Earlier text: Prayer for the Peace of JerusalemThe Failure of Reform Societies
Commenting upon the announcement of a call issued by the American Institute of Sacred Literature for a convention next spring in Chicago, for the purpose of forming “a national society for the improvement of the moral and religious education of the boys and girls of this country,” the Chicago Tribune says:— Whether we can bear the burden of another national society either for or against anything, our staggering mental and financial powers lead us seriously to doubt. The Reformers’ Year Book already has over one hundred pages of names and objects of reform societies, and over twenty pages of names of “social reformers.” We have bitten off about as much as we can chew.7 Reform societies the mere names of which, with a statement of their object, fill one hundred pages of a “year book,” and individual “social reformers” besides, sufficient to fill twenty pages with their names, already at work; and yet the country is not reformed! What is the matter? Is there some combination of legal and social forces not yet discovered, which will have power to accomplish the happy and long-sought results — which will eliminate the evil in society and set up the good in its place? Is it the use of wrong materials, or a faulty system of organization, that has caused the failure thus far? — A proper analysis of the situation shows that it is not. The trouble lies in the nature of the power which these organizations, one and all, are able to evolve. They cannot produce reforming power. The forces they employ are human, and are powerless to make any change in human nature. And until human nature is changed, and the people have the divine nature substituted for the human in their hearts, there will always be the same need of reform, no matter how many reform organizations may be devised. Only divine power can accomplish the result that is needed. And therefore the only organization and the only work that can reform the community are those already established in our midst by divine power and wisdom,— the Christian church and the proclamation of the gospel of “the power of God unto salvation.” THE St. Paul Globe recently made the following note of the “appalling death roll of 1902:” — Few people realize how frightful have been the ravages of 1902 by disease and disaster. Only a little more than ten months of the twelve are gone, and yet close to a million persons have been swept across the Styx by epidemics, floods, and volcanoes. Early in May a series of eruptions in Martinique and neighboring islands in the Caribbean Sea snuffed out countless thousands of lives. Somewhat later the Yellow River of China overflowed its banks, and tens of thousands of Celestials were drowned like rats in a trap. Not in forty years has there been such an epidemic of cholera as for the past six months has been raging like a prairie fire in Egypt, Japan, China, and the Philippines. Official reports show that the disease has been no respecter of persons, but has raged with equal virulence in the slums of Canton and Shanghai and among those of royal blood in Peking. Neither did the pestilence break out in one town and spread to another. It appears to have broken out almost in the same hour in Manchuria, Shen-si, and half a dozen other provinces, and is now frightfully fatal in almost every section of China. The busiest men in Japan have been the undertakers, and how dreadful has been the mortality from the disease in the Philippine Archipelago is shown by the reports made to this government by American officials stationed there. Though the statistics have been kept imperfectly,—in some sections not at all,—the loss by the disease has easily been six hundred thousand people since the opening of the year. And now comes the news that an epidemic of measles is sweeping over western Europe, and has already crossed Behring Sea into Alaska. Thousands have already died, particularly in Kamchatka, and the living are so worn out with caring for the sick that they are in most cases themselves fit subjects for the hospital. Since this was written, news has come of a wide-spread famine in Finland, and thousands have perished from a volcanic eruption in Guatemala. Modern Scholarship and the Papacy
MODERN scholarship in the line of historical research is showing a tendency to ally itself with the papacy. Attention is called to this by the Literary Digest, which cites in evidence two recent literary productions, one a discussion on the Jesuits, by Professor Zöckler, in a new edition of the Herzog Encyclopedia, and the other a three-volume work on the Spanish Inquisition, by Professor Schaefer, of the University of Rostock. In these productions it is made to appear that the Protestant view handed down by the Reformers touching the character of these instruments of the papacy, is grossly exaggerated. The following is given as the substance of Professor Schaefer’s assertions regarding the Inquisition: — An unbiased examination of the official documents pertaining to the Spanish Inquisition shows that the current view held by the Protestants on this matter is at least grossly exaggerated. While it is indeed true that Catholic scholars are mistaken in their effort to show that the Inquisition was the tool not of the church but of the state, it is equally true that the Protestant pictures of the illegal persecutions practiced by the church leaders are at least overdrawn. . . . A close examination of the acts of ten districts of the Spanish Inquisition shows that the forms of order and law were observed in all the trials managed by the Inquisition fathers. Witnesses were heard on both sides, those charged with heresy were permitted to defend themselves, and legal procedure was observed throughout, although modern ideas cannot approve some of the methods applied, such as the use of torture, which sprang from the character of the ages; nor can it be shown that the church was not guilty of inciting the Inquisition fathers against Protestantism. But justice requires that the ideas entertained in many Protestant circles concerning the character of the work of the Inquisition be modified. It has long been the studied effort of Rome to modify the Protestant view of the character and work of the papacy in the period of its supremacy, and to convince the world that Protestant historians have grossly exaggerated the truth. An admission by the Protestant scholars that this contention is true will do much to aid her in this work, and to accelerate the movement which is drawing the Protestant and papal camps together. The Doukhobor pilgrimage through Manitoba, which recently engaged the attention of people in this portion of the civilized world, and was brought to a forcible termination by the Canadian officials, exemplifies a conception of Christianity which was characteristic of mediæval times. Religion, by this conception, does not consist in useful activity, but rather in a disregard of the things which are most essential to the material prosperity of a people, as being opposed to the spiritual interests of the soul. The Doukhobors left their homes, where they had been engaged in the useful occupation of tilling the soil, from which they derived a comfortable support, and set out afoot on an aimless journey through the wilderness “to find Jesus.” Most of them were barefooted and clad only in cotton garments, since they did not believe in wearing the skin or the wool of animals, and in this condition they wandered on through a bleak, barren region, swept by the cold winds and storms of advancing winter, sustained only by religious enthusiasm. “No one can read the accounts given by the newspaper correspondents of the marching Doukhobors,” says a Toronto paper, “without a strong feeling of pity for the misguided people. . . . ‘Where are your boots?’ was asked of the wild-eyed leader, who is called ‘John the Baptist,’ and who had thrown away his footgear. ‘Jesus had no boots,’ was the quiet answer. ‘But your feet will get cold!’ ‘Jesus keeps my feet warm!’ was the reply. And then occasionally he stops and cries out: ‘I see him! I see Jesus! He is coming! He is here!’ At such exclamations a flutter of expectancy runs through the daft and melancholy procession, and for a minute or two it stands still, only to resume its dreary march when assured by the clearest evidence that John the Baptist is once more mistaken. Fortunately,” it adds, “the authorities have at length put an end to the childish exhibition; and it is to be hoped that the poor wretches, having been with much persuasion and some little force taken back to their families and homes, will once more begin to appreciate the advantages of civilized life.” To understand the causes which gave rise to this singular religious exhibition, it would be necessary to go back to the conditions that surrounded these people in the despotic country from which they came. In view of the extreme oppression to which they were subjected in their native land, it is possible to understand their extreme regard for freedom which led them to refuse to put a yoke upon even domestic animals. Fanaticism is a natural product of oppression coupled with ignorance. This unfortunate combination was the inheritance of the people of the Middle Ages, the history of which abounds with manifestations of misguided religious zeal. The Doukhobors, unable to shake off in their new home the influence fastened upon them by their mediæval environment in Russia, were actuated by mediæval conceptions of religious duty, which led them to disregard the material things of this life, and undergo a sort of physical penance, for the supposed welfare of their souls. The true conception of Christianity, which is being given to the world in these last days, reveals Jesus Christ in every sphere of natural, useful activity in this life. It sets no value upon neglect of the body, upon any kind of penance, or upon disregard of the duties pertaining to any sphere of usefulness. On the contrary, it teaches regard for physical health as a necessary care of the temple of the Holy Spirit, and proclaims that the only truly Christian life is a life of service. It sets a value upon consecrated activity in the practical things of life. It leads no one into a long, mystical search to find salvation, but reveals salvation at hand to every person willing to see with the eye of faith. Thanksgiving Observed in the Philippines
A DISPATCH from Manila, under date of November 27, states that “the first general observance of Thanksgiving day by the Roman Catholic Church in the Philippines took place here to-day. Bishop Gracia,” the dispatch says, “issued a letter calling attention to the proclamation of President Roosevelt and Governor Taft, and many Americans joined in the observance of the American holiday. A solemn high mass was held in the cathedral, the apostolic delegate, Archbishop Guidi, giving his benediction to the worshipers. Governor Taft and many Americans were among those present.” To-day with Jesus
By Clifford G. Howell
To have spent a day with Jesus
As he set the captives free,
Would have been a day worth living,
Would it not, for you and me? Yes; we think that it would cheer us
Should he walk the earth again;
And we feel that he would hear us
Just the same as he heard then. But we greatly grieve the Master,
Thinking he’s so far away,
That he never can be near us,
Cannot hear us when we pray. Would it be a day worth living
To have Jesus by your side,
Help for all your hard work giving,
Being your unfailing guide? Hear his holy promise given,—
’Tis for you this very day;
It comes afresh each day from heaven,—
“Lo, I am with you alway.” Danger Through Self-Sufficiency
By Ellen G. White
Just before Peter's fall, Christ said to him, “Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not.” How true was the Saviour's friendship for Peter! how compassionate his warning! But the warning was resented. In self-sufficiency Peter declared confidently that he would never do what Christ had warned him against. “Lord,” he said, “I am ready to go with thee, both into prison and to death.” His self-confidence proved his ruin. He tempted Satan to tempt him, and he fell under the arts of the wily foe. When Christ needed him most, he stood on the side of the enemy, and openly denied his Lord. But even when Peter was denying him, Christ showed his love for his erring disciple. In the judgment hall, surrounded by those who were clamoring for his life, Jesus thought of Peter, and turning, he looked upon him. In that look, Peter read the Saviour's love and compassion, and a tide of memories rushed over him. Christ's mercy, his kindness and long-suffering, his gentleness and patience toward his disciples—all was remembered. He recalled the caution, “Simon, behold, Satan hath desired to have you, that he may sift you as wheat. But I have prayed for thee, that thy faith fail not.” He saw that he was doing the very thing that he had declared he would never do. The realization of his terrible fall came over him with overwhelming force. He thought of his ingratitude, his falsehood, his perjury. Once more he looked upon his Master, and saw a sacrilegious hand raised to smite him in the face. Unable longer to endure the scene, he rushed, heartbroken, from the hall. He pressed on in solitude and darkness, he knew not and cared not whither. At last he found himself in Gethsemane. The scene of a few hours before came vividly to his mind. He thought of how the Saviour, during his agony in the garden, had come for sympathy and comfort to those who had been so closely connected with him in labor. He remembered how he had said, “Simon, sleepest thou? couldest not thou watch one hour?” On the very spot where Jesus poured out his soul in agony, Peter fell upon his face, and wished that he might die. Help came to him. Wonderful are God's ways of helping those who need help. Happy are those who will be helped in God's way. Had Peter been left to himself, he would have been overcome. But One who could say, “Father, . . . I knew that thou hearest me always,” One who is mighty to save, had interceded for him. Christ saves to the uttermost all who come to him. Many to-day stand where Peter stood when in self-confidence he declared that he would not deny his Lord. And because of their self-sufficiency, they fall an easy prey to Satan's devices. Those who realize their weakness trust in a power higher than self. And while they look to God, Satan has no power over them. But those who trust in self are easily defeated. Let us remember that if we do not heed the cautions that God gives us, a fall is before us. Christ does not save from wounds the one who places himself unbidden on the enemy's ground. He does not impart power to those who reject his guidance. The self-sufficient one, who acts as if he knew more than his Lord, is allowed to go on in his supposed strength. Then come suffering and a crippled life, or perhaps defeat and death. In the warfare, the enemy takes advantage of the weakest points in the defense of those whom he is attacking. At these points he makes his fiercest assaults. The Christian should have no weak points in his defense. He should be barricaded by the assurance that the Scriptures give to those who are doing God's will. The tempted soul will bear away the victory if he follows the example of him who met the tempter with the words, “It is written.” He can stand securely in the protection of a “Thus saith the Lord.” There are some lessons that are never learned only through failure. Peter was a better man after his fall. The Lord permits his children to fall; and then, if they repent of their wrongdoing, he helps them to stand on vantage ground. As fire purifies gold, so Christ purifies his people by temptation and trial. If the heart has not been hardened by a disregard of great light, the temptation and fall will bring repentance. Humble, fervent prayer will save the soul from death, and confession and restitution will hide a multitude of sins. “Does the Lord require me to give this up? Can I not be saved if I do not?” Have you not often heard such questions? Perhaps you yourself have had similar thoughts. There is among many people a feeling that God is exacting; that he requires too much of us, and that he ought to be satisfied with less. Indeed, if people would analyze their thoughts, they would find an idea that God is really benefiting himself at their expense. That this idea is actually held is shown by the words of Elihu to Job: “Thou saidst, My righteousness is more than God’s. For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin? I will answer thee, and thy companions with thee. Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.” Job 35. This thought, often unexpressed and half-unconscious, is nothing else than the reverberation of the subtle temptation by which the serpent caused the fall of Eve. With a contemptuous sarcasm he asked the question, “Hath God said, Ye shall not eat of every tree of the garden?” and then followed up this insinuation against God’s justice by boldly saying that there was no harm in eating from the forbidden tree; “for God doth know that in the day ye eat thereof, . . . ye shall be as God.” Thus he made her believe that it was unjust for God to require her to abstain from eating the fruit of that tree; that she was really being abused; and that God was profiting by their abstinence. What now is the real truth in the case? Just this: that whenever we give up anything in obedience to God, we profit greatly at his expense. We talk about sacrifice, and what it costs us, foolishly forgetful of the fact that it is the Lord who has made the sacrifice, and the only real one that ever has been or can be made. Do you know what it costs the Lord every time you give up an evil habit?—Nothing less than his life. You think it will cost you your life, or at least all that life is worth, to give up that darling practice, yet in doing so you will find life in such rich measure and so full of joy as you never knew before, but it cost Christ’s heart’s blood to enable you to do it. Ah, never again let the shadow of the thought enter your mind, that God is causing you inconvenience to gratify himself. He is, on the contrary, giving you happiness at the cost of his own life. In this lies our strength, and the assurance that nothing is impossible to us. God is really asking us to receive something, instead of to give up. He asks us to receive his life, in which there is no9shade of evil, and which is the very essence and fullness of light, and joy, and peace, in order that we may be delivered from that which is to us darkness, sorrow, misery, and death. And the fact that our deliverance from the bondage of evil habits costs the Lord his life, is the assurance of deliverance; for his life has proved victorious over every temptation. Then instead of murmuring about what we are required to give up, let us give thanks to God for his unspeakable gift. “What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord.” Ps. 116: 12, 13. — Present Truth. Freedom in Christ
By Mrs. E. M. Peebles
I FEEL intensely anxious lest we shall still fail to grasp the fact of complete salvation, lest we still compass the mountain of unbelief, falling short of the mark and the possibilities of the gospel to set us free from sin. The whole theme, the subject-matter, of our Sabbath-school lessons at present is to show the blessed truth, that, contrary to the doctrine of ancient Babylon, we do have a God who dwells in flesh; and since he cannot accept a divided heart, it follows that when we make a complete and full surrender of our heart and life to Christ, that he may fill us with himself, there is no room for his enemy and rival — Satan, or Antichrist. And “for this purpose the Son of God was manifested, that he might destroy the works of the devil.” 1 John 3: 8. The first place in which he wishes to destroy them is in a heart fully surrendered to himself. He destroys sin by his presence always, wherever that may be. “For our God is a consuming fire.” Heb. 12: 29. He cannot dwell in the same place with sin, and he is of “purer eyes than to behold evil.” “Let not sin therefore reign in your mortal body.” Rom. 6: 12. Is it not making “provision for the flesh” to think that there must of necessity still be a little sin, still a little yielding to wrong habits? If the wrong habits still get the better of us, we are not conquerors, but still slaves — and conquered; and yet we read, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place.” 2 Cor. 2: 14. If wrong habits still get the better of us, let us stop at once, and deal faithfully with ourselves, and in the name of God stand with our feet planted firmly upon the desires of the flesh, and give the enemy no quarter until he is routed. Let us say, as David said of his foes, “In the name of the Lord will I destroy them.” In Romans 7 we read the experience of one who desires and longs earnestly to be free, but who is still in bondage; in the next chapter we hear the ring of victory. “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death;” and “God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” “Always bearing about in the body the dying of the Lord Jesus, that the life of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh.” 2 Cor. 4: 10, 11. “That the life of Jesus might be made manifest in our mortal flesh,” must mean that Jesus has set up his kingdom in our heart, and “in him dwelleth all the fullness of the Godhead bodily. And ye are complete in him.” Gal. 2: 9, 10. He is able to save to the uttermost, not from some of our sins, but, “Thou shalt call his name Jesus: for he shall save his people from their sins.” The Saviour still delays his coming: he is waiting for his people to allow him to come into his rightful place in the heart of each. The subjects of his kingdom, while on earth, must, like those who are now in glory, be in perfect subjection to him. He must be all in all. The cleansing of the sanctuary, while in progress above, must also include those who are so soon to be taken into it, but who are still on earth. Translation will not change the character. The day preceding the Saviour’s coming must see us as fully surrendered to God as the day following. We must be waiting for him in every sense of the word. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. . . . And ye know that he was manifested to take away our sin; and in him is no sin. Whosoever abideth in him sinneth not.” 1 John 3: 2–6. The secret of it all is in abiding in Christ. For example, if a sponge is submerged in a pailful of water, the sponge is in the water, and the water is in the sponge. Can there be anything else there except the two? When the sun rises, what becomes of the night? and when a bright light is brought into a dark room, what becomes of the darkness? If a cup is full of water, is there room for anything else in the cup? Just so, if I am in Christ, and he is in me, is there any room for Satan in me? Then if Satan is in me to the least extent, there is something wrong. Christ is not divided. He must be “all in all.” “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” 1 John 3: 9. “What? know ye not that your body is the temple of the Holy Ghost?” What blessed possibilities lie just within our reach. “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” 2 Cor. 4: 6, 7. Even our Saviour said, “I can of mine own self do nothing.” We are utterly helpless of ourselves. It is only in the abandonment of self that we can receive the blessed possibilities that are before us, and which he will see accomplished in the heart and life of those who will welcome him when he shall come. If This Is the Truth
By I. H. Evans
“If this is the truth, then”—who made that statement? O, I heard that in the church the other Sabbath. It was in a testimony meeting. The brother was speaking in his usual way; the same words had often been said in that same church. It was the elder leading the meeting who was speaking. He said, “If this is the truth, then we ought to show our faith by our works.” Several good brethren and sisters said “Amen.” A minister was preaching the other Sabbath. God had touched his heart. As he grew earnest and enthusiastic in his talk, he cried out, “If this is the truth, we ought to be the most zealous people in the world.” The congregation said “Amen.” A brother holding a prominent position in the work said to me to-day, “My brother, if this is the truth, we ought to cut loose from every worldly entanglement, and throw our whole power into the proclamation of this message.” In a committee meeting the other day a brother said, “If this is the truth, then, brethren, it is time to give the trumpet a certain sound.” What do all these expressions, “If this is the truth,” mean? An infidel said to me once, “If there is a God, then surely all men should worship him.” A skeptic once said, “If the Bible is true, then you are right.” But the infidel still denied that there is a God; and the skeptic still held the Bible uninspired. Brethren, do you know whether or not you are following “cunningly devised fables”? whether or not this third angel’s message is of God? If it is only human devising, it is a mirage, an ignis fatuus, and must prove a failure. Do you know to a certainty that God’s Word is its foundation? Have you settled convictions that have taken hold on God that there is a message for this day to a lost world? Do you think that just prior to the second coming of Christ the waiting company will thus exhort one another: If this is the truth, then Jesus will soon appear? Do you expect to hear the minister saying, If this is the truth, then we ought to hold on till the end? Such sayings seem preposterous. What would you think if Peter and10John and the other disciples had kept saying, If Jesus is the Son of God, then we ought to follow him? What would Paul’s success in preaching the gospel have been, if he had said, If this gospel is true, then I ought to go into all these heathen countries and proclaim it? Had Martin Luther said, If this doctrine of justification by faith is true, then I ought to give it to the world, whence would have come his power to stir all Europe as he did? A young man was preaching the third angel’s message. He had been saying, “If the Bible is true, then this is the truth.” Going home one night after the meeting, he overtook a group of men and women talking about the sermon that night, and not knowing that the speaker was near, they passed their comments freely. One said, “He does not believe what he preaches.” “Why?” asked another. “Why?—Because he kept saying, ‘If the Bible is true, then this is so;’ and if he had believed the Bible, there would have been no ‘if’ about it. It would be just as the Bible says. I do not take any stock in such preaching.” There are no “if’s” in the language of faith. “If” implies a doubt. It wavers from solid assurance. There is no anchorage in it. “If” cuts the cable rope, and sets you adrift. It begets no confidence. It carries a doubt with it, and paralyzes action. On Lake Michigan during a storm one time all passengers were sick. The waves were leaping over the boat. Some one asked the captain if we should ever get to land. He answered, “If the engine does not fail us, we are all right.” In ten minutes it was open talk that the engine was faulty, and we were liable to be wrecked. No man can say, “If this is the truth,” without weakening himself in the eyes of those who hear him, and destroying the force of his message. The times demand a positive message. If God has revealed a truth to you, declare it. What you know, that teach. What you would persuade others to believe, you must know for yourself. Why not drive those “if’s” from the camp, and go to the world with a positive message of salvation? Are you still doubting whether this message is from God? You are paralyzed for service until that matter is settled. Do you ask, “How can I settle it?”—On your knees with God’s Word. Pray till God answers you with a message of peace and hope. Your doubts are proof that you are not in touch with Heaven. Seek by confession, by restitution, by every Bible means, to put your soul in harmony with God; and then rest on his sure Word. Believe his promises. This message is to be heralded to the world. Christ is coming. There are no “if’s” about it. God calls you to service. Surely we can pray,— “Have I long in sin been sleeping?
Long been slighting, grieving Thee?
Has the world my heart been keeping?
O forgive and rescue me!” The Work of Missions Inseparable from Christianity
By Arthur T. Pierson
Rev. Arthur T. Pierson, in the Missionary Review of the World THE work of missions is inseparable from the very spirit of Christianity, and so far so that without it the essence of Christianity would be lost. The gospel is “good tidings,” and the name implies the bearing of the news to a lost race. In the close of every Gospel narrative and in the beginning of the Acts the command and commission are five times presented, and in as many different forms. Together they give the commission in its entirety. In Matthew the emphasis is on discipling all nations and the promise of Christ’s presence. In Mark it is on proclaiming the gospel to the whole world and to every creature, and there is a more definite assurance of confirmatory signs. In Luke the stress is upon witnessing, and there is a promise of power from on high. In John there is a commission direct from our Lord, a definite sending forth and a breathing upon them of the Holy Spirit. In Acts the duty of witnessing is emphasized, and the expanding territory of testimony outlined, with the renewed promise of power not many days hence. In no other case does such repetition occur, and such variety of statement. The evident intent is to burn this one impression upon the very mind and heart of the early church, that the dominant duty of disciples is to see that Christ and his cross are set up in every part of the wide world. There are four aspects of the work set before us. It is preaching and teaching, witnessing and winning or making disciples. Preaching is the work of a herald announcing good news. Witnessing is the work of a believer testifying what he knows. Making disciples is the result of the preaching and testimony in gathering in converts, like sheep in a fold, and teaching is the subsequent and larger work of training such converts in a fuller knowledge of the will of God. If there is thus a fourfold work, there is at least a threefold promise:— First, of Christ’s perpetual presence and co-operation: “Lo, I am with you alway, even unto the end of the world.” Second, of confirmatory signs, showing God’s hand and co-working miracles of power and love. Third, Pentecostal power from the Holy Spirit, or a supernatural energy and efficiency in the work. We dare to contend that so far as the fourfold work has been faithfully done, the threefold promise has been faithfully fulfilled; and that there has been and still is, throughout the whole history and territory of apostolic missions, abundant proof of Christ’s promised presence, of supernatural working, and of spiritual enduement. These three results are similar, and not always distinct. We cannot always draw a sharp line between the co-operation of the Lord Jesus with his workmen and the attending signs of God’s supernatural working and the Holy Spirit’s enduring energy and unction. But it seems to us that Christ’s divine co-operation is best seen as that of a leader and commander to the missionary host; that God’s supernatural working is most apparent in the victories achieved over the powers of darkness, and the Holy Spirit’s enduring power in the qualification of the laborers for their work. The study of Christian missions will reveal evidence of the Lord’s generalship in three main directions:— - Opening doors of access into hitherto closed territory.
- Raising up and thrusting forth laborers into the field.
- Arousing the church to support them by prayer and gifts.
The divine working in the results of missions may also be studied:— - In the overcoming of difficulties and antagonism.
- In the outgathering of converts from the world.
- In the development of native churches into mission centers.
Likewise the special work of the Spirit may be seen in the equipment of the workmen:— - In the peculiar sanctification of the character and life.
- In the holy courage and constancy of testimony.
- In the passion for souls and for the truth of God.
No student of missions will for a moment dispute the fact that all these and more proofs of God’s faithfulness are to be found written large upon the history of the missionary campaign; and together they constitute at once the supreme sanction of missions and the supreme encouragement of the missionary. The Word of God “Still Bound”
LIBERTY to circulate the Scriptures is by no means universal. Besides the ceaseless opposition of the Roman Church, the work of the Bible Society in many countries is hampered by serious restrictions arising out of the laws or their administration. In some parts of the Austrian empire licenses for colporteurs are still withheld. In the Grand Duchy of Luxemburg the selling of books and papers in the streets is prohibited. In Greece the government yielded last year to ecclesiastical and political prejudices so far as to place a ban on the modern Greek Bible issued by the society. Leave is still lacking for a colporteur to work in Montenegro. The French authorities permit no public selling of the Scriptures in Tunis, and they have not yet allowed the society to resume work in Cochin China. In Albania the Turkish government resolutely forbids us to publish the four Gospels in Albanian in native character, while colportage in the region around Bagdad was impossible for most of last year. The government of Persia has recently stopped all importation of Scriptures in the Persian language. The public exercise of any other religion than the Roman Catholic is prohibited by the constitution of the republic of Peru.—Bible Society Reporter. “All Thy Works Praise Thee”
In this delightful world of ours,
How many people praise the flowers,
As if there were no other things
Round which a finished beauty clings,
All showing by this simple sign
They come of workmanship divine. 'Tis only when the day is done,
And fled the radiance of the sun,
That we may learn to rightly prize
The glory of the starry skies;
'Tis only when his rays decline,
We see the stars that always shine. So now when summer flowers are dead,
And colder skies are overhead,
We find ourselves at leisure
To seek out winter's pleasure.
We wander on the sandy shore,
Where recent storms have strewn it o'er
With twisted wreaths of coralline,
And tiny seaweeds twined between—
All tangled now, confused and torn,
With more than half their beauty shorn,
But yet enough remains to tell
Our Father doeth “all things well.” Or yet again, our steps are bent
To climb the hillside's steep ascent;
And here and there we pause to see
If as of old the place may be
The haunt of fairy cup-moss gray,
And if the dear old mosses stay
And grow in their accustomed way;
Enough for us if we may guess
Some portion of their loveliness,
And take home fern-like fronds in hope
Of aid from friendly microscope.
Or where the trees have scattered down
Their withered leaves and branches brown,
In some damp dingle we may find
The loveliest of the lichen kind,
Small cups with richest scarlet lined. Grant us, our Father, grace to see
How all thy works are praising thee.
— Selected.