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For the Index
Warning: to the Disciples —Sunday-
School Lesson for June 7 —Luke
22:24 37.
BY S. G. HILLYER.
In this lesson we have Luke’s
report of a part of the Savior’s
discourse which followed the in
stitution of the Lord s supper.
It begins at the 24th verse of the
22d chapter.
STRIFE AMONG THE DISCIPLES.
The subject of the strife was
which of them should be the
greatest? Bear in mind this was
the third time that Jesus found
it necessary to warn his disci
ples against personal ambition.
Jesus had announced himself
repeatedly to be the Messiah of the
prophets. The Jewish iuterpre
tation of the Messianic prophe
cies led them to expect that he
would restore the Kingdom of
Israel, and would himself occu
py the throne of his father Da
vid, and that he would subdue
all nations under his feet. In
these lofty expectati ms the dis
ciples most ceitainly shared
They had become convinced that
their beloved Master was indeed
the “Christ of God.’’ They look
ed upon his beneficent ministry,
both in healing the afflicted, and
in teaching the common people,
as oily a mode of preparation for
the inauguration of his glorious
Kingdom in the near future. Be
lieving him to be the Messiah,
they were looking for this. How
natural that t/tep, his chosen fol
lowers and devoted servants,
should be forecasting their per
sonal interest in the coming
Kingdom ! They were but men,
with all the selfishness of human
nature still dominating their af
fections, and inflaming their am
bition. So it came to pass that,
for the third time, even at the
close of the first memorial sup
per, they were striving with one
another who should be the great
est.
The Savior perceived their con
tentions, and, once more,endeav
ored to restrain their unholy as
pirations.
He said to them: “The.kings
of the Gentiles exercise lordship
over them, and they that exer
cise authority over them are
called benefactors. But ye shall
not be so; but hethat is greatest
among you, let him be as the
younger; and he that is chief as
he that doth serve.”
These words were in perfect
harmony with what he had taught
them on the previous occasion al
luded to. He taught them, that
he who -would be greatest in the
Kingdom of God, must humble
himself to be the servant of all.
The heights of worldly ambi
tion are like the Alpine moun
tains, whose rugged slopes are
covered with ice and snow, and
whose summits are crowned with
slipping glaciers and here and
there with the tottering ava
lanche. Just so are the heights
of worldly ambition. Their
slopes are veneered with the ice
and snow of cold and selfish ri
valry, and their heights, if ever
reached, are often found congeal
ed into glaciers by the freezing
breath of false and treacherous
flattery. Longfellow has cele
brated in plaintive numbers the
sad fate of many ardent aspirants
who strive to climb the slippery
heights, bearing aloft the banner
“with the strange device, “Ex
celsior.”
But Jesus has taught a better
way to a distinction far more ex
alted than any honor that the
world can give. That way leads
through the lowly valley of hu
mility and of self-abnegation, for
the glory of God, and for the sal
vation of men. Surely he who
would travel the path that Jesus
has pointed out deserves a ban
der; and the teachings of Jesus
plainly indicate that its motto
should be the word humilior.
THE CHRISTIAN INDEX.
The Savior’s words were not
lost upon the disciples. They
were designed to extinguish in
their hearts the last lingering
spark of carnal ambition. And
this effect, subsequent events
clearly show, was fully accom
plished. In a little more than
forty days the time marne for Je
sus to give to his disciples the
“great commission.” They knew
it would consign them to a life of
toil, of self-denial, of separation
from home and kindred, and to a
life of persecution, even unto
death, as witnesses for the truth
which they preached. But they
joyfully, yet meekly, accepted
the commission. From that hour
w’e hear no more of their conten
tions among themselves as to who
should be the greatest. They
went forth, with the meekness of
a “little child,” and yet with the
courage and endurance of heroes,
to the great work of saving them
that are lost. No, the words of
warning against all earthly am
bition for place, or power, or
emolument, were not lost upon
the disciples.
But Jesus did not leave them
without words of promise to off
set the severe requirement he
was making of them. He set be
fore them a far higher goal than
any earthly honor.
He said: “Ye are they, who
have continued with me in my
temptations. I appoint unto you
a kingdom * * * that ye may
eat and drink at my table,and sit
on twelve thrones judging the
twelve tribes of Israel.”
What these words mean, or in
what form they shall be fulfilled,
we do not know; but we do know 7
that they are words of promise.
They set before the minds of the
disciples, even in the lowest vale
of humility and self-abnegation,
an object of desire, which they
might seek withall the fervor of
their souls, without one trace of
carnal or earthly ambition.
Brethren, I have dwelt upon
this single topic so fully I ecause
of its great importance. I have
said that the Savior’s words of
warning against worldly ambi
tion were not lost upon the dis
ciples. But Jesus did not intend
that his warning should be lim
ited to them. We have already
noticed that substantially the
same admonition was given three
different times in three different
places. Moreover, Jesus caused
them all to be put on record for
the instruction of succeeding
ages.
But alas! in spite of all the Sav
ior’s forethought and care,it was
not long after the time of the
Apostles, before the question
“w’ho shall be the greatest?” was
revived in all its hideous selfish
ness. The mischief ithas wrought
forms the chief staple of ecclesi
astical history. I cannot venture
to enter this broad field even to
sketch the evil it has already
done.
Let us rather consider the in
struction of the Savior’s words
in its application to ourselves.
Is there no carnal ambition in our
hearts? And are we truly appre
ciating one another according to
the Savior’s rule,that he is great
est who does the most work for
the glory of God and the salva
tion of men?
Let us all search our hearts
and see if we do not find a carnal
ambition lurking, like a serpent,
amidst some of even the richest
flow 7 ers of our piety. Even in the
pulpit the preacher is exposed
to the poisonous breath of this
wily serpent. He is in constant
danger of allowing his desire for
popular applause to inspire his
zeal, rather than the love of his
Master. And there is danger also
that he may desire a higher po
sition for the sake of its emolu
ments, rather than for the great
er good he might possibly accom
plish.
How needful is the Savior’s
warning ! Whether we be preach
ers or laymen, men or women,
whether in the pulpit or in pious
works, whatever we do, let us do
it, not for ourselves; but for
HIM “who died for us and rose
again.”
563 S. Pryor st., Atlanta.
For the Index.
Among the Critics.
.BY J. H. GAMBRELL.
The general reader has ob
served that our denominational
papers are furnishing a good
deal of reading on the “Whitsitt
Episode.” Concerning Dr. Whit
sitt’s interpretation of history I
have nothing to say, except that
his historical statement is either
correct or incorrect, which may be
determined only by a calm, ju
dicial, impersonal appeal to the
historical facts in the case. To
my mind there is grievous blun
dering in this whole matter.
These are some of the blunders:
1. Dr, Whitsitt, occupying the
delicate position he does, blun
dered in writing his now famous
article for Johnson’s Cyclopedia.
If he wrote at all, no sane man
would censure him for writing
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V
what he believes to be truth.
The very reason that suggested
to those who had charge of the
preparation of the Cyclopedia the
desirability of securing him to
write the article he did, are the
identical reasons why he should
not have written it. These are
the reasons: Dr. Whitsitt is
president of the Southern Baptist
Theological Seminary and a his
torian of note.
Anything Dr. Whitsitt does
that displeases his brethren in
vites fire, not only upon him, but
upon the Seminary as well. This
ought not to be so, but it is true,
as proven by almost every Bap
tist paper in the South the past
few weeks. When he speaks or
writes, the good Doctor is bound
by his conscience to tell what he
conceives to be the truth. He
who would deny him this right,
is a very sorry Baptist, and no
better Christian. But there are
times when “silence is golden.”
There are times when men need
to decline invitations, the accept
ance of which would mean
trouble to themselves and friends.
Such a time came to Dr. Whitsitt
when he was invited to write the
article that is giving him and his
brethren so much trouble. No
man has the right to imperil the
interests of those who clothe him
with official position, by the ex
traordinary and unnecessary use
of that position. That Dr. Whit
sittdidthis is, to my mind, his
sin, but I shall still respect and
love the sinner.
2. Dr. Whitsitt’s critics, great
and small, are seriously blunder
ing in at least two respects.
(1) In attacking him personal
ly and impugning his motives.
This procedure has two distinct
results, (a) It impairs his use
fulness as a teacher and preach
er of the Hord of God, while his
character in either capacity is not
involved in the controversy now
on. (b) It arrays with him those
who are simple enough to be
mere partisans without knowing
whether their loyalty is to an er
ring man or the eternal truth.
Both of these results are lam
entable in the extreme. When one
reflects over, not only the possi
bility but probability, as well, of
snatching from a confusedly
great and good man the golden
opportunity of impressing the
Word of God upon unborn gen
erations, by teaching the minis
try of this day; and when one
thinks of the probability of mak
ing partisans of a large number
of men, many of whom are in our
leading pulpits, and who, tho’
lacking in historical information,
perhaps, are well equipped edu
cationally to do mighty battle for
any cause they espouse, the mat
ter becomes invested with a se
riousness unspeakable. Men of
judicial minds and sweeter spir
its will hesitate, think seriously
and long before entering a role
that will precipitate these results,
or either of them, whatever the
provocation may be.
(2) Another grave blunder is
the attacks on the Theological
Seminary. Surely no dispas
sionate mind can imagine for a
moment that the Seminary ought
to be held responsible for and
made to suffer on account of the
views of President Whitsitt on a
controverted historical fact!
Southern Baptists cannot afford
to become so frenzied over a
purely historical matter as to de
stroy, or impair the usefulness
of their great institution, simply
to show their disapprobation of
the historical views of single in
dividuals connected therewith.
It isn’t needful that one should
have been trained in the Semi
nary in order that he may see the
utter lack of warrant and wisdom,
in making war on the Seminary
in this matter. It must be patent
to every reflective mind.
3. Dr. Whitsitt’s old students,
and some others, are blundering
in their methods of defense very
egregiously. To my mind there
are unknown quantities of de
structive dynamite in this fact.
It has been given out through
the papers that the Seminary
students, more than a thousand
strong, intend to stand by Dr.
Whitsitt to the last. This is now
being used against the Seminary,
unwisely of course, but hurtfully
nevertheless. It will be used
more and more, it is to be
feared.
The Seminary students, as a
body, have no more knowledge as
to whether Dr. Whitsitt’s contro
verted statement of an historical
fact is correct or not, than I have,
and that is putting it fine. They
simply believe in the man very
thoroughly. As thoroughly do I
believe in him, in his learning,
gracious spirit, fallibility, and
all—without a word from him on
the subject, the statement is ven
tured. Dr. Whitsitt would not
have his old students rally around
him, in blind admiration, in this,
or in any other matter about
which he chanced to be involved
in controversy with brethren who
have honored and loyally sup
ported him in his great work for
ATLANTA, GA., THURSDAY. JUNE 4, IS!6.
many years.. He wants the sup
port of facts rather than that of
mere- partisans, blinded and
moved by admiration for him per
sonally. I vie with his students,
new and old, in esteem and ad
miration for him,but I hold my
self bound to give him intelligent
support in the positions he as
sumes, or none at all. Anything
short of this is the rankest un
kindness to him, especially while
he occupies his present official
position. Dr. Whitsitt is wise
enough to know that it will be
proper for the thoughtful
friends of the Seminary to go in
to mourning over the down go
ing of their beloved institution,
the very day that it becomes un
derstood that Seminary students
blindly rally to the support of
their , professors, without inquir
ing for the truth, when these
professors become involved in
controversies with their breth
ren.
4. The spirit of Dr. Whitsitt’s
critics, in the main, is not of the
helpful sort. The same is true
of those who seek to defend him.
It seems to be the spirit that
seeks annihilation, rather than
the peaceful correction of errors.
That God is not honored, nor the
brotherhood edified by a contro
versy conducted in such a spirit,
goes without argument. The
cause of truth is hurt infinitely
more by this unseemly spirit, on
both sides, than_by the disputed
statement, that gives rise to it.
The jubilation of all the anti im
mersionists in the world, over
what they conceive to be “the
last prop gone,” is harmless, and
no thoughtful person who knows
what his Bible teaches, need be
irritated over it a.single moment.
Let them rejoice while they may.
When the smoke of battle has
cleared away, they will see, as
others now see, thatevery “Bap
tist prop” is still doing its scrip
tural service.
Let us all be dispassionate,
just, considerate, wise and broth
erly in this matter, and we have
nothing to fear. Let every writer
keep sweet.
Greenesboro, Ga.
For the Index.
The First Ten Days in the History of
Gospel Churches.
. V
BY P. S. WHITMAN.
Some of our leaders in Baptist
thought ha ve away of speaking
and writing which is not var
ranted by the Scriptures. “When
did Christ organize his churches?
Over and over the answer has
been given from the editorial
chair. “Christ organized his
church when he chose his twelve
apostles.” This, we think, is al
together an unwitting answer for
a Baptist to make; a Baptist,who
at the same time is maintaining
that a church of Christ is a Bap
tist church. For, taking tie
apostles for our model, what
kind of a church was there whilst
Christ was on earth ?
1. There may be ever so many
baptized believers, but out of all
the number there must be se
lected twelve. There must be
twelve, but no more. Is this the
way to start out for a Baptist
church ?
2. It must be an association of
men —not a woman among them.
Does this look like a Baptist
church ?
3. They are to have no com
mon location, but leaving family
and home, they are to wander
from place to place—the com
pany is devoid of all local char
acter. Does this look like a Bap
tist church ?
4. They are selected to be
with Christ in person—(nothing
of this can be done now)—-to be
with him in his mission of going
about to do good to men, that
they may learn of him what he
teaches, what he says and does,
and, as they become prepared,
to go out by themselves preach
ing and empowered to work
miracles, the whole of them. Can
all this be characteristic of a
Baptist church ?
5. Here we see insuperable dif
ficulties. If the apostles were
the church Christ established,
how could we follow it as a
model ? Who could we get to
take our Lord's place even to
select the twelve ? his place as
their infallible teacher and
o-uide —his will in all respects
and under all circumstances to
be their law ? The truth is,
this plan would only bring Satan
to the front. He could find
many -a subject of his to fill
Christ’s place—yes, he would be
quite willing to make some man
instead of the Holy Spirit the
vicegerent of Christ. And the
vicegerent would have no diffi
culty in selecting his twelve and
dividing the world among them,
and such would be the church !
But this would be very different
from Christ’s plan, which, as sub
sequent events show, was for
the Holy Spirit to come as soon
as he left, and, taking his place
as guide for all believers, should,
first of all, make the company of
those in the one locality of Je
rusalem—the whole of them,
men and women, a, priesthood of
believers, enduing them with
wisdom for self-government, they
needing no man to teach them.
This, we think, w y asareal church
of God which drew its first breath
with the first salutation of the
Comforter,“ Men of Galilee, why
stand ye looking into heaven?”
“This Jesus who is taken up from
you into heaven, shall so come
in like manner as ye behold him
going into heaven.” “ Then re
turned they to Jerusalem with
great joy.”
And still these same promi
nent Baptists cling to their the
ory; and, in suppor, of it, ad
duce as fact that the rite known
in our day as the Lord's Supper,
which is universally observed as
a church ordinance, was first ad
ministered to, and observed by,
those apostles. Now we think a
more truthful statement of that
transaction is this. On the oc
casion referred to, Christ with
his disciples went through a re
ligiousceremony which evidently
was intended to show those dis
ciples what was to be done
when he should be taken from
them, byway of keeping his
death in remembrance. The or
dinance symbolized his body
slain,his bloodshed. It was to be
a memorial rite, not a prophecy.
It could have no force until his
death was accomplished. It was
to keep him in remembrance
after he was taken from them
It could not be observed with
any propriety so long as their
Lord was with them. Therefore
there can be no other under
standing than this. The Lord,
in that ceremony at the close
of the last supper, was instruct
ing the disciples ( and that there
be no mistake, acted out the in
struction) as to what should be
observed in the churches when
the churches should come. This
understanding is fully corrobo
rated by the practice of the
churches. For the churches as|
they came seemed to be borrl
with the mind of Christ in them!
Moreover, it is here seen that!
the very transaction which is re-1
fer red to in proof of church or]
ganization in the lifetime of
(h is gives strong indication
to the contrary, namely, the in
teresting fact that the death of
Christ, or rather his exit from
earth, was the birth throe of
churches.
Not a few prominent writersJ
as if shaken in this theory o 4
the apostles being a church, ij"
vert to our Lord’s words “ 1 will
build my church; ’ and tell us
these words make it certain that
Christ in person must have or
ganized his church withall its
appointments complete before
he said, “It is finished,” and
died. Here it should be consid
ered that Christ fulfilled a great
deal of what he said he would
do, through the Holy Spirit that
was to take his place here when
he should return to the Father.
John said “He shall baptize you
in the Holy Spirit.” When did
he do this ? On the day of Pen
tecost is the answer. And was
this not after his decease ? When
he said,“ Where two or three are
gathered in my name there am I
in the midst,” do you think that
promise has not often been ful
filled since the time of his as
cension ? And how ? Only as
the blessed Paraclete has sup
plied his place. Christ said “Lo,
lam with you to the end of the
world.” How ? The Paraclete,
the Paraclete!
A writer, who concedes the
import of “ I will build ” to be a
church in the future, reverts to
the words uttered a short time
after, namely, “Tell it to the
church,” and claims that here it
is equally plain that a church is
already in existence. Hence, he
says that some time between the
two occasions, the one when
Christ made that prediction and
the other when he gave that di
rection, church organization
must have commenced. Now
subsequent events leave no
doubt as to the true interpreta
tion of the two passages. In the
first, Christ gives us to under
stand what will be the qualifica
tion for admission, Christ re
vealed by the Father (this is
foundation). In the second, he
sets forth what will be the plan
for the peace and government of
a church. He virtually discloses
that there will be churches, each
local and independent, and that
all questions will be decided by
getting at the sense of the body.
But it is obvious that nothing of
all this prevailed in the lifetime
of our Lord.
But the most consistent plea
for a belief in church organiza
tion in the lifetime of Christ lies
in what must be universally ad
mitted, that from the earliest
times churches have made bap
tism the initiation to member
ship. Why then should this rite
j have been practiced for three
years and more, unless there
w me churches ?
Now we know that baptism
j during those three years was a
confession before the world of
faith in Christ (at the first in
him that John should point out
who proved to ba Jesus of Naza
reth). We know there was a
great care looking to the evi
dence of their faith, metanoieo,
repentance (true force a change
of heart). Thus, though people
may not have understood what
baptism taught or symbolized, or
all its use, yet everybody knew
this, namely. It told who were
acknowledged believers in the
Nazarene. But when Christ had
ascended and the Holy Spirit
that was promised tc take his
place had come ,they knew more.
They knew that believers in
Christ in every place were to
consolidate —act as one body
(this put in practice before they
knew that they were churches.
It was doubtless this precise
matter that Aquila and Pris
cilla explained to Apollos.)
Yes, Christ’s plan was, that
with the coming of the Holy
Spirit there should be churches,
composed of believers. The
baptism, prosecuted with such
care as it had been, told who the
believers were. Thus, as the
first church started in Jerusalem,
each one was a meniber by vir
tue of his baptism, and conse
quently no one could be added
except as he was baptized. Hence
the requisite for membership in
a gospel church is not merely
the evidence of conversion which
may be given in private. The
requisite is faith in Christ de
clared before the world in bap
tism. And indeed this is in
tended to constitute admission
tomembership. But it was not
known until Christ had left and
the Paraclete had come —not
known-until the dispensation of
the Holy Spirit and the era of
churchc s had simultaneously
of
I mt
prophet Isaiah
said, as he looked up from his
study of the processes by which
God was educating His people for
their great destiny. Permitted
an insight into the ways of God’s
providence, he had beheld the
rise and fall of dynasty and em
pire, the captivity, the exile, the
restoration, the gradual elimina
tion of idolatry and impurity,
and the fusing of the entire na
tion into a condition in which
God could use it for his own pur
pose; and now breaking away
from his long and intent scrutiny
of the ways of God, he breaks
out with the cry, “Verily thou
art a God that hidest Thyself,
O God of Israel, the Savior.”
It is an exclamation that often
rises to our lips -in nature. We
are always treading in the re
cent footprints of God; entering
chambers that He seems just
to have left; catching the glow
of light which has just fallen
from His face; but w 7 e always
miss him. We go forward, and
He is not there, and backward,
but cannot perceive Him; we
speak, and feel that He hears,
but there is no reply; we look up,
and know that He is looking
down, but we cannot see Him;
we feel after Him, and are con
scious that his hand is some
where within reach, but we never
touch it. Men talk of law and
force, but what are these ex
pressions save confessions that
God, the mighty worker, is hid
den from our view?
What thoughtful man can look
upon the state of the world with
out acknowledging, on the one
hand, that God must be present,
and yet feeling, on the other,
that He is certainly concealed.
He does not step out of the un
seen to arrest the progress of
crime and high-handed wrong.
Though His glory is constantly
trodden under foot He does not
strive nor cry. Though His help
is invoked, the heavens do not
rend,or the cherub wings be
come the chariot of His descent,
as of old, to the Psalmist’s
thought. He cannot be far
away, He evidently hears and ob
serves and feels all, but who
would dare to speak or act as
bad men do unless men were
wont to calculate upon God’s con
cealment of Himself?
In our own life also we have to
do with the hidings of God.
VOL. 76--NO. 23
Some days we walk in the dark,
unable to see His face or to feel
Him near; we sit in our deserted
chambers; we puzzle over cour
insoluble problems; we ask our
myriad questions. It seems
then as though a thick veil
hangs between us and Him whom
we love. We are not sensible of
any sin or inconsistency which
has caused Him to withdraw, and
yet there are the hidings of His
face. Why has He taken that
wife, or husband, or friend from
our warm embrace, when so
many another life, if similarly
bereaved, would have felt it less?
Why this passion for love without
its satisfaction? Why this hun
ger for knowledge and service
without gratification? From all
these questions we turn, heart
sick and weary, as Noah’s dove
from winging her flight over the
restless water. We are con
scious that the miracle of the
gradual healing of the blind man
is a parable of our experience.
Our vision is but indistinct: we
see men as trees walking. It
will be necessary that the hand
of Christ be laid upon us ere we
see all things clearly.
And yet ice cannot wonder at the
mystery which veils God and His
ways. We are but children.
Yesterday we were in the cradle;
to-day we are sittirg on the low
form of the infant school. We
have not yet commenced to grad
uate in the higher classes, and
the faculties of the wisest and
best amongst us, compared with
those of the youngest angel, will
probably range as those of a
babe, when compared with the
furthest acquirements of philo
sophic thought.
Besides, God has to graduate
His revelation. Many mysteries
have been unfolded to mankind
in the later pages of the Bible,
which were hidden from ages
and generations. The sudden
blaze of uncreated glory would
dazzle, blind, and kill us. We
could not bear the unveiled view
of God. We must needs hide
His glory as He passes by, re
vealing only His back parts.
And then, further, it is obvious
that there are reasons for God’s
dealings with ourselves and with
others, which he cannot disclose.
|lf He did we should not under
-1 stand. How 7 often does a parent
tell a child to wait, because there
are things which cannot be ex
plained; terms, the full meaning
of which cannot be understood:
relations, connections with others
that involve principles which lie
altogether beyond the range of
immature thought. God has ex
plained as much as our human
faculties can apprehend, but
there is much beyond our range;
we see but part of His ways, and
the thunder of His pow’er we can
not understand. What if evil is
stronger than we think ? What
if mere Omnipotence be pow Ter
less to deal with it, and that it
ean only be quelled by moral and
spiritual processes? What if the
moral benefit of the universe can
be best promoted by allowing
evil slowly to work itself out?
What if the redemptive purpose
needs time to assert its supre
macy? What if the position of
all beings and all worlds is being
affected by the incidents which
are transpiring upon the surface
of our earth? We know so little.
Moreover, God must teach us
to Walk by faith and not by sight;
what we see we cannot hope for.
Where there are no rocks we
need no pilot: where the path is
plain we need no guide. It often
happens that God says to His
child, “I must shadow from you
the sensible enjoyment of My
Presence; I must withdraw the
sunlight from your path; I must
lead you from the green pastures
and still waters into the darken
ed valley; L must deprive you of
emotion, for you will grow bet
ter in the dark; but trust Me.”
When God hides from us so much
that we would fain know, let us.
believe that the same love con
ceals, as at other times reveals,
and that shadow and sun are ac
complishing our growth in grace,
and in the knowledge and love of
God.
Our consideration, however, is
growingly precious—God is love.
He that hides Himself is also the
Savior. There is no question as
to the essential nature of Him
who is working all things after
the purpose of His own will. We
know what friendship is. We
can trust some souls so utterly
no act of theirs, however strange
it seemed, could shake our faith
in their unutterable love. In
stead of interpreting their heart
by an isolated act, we explain the
act by the tender heart behind
it. We dare to believe that what
ever appears to militate against
love is only another way of ex
pressing it more deeply. Thus
as we think of God and know
Him to be love, we stand in the
sunshine of certainty, and every
thing settles into harmony and
peace.— The Glorious Lord.—Mey
er.