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The Camden chronicle. (Camden, Tenn.) 1890-current, December 11, 1903, Image 5

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Persistent link: https://chroniclingamerica.loc.gov/lccn/sn89058013/1903-12-11/ed-1/seq-5/

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A SE1UI0N roil SUNDAY
AN ELOQUENT DISCOURSE DY THE
REV. D. D. VacLAUAlN.
ftulijrrt: I,ur mul din Vinton f fio.lI.no
) tlip Vnly IntPf jirrlcr of 111" Kln;iloiit
tif llf iiini, of All lh r-ilrltuUll-
l lio r.Utlla S.jf.
lU (Mii.i.YN, .". V. Sunday morning in
St. M. i:. fhur.h, t!i? Jcv. Dr.
DojmM 1). M k Latum, j Bstir tbi! Si' -rin
L'hurrii, lUihutcr, prtui-ii",!
In tin; u:i;tv I lotiri'.ritloiH tht final a 'I'
ll,, i in u km , i s hi "iu it on "The (iriatiMt
'I In,;,; i i t,,,' II, n;eoml nii'.ijtvt,
;- "Low un 1 tin' Vmon ot t'U'l: or, tin:
J-yu Tnat !m All Wonder." Th-j text
v.di i-1 1 1 l (.'ormihians xuiT'J: '"for noiv
tve hi J 1:1 it minor, darkly, hut thi n laca
to fare." )r. . I.icLaunn mud:
Love in tin- only murjireUT of God. We
jaw lat uiii!;iy that to love only ura ih
Sjnc rrvcliuiiiiid mmle, and that to jK-npct
only can juTti-it divino di.tcloHurc lie
i". '1 hi' cunvenm truth is eaually valu-
V
natneiv: "Jhut love 19 the on.y inter
i t of (luJ, of nil ia the kingdom ol
J, of nil Kpintualitie. Nor must you
a' that tliix is strange or arbitrary. 'e
' K'ucht in all our ttcrvici'd to d.Hcover
imalogy between the lana of the spirit
j re alm imd the law with which we are
iili.ir. i
ion will find that this, namely: That,
love h tlu only inturpretcr, ia part of the!
t"' discipline d life in erery direction, ital
Koine one has well said: "iovo me fartln
est. hear quickest and fcelj deepest." j
Two lllustratiom of that proposition;
have been given; ono with restard to thel
realm of nature. I At tia fay that two men
fire journeyiii'; through your LK-autiful
park; one Bees tho imieral conformationJ
Jtie general outane ot street ami ewcep o
field and Hhininiering lake, and he notice
mat there are treea borJerinii the drive
and walks, but that in all. die haa hi
ryca chierly on the trround. lie doea not
heur the birds: or. if he doea. it i not to
discern one eonster from another. Now,
take the other. Thia man not only see
the general conformation of the landVape,1
the uoncral plan of tha artist who laid if
out, put he seea tho trees, he aees, he dis
tinguishes one from another, lie notes
the flowers that spring; he notca not only
the songster that singn, but he knows its
life and story. lie Hues the nhimmoring
pond and lake and tho reflected overhang-;
ans foliage and is ministered to by them.,
At the end of the journey the latter man!
is enriched in his mind and heart. What1
has made the difference between the two
men? The one has been, and is, a lover
of nature. He ia a atudont of nature be-i
cause he loves it. And nature is kind; na-j
ture knows her lovers, and so eho makes,
disclosures to him that the other man doea
not get.
Two men visit the Metropolitan Museum
of Art; and let me say to those who may
not have seen those art treasures it is
worth a visit and much study. -. One of
these men hurries tlrrounh it in a perfunc
tory way. O, he notices there are iargo
pictures and small ones, but he haa no
time for those little bits of paintings that
dora the walls. If there is a biir pilt
frame on one of the pictures, ho admires
it greatly, but it is a bore, and he hurries
out, and wonders why people find so much
in the art galleries of the world. The
other man discovers in some small picca
the product of a master, and he atands
entranced before it for hours; and you
will see his eyes suffused with tears, and
if you notice you will see hia lip ia tremu
lous. He pays no attention to the fr is;
he sees the soul of the artist, and ho is
profoundly stirred. I hare seen men aH
in tears before some masterpiece in. tha
galleries of Europe; their soul finds the
soul of the artist. They interpret him ic
'his finest moods; they have coma to know
him.
- Such men come nearest to interpreting
the Creator, Himself; for of all the eons
of men none stand higher than the nrtut.
He who can take a piece of raw material,
, piece of ordinary canvas, and make it
"ripple like a river, make it roar like- tha
mighty ocean, carrying a ship full rigged
upon its bosom; a man who can make it
blossom into a rose, or who can paint upon
it a battle scene, preserving the heroism
and valor of men; a man who can, by
-color, lay before you all that is beautiful,
all that is divine ia -the world.' surc-lv
titands first among the sons of God, and
nearest to the Maker Himself in that he
is a creator.
The lover of art sees this. To him these
things are disclosed, while the man who
does not love sees little. The 6ame is true
' between men. To whom do you disclose
yourseitr wno is able to interpret you
The man jvho hates you? Surely not. He
is always misreading you, misinterpreting
your motives. It ia tho man who loves
ou. He interprets you. he knows you
'So I think the nronosition is justified
', tnat love is the only interpreter of Uod
this brings me to tiie tirst point 1 desire
o bring to you this morning, namely, this:
That there is a time in the lite of overy
man when he 'has no Tiaion of God and
Diritual realities. I wish you to mark
tuat. There is a time in the life of every
man when ho haa no vision of God and
spiritualities. It covers all that-period
of hi3 lite dunng which he la unresener
ate, when there is absolutely no vision of
XJod and spiritual realities. The Apostle
Kaul will justify that assertion, for you
N frill find him saying in this same epistle,
IK ,iatural mtm pefceiveth not the
AqJ'lungs of the spirit of God, for they are
H jiolishness unto him. and .he cannot know
.'Lhera because they are spiritually indeed.
Tha natural man is not in the realm in
which he can interpret spiritual realities
This mysterious torce in the organic
kinedom we call life. Who knows the or
tramc kinzdom we call life? Who knows
' what it is? But we know it is there, and
we know it weaves bodies in which it
dwells; that it ia a miracle and that it per
forms miracles of transformation. We are
acquainted with it. They would not call
it a miracle were they to know what it is
"When, life is busy, it ia performing these
transformations, hut the atom cannot un-
derstacd the results ot Jue forces: they are
J , foolishness unto it. They arc utterly con
itrarv to all it knows of the operation in itg
Now, do you know there is another kins-
comr A third kinadom. which is sowe
the organic and in which all higher life
forces dwell; a third kingdom whvee force
is the spirit of the living; God. And until
a man has come into tho life of that kinz'
dom everything that we ray transpires in
it is foo.ishnees to him in the natural
kingdom, just as Paul says, 'Tor the nat
ural man receiveth not the thingi of tha
spirit of God. for they arc foolishness unto
him, and h cannot know them, for they
are scintuallv ludsed.' He has not en
terd that third kingdom. He does not
know ita law. He does r.ot understand its
nconomena: in fact, he does not see them
AVhich things? "ye hath not seen, nor
ar heard, neither have entered into the
heart of man. the things" What things.
Paul? ''The tkisffs-that God hns rr-;p-red
for them that love Him." So tv is a
time when there is absolutely r '.tn of
Jod, and no vision cl :c.
und it Is vanity "vdu.iL'e lli.it i.,cu WIi in
the church and out of it shall m-ojiiizo
that (jri-st fact. Had mn out of the
church discovered that great fart, tiny
would have 1'ti'ii aaved from imuiy (allure,
a lo1iiy llunii in another connection
;iyt: "It w.vl fri inony a Lludor free u.J,
ai'd foolikh notion."
Not until a man I; as icon touched by
tho fing'-r of (lol will hia ears he opened
to tlio harmonic of the third kingdom;
not until his eye haw hid the vuioii of
that kingdom and hi. lu'irt made capable
, rHrivinn tlmt kingdomnot until th-no
transformations lave come to him, rnn a
m.vt know spiritual rcuhtirs nt nil. Ho I
iill'.rm tlmt there is i tiin,' in the life of
ever? tnan whta thue U absolutely no vU- i
: on of iijd n:ul iu 1 1.410,1 of npii uu ii real
I-iet me now notice in t'.i; n-eond place
that there m a ti.ne whi-n the vi im if
God anil uritunl rcali'.iiM w eniinitii-al.
"f,r now in a mirror darkly." Tint
word "darkly" is a translation ot 4 Greek
phrase- meaning, "in a riddle." anil thus
you, who have a revi.-ed l'.ihle, will find
that the phrase "in a riddle" is placed in
tin; inari;in, lor what l'aul mtiint is thin,
"For now we see in a mirror, in a riddle."
Of course, they did not have tho mirrors
which we have now in the apostolic a:,'o.
Him forevennorc.
IVlovcd, we will never all meet together
here, but we may all meet together yon
der. We will never all see each other,
therefore, here. Let us so live that wo
shall all see each other yonder, when wo
have come up, like Ilim, to meet the hosts
out of jrrcat tribulations, it may be, having
our roi washed and made white in tho
blood of tho Iimb. Till then, good bye.
That which they had was a metal polished
on one Burface; sometirnea of silver, but
usually it was a round piece of metal pol
ished as well as they could do it, to which
was attached a handle. Now, you can see
such a mirror would not reflect clearly, as
our splendid mirrors do, the images that
were before it. Now it is that furnished
the Apostle l'aul with this striking illus
tration: 'Tor now we sea in a mirror, in a
riddle."
W hy, the gospel itself, is as a camera ob-sc-.ira,
in which we see reflected the things
of eternity. What we see u not the thing
iUelf, but only the reflection of it. What
we see cannot be the thing itself, but only
i-. ., n .. . .... . ...
me rtaieewun 01 u. iuat is wnai tue gos
pel is. The fourfold gospel does not give
us the living Christ; it only gives the im
age of the living Christ. It ia imperfect in
bo far as man has had part in it, and in so
far aa the reflector wiil give only an im
perfect image of the reality, and we must
never torget the lact that what wo are
lookins unon in sniritu.il thine is not thn
objects themselves, but only the retlec-
ons. Nor must we forzet that the defi
nition is made enicrmatic. that the obiecta
look like riddles to us also, because the eye
of the soul haa net a clear vision. What we
ee, depends on what our heart is. How
often we are troubled by the mists and
fogs that arise from the lower levels of our
own lives. How ofteu you and I know
what it is to be lost in the fogs that settle
down upon us as the racing yachta were
lost the other day in their final reach for
the cortl; utterly lost, hidden themselves
and hidden from an about them; and like
the challenger, we are apt to cet out of
our course and lose time in the race for the
goal, bo we must not forget that both the
mirror and the eye that see3 contribute to
ward the enigmas of our life and the enig
mas that surround us.
Let ua look for a moment or two at
ife's riddles as they relate to God Him
self. Now, I have a deal of sympathy for
the multitudes of men who find it hard to
see GcxL They hear from tho pulpit of
'God's oinni.ieitnce. Hia omnipresence. Hia
eternity, He fills immensity, God it spirit."
now, what sort ot an idea can a man get
from thM description of the Eternal?
And h iwara, You must lore God," that
th am 90W of tM gospel in a wopd. so
far aa duty ia- concerned, ia thia, 'Thou
shalt love th Lord thy God with all thy
heart, and with all thy soul, and with all
thy mind." And he says to us. 'TTow can
I .ove Kim? lie ia inconceivab.e to me. I
cannot form an imago of Him. I cannot
see Him to know Him, to love Him."
Ptow liod understands thia a heap better
than many theologians do. So lie said,
the "Utterance of God," the Word, shall
come into human relations; He shall take
on Him, the nature of man: He shall de
scend the ladder of divinity, emptying
mmseu:, until lie reaches the lower rungs
of humanity, until He shall move in the
valley of human life so that men can touch
Him, so that men can hear His voice, so
that men can look upon Ilia face and in
hearing Him and in touching Him and in
seeirg Him, they shall hear and touch and
see the living God.
God cannot be seen by any eye there ii
no mirror large enough to reflect Ilim. and
even in that which is '"the express image
of Hi3 person." the Christ I have been
talking about, we have been seeing, as I
said only a moment ago, only the reflection
of Him.t Wo do not see Jesus; we only
see the imago of Jesus in this fourfold or
fivefold mirror, the New Testament. I am
saying thia in order to relieve skeptic
minds of real difficulties. I am saying this
to relieve Christians of real difficulties.
The one thing we need to cultivate above
all else is sincerity. We should not say
that we see God when we do not. We
should not pretend to have larger visions
than we possess. When it is impossible
for us to haveta clean, clear cut definition,
we should simply wait and realize with the
Apostle Paul that what we see is really in
a mirror, and makes it look like riddles to
us very often.
We are puzzled over the mystery of the
incarnation. How could God come down
and clothe Himself in an infant of days.
Our unenlightened friends are trying hard
to eliminate the miracle of the incarnation
from theology. They had better realize
their limits; there are lines in the imago
we cannot understand. The mystery of toe
Trinity. Who can comprehend that augus
doctrine? We must simniy wait. Then
t
are r,o many things we ra:mot coninass
that if we try to we shall rind ovrselve
hopolesaly landed in the foTs. We just
want to remember that what we have, even
in the Bible, is onlv a mirror in which we
se as only m a riddle, the realities.
Now let us notice again life's riddlen as
they relate themselves to ourselves. What
s'range creatures we are. What strange
things you aid I sometimes do! How tui
pecountably we sometimes act! WTiat rid
dles we are to ourselves! Can you under
stand whv von took a given course the
other day? You step aside from your own
ideals and your own predeterminations, as
to what your career should be. Can you
understand why yon said those things the
other day? Why rcu were so blind as to
do those things? How often men. have sa'd
to me, I cannot understand myself; I do
not understand why I did that thing. Wny,
really, I cannot explain it." Yon cannot,
nnssved person, you cannot explain why
you re-rain in a sUte of alienation from
Cod. If what the Bible says ia true, there
i ten dinar over you aa endless hell, or
b'.iss. Now, wouM you not think that surh
alternatives, "a kingdom or wrath," open
to you, von. would snttie the great riues
tion? Why, ome oj yon have lived for
sixty years with the greatest problem in
the universe 6tJ crp.ivrd. It haa beta
iiy j,t r rr r? fi "i witii & pntt man.
turn who had )i?d until they wero thirtv
jr forty or fifty years old, and many of
tnoni have a:d, I cannot uulers'and why
I did not yield it f ir. What riid. m
ur to ourselves! Ifow atrantely we ai.t!
l!o-v often nca fJ in tacir atrng?t
tMjiijtl Why, rua would ay, for hatunee,
laat an i-ijati won.. never he found a I
quaking conard, wLinlnj urtdir a juuJ:icr i
trip; a man uho could defy tun kin; and, 1
wha: U wor. ilci'y th wunian, the vvifs j
of t!. kinf. fa'.i'nq do-vn and akir thnt j
no mlpht u Kiijvh u rot tho only one. i
i' ns9 men tb;it ya know hae fai'oi, when i
tey failed, i:i their very :rj:i--.it iioint. !
v hat an cuifiwi we are ti oare;ve. Who i
cvn undflratand lunelf? I
giv
mp in i;now my own sej U'an a.l e.so
buide, nave God and Jcus Chris:.
I'.ut lool: at tho enigma of so nuny liven.
TaVe, for irtance, the problem of personal
fuirerinr. Why is it that there ia so much
suffering? Why is it that some of the best I
peop;e are cruciuea o awtuliyr Why is it
that soijio of the most retinal soil's havo
the arrows driven furthest into their quiv
ering hp'irta? Do you know why? Can
you txplnin it? Can you explain the re
verses that come, and come to the very
lest of people? Do you know why some
of the noblest of men and women are re
duced from comfort, from afliuenee,
through the meanness or their own chil
dren or through the riiniality of touted
friends, to almost penury?
I know a woman of a refined, sensitive
spirit, who has been for more than a third
of a century crunlied to a wooden man.
home preacher, of course herself consent
ing, more than a third of a century united
her to that wooden man. I am not draw
ing upon my imairination I have thorn
right in my mind; I know them. Not only
a bhx-khead of a man, but a man with a
wooden heart. Just tho opposite of his
wife in her aspirations, refinement and
sensitiveness. It waa hard for me all the
time I knew them not to despise him as I
would a dog, and I think tho only son and
daughter did almont despise their own
father as they would despisn a cur. Now,
why was that woman crucified to that
man?
Here ia a yonng woninn with two or
three bairnies, wee bits of toddling things,
clinging to her skirts, and that man ia
stricken down in the pw'rae of manhood
just when he is needed. How can we talk
of the consolation of the gospel in such a
case. I have not spoken at funerals for
years; I only read the word of God and
try to prayt bearing up to God the hearts
that are before me. 1 will not attempt to
explain what ia inexplicable to myself.
All I can say ia what Jeaus said, "Vrnat I
do thou knowest not now: bat thou shalt
understand hereafter.' And behind that
I stand, waiting. It is mockery to under
take to explain to the soul in such a posi
tion the enigma that appals and over
whelms her.
I said a moment ago, for I must not leave
you under a dark cloud; I said a moment
ago, of this woman who was crucified for
thirty years, that she was one of the Eaint
liest and noblest women I have ever
known, and what I have said of her ia true.
One 01 the most faithful in the church,
loyal to the pastor, foremost in missionary
work and one of the most noble soula I
knew, and I am not sure but tnat there ia
the relation of cause and effect. Is not
that, wooden man the cause of the beauty
of her character? Haa not his imperfec
tion of nature, his coarseness, driven that
soul to communion with Him who is tha
chief among ten thousand and the One al
together love?y?. And haa not her contact
with Hia transformed her into His like
ness, whom sho loves, not having seen?
May it not be that we grow in spite of
our weights, and that thee deprivations,
these afflictions, thia hard disposition, if
yon please, may it not be that they are
woighta intended to develop ua into tha
larger manhood and the greater nobilities
of the soul? Look at Jeans Chris:. The
story in brief is the incarnation, ia the
ministry, is Gethsemane, is tho cross, ia
the grave. Would Jesua ever have become
the world's -Saviour had He not known
Gothsemane and the agony cf the cross?
Could Ho have touched the heart, the soro
heart of the world, had He not gotten
clown to the very lowest deptjw and felt
again -end again the iron in His sensitive
soul?
It may be, fellow sufferer, it may oe
eentle woman, that your deprivation, that
your losses, your heart disappointments
will minister to your transformation and
to vour final exultation, until you shalt
be in spirtiual stature able to stand even
shoulder to shoulder with the Man who
was acquainted with sorrows and griefs.
Now, in conclusion, tnere is a time com
ing when we shall have the perfect vision.
"For now we see in a mirror darkly, but
then face to face."
A young girl fifteen years of age, a
lauarhter loving, happy Christian girl, was
suddenly thrown upon a bed of severe sick
ness; indeed, ail one side was totally par
alyzed and she was stricken into almost to
tal blindness. Her family physician, after
making a very careful examination, said to
the sorrowing friends. "She has seen her
best days, poor child." And thw laughter
loving maid resnonaea, ' doctor, now uwi
is not true; my best days are to come when
I shall see dhe Kin in His beauty." And
so, beloved, our best days are to come.
Your best days and mine, the doys whn
all the miats have rolled away, when all
the clouds have been dissipated by the
shining of His face, the day when all he
enigmas of life shall be so'.vpd. tha day
when we shall see the Kim? in His beaut'-.
Jonn savg. "Beloved, now ere we the
children of God, and it is rot vet made
manifest what we shall , be." We know
that if He shall be manifested we shall be
like Him, for we shall se Him even as He
is. You and I to be liko Him who nendeth
not to be told about man, for 11" k''w
what was in man. Y'ou and I to be like
Him,-who was independent of gravity of
all material substances and forcn? Yon
find I to be like Him who on the Mov.nt of
Transfiguration shone fo that tin discip'es
we're dazr.led even of the sp'.cndc- of His
garments? You and I to be like Hi"i
whom John saw in that divine thfoacy
recorded in the last book of the Bib'e, '----der
in glory. You and T to be lik? Hi?n
who has overcome and is now rittin" on
he throne of the universe. That i3 what.
He baa said. "H' that overcometh will I
rive to sit with Me on Mr throne, f;?p .
I also overcame and am sat down with My
Father on Ilia throne." Y? s'.ia:: sec ri'.r.
We shall see Him face to face. Ev?rv
VTObTem will be solved. We shall be wi.l.
niro forevermort.
Deloved, we will ripver oil meet together
here, bnt we may all meet together yon
der. We will never all see each other,
therefore, here. Let us so live that we
hall all tee esch other yonder, when ve
have come up, like Him, to meet the hot9
out of great tribulations, it may bo, havinff
our rope washed and made white in th9
blood of the Lamb. Till then, good-bye.
Oar Xlty Life.
A few people live their lives liko a novel,
'taowinff that every chapter haa a bearing
on the wheels and that & continuous
thread rum through all. But noa: o: ui
pass our days as if we thought them a vo..
ume of ehort stories, wliich have not neces
sarily any connection, villi Cah o'acr.
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ToUl port rw.ipU BaptemW 1 to 12th
cotton tear. of toiiowlng inukry, koth UeliulT.:
I897-IS98 6,070,773
I80OI899 - 6.239,178
1899-1 OOO 4,261,365
1 000-1 901 : 4,840,70 1
1901-1902 i...... 0,279,507
I0O2-I903 0.316.879
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Every Han-
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By J. Hamilton Aycrs, M. O.
A 600-pag niiiBtrated Book, containing Taluabla information per
taining to diseases of tha human eyiUm, showing how to treat and
cure with simplest of medicines. The book contains analysis of
courtship and marriage; rearing and management of children, besides
valuable prescriptions, recipes, etc., with a fall complement of facts ia
materia medica that everyone should know.
This most indispensable adjunot to every well regulated household
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Address,
4
Atlanta Publishing House,
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