In his letter to Titus (2:12-14), Paul discloses an intimate connection between the first and the second coming of Christ, as together essential in furnishing supreme incentives to the inauguration of continuance of a faithful and fruitful Christian life. He declares, as the message of “the grace of God . . . bringing salvation to all men, . . . that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity.” With implicit distinctness, this message of the grace of God connects the anticipated results of Christ’s second coming with the actual effects of his first advent, and presents these as alike supreme motives to wise, righteous, and godly living. The same intimation is elsewhere conveyed (Heb. 9:28): “Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation.”
While the coming again is variously spoken of by Christ and the New Testament writers with special and limited references,—e. g., to the believer in the transition hour (John 14:2); to his disciples after the resurrection (John 14:18); at the destruction of Jerusalem (Matt. 24:27-31), and other notable epochs in the history of the church,—all these and other references are either limited to a definitely completed event, or avowedly point forward to, and are made typical (Matt. 24:37-41) of, one great outstanding final advent at the end of time and the close of earthly human history, when “the Son of man shall come in his glory, . . . and before him shall be gathered all the nations,” and “we shall all stand before the judgment-seat of Christ.” At that grand assize he shall “judge the quick and the dead at his appearing” (2 Tim. 4:1), and as “king” shall direct the execution of his own changeless award. Matthew 25.
Eliminating from present consideration all definite and limited references, and also the few variously interpreted passages of prophecy touching Christ’s re-turn to earth, we propose to deal exclusively with New Testament statements bearing directly upon this overwhelmingly momentous final appearing at the judgment, this mightiest, most stupendous event of personal meeting with God to which we all are advancing and hastening day by day. Taking the fact of Christ’s final coming to close and seal the time-history of the human race, as declared explicitly and implicitly by Christ and the apostolic writers, and by them repeatedly referred to as “the day,” “the great day,” “the last day,” “the day of Jesus Christ,” “the day of judgment,” we propose to show that the second and final coming of Christ finds its chief use and deepest meaning, as well as its most frequent and pointed reference, in the entire New Testament; that it is made the basis of direct and fervid appeal to ungodly and godly; that it is pressed as a motive to repentance and faith, to obedience and holy living, to love and service, equally with the first coming; and that from every particular of its asserted or implied effects as such motive, it is an indispensable complement to the first, and needs to be definitely exhibited, emphasized, and impressed.
Specific Appeals in Both Testaments
The ungodly soul is everywhere summoned to repentance and return to God, not alone on the ground that Christ has come and suffered to take away sin, but also that he shall come again to seal the fruits of redemption to the penitent or to visit condemnation upon the impenitent. We read many reminders of the vital bearing of the swiftly passing present upon the life eternal, the account to be given, and the award to follow. Their message is concentrated in the command, “Occupy till I come.” They are summed up in the plain declaration, “Each one of us shall give account of himself to God.” To impress this personal account as “the great day” with merciful purpose of warning, is the scope and aim and end of many parables and earnest utterances of Christ, crowned with his awful picture of the final gathering and abiding condemnation. With like purpose we find frequent entreaties to consider the end of the evil-doer. “The end is destruction.” “Consider this,” is the divine entreaty, “ye that forget God, lest . . . there be none to deliver.”
More explicitly and frequently we read the call of God to repentance and return, uttered with intense fervor. “Repent, and turn from all your transgressions,” is the voice of Jehovah by the prophets: “for why will ye die?” “Except ye repent,” cries the loving Saviour, “ye shall perish.” And these warning calls are tenderly re-enforced by Jehovah’s own earnest pleas, through his prophets: “What more could I have done?” “I have no pleasure in the death of him that dieth;” affirmed again through Peter, “The Lord is not willing that any should perish, but that all should come to repentance.” Closely joined with the command to repent is the like vital demand for faith in the Lord Jesus Christ. Paul’s answer to the awakened penitent jailer, “Believe on the Lord Jesus Christ, and thou shalt be saved,” expresses the fundamental condition of the one covenant of grace proffered by God to a fallen human race. And its results, of compliance or rejection, are reached only and surely at the final appearing and judgment of Christ. Hence his frequent urgent words of warning against “an evil heart of unbelief:” “Except ye believe that I am he, ye shall die in your sins.” “He that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.”
Furthermore, as the results of Christ’s final coming suggest a constraining motive to repentance and faith, Christ himself presents these results as a motive to the open confession of himself, in the memorable declaration: “Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven.” And in summing up the effects of the gospel upon heathen hearts, Paul declares, “Ye turned unto God from idols, to serve a living and true God, and to wait for his Son from heaven.”
Specific References to the Renewed and Godly Soul
If now we search the New Testament exhortations with reference to the obligations and experiences of the Christian believer, especially to the exercise, development, and fruitage of the inwrought graces of the divine Spirit, with a marvelous minuteness and absolute uniformity the second coming of Christ with its forever decisive results is appealed to as a main grand motive, incitement, and encouragement.
Comprehensively, Paul affirms: “Our citizenship [our eternal home abode] is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ.” And he notes as a fundamental element of a believer’s experience: “Waiting for the revelation of our Lord Jesus Christ; who shall also confirm you unto the end, unreprovable in the day of our Lord Jesus Christ.”
Specifically, the New Testament declares that the second coming fills a chief place in the stimulus and increasing reach and force of faith.
The basis of the faith that justifies by the imparted righteousness of Christ (Rom. 3:22) is the self-sacrifice enacted upon Calvary by the incarnate God. But a complemental element of faith’s complete efficiency is found in its reliance upon the fact and appropriation of the effects of Christ’s final appearing. The sole inspired definition of faith—“assurance of things hoped for, a conviction of things not seen”—refers exclusively to future final events. And Paul’s pathetic summary of the believer’s experience (2 Corinthians 4) closes with the words: “We look not at the things which are seen, but at the things which are not seen,”—things that are eternal. In close connection he writes (2 Cor. 5:7): “We walk by faith, not by sight: . . . and are willing rather to be absent from the body, and to be at home with the Lord.” “Whosoever liveth and believeth on me,” is Christ’s assurance, “shall never die.” “I will raise him up at the last day.” Further we read: “There remaineth therefore a rest to the people of God;” “we who have believed do enter into that rest.” And these precious affirmations are confirmed by Christ’s tender closing appeal: Believe on me; for “I will come again, and receive you unto myself.” Meanwhile, for the present stage of conflict we are assured that “this is the victory that hath overcome the world, even our faith,” and are bidden to “fight the good fight of the faith, . . . until the appearing of our Lord Jesus Christ.”
Concerning hope—second of the trinity of graces—we cite the full, clear testimony of the New Testament writers in the order of the record (Rom. 5:2, 5): “We rejoice in hope of the glory of God,”—hope that putteth not to shame. 1 Cor. 15:19: “If we have only hoped in Christ in this life, we are of all men most pitiable.” 2 Thess. 2:16: “Our Lord Jesus Christ . . . loved us and gave us eternal comfort and good hope through grace.” Titus 1:2: “In hope of eternal life, which God . . . promised before times eternal.” Titus 2:13: “Looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” Titus 3:7: “Being justified by his grace, . . . made heirs according to the hope of eternal life.” Heb. 6:18, 19: “We have a strong encouragement, who have fled for refuge to lay hold of the hope set before us; which we have as an anchor of the soul, a hope both sure and steadfast.” Elsewhere Paul calls “Christ Jesus our hope,” and affirms that “Christ [is] in you the hope of glory.” And Peter exhorts: “Set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ.” All these citations, as well as the Scriptural meaning and use of the word, intimate that the effect of hope upon the soul depends wholly upon future final and decisive events.
Love, to God and man,—greatest of these three abiding graces,—while largely urged for its present effects, is also referred to in its bearing upon future results. “Love never faileth.” “Perfect love casteth out fear” of coming events. “To them that love God all things work together for good.” To them “all things” are assured, “things present, or things to come.” And Paul prays: “The Lord make you to increase and abound in love one toward another, and toward all men, . . . to the end he may establish your hearts unblamable in holiness . . . at the coming of our Lord Jesus.”
These “abiding” graces are interlinked in closest connection with Christ’s appearing, by Paul and Peter, and their product in the heart’s experience affirmed to be peace and joy. For the Roman believers Paul prays: “Now the God of hope fill you with all joy and peace11in believing, that ye may abound in hope.” To the Thessalonian Christians he speaks of “remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ.” In his prayer for Colossian disciples he refers to “your faith in Christ Jesus, and of the love which ye have toward all the saints, because of the hope which is laid up for you in the heavens.” More explicit and full, wonderfully rich and restful, is Peter’s thankful and triumphant ascription at the outset of his inspired encyclical writing (1 Peter 1:3-9). Well may we ponder and memorize with the heart every clause of this concentrated gospel: “Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, unto an inheritance . . . reserved in heaven for you, who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time. Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials, that the proof of your faith . . . may be found unto praise and glory and honor at the revelation of Jesus Christ: whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls.”
Tracing next in detail the fruitage of these graces in Christian conduct and experience, we find every particular of demand and obligation enforced and strongly impressed by appeal to the final issues of Christ’s second coming. This assured dominant event overshadows our life as an ever-present and mighty motive. It is presented as a reason for patience: “Be patient therefore, brethren, until the coming of the Lord. . . . Establish your hearts: for the coming of the Lord is at hand.” It is made a ground for humility and lowliness of heart: “He that humbleth himself shall be exalted.” “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.” “Learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” It is pleaded as an incitement to perseverance and steadfastness: “That which ye have already hold fast till I come.” “Establish your hearts;” “for yet a little while, and he that shall come will come, and will not tarry.” It holds forth a promise for the endurance of temptation: “Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life.” Strong, and bright, and full are its assurances for the endurance of affliction: “The sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us ward.” “Our light affliction . . . worketh for us more and more exceedingly an eternal weight of glory.” Manifold and plain are its exhortations to self-restraint, to flesh mortification and self-denial: “Let your forbearance be known unto all men. The Lord is at hand.” “When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory. Put to death therefore your members, which are upon the earth.” “If by the Spirit ye put to death the deeds of the body, ye shall live.” “If any man would come after me, let him deny himself, and take up his cross, and follow me; . . . and whosoever shall lose his life for my sake shall find it.” It refers definitely to obedience, watchfulness, and faithfulness: “He became unto all them that obey him the author of eternal salvation.” “Watch therefore,” said Christ, “for ye know not on what day your Lord cometh.” “Be thou faithful unto death, and I will give thee the crown of life.” And this is the tenor and practical point of many parables and utterances, and of his burning appeals from the throne to the seven churches, as recorded by John. It furnishes a persuasive to purity and an urgent appeal to holy living: When “he shall be manifested, we shall be like him; . . . and every one that hath this hope set on him purifieth himself, even as he is pure.” “What manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God?” “We should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ.” It is urged as a reason for abiding in Christ: “Abide in him; that . . . we may have boldness, and not be ashamed before him at his coming.” It furnishes the assured basis of transcendent promises covering the future everlasting life: “When the Chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away.” “The crown of righteousness, which the Lord, the righteous judge, shall give . . . to all them that have loved his appearing.” “To them that by patience in well-doing seek for glory and honor and incorruption, eternal life.” “To him that overcometh, to him will I give to eat of the tree of life, which is in the paradise of God.” “I will make him a pillar in the temple of my God. . . . and I will write upon him . . . mine own new name.” “I will confess his name before my Father.” “I will give to him to sit down with me in my throne.”
All these manifold points of reference in the New Testament are emphasized by the words of Christ himself at the institution of the memorial supper. In these words his coming again is directly associated with the final event and cause of his advent as the incarnate God; for in the very ordinance commemorating his death he bids us, “This do in remembrance of me” till I come.
Anticipating these plain teachings of the New Testament, we read in the book of Psalms—the Old Testament exponent of spiritual experience—the same references to the life to come in its relation to the life that is. David’s comforting thought, “Jehovah will perfect that which concerneth me,” only finds fuller expression by Paul, “He who began a good work in you will perfect it until the day of Jesus Christ.” “Thou wilt guide me with thy counsel, and afterward receive me to glory,” is Asaph’s conclusion after study of this life’s conditions. And David finds and imparts comfort in his assured future: “I shall behold thy face in righteousness; I shall be satisfied, when I awake.” “In thy presence is fulness of joy; and in thy right hand there are pleasures forevermore.” And elsewhere in history, proverb, and prophecy, we read abundant confirmation of the future abiding issues of this probationary life. Thus the whole revelation asserts the sublime, stupendous fact of the infinite, loving Godhead coming again, in the person of the Son, to close and seal with a fixed everlasting destiny the time-history of a race made in his likeness for his eternal worship, fellowship, and service.
From these inspired pages, then, we learn assuredly, that as by the first advent, when God appeared as man to put away sin by his own self-sacrifice, the penitent believer finds peace with pardon, so by the second advent, when the man Christ Jesus will appear as God, the expectant believer shall receive the fulness of “salvation ready to be revealed in the last time.” Then, when the mystery of the second coming shall be disclosed, he who has apprehended and trusted in the first shall receive the full fruition of the blessed effects of both, shall find in the closer, perfect union with his visible Lord holiness and happiness complete and forever abiding. All these divinely asserted effects of a “looking and waiting for the Lord’s coming” show conclusively that this watchful looking and waiting is a distinctive, prominent mark of the Christian spirit, that it is indispensable to the completeness of Christian character, progress, and supreme attainment. “Wherefore,” exhorts Peter, “beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.”
The blessed result we read in Jude’s matchless doxology: “Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy, to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and forevermore.”—Rev. J. Glentworth Butler, Boonton, N. J., Author of “Butler’s Bible Work,” in the Bible Student and Teacher, March, 1909.
Hope and Human Immortality
HOPE is a beautiful meteor: like the rainbow, it is not only lovely because of its seven rich and radiant stripes, it is a memorial of a covenant between man and his Maker, telling us we were born for immortality, destined, unless we sepulcher our greatness, to the highest honor and noblest happiness.—Melvill.
Among the Bengalis
By L. G. Mookerjee
L. G. MOOKERJEE
By the blessing of the Lord, I have been doing well in Calcutta, India, where I am stationed in charge of our Bengali work. Here we conduct services in the garden-house at grandfather's, with an attendance of twenty-five. Father's folks can not attend. If they did, it would swell the number to forty. Then our Wednesday evening meetings are well attended, and we feel the presence of the Spirit in such meetings. I am translating “Early Writings” into Bengali for our Sabbath-keepers every Thursday, in the home of one of our brethren who has been working with grandfather all along. Dear old grandfather is well, and is very strong in the message, and rejoices in his old age in the hope of the Coming One.
Twice each week seven students meet in my house, besides three students who come daily, for Bible study. They are all much interested, and it is a pleasure to teach them.
We are also starting a new Bengali paper, which will be published once in three months. Its name is Juga Lakhyan. Juga means times, and Lakhyan signs. I am sending the impression of the name. I am so thankful for this paper, and have so much to write about that it seems too long to wait for the second quarter.
JUGA LAKHYAN (SIGNS OF THE TIMES)
THE TITLE OF THE NEW BENGALI PAPER
This publication will be the size of Life and Health, eight pages and cover. I am also translating tracts, and hope soon by the Lord's blessing to have all these printed, to scatter like the autumn leaves.
I expect to visit our East Bengali field at least once in two months.
I am so thankful I am here in India, where I can give the message to my own countrymen, who are sitting in darkness, waiting for the dawn of salvation.
Lately I have been giving Bible readings to the secretary of the Entally branch of the Y. M. C. A., and there are two others of the members taking readings, as well. One of these is a Telugu Brahman, converted to Christianity two years ago. He is twenty-seven years of age. In his fourteenth year he began to study the shastras, under the great Swamy, and on studying the Vedas he found it would be hard to enter heaven unless he became a yogi. So after studying these books, in his eighteenth year he started out as a yogi, leaving his father and property, although the only heir, and began to visit the different shrines, and even went to Bombay, Benares, and Calcutta, his home being near Mysore. In Bombay he was welcomed, I believe, by four hundred Brahmans to their temple, where he lived for a few days. But while there, he used to hear an American lady preaching in the church in front of this temple. Afterward, he learned of the Saviour, and was baptized. He was offered different positions, but was bent upon seeking further light in Christianity, and finally came to Calcutta. Here a bishop paid his expenses at the Y. M. C. A. Then one of the ladies of the Methodist mission, of which he is a member, secured him a position in the government port commissioner's office, for thirty rupees. He happened to be sent to my father by my brother-in-law, who once kept the Sabbath. Father gave him some tracts, and sent him to me for study. He began to come every day, and after a while the Lord helped him to take his stand for the Sabbath, and, though a stranger in a strange land, he left his work, not knowing how he would support himself. But at this point, most unexpectedly, a registered letter reached him within a week from his resignation, containing an offer for another position, and now he is working as a deputy forest ranger, with double the salary, and can keep the Sabbath of the Lord. And, besides, here in Coconada he will be able to give this message to his people. He is very earnest; knows the Sanskrit, also Mahrati, Hindi, Telugu, and English; is well versed in the Puranas and the Vedas, also the six systems of Hindu philosophy; is a born vegetarian; does not smoke nor drink; believes in paying tithe. He desired baptism before leaving, but we did not feel free to administer the rite, as he had not studied the whole truth with us. He has taken tracts, pamphlets, and books from us. We are praying earnestly for this brother, that God may direct him in giving the message among the Telugus of India.
Calcutta.
General Meetings in Scandinavia
By L. R. Conradi
L. R. CONRADI
AFTER our good General Conference, a company of nine of us sailed from New York on the White Star steamer “Cedric,” June 12. We had so arranged it that a full quorum of the European division of the General Conference Committee made the trip back to England together. This gave us an excellent opportunity to talk over the needs of the European fields each day, and to plan for the progress of the work here. There were in our party, Brethren W. J. Fitzgerald, H. F. Schubert, L. P. Tieche, W. C. Sisley, O. A. Olsen, and myself, which gave us six members of the Committee, and beside these, Brethren G. Dail and J. Vuilleumier, and Mrs. Conradi. Special attention was given to the work in the Levant and in Africa, and to our institutions. This was the smoothest passage I ever had over the Atlantic, and none of our party suffered from seasickness.
We were favored with a new departure, in that the passengers for London were landed at Holyhead, Wales, instead of waiting until they reached Liverpool, as they have always done in the past, so that it was possible for us to reach Watford about seven in the evening of Sunday, the twentieth, whereas, if we had gone on to Liverpool, as the passengers usually do, we should not have been in Watford before Monday morning.
We spent a day at Stanborough Park, where we found some improvements in progress. Several neat new cottages have been erected by the society for the use of our employees at Stanborough Park, and they will now put up the14union school building as quickly as possible.
Leaving London Monday night, Mrs. Conradi and I came on to Hamburg, where I remained until Wednesday morning, when, after spending a short time looking after matters in Hamburg that had to be attended to, I left, in company with Elder O. A. Olsen, for Scandinavia. We met Brethren A. C. Christensen and Jens Olsen at Copenhagen, to counsel with them concerning some important matters, and then went on to Upsala, Sweden.
At this place Elders J. C. Raft and S. F. Svensson had been holding a workers’ meeting preceding the conference proper. The conference business was well under way when we arrived.
Upsala, meaning “lofty halls,” is the more important of the two Swedish university towns (Lund is the other). Upsala has a population of nearly twenty-five thousand. Old Upsala, a few miles from the modern town, was, until the end of the thirteenth century, the residence of the pagan kings of Sweden. There was here an old and famous heathen temple, and there are three mounds of the kings, each of which is about fifty-eight feet high and several hundred feet in diameter, and near by is the “assize hill,” still marking the site from which the kings, down to Gustavus Vasa, were accustomed to address the people. The new city contains one of the largest cathedrals in Sweden, and it was nearly two centuries in building. A number of kings and noted persons are buried in it. The university was founded as early as 1477, but it did not become of much importance until Gustavus Adolphus endowed it with the whole of his landed property. The new building, erected in 1877–86, is a credit to the city. The university has over fifty professors, seventy lecturers, and about eighteen hundred students. One of our brethren who was taking the medical course here has now gone to Stockholm, where there has been growing up a newer and more important university. While on the train en route to Upsala, I noticed in a description of the city that in the library of its university, with its three hundred thousand volumes and more than twelve thousand manuscripts, there is, as the chief treasure, the famous Codex Argenteus, a translation of the four Gospels into the Gothic by Bishop Ulphilas. It was written about 380 A. D., on one hundred eighty-seven leaves of parchment, in gold and silver letters, on a reddish background. This precious parchment was captured by the Swedes at Prague, in 1648. This Arian bishop’s translation is the first translation of the Gospels made into any other than the Latin or Greek language, and it is to this work that we are almost exclusively indebted for our knowledge of the ancient or Meso-Gothic language.
There were about two hundred of our people in attendance at the meeting. The conference sessions were held in a good, well-situated hall, while the lectures were given in the tent. The brethren had begun a series of lectures there a short time before the conference, and there was a good attendance. Sweden has been blessed in its canvassing work, and in the prosperity attending its institutions, and it stands well financially. Its growth in membership and tithe has been rather slow. All the workers at this meeting expressed their determination, through the grace of God, to put forth their utmost efforts to bring about a greater growth.
As the north had been worked but little, and as that part of the Northland Mission that is located in Sweden would hardly be enough to hereafter form a separate mission field, the brethren cut off several more districts, so that there will be in the North Swedish Mission, which is to date from Jan. 1, 1910, only a few Sabbath-keepers and a very few workers to labor among about eight hundred thousand people. The Swedish Conference, however, will still contain about four and a quarter millions of people. As the Scandinavian Union Conference is thus taking a greater field to look after in the north, the Swedish Conference readily voted a second tithe to assist the union conference in its efforts to carefully develop that part of Sweden; and so all three of the Scandinavian conferences have now pledged themselves to the policy of paying two tithes to the union conference.
In all their deliberations, the brethren acted very harmoniously. Elder S. F. Svensson was re-elected president of the conference, and Brother E. Lind as the head of the legal society. Brother J. Wallenkampf was transferred from the Northland Mission to the Swedish Conference, and Brother A. J. Settergren will leave southern Sweden for work in the north.
Besides Elders Olsen and Raft, and myself, Brother Nils Andersson, of Iceland, and Elder F. R. Oeberg, of Finland, were present, to take their part with the local conference workers in sharing the burdens of the meeting. A good one-and-a-half-column article that had been prepared by Brother E. J. Ahren concerning the growth of our denominational work, was published in a leading Upsala paper.
The ready manner in which the Swedish brethren responded to the call in behalf of missions showed that they have a deep interest in that work. The collection for the Abyssinian Mission amounted to over one hundred two kroner.
Sweden is a good field. There is perfect liberty in that country. Everybody can read and write. They are all Protestants. There is a good degree of prosperity in the land, and I feel sure that with the power of God accompanying the efforts of our workers, we shall soon have two strong conferences here.
Hamburg.
Hungry for Jesus
By L. D. Santee
L. D. SANTEE
The world is hungry for Jesus; from
many a far-off shore
Come pleadings that stir the workers to
efforts unreached before.
They are calling for other workers, for
the work half finished falls;
We are near the close of the harvest,
and the Master for reapers calls.
The world is hungry for Jesus, and nations are in the dark;
They would fly to some place of safety, like the weary dove to the ark;
They would hear of the “Friend of sinners,” and hearing, their hearts are stirred;
’Tis the “gospel of the kingdom,” and we must carry the word.
The world is hungry for Jesus. ’Tis
the gospel to the lost.
There are far-off lands to enter, there
are oceans to be crossed:
God’s dial points the hour, and the
Judge stands at the door;
His workers toil unceasing, with efforts
unreached before.
The world is hungry for Jesus. They
are calling for more and more,
They are pleading and imploring on
many a foreign shore,
And workers are telling the heathen of
the infinite love of God;
They are taking the truth to the fallen;
they are treading where Jesus trod.
The world is hungry for Jesus; but a
rest that is long and sweet
Is waiting the faithful toiler at the dear
Redeemer’s feet;
When the sheaves have all been gathered, and the toiler’s work is o’er,
A peace that will ne’er be broken awaits
on heaven’s shore.
Moline, Ill.
J. P. ANDERSON
By J. P. Anderson
China
J. P. ANDERSON
ON March 31 I moved from Canton to Wai Chow Fu, about one hundred miles up the East River. I was very glad to be released from the Canton work, and began in earnest with the Hakka dialect. I have a rather small house, but shall have to make it do for the present. The people of this town do not have any use for a foreigner. I had found a large house, and paid four months' rent; but when the people of the Mountain street learned I was a foreigner, they would not permit the landlord to allow me to move in. I tried hard for ten days to get another large house, but was unsuccessful.
A GROUP OF HAKKA BRETHREN
I was up to Pok Loh about three weeks ago. The interest is good. While there, I organized a boys' school with fifteen students. I think this will help us in our effort at that place. The people have given us the use of quite a large house, which does service for both chapel and school. Our evangelist is doing very good work among them.
Last week I made a trip across country to Moi Lung. The first day we walked thirty miles. The country was nice and level, so walking was not very hard. When we arrived at Phin San, our destination for the day, we were rather tired. We tried hard to hire a boat up to Sam Teu Chuk, twenty miles farther, but were unsuccessful, so there was no other way but to walk, for chairs are too expensive. On the road we met two women carrying burdens, and guarded by three men with rifles. I learned that the women were carrying one thousand dollars' (Mexican) worth of opium to Sam Teu Chuk. On further inquiry, I learned that three fourths of the men of the place were opium smokers.15
One of the coolies who carried our baggage asked me if I was a Catholic or a Jesus man. I replied that I was a Jesus man—that is, a Christian. Then he turned around, and asked who was the higher in authority, Jesus or I. I told him I was nothing more than Jesus' servant.
We were rather weary when Sam Teu Chuk was reached. The hard Chinese bed boards almost felt soft to me, for I slept soundly from 9 P. M. to 5 A. M. The next day we rode in chairs for twenty miles, and then walked about twenty miles more the same day. I was glad to reach Moi Lung, and to be welcomed so warmly by the dear people. I spent eleven days there. We had Bible studies every evening, and preaching service at 11 A. M. on Sabbath. I was much pleased to learn that six of the people have given up the use of tobacco and wine. This means much. I feel much pleased with the way in which our evangelist has taken hold of the work here. It did my own soul good to talk with these people, and to read the Bible with them. We organized a school for boys, with an enrolment of twenty. This is a good beginning, and I hope we can have fifty at the close of the year.
The plague has carried off about two hundred of the people of Moi Lung during the past month. The heathen did not know what to do, so they sent away thirty miles for a goddess to come and stay the curse. They had to give the priest one thousand dollars (Mexican) in order to obtain permission to take her to Moi Lung. She arrived at the time I did. All the literary men were there, about two thousand persons, and with about two hundred beating gongs, and one hundred flying banners, and two big paper dragons, went out to meet her. After burning much incense, and worshiping, they marched her through the streets. Before she came, nearly every one cleaned up his house, and put on his best clothes. The streets were also cleaned, and any place that did not present a neat appearance was carefully screened. One strange feature in the procession was the carrying of two buckets of clean mountain water, into which branches of some trees were dipped and then sprinkled on the houses as the procession passed on. As I beheld the great multitude marching after this goddess of wood, I could but long to see many of them following the true God. I was pleased to know that some of those who are studying the Bible with us did not take part in this idolatrous affair. For two days people were forbidden to eat chicken, fish, or pork.
I left that town with good hopes for our work, and with a deeper insight into the hold that idolatry has upon the heathen.
