p. 6 | Review and Herald, Vol. 93, No. 25. (5/18/1916)

Review and Herald

May 18, 1916

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 18, 1916

The Bible

THIS book contains the mind of God, the state of man, the way of salvation, the doom of sinners, and the happiness of believers. Its doctrines are holy, its precepts are binding, its histories are true, and its decisions are immutable. Read it to be wise, believe it to be safe, and practice it to be holy. It contains light to direct you, food to support you, and comfort to cheer you. It is the traveler’s map, the pilgrim’s staff, the pilot’s compass, the soldier’s sword, and the Christian’s charter. Here Paradise is restored, heaven opened, and the gates of hell disclosed. Christ is its grand subject, our good its design, and the glory of God its end. It should fill the memory, rule the heart, and guide the feet. Read it slowly, frequently, prayerfully. It is a mine of wealth, a paradise of glory, and a river of pleasure. It is given you in life, will be opened at the judgment, and be remembered forever. It involves the highest responsibility, will reward the greatest labor, and condemn all who trifle with its sacred contents.— Selected.

The American Bible Society

THIS month has witnessed the celebration of the one hundredth anniversary of the founding of the American Bible Society. The British and Foreign Bible Society was formed in 1804. God has marvelously blessed this older institution in the translation and circulation of his written Word. The output of this society for the last year amounted to about ten million copies. Following the organization of the British society a number of local societies were formed in the New World. In 1816 these were consolidated into a national society known as the American Bible Society.

During the hundred years of its existence it has been a close second to the parent society, and its output of Bibles for the last year amounted to more than six million copies. “More Scriptures were issued by the society in 1914 and in 1915 in the Chinese language than in the English, the Chinese issues in 1914 being 2,049,432 as against English issues amounting to 1,862,754, reported from the Bible House for the United States. And here is still another astonishing thing: in spite of the war—or, perhaps, because of it—the issues of the American and of the British societies have increased enormously, the combined output for 1914, for instance, being more than twenty million volumes.” This output, together with that of several smaller societies and a number of commercial concerns, makes a total circulation during the last year of more than twenty-eight million copies of the Scriptures.

The official celebration of the one-hundredth anniversary of the American society was held in New York May 8. Other celebrations were held in various cities in the United States. The one in Washington, on May 7, was of special interest. In the early afternoon a large meeting was held at the east entrance of the Capitol. At this meeting Vice President Marshall presided and gave an address. He declared that if he could, he would take the torch from the hand of the Statue of Liberty, which guards New York harbor, and place in its stead a copy of the Bible. The Bible, he said, was emphatically the light of the world. Speaker Champ Clark followed with an address in which he expressed appreciation of the greater religious liberty and toleration which exist today compared with a century ago. This is due to the influence attending the circulation of the Scriptures. He said that the works of Shakespeare contain 555 quotations from the Bible, and that the influence of the Bible is seen in all the literature of civilized nations. Senator Wesley L. Jones of the State of Washington spoke in a similar way.

In the afternoon, at the D. A. R. Memorial Hall, a large and notable gathering was held as a part of the anniversary service. This was presided over by James Wood, president of the American Bible Society. On the platform sat President and Mrs. Wilson; Vice President Marshall; Secretary of Commerce Redfield; Secretary of the Navy Daniels; Rev. Arthur Taylor, secretary of the British and Foreign Bible Society; and other leading Christian workers. The address of President Wilson was the chief feature of these exercises. The President bore forceful testimony to the value of the Scriptures of truth. We quote the following statements:—

“It is a very interesting circumstance—perhaps I might add a disappointing circumstance—that the world should have so late wakened to its obligation and opportunity in respect of the spread of the Scripture. We are celebrating the one-hundredth anniversary of the American Bible Society, and there are other Bible societies older than it, but one hundred years is a very small part of the history of Christianity, and this great Bible is the main vehicle of Christianity. Widespread, systematic missionary endeavor is also modern and recent as gauged by the measures of history; and it is with a sort of feeling that we stand at the youth, at the beginning, of the hope of what may be accomplished by these means when we think of this great work and of its rapid progress and spread.”

“Those who weave together the thought and the ideals and the conceptions of mankind also weave together its action. They control the motive forces of humanity if they can control these things. One of the things—almost the only thing—that separates races and nations of men from one another is difference of thought, difference of point of view, prompted by difference of tradition, differences of experience, differences in instruction. If all the world had a common literature, if all the world had drunk at the same source of inspiration and suggestion, many lines of division would never have been created, and many would now disappear; and those who spread the Scripture are engaged, as it were, in drawing the world together under the spell of one body of literature, which belongs to no one race, to no one civilization, to no one time in the history of the world, but whose appeal is universal, which searches and illuminates all hearts alike. In proportion as men yield themselves to the kindly light of the gospel, they are bound together in the bonds of mutual understanding and assured peace. . . .

“So that to my mind the colporteurs, the agents of the Bible society, the men who, tramping through countrysides or traveling by every sort of conveyance in every sort of land, carry with them little cargoes of books containing the word of God, and spread them, seem like the shuttles in a great loom that is weaving the spirits of men together.”

Hearty appreciation of the work of the society was voiced by all the speakers. Surely the distribution of the printed Word should enlist the hearty cooperation of every disciple of the Master.

Note and Comment

Our Peace Not Dependent on Outward Conditions

Dr. Henry van Dyke, for a number of years United States minister to the Netherlands and Luxemburg, has recently returned to the pastorate of his former church in New York. Speaking of the great European conflict and its effect upon true religion, he said in his first sermon:—

“There are some who say, and more who secretly fear, that these dark, stormy days through which we are passing will be fatal to religion. John Galsworthy recently wrote, ‘Whatever be the result of the present conflict, it means the end of Christianity.’ What folly! Christianity was born in darker, bloodier time than this. It has lived and grown through times more trying than these.

“True peacefulness in human experience is not an affair of outward circumstances. It belongs to the heart and the mind. It may exist in the noise and tumult of the market place, the roar and strain of the factory, in the confusion and anguish of the battle field, while a recluse dwelling in his cell, a Sybarite in his quiet garden, may be eating his own heart out with unrest.”

The peace which God gives is not dependent upon outward conditions. It rests securely amid the storm and tumult of this world’s unrest.

The Shibboleth of Apostasy

By George B. Thompson

THE shibboleth of rebellion and apostasy is not infrequently that of “Liberty.” Gamaliel referred once upon a time to a certain Judas of Galilee, who, after inciting an insurrection, came to grief. Josephus says that he “prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans, and would, after God, submit to mortal men as their lords.”—“Wars of the Jews,” book 2, chap. 8, sec. 1. Dr. Adam Clarke says this Judas made an insurrection against the census caused to be made by Quirinus, governor of Syria, “calling the people to liberty with all the fanatical boldness kindled by the old theocratic spirit.”—Comments on Acts 5:36.

His watchword was “Liberty.” Some were in bondage. They were recognizing “mortal men as their lords,” and he stood forth as the great apostle of liberty, to call them from bondage and slavery to freedom from the imposed yoke. “Follow me and you will have deliverance from the tyranny which has been enthroned.” But his mission of liberty failed, and those who followed him were “scattered, and brought to naught.”

This illustration is that of an effort to secure freedom from the supposed domination by the secular power. His shibboleth may or may not have been used in a righteous and just cause.

Back many centuries before the days of Judas of Galilee stands another example of much greater importance. I refer to Lucifer, who is now the devil. He was then in heaven. He had been appointed to a high and holy office. His position was near the throne; he was its lightbearer and attendant. He was the third from the head, the Father and his Son alone being above him in position. But Lucifer did not like the idea of being the third from the top, he wanted to be first, to be at the top; and because he was not first was clear evidence to his mind that there was a tyranny set up, and a despot on the throne of universal sovereignty. He pointed to the fact that God had placed his Son at the head of affairs in heaven as evidence that something was the matter. He did not believe in anybody’s being at the “head.” Doubtless he might have viewed things differently, though, had he been placed at the head.

He began his rebellion and apostasy as some men do now, by railing at the administration. He appointed himself the apostle of liberty. He talked about religious liberty. “Liberty” was his shibboleth.

“The only course remaining for him [Lucifer] and his followers, he said, was to assert their liberty, and gain by force the rights which had not been willingly accorded them.”—“Patriarchs and Prophets,” p. 41.

“The exaltation of the Son of God as equal with the Father was represented as an injustice to Lucifer, who, it was claimed, was also entitled to reverence and honor. If this prince of angels could but attain to his true, exalted position, great good would accrue to the entire host of heaven; for it was his object to secure freedom for all. But now even the liberty which they had hitherto enjoyed was at an end; for an absolute ruler had been appointed them, and to his authority all must pay homage.”—Id., p. 37.

Lucifer did not believe in any one’s being at the head. To his mind this was tyranny. I do not suppose he wrote tracts and circulated them, or began the publication of a paper, but he did a similar baneful work; he “whispered his disaffection” and “began to insinuate doubts,” and succeeded in thus blinding and deceiving one third of the angelic host.

“Satan resolved to make an effort to overthrow the government of God, and to set up a kingdom of his own. He began his work just as men who ought to know better are doing today. He complained of the supposed defects in the management of heavenly things, and sought to fill the minds of angels with his disaffection. Because he was not supreme, he sowed seeds of doubt and unbelief. Because he was not as God, he strove to instil into the minds of the angels his own envy and dissatisfaction. Thus the seeds of alienation were planted, afterward to be drawn out and presented before the heavenly courts as originating, not with Satan, but with the angels. So the deceiver would show that the angels thought as he did.”

“It was most difficult to make the deceiving power of Satan apparent. His power to deceive increased with practice. If he could not defend himself, he must accuse, in order to appear just and righteous, and to make God appear arbitrary and exacting. In secret he whispered his disaffection to the angels. There was at first no pronounced feeling against God; but the seed had been sown, and the love and confidence of the angels was marred. The sweet communion between them and their God was broken. Every move was watched; every action was viewed in the light in which Satan had made them see things.

“That which Satan had instilled into the minds of the angels—a word here and a word there—opened the way for a long list of suppositions. In his artful way he drew expressions of doubt from them. Then, when he was interviewed, he accused those whom he had educated. He laid all the disaffection on the ones he had led. As one in holy office, he manifested an overbearing desire for justice, but it was a counterfeit of justice, which was entirely contrary to God’s love and compassion and mercy.”—Mrs. E. G. White, in Review and Herald, Sept. 7, 1897.

He “whispered his disaffection.” He went around among the angelic host “whispering.” He pointed out in a quiet whisper what he thought was wrong in the management and organization of heaven—the very arrangement God himself had ordained. And these insinuations are bearing fruit today in hearts and minds controlled by Lucifer. Inasmuch as one who had been a high and holy angel talked about the “arbitrary and exacting” character of God who ruled heaven by order and system, and sowed seeds of doubt and distrust, it is little wonder today to find those who denounce organization in the church, and denounce those who are put in places of trust as domineering because they believe in order. It is one of Satan’s most effectual means of sowing the seeds of alienation and distrust and of marring love and confidence between brethren.

While doing this did Lucifer claim to be a rebel, an apostate angel? O, no! he claimed he had not changed a whit. He claimed to believe now just what he always believed. He was after liberty for the angels. A “headship” had been established, and a monarchy set up. “He worked with mysterious secrecy, and for a time concealed his real purpose under an appearance of reverence for God.”—“Patriarchs and Prophets,” p. 37. “While secretly fomenting discord and rebellion, he with consummate craft

caused it to appear as his sole purpose to promote loyalty, and to preserve harmony and peace.”—Id., page 38.

“His [Lucifer’s] power to deceive was very great, and by disguising himself in a cloak of falsehood he had gained an advantage. Even the loyal angels could not fully discern his character, or see to what his work was leading.”—“The Great Controversy,” p. 497. This shibboleth of liberty was simply a mask behind which grinned the face of apostasy.

The rebellion in heaven was so cunning and well disguised that it deceived one third of the keen minds of the angelic host. It is well to remember that, because a thing may be called a despotism is no sign that it is a despotism, or because men may set themselves forth as apostles of liberty is no sign that what they offer is really liberty.

In the church it would not be strange to witness apostasies clothed in a garb similar to the one in heaven, which was so strong in its deceptive power, covered as it was with a cloak of loyalty and righteousness. Study of the rebellion in heaven will enable one the more readily to detect similar movements on earth.

G. B. T.

The Eastern Question

By William A. Spicer

Modern History in the Light of Ancient Prophecy

(Concluded)

Of the later history of the king of the north and his end and the events following it, the prophecy says:—

“Tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. “And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. “And at that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.” Dan. 11: 44, 45; 12: 1.

The opening verse of this scripture describes exactly the history of Turkey in modern times. Turkey’s disquietude has come from tidings out of the east and out of the north. In both these directions there has been a pushing back of the Turkish frontier, particularly in the north. Again and again during this time of the end, Turkey has gone forth with fury to resist these encroachments and prevent the loss of territory.

The prophecy indicates that in some of these struggles the king of the north will yet transfer his capital:—

“He shall plant the tabernacles of his palace between the seas in the glorious holy mountain.”

Removal to Jerusalem

Jerusalem is “the holy mountain” (Zech. 8: 3) of the Scriptures. This prophecy can mean nothing else than that the king of the north will eventually set up his headquarters in Jerusalem.

It is a wise counsel that says, “Tread lightly in the details of unfulfilled prophecy.” Just how events are to turn, by what route or processes the steps are to be taken, it is useless to speculate. But there the prophecy stands. Every word of the early portion of the prophetic outline was fulfilled to the letter in the history of the ancient empires battling over this region. Every word spoken of the final scenes will as certainly be fulfilled.

In view of this prophecy that Jerusalem is yet to be made the headquarters of the king of the north, it is highly significant that the Mohammedans regard Jerusalem as a sacred city. According to Mohammedan tradition, Jerusalem is to play a part in the closing history of that people. Hughes’s “Dictionary of Islam,” article “Jerusalem,” summarizes the teaching:—

“In the last days there will be a general flight to Jerusalem.”

Speaking of Jerusalem, an old Arab commentator on the Koran, Mukaddasi (A. D. 985), said:—

“As to the excellence of the city. Why, is not this to be the place of marshaling on the day of judgment, where the gathering together and the appointment will take place? Verily Makkah [Mecca] and Al Madina have their superiority by reason of the Ka’abah and the prophet,—the blessing of Allah be upon him and his family!—but, in truth, on the day of judgment both cities will come to Jerusalem, and the excellencies of them all will then be united.”— Le Strange, “Palestine under the Moslems,” p. 85.

Thus Moslem doctrinal teaching and tradition mark Jerusalem as the rallying place of Moslems before the end. Again and again in recent years, as the pressure has threatened the Turkish hold on Constantinople, the thoughts of Moslems have turned toward Jerusalem as a possible capital. A few years ago a Seventh-day Adventist missionary in Constantinople wrote to his home board:—

“Within the past few months quite a company of people from the Transcaucasus district have come to Ismid,—old Nicomedia,—bringing all they possess with them. Some of them possess considerable wealth. When asked if they were going to settle in Ismid, they replied that they would settle nowhere permanently at present. They stated that they had come to be prepared to go with their leader when he left Constantinople to go to Jerusalem.”

Wherever the capital may be first set up following the forsaking of Constantinople,—and Turkish authorities, we are told, have discussed a number of possible locations in Asia Minor,—there stands the ancient prophecy as to the eventual seat of the king of the north,—

“He shall plant the tabernacles of his palace between the seas in the glorious holy mountain.”

Following that, what comes? The prophecy declares,—

“Yet he shall come to his end, and none shall help him.”

What Comes When Turkey Falls

The fury of his goings forth “utterly to make away many,” the moving of his capital from one place to another, avail nothing in the end. “He shall come to his end, and none shall help him.”

The suggestion of the prophecy is that this power had hitherto been helped to stand. Here again every suggestion of the prophetic language finds its response in history. Through these later years of the time of the end the Ottoman Empire has been helped to stand, either by one power or another or by some combination of powers. The late Lord Salisbury, while premier of Britain, stated the reasons for this policy of helping Turkey, in these words:—

“Turkey is in that remarkable condition in which it has now stood for half a century, mainly because the great powers of the world have resolved that for the peace of Christendom it is necessary that the Ottoman Empire should stand. They came to that conclusion nearly half a century ago. I do not think they have altered it now. The danger, if the Ottoman Empire should fall, would not merely be the danger that would threaten the territories of which that empire consists; it would be the danger that the fire there lit should spread to other nations, and should involve all that is most powerful and civilized in Europe in a dangerous and calamitous contest. That was the danger that was present to the minds of our fathers when they resolved to make the integrity and independence of the Ottoman Empire a matter of European treaty, and that is a danger which has not passed away.”— Mansion House speech, Nov. 9, 1895.

The veteran premier stated the fear of modern statesmen that Turkey’s fall would involve all civilization in a calamitous conflict. The prophecy pictures just such a catastrophe. The scripture says:—

“Yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time.”

What modern statesmen have seen impending, and have sought to ward off, the ancient prophecy says will surely come when the king of the north comes to his end,—a time of trouble for the nations such as never was.

In the New Testament Also

In the prophecy of Revelation 16, the last great clash of the nations is represented as following the fall of the power ruling by the Euphrates. Describing the

last events in human history, under the pouring out of the vials of judgment upon the world, the prophet says:—

“And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.” Rev. 16:12.

The water of the Euphrates represents the people or power ruling by it.

When anciently the Assyrians dwelt by that river and were about to invade Israel, the prophet said, “The Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria.” Isa. 8:7. The waters of the Euphrates meant the Assyrian power.

Just so, in this prophecy, the river stands for the people. As the Nile stood for Egypt and the Tiber for Rome, so in all modern times the Euphrates has stood for Turkey. The “drying up” of the Euphrates must mean the ending of the Turkish power. And in verses immediately following, the Revelation pictures the gathering of the nations of the whole world to Armageddon—“the battle of that great day of God Almighty.” Following Turkey’s end comes the final clash of nations. The earth quakes, the cities of the nations fall, and the last judgments of God come upon a warring world.

Here, as in Daniel 12, is pictured a time of trouble for the nations such as never was, and the end of the world,—when the power ruling in Syria, by the Euphrates, comes to its end.

The Approaching End

For years statesmen and observers have discussed the approaching dissolution of the Ottoman Empire. Travelers in Turkey have reported that thoughtful Turkish people held the conviction that the crisis of their nation was near at hand. Mr. Charles MacFarlane, in his book, “Kismet: or the Doom of Turkey,” page 409 (London, 1853), wrote years ago:—

“The Turks themselves seem generally to be convinced that their final hour is approaching. ‘We are no longer Mussulmans,—the Mussulman saber is broken,—the Osmanlis will be driven out of Europe by the gidavurs, and driven through Asia to the regions from which they first sprang. It is Kismet! We cannot resist destiny!’ I heard words to this effect from many Turks, as well in Asia as in Europe.”

A later Turkish traveler, Mr. Wilfred Scawan Blunt, says in his “Future of Islam,” page 95:—

“Ancient prophecy and modern superstition alike point to the return of the crescent into Asia as an event at hand, and to the doom of the Turks. . . . A well-known prediction to this effect, which has for ages exercised its influence on the vulgar and even on the learned Mohammedan mind, . . . places the scene of the last struggle in northern Syria, at Homs, on the Orontes. Islam is then finally to retire from the north, and the Turkish rule to cease. Such prophecies often work their own fulfilment.”

Thus native tradition and human forebodings have contemplated the break-up of the Turkish power, as the course of the years have witnessed the shrinkage of its territory and the ever-increasing difficulty of its position.

Now and then there has been a renewal of Turkey’s vigor and prestige; then again its situation has been rendered yet more precarious. It has been a buffer between the clashing interests of the great powers. Speaking of Turkey’s difficult position in this respect, the London Fortnightly Review, May, 1915, expressed a common view thus:—

“When once the nations of Europe set foot in Asia Minor, the pace of Turkey’s further downfall will be set not so much by Turkey’s strength or weakness as by the mutual jealousies of the occupying powers.”

The storm clouds hang ever low over the Near East; while above all the din of wars and rumors of wars, the voice of divine prophecy declares that when this power by the Euphrates comes to its end, the closing events in human history will quickly follow.

The solemn truth rings in our ears like a trumpet peal; the age-long Eastern Question is hastening on to its final solution, and its solution brings the end of the world.

In the light of the “sure word of prophecy” the developments of our day in the Eastern Question become more than matters of the grave political concern that they are to the minds of statesmen and observers of affairs; they are matters of deepest eternal interest to every soul. In watching the trend of international affairs in these times, we are watching the doing of the last things among the nations.

As these things are seen coming to pass exactly as the prophecy foretold, it is God’s call to men in the last generation to turn to him and prepare their hearts to meet the coming Lord. Let no one think to wait until he sees Turkey come to its end before making his peace with God. The end of this power, as described in Revelation 16, comes during the falling of the seven last plagues. And the last verse of the preceding chapter shows that Christ’s ministry for sinners in the heavenly temple has ended before the plagues begin to fall. Human probation will already have closed. The solemn decree has then been issued in heaven:—

“He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly.” Rev. 22:11, 12.

“Now is the accepted time,” calls the Spirit; “now is the day of salvation.” We have not to make ourselves ready. If we confess our sins, he is faithful and just to forgive, and to “cleanse us from all unrighteousness.” Our part is to believe and confess; his part is to forgive and cleanse and make ready for the coming kingdom.

W. A. S.

A Church Paper

A CHURCH paper was considered of such importance that a large share of the second day’s session of the Baltimore conference of the Methodist Episcopal Church South, was given to a discussion of the official organ of that church. The subject came before the conference in a report of the committee of publishing interests, in which the progress of the paper was reviewed. The committee recommended that the present assessment for the church paper be continued, and that an effort be made to secure 1,200 new subscribers.

One of the delegates sought to have the annual assessment withdrawn, but his proposal was met with defeat by an overwhelming vote. He said that the conference had given the paper support for twelve years, and that it now should be on a self-supporting basis. The vote of the conference, however, was a vote of approval, indicating that they considered that a church organ was well worth conference support even though it might not be self-supporting.

The Darwinian Theory

DR. WM. FURNESS, who has given years of research to the study of apes, admits to the American Philosophical Society that no ape can be taught an articulate language, and that, though it has reason, it has no association of ideas. While Darwin did not claim that man descended from the monkey, he did claim that they had a common ancestry, and that man had simply developed farther from the primitive type than had the monkey.

Dr. Furness, according to the Washington Post of April 16, has given years of effort to the education of a chimpanzee, Mimi, with the idea that by constant human companionship from an early age there might be produced in the anthropoid a greater intelligence, perhaps only a step below the level of the most primitive type of human inhabitants on the island of Borneo. Dr. Furness’s final admission that it is impossible for him to teach his chimpanzee an articulate speech, may discourage somewhat those scientists who have been trying to find material proof of Darwin’s assertions. At least it is to be hoped that the failure of this scientific experiment may serve to remind all our readers that the evolutionary theory is only a theory.

Jesus Cares

By J. A. Applegate

J. A. APPLEGATE

When the souls of men are burdened With the weight of sin and woe, And their hearts are longing, waiting, For the peace they do not know, Then it is we see the Master Stooping low to soothe the pain Of the weight of grief and sadness, And restore them whole again.

While the giddy throng are whirling Onward through sin’s darkest night, Never caring, never fearing, For the loss of heaven’s light,— Then it is the Master urges, “Onward! haste, ye little band, Take to earth’s benighted nations Gladsome word of that fair land.”

Jesus cares for this and that one, Even though they take no heed, Go ye forth with fear undaunted, Sow the precious gospel seed; Go to this one, go to that one; Whether they will hear or no, Tell them of the love and favor Such as men can never know.

Pass not by the careless quickly, Seek out each and every soul, Let none say in that dread moment, “I ne’er knew how to be whole.” Said the Master e’er he left us, “Ye are undershepherds, too; And to all the torn and bleeding Now henceforth, I’m sending you.”

Then take up the task he gives you, Caring naught for earth’s alarms, Gladly push the gospel message To the hamlets and the farms; Sow the precious seed of heaven In the highways of the world, Seek out every lonely pilgrim At whom Satan’s darts are hurled.

Seek the curious, seek the careless, Let none say you passed them by; For the Master bids you call them To the blessed by and by. Jesus cares for all the lost ones, And he asks that you care, too; Do you hear him begging, pleading, For the souls he asks of you?

As you now work for the Master, Greater joy each day you’ll find, And to you as well as others Will come peace of heart and mind; Thus we grow in Christian graces And the heav’n within our heart Swelleth to a grand, vast chorus As with Christ we take our part.

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