancy that I am in clined to notice; because I do regard it as the most serious one in the whole story, and also be cause I do not think that our learned men, generally, have disposed of it as successfully as they might have done. I allude to Matt. 28: 1. “In the end of the Sabbath as it began to dawn toward the first day of the week, etc.” The new version gives it thus: “Now late on the Sabbath day, as it began to dawn towards the first day of the week, e'c ” And Conant gives it thus: “And late in the Sabbath, as it was dawning into the first day of the w’eek, etc.” By comparing these versions, the reader will see that they all fix the time of the visit of Mary Magdalene and other women to the sepulchre, at or near the end of the Sabbath—about 6 o’clock on Saturday evening. Notice too, when they reached the tomb they found the stone already rolled away from the entrance and an angel sitting upon it, who informed them that Jesus had risen “even as he said.” So ac cording to the above transla tions, Jesus rose from the dead “late on the Sabbath day.” If this was indeed the sense or meaning of Matthew, then he was in hopeless conflict with the other Evangelists. Dr. Broadus’s notes on this dif ficulty are very fine. He pro poses several hypotheses that might relieve the difficulty, and he admits them to be possible, but he does not seem to be satis fied with any one of them. I THE CHRISTIAN INDEX. ~ therefore veL -o^. ' to suggest an other translai. % which, if it can be admitted, will remove the apparent conflict between Matthew and the other writers. The translation which I pro gose is this: “But late after the abbath, as it began to dawn to wards the first day of the week, etc. * ’ The first word “but” I take from Dr. Broadus (in loco). The Greek conjunctive “de” is here evidently disjunctive, and ex presses the opposition of mean ing between this verse and the closing verses of the preceding chapter. For the phrase “late after” I am indebted to Liddell and Scott's Lexicon, abridged edition. His unabridged is not at hand, but I suppose they are in harmony with each other. Liddell and Scott, in my edi tion, give as the first definition of the Greek “opse” the phrase “after a long time,” taen follow the words “at length” and “late.” These are all found in the first group or class of mean ings. In the second class occur the phrases, “late in the day,” “late in the season,” etc. This is the sense adopted by the ver sions above cited. One of the examples given to illustrate the meanings of the word “opse” is “opse Troikon,” which they translate “long after the Trojan w T ar.” Liddell and Scott do not say “late in the Trojan war or at the end of the Trojan war; but "long after the Trojan war.” Take notice “long after” is equivalent to “a good while af ter,” and to “take after.” And any one of them may be used which best agrees, in any given case, with the length of time in dicated by the context. In the case before us, guided by the ex ample above given, I might have said, “long after the Sabbath,” or, “a good while after the Sab bath,” but I prefer to use the equivalent “late after the Sab bath” because it agrees better with the shortness of the time indicated by the context, a per iod of rot more than ten or twelve hours. The translation that I have given makes Matthew agree with Mark, Luke and John, in testifying that Jesus rose from the dead very early on Sunday morning. I have not forgotten that the subject of our next lesson is the resurrection ot Christ as given by Luke. What can I say about it that has not been said per haps, a thousand times? And yet, such is the sublimity of the subject, that it can never be come trite or common. The res urrection of Christ stands before our mental vision as some stu pendous structure stands before our natural eyes. The longer we gaze upon it, the more per fectly we comprehend its magni tude and its granduer. The resurrection of Christ! What does it mean? It means that Jesus is, in realty, all that he claimed to be, the Son of God from heaven, the Light of the world, the Revelation of the Al mighty God, and the Redeemer of a lost race. It means that Christianity is a system of truth in all its teach ings, its promises, its warnings, and in its predictions. His res urrection from the dead is the sign manual of the omnipotent God to the truth of all that Jesus has spoken. It is the basal rock upon which is built the entire fabric of our holy re ligion. There is in the human heart an intuition that spontaneously recognizes the reality of a super natural power. But the philoso pher, lost in the boundless do main of material and mental phe nomena, first ceases to regard his intuitions; then he begins to doubt, and soon is redqped to the cheerless condition of a hopeless agnostic. In all his re searches he has found no God! He sought for Him everywhere along the ways of science, but failed to find Him. Now, let that philosopher come, with a willing -mind, to the tomb of Jesus, and there with the same earnest desire to know the truth, which he feels when he examines a plant or a fossel, let him study the evi dences of Christ’s resurrection. Is it a mere question of fact? Did Jesus rise from the dead? The witnesses were sufficiently numerous. They were perfectly concurrent. They gave their testimony separately and inde pendently. The several accounts differ enough, as to minor de tails, to exclude the idea of col lusion, -while as to the essential fact, the combined testimony is a unit. Again they had no mo tive to say that Jesus rose from the dead, if he did not rise. On the other hand, they voluntarily testified in the face of ostracism, persecution, and death, that he did rise. Ah! could the philoso pher aforesaid only study this testimony candidly and fairly, he would discover that no fact in & SUBSCRIPTION, PinYMB.-xSt.OO. | 1 MINISTERS, 1.00.1 history is so well attested as the resurrection of Christ. But the resurrection of Christ means also the realty of a future state, and the ultimate resurrec tion of all mankind. And it means a new heaven and a new earth, and the final separation of the righteous from the wdcked. And last of all, it means the re union with loved ones in the Heavenly mansions. Parents and children, husbands and wives, brothers and sisters, pas tors and people, there shall meet—shall meet to part no more forever. For the Index. Christ All and Only. H. E. TRUEX. Mr. Moody preaches that sal vation, through faith, is wholly a matter of the grace of God, and goes farther than many by denying to -works any considera tion whatever. While in Nash ville recently his simple, bold statements on this subject were assailed vigorously by a goodly number of ministers, here and there among the workers. To my surprise the dissenters were not a few, and their boldness worthy of a more tenable posi tion. They hold what seems to be a kind of complementary theory of the atonement, that it requires both the efforts of Christ and those of the individu al to accomplish one’s final sal vation, not the acceptance of Christ alone, but accepting and working for Him in order to sal vation. Upon personal inquiry among my own people, it was found that the grounds of our victory over sin and death are but poorly de fined in the mind of the average Christian, and of course wretch edly misunderstood by the alien unbeliever. A short time ago, conversing with one on this sub ject, I said: “Christ wrought out a complete salvation, independ ent and regardless of anything we can do, and all that remains to make it effectual to the safety of every person is his appropria tion of it by choosing Christ.” He said: “Do you believe that?” “I certainly do.” “Well sir,” said he, “1 was brought up in Sunday schools and have heard many sermons, and have talked with many minis ers, but never heard one take that position be fore.” “Will you accept that simple plan—Christ as your sub stitute?” said I. “No sir. I pro pose to bear my own sins and not try to put them off on some one else. I am going to meet my fate like a man.” Another said: “Why, dosen’t a moral man stand a better chance to be saved than a rascal? Isn’t God more apt to save him than a thief and a robber?” I could only say, “No sir. The lives of both are as rags before Him; the only hope for pardon is the un compounded merit of the blood of Christ.’* How widespread is such sentimeqt? How much harm has a lack of simple, un equivocal statement done? May not the secret of much inef ficiency be that men check on their own resources and get— weakness? Why should one hesi tate to say that his actions, wheth er good or bad,bear not t he slight est relevancy to a saved man’s security, since God says of that man that he is dead and his life is hid with Christ in God? Mind you, I say, “a saved man’s secu rity.” What revelation of divine grace could there be beyond this, that God saves the believer for the sake of the blood alone? “The believer”-one who chooses Christ, no matter what induces the choice; whether it be effect ual calling, circumstances over which he has no control (as the fatalists say), importunity of friends, current of public senti ment or power of prayers, — choosing Christ as Lord and Master is turning the eye to the brazen serpent and means no less than life —eternal life. No human effort can effect this final result, for that is secured by the sufferings of Christ, is hid in God, in the heavens, reserved for the believers. Now apart from the law, a righteousness of God hath been manifested, being witnessed by the law. and the prophets; even the righteous ness of God through faith in Jesus Christ unto all them that believe.” Confusion of thought about what Christ does for us begets a debilitated faith-grasp. Many look to Christ as a means of safety, to culture for wisdom, to exercise for growth, to position for influence. As well might Sampson have swung dumb bells, Joseph studied necroman cy, Solomon political economy, David poetic-philosophy and Isaiah astrology, hoping to at tain what grace bestowed. Faith in Christ is the only victorious faith, not because it is faith, but because it is in Christ. Shall any one think, by adding his cor ruptible things, to enhance the ATLANTA, GA., THURSDAY. APRIL 2, 1896. value of the precious blood? Shall any offer the very choicest product of his conduct, toil or thought to his Maker in pallia tion of the least of faults, or as a price of any of the accessions of salvation, such as wisdom, knowledge, faith, gifts of heal ings, working of powers, proph ecy, discerning of spirits, kinds of tongues or interpretation of tongues? A thousand times more reasonbly might a con demned villain bri !g from his cell handfuls of rags as satisfac tion for his crimes and the price of his freedom. If there can be any merit in the unbeliever, it is in that action of the soul which turns from the world and chooses Christ, and this is so drawn over by the mercies of God and woo ing of the Holy Spirit that it is all of grace. There are multitudes who hope —and one cannot say, insincerely —that the wisdom of God will, in mercy, give large attention to the odds against them, the mo mentum of sixty centuries of sin, and 'that His great father-heart will in some way rescue them,— helpless, incompetent, incapable. They hope, and who shall say insincerely, to reach the heaven ly harbor on the old ship De pravity; but that ship is going the way they are not looking. There is no promise to human meaness and no merit in it; there is no more miserable sub terfuge behind which men could possibly crouch for safety. Can God forgive a sinner because he is weak? Look at that lecher ous wretch whose depravity makes him a terror to any quiet neighborhood! Steeped in vice, may he offer as recommendations to your clemency his stock of brutal instincts, deprived ap petites, lowering looks, confirm ed habits, wasted abilities? While you may pity, can you tol erate? You might pardon, but could you adopt? Every sense of justice is so outraged that his mortal calamity excites no re gret. There is no hint that God will look at the pleas of weak ness, or that He is Father of any who present them. Too many cry up ritual, ordinance, theory, influence, polity, organization, society, method, reformation, which often is deformation, as if «to margin up the v. “T o f the blood. These thirs r -‘“ dumb shows, meaningless %ugglery, deceptive snares and delusions unless He breathe into and through them. His merit is our hope, His blood our plea. He is our Intercessor and His Spirit our consolation in sorrow. He is not only Author of the plan and specifications, but the Con tractor and Builder also of our salvation —this Carpenter. Do you know that one’s con viction about the atonement has a reflex influence on his charac ter and conduct? There is a strange affinity between truth and power. God is pledged to its permanency. He has said in physics that water will expand under the influence of heat, and to verify this He would rend a mountain chain with a single water drop. He is certainly as careful of spiritual verity. Be lief of the truth, and not error, concerning the mission and mer it of Christ stimulates a whole some passion, and consequent efficiency, and an undying devel opment, for God is in it. I seri ously doubt if one ought to preach before “what Christ has done for us” assumes a definite shape in his mind, cast in the language of the unalterable Book and fruitful in the grace of humanity. He cannot study, much less expound, the way of salvation with his mind in a state of confusion. Christ is our All and Only. For the Index. Echoes from the Border Land. BY W. S. WALKER. Those who watch during the last illness of -a Christian are usually repaid in a rich measure by hearing or seeing something that makes a lasting impress up on the mind and life. To wit ness suffering is not pleasant. So often we go there entirely from a sense of duty, and many are never found at the bedside of death except when they can hardly avoid it. Yet who can ever forget the sunset glow of a long and useful Christian life? Physical weakness gives way to that spiritual strengthening which comes with the conscious ness that life has been spent to the glory of God and the best in terests of mankind, and that the risen Savior is near, verifying His last promise, “I am with you always, even unto the end of the world.” There is an assurance, almost if not altogether universal, that one in full view of death is most apt to express the true senti ments of the mind, and in the case of the decided Christian this utterance never fails to be a testimony for Christ, and of the reality of his sustaining pres ence. And how sustaining is the thought! How sweet then are the promises! How precious is faith! Pain is forgotten in tri umph; leaving some behind is not so trying in view of soon meeting those who have gone before. The rays from life’s eternal day dispel the chill and gloom of earth’s last long night, while the look of fatigue, help lessness and suffering gradually gives way to that of rest. All that is promised the Christian in the Bible appears to be fulfilled in death. Heaven seems real and close at hand. The Savior is present, to be seen or else to be consciously felt as near and as sustaining with his everlast ing arms. The Book of God is understood more clearly in heaven’s approaching light, and all the good done in the Mas ter’s name seems to be near its complete reward. The last mo ments of the Christian are fre quently the occasion of a victory for Christ over some heart hith erto unmoved. Who can tell how much of Saul’s future use fulness, humility and cor.secra tion were due to his last look at Stephen and to his last prayer. The extracted promise, “meet me in heaven" has been to many a wayward child God’s hook of steel to bring home a wanderer. Funeral occasions are to so many the only times -when they hear a sermon or prayer, and fortunately nearly everybody goes. Let us do faithful work then, not wasting a golden op portunity in unnecessary eulogy, but in earnest appeal to the liv ing, while all hearts are tender and solemnized in the presence of the last enemy who is sure to tread the hall of every home, and hold us in the firm grip of his icy hand. The family room at the old homestead has witnessed three scenes like the one described above. In this room a Christian mother passed away, the mem ory of which event has not been in the least effaced by the varied experiences of the inter vening quarter of a century. Three years ago, in this room, a Christian father closed a long and eventful life of “three score years and ten,” lacking one; and last week, wife’s mother, in her eightieth year, passed sweetly ay in Hie same halkiwqd spot. The testimony of each was the same. The Savior was near to each, and so was heaven with all its promised realties. The Christian’s faith was said by each to be securely placed, near ly the same farewells were spoken, and practically the same hope expressed. Mrs. Mary N. Mateer, the last named, deserves more than a passing notice. She was the mother of four mission aries to China, all of whom are now living, three of them doing important work in that country now. The desire for the evan gelization of the heathen was with her a consuming passion. Her wonderful faith actuated her long life and in death was unabated. Her waking moments were spent in rehearsing His mercies and in praising Him for His goodness. In the midst of Spring’s increasing loveli ness, the spirit of this aged saint took its flight, breathing a prayer for those about her, and sending messages of love to the larger circle of loved ones in the far North, where most of her life had been spent. “The path of the just is as the shining light (light of dawn) which shineth more and more unto the perfect day.” The Baptist Courier: Nearly every week some of our ex changes have something to say about the proposed pastor-at large and permanent council of New York city. Some who dis cuss the matter are heartily op posed to this “new thing under the sun ” among Baptists. Oth ers think it is only a slight change in the way of improve ment on the transient and tem porary councils so frequently called by courtesy to settle dif ficulties, ordain ministers or de pose the same. One writer says : “ There was only one church, meeting in divers places, in Jeru salem, Antioch, Corinth, Rome. Our polity w’ould be more Script ural, and therefore more effect ive, if by some means there were only one church each in Boston, New York, Philadelphia, Chi cago, with as many congrega tions in each as may be necessa ry.” No doubt it will be some time before Baptists will be per suaded by this sort of argument. It is not enough to make bold statements about the Scriptures and what they teach. It must be shown that they do actually, clearly teach thus and so. Until Baptist polity becomes a pronounced failure, a dismal, unworkable theory, we ought to proceed cautiously in modifying it in what seem-to be vital points. IN THE DARK. (LUCY LA ROOM.) O Thou who art my only light. The do I follow through the night; Though home nnd hope are out of light, Firm truit In thee my spirit hath; Thou knowest my path. Although 1 cannot see thy face, 1 feel the warmth of thy embrace Enfold ire in the dangerous place Where sin lies waiting to betray; Thou knowest my way. n Thou who seest me through and through The thoughts I think, the deeds 1 do— Thou knowest I would to thee be true! O draw me closer to thy side, My Lord, my guide. Thou knewest me, lovedst me In the past. Even when the tempter held me fast; Thy wanderer has come home at last, Never again from thee to stray— it,.. From thee, my way. I know not what may yet unfold Beyond the morning’s gates of gold. This Is my heaven, thv hand to hold. Thy steps to follow through the night— My life, my light. —Selected. In the Upper Room. Among the discourses of Je sus, the one in the Upper Room stands alone, and a certain cir cumstance doubles its interest. It is a conversation, and the con versations of Jesus have a pecu liar attraction. There are two people—Jesus and another—and the other is my representative. He has his difficulty, Jesus re moves it; he falls into some mis take, Jesus corrects it; he asks his question, Jesus answers it. It is my case he states. When he is satisfied, so am I. lam in turn Nicodemus and Nathanael. I am the woman of Samaria and the youngi ruler. Without these people, their stupidity, their earnestness, their agony, their relief, the Gospels had been poorer. They gave play to the patience and wisdom of Jesus; they called forth his grace and compassion. Jesus’ chief con versation took place when he sat down with the apostles at the Last Supper. There were twelve guests, and six spoke by word or deed. As each comes forward, one can identify the type and recognize himself. When all have uttered themselves, the Church of Christ is revealed in miniature, as it has stood before the world for eighteen centuries. It comes as a surprise that one class of religious people is unrep resented; no disciple is perfect. With a single exception they were honest men. who believed in Jesus, who had followed him loyally, who loved the kingdom of God and had given their lives to its service. But their minds were darkened by ignorance, their hearts were beset by sin, their lives were too sadly domi nated by self, their wills were still infirm. They had not fin ished their battle; they had not won their race. They were just beginning to fight—just stripping themselves for the course. No man had come to his full height, not even John. Taking them all in all —these pioneers of Chris tendom —they were not conspic uously wiser, truer, bolder, nor, even including Judas,more w’orld ly, false, cowardly than twelve Christians of to-day. They had still to be made, and one of them would break finally,as it appears, in the firing. They sat with Je sus in the Upper Room, fairly well satisfied with themselves, but they would have to pass through much discipline before they sat down at the marriage supper of the Lamb. One of them was to fall before he could learn to stand; one would be quickly put to the sword —not the least fortunate; one would be left alone in his old age—most tried, most purified, most-loved of all; some would wander far and wide beyond our ken. Je sus would keep every true man and give him the victory. They wanted thrones, and Jesus gave them the cross; but they got their thrones in the end, that handful of Jewish peasants, and are judging* the twelve tribes of Israel to day. Jesus was not amazed that they were imperfect; Jesus was not impatient with their faults. If perfection be the condition of discipleship in the Christian society, then honest men will be obliged to go out, beginning at the best down to the worst. Jesus will be left alone with the Pharisees. ****** After Judas went out Peter took occasion to declare that he would die for Jesus, and after wards he denied Jesus; but we must never confound the cow ardice of Peter with the treach ery of Judas. This apostle was a bundle of logical and moral in consistencies. He confessed Je sus to be the Son of God, and yet would give him advice. He would strike a hasty blow for Je sus, and yet could not watch with him one hour. He would go to meet him on the water, and yet was afraid he should be drowned. He saw Christ’s holiness so clear ly one day that he was confound ed, but at another time he tempt ed his Lord like Satan himself. He was the bravest man of the twelve in the Upper Room; in the High Priest’s palace he swore Jesus was a stranger. If one were to go by the bare evidence VOL. 76--NO. 11 of facts.it would be impossible to prove Peter an honest man; if one estimates the trend of char acter Peter cannot be cast out. Send him after Judas, if you please, you have not got rid of Peter; he only remains outside the door weeping bitterly. He stands for that enormous class who are a patent perplexity in the eyes of the church, the world, and themselves. The smoke is driven to and fro by sudden gusts of wind, and yet, in spite of all, it is still ascending. The life is blazing with contradic tions, but the heart follows Christ. Thomas speaks next, who was a complete contrast to Peter, both in his strength and weak ness. This was no creature of impulses and emotions —first to confess, to promise, to strike, to flee; but a strong, silent, re served, gloomy nature. Very slowly would this man make up his mind, and very severely w*ould he try all the evidence, but where he took his stand, he would stand, and there also he would die. He has vindicated the right of scepticism within the church; for he was by virtue of his questioning nature, a scep tic, and by virtue of his loyalty, a Christian. The characteristic of Thomas is not that he doubted —that were an easy passport to religion—but that he doubted and loved. His doubt was the measure of his love; his doubt was swallowed up in love. This is the reason John understood Thomas, because they "were both great lovers of Jesus. He de clared his belief that if Jesus went to Bethany he would be killed, but in the same breath Thomas declared his intention of going to die with him. He was certain that Jesus had not risen from the dead, but was plainly broken-hearted on that account. Confessions he cculd not make. Neither was he capable of de nials. He was not good at be lieving; his strength lay in lov ing. His views were dim and de fective, but he clung with the af fection of a dumb animal to Jesus. ‘Whither I go ye know,’ said Je sus,’ and the way ye know.’ Thomas protested at once against such reckless drafts upon his faith. ‘We know nothing, Lord, but thyself;’ which may be enough in the end, for Jesus said, Thou knowest all, then. I am the w T ay, the truth and the life.’ ***** The Upper Room has grown into a universal church w’ith all kinds and conditions of men, but the Host remains unchanged and is forever thought of as giving his broken body and shed blood. Theology has many departments, but the most fruitful and effec tual is that which expounds the death of Jesus. Religious art has done her best by the Annun ciation, the Nativity, the Ascen sion, the Judgment, but has reached her height in a crucifix ion. If Christians ask to be de livered from their sins it is by the cross and passion of Jesus, and if they declare their faith it is in him who was crucified and who overcame the sharpness of death. Christian hymnology has found her deepest inspiration at the cross and Christian worship comes to a height in the celebra tion of Jesus’ death. The church of Christ has made her home be neath the shadow of the cross. Had one questioned the little band that evening how Jesus’ death would be of any good unto them or the world, then it is likely that St. John himself had been silent. Much has been written since by devout scholars, and some of their words have helped and some have hindered, and the reason of the great mys tery of sacrifice has not yet been declared. After all has been said the weary heart turns from learned books to the Upper Room, where, as he once gave the signs, so now forever Jesus giveth himself to all that will take him and his cross; and this thing alone is certain, that every one who taketh him with an hon est heart is made clean and strong. There is one modern crucifixion w’hich is perfectly satisfying because it leaves ev erything beyond Jesus and the soul to the imagination. It is a space of black darkness, with some dim strokes of light, and as you try to pierce the gloom they suggest the form of a crucified man. The face is faintly visible and a ray from the forehead striking down-wards reveals a kneeling figure at the foot of the cross. Within the secret place of this mystery the human soul and Jesus meet and become one. lan Maclaren. Sins are apt to be multitude: as one sin in the heart begets other sins in both heart and life. Those who do evil are apt to be a mul titude ; as evil in one person leads others to indulge and follow it.