Your ShelfYour Projects

Review and Herald, Vol. 78, No. 15.

OUR TALENTS
Earlier text: HOME

PRESENT DUTY

By C. P. Bollman

As Seventh-day Adventists we believe that we have a special message for the world; namely, the Third Angel’s Message.
The Third Angel’s Message, being the culmination of the first and second angels’ messages, is primarily the “everlasting gospel,” but conjoined with this is a special warning against “the worship of the Beast and his Image,” and without this warning the Third Angel’s Message can not be given.
“The Beast” is the papacy. It has its seat in Italy, but is world-wide in its ramifications and influence; hence the warning against it is likewise world-wide.
The “Image to the Beast” is apostate Protestantism, like the papacy more or less closely identified with the State, and looking to Cæsar rather than to Christ for power to propagate the gospel. The Image to the Beast has its seat in the United States, but, like the Beast, its influence and to some extent its ramifications are world-wide; hence this part of the message, the warning against the worship of the Image, is likewise world-wide.
But as in Italy and other Roman Catholic countries there is special point to the warning against the worship of the Beast, so the warning against the worship of the Image to the Beast especially pertains to the United States; and then, too, as in other lands the worship of the Beast is enforced by civil law, so in this country will be enforced the worship of the Image to the Beast.
To give this message it is necessary to identify—that is, to cause to be recognized—both the “Beast” and his “Image.” As the Beast is not only an apostate Church but an apostate Church having illicit relations with earthly governments, it is necessary in this identification to describe these political systems as well as to show the corrupting influence of this union in both Church and State.
And as the Image to the Beast is not only apostate Protestantism, but apostate Protestantism having illicit relations with an apostate political system, it is essential in identifying the Image to identify its constituent parts. This is especially true as the adulterous union which constitutes the Image is made possible only by the repudiation on the part of the State of certain just principles having their origin in the nature of God himself and underlying His government.
The two horns of the second Beast of Revelation 13 represent, the one, Protestantism, the other, republicanism. The second Beast speaks as a dragon, but not until these two cardinal principles have been repudiated. We were told in 1885, “When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power; when she shall reach over the abyss to clasp hands with Spiritualism; when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions,—then we may know that the time has come for the marvelous working of Satan, and that the end is near.”
Is it not the duty of the watchman to know and to declare when every principle of Protestantism shall have been repudiated? And is it not just as much the duty of the watchman to know and to declare when the principles of republicanism have been repudiated? for it requires both of these to complete the apostasy which results in the perfected Image to the Beast.
But it may be objected that to do this makes it necessary for the watchman, seemingly at least, to “criticise the government.” Suppose it does? did Jeremiah hesitate to declare the truth because to do so seemingly arrayed him against the king?
It is the conviction of the writer that the time has come when not only every Seventh-day Adventist minister, but every Seventh-day Adventist as well, should understand these principles, and be ready and able to speak on all proper occasions in no uncertain tones, whether men will hear or whether they will forbear.
It is not enough that we speak to the churches and of the churches. The Scriptures and the Testimonies speak of the government, and we as faithful watchmen must speak of the government. Has the government repudiated the principles of Protestantism? For answer read the record made by Congress in the World’s Fair legislation in 1892, and the more recent record of the conditions of the five-million-dollar appropriation for the Louisiana Purchase Exposition in 1903.
Has our government repudiated the principles of republicanism? The answer will be found in the history of events connected with the conclusion of the Spanish-American War, and subsequent thereto. If in these things republicanism has not been repudiated, it is difficult to imagine how it could be done short of the actual establishment of a monarchy. And just as certainly as these things have been done, so certainly is it the duty of the watchman faithfully to point out these departures from vital underlying principles, and, connecting them with the prophecy, declare to the people the whole counsel of God.
C. P. BOLLMAN.

Sowing Beside All Waters

*It is said that one of the wealthy merchants of New York City always kept a supply of tracts on his desk, and when he wrote a business letter, he slipped in a tract. When a friend asked his reasons for doing so, he replied that he wanted some fruit in the world to come. Before Mr. Moody went into evangelistic work, he used to sell shoes, and would tie up tracts in bundles of shoes for his customers. We once heard of a penny tract, sent by a little girl to Africa, which was the means of the conversion of an African chief, and he was the means of bringing the whole tribe to accept Christianity. “Blessed are ye that sow beside all waters.”—Selected.*

CHRIST ALL AND IN ALL

By Uriah Smith

“Where there is neither Jew nor Greek, circumcision nor uncircumcision, barbarian, Scythian, bond nor free: but Christ is all, and in all.” Col. 3:11. That which brings people into this condition is described in verses 9, 10: “Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of Him that created him: where [that is, in this new man] there is neither Greek nor Jew, circumcision nor uncircumcision,” etc.
The apostle very emphatically describes two conditions, which he calls the old and the new. In the old state all importance is attached to conditions, which lose all their importance and even their existence in the new. In the old, states and conditions are everything. Much is made of being a Jew or a Greek; of being circumcised or uncircumcised; of belonging to a particular nationality—barbarian, Scythian; or on a particular condition in life—bond or free. But in Christ, no such distinctions are of any account, and are not to be recognized; for, as Alford translates it, “There is no such thing as Jew and Greek, bond and free,” etc.
Two sorts of manhood are brought to view—the old man and the new. In another place (2 Cor. 5:17), Paul expresses the change in these words: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” In the old condition, there are many things which are not in the new, and in the new, many things which are not in the old.
As the new man is the important thing to be studied, let us notice what the apostle declares is not in the new. When we are transformed into the image of Christ, there is an entire obliteration of national distinctions. There is neither Jew nor Greek. When Christ became a man, He did so in the broadest sense, as a member of the human family, the second Adam; not specifically as a Jew, only to show by His genealogy that He was of the seed of Abraham. So when a man is in Christ Jesus, his nationality, and all other human relationships and conditions, sink out of sight in that union. Christ is in all, and transforms all into new creatures. These distinctions are all in Him, and He becomes them all to us. He becomes our nationality, our citizenship, our fatherland, our character, and our condition in life. He becomes our example, our leader, and our king. In Jesus there is combined for us laws, customs, history, genealogy, prestige, privilege, reliance, and power—everything, in short, which the heart can imagine or desire. Jesus furnishes us with new patriotism, new loyalty, new associations as men unite in tribes and clans, which we may indulge in to the utmost.
In Jesus all ceremonial distinctions vanish. There is outwardly neither circumcision nor uncircumcision. The wall of partition and separation is removed. The peculiar privileges of a nation born after the flesh, vanish with it. Those who were regarded as afar off, are brought nigh by the blood of Christ, and Jews and Gentiles are united into one new body, a new man, by the cross.
Social distinctions are also done away in Christ. There is neither bond nor free. That is, it does not impair a man’s privileges nor hopes in the gospel should he chance to be a bondman; nor, on the other hand, does it give him any privileges nor precedence in the promises of the gospel should he chance to be a freeman.
In Gal. 3:28 the apostle goes still further, and says: “There is neither male nor female;” that is, as related to the provisions and privileges of the gospel, one gains no advantage by being a male or a female. Their relation to the salvation of the gospel is the same. How this struck at the heathenish custom of the degradation of women, as it existed outside of the gospel! “For ye are all one,” says Paul, “in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” What a beautiful blending of all men into one body is accomplished by our Lord Jesus.
We have now seen some things that are not in the new relation brought in by Christ. But there are some things that are embodied in this new relationship, that are worthy of notice. The man is a new creature. Christ is all and in all. Christ is the substance and fullness of all things—that which really goes to make the being of everything. Everything that is, was first a thought in the mind of God. There it lay from eternity, till by His will and power that thought became matter. That was creation. Therefore every created thing is the development of the mind of Christ. “For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him; and He is before all things, and by Him all things consist.” Col. 1:16, 17. And the two verses that follow are so comprehensive and grand that we can hardly forbear quoting them in this connection: “And He is the head of the body, the Church: who is the beginning, the firstborn from the dead; that in all things He might have the pre-eminence. For it pleased the Father, that in Him should all fullness dwell.”
As all is in Him, all that we have and are must come from Him. All our abilities, attainments, and culture come from Him. David says, “I understand more than the ancients, because I keep thy precepts.” Ps. 119:100. The sum of all the revelation we have is embraced in Christ. The Jew glories in having received the lively, or living, oracles of God. We glory in having the living exemplification of those oracles in Christ. All our ritual is embraced in Christ. We have no outward circumcision nor uncircumcision, no ceremonies we call the seven sacraments, no burdensome array of carnal ordinances. But all Scriptural ordinances are from Him, and in Him are expanded into the gospel.
In Him is all our science. He is more to us than all the freshest ideas that cross the mind of the Scythian or barbarian. Christ is all our assurance of liberty and freedom. The Scythian has not such unrestricted freedom as we find in Him. Christ is our all in the matter of leader and master. “One is your Master, even Christ; and all ye are brethren.” We are “bond servants” to Christ. But it is true and only liberty to be united to such a Head.
Is Christ thus our all, and not only our all, but, as the text says, our all and in all? Is He the all in our hopes, our trusts, our joy, our aims, our strength, our wisdom? Paul says He is made unto us “wisdom, and righteousness, and sanctification, and redemption.” 1 Cor. 1:30. Then are we living in all for Him? Are we doing all for Him, because He has done all for us? Augustine says, “Christ is not valued at all, unless He is valued above all.” The following beautiful lines are credited to Giles Fletcher:—
“He is a path if any be misled; He is a robe if any naked be; If any chance to hunger, He is bread; If any be a bondman, He is free; If any be but weak, how strong is He! To dead men life He is; to sick men health; To blind men sight, and to the needy wealth; A pleasure without loss, a treasure without stealth.”
It is recorded of Dannecker, the German sculptor, that he spent eight years in producing a face of Christ; and at last wrought out a face in which the emotions of love and sorrow were so perfectly blended that beholders could not refrain from weeping as they looked upon it. Subsequently being solicited to employ his great talent on a statue of Venus, he replied, “After gazing so long into the face of Christ, think you that I can now turn my attention to a heathen goddess?” “Here,” says Dr. A. J. Gordon, “is the true secret of weanedness from worldly idols,—the expulsive power of a new affection.”
That new affection drives out everything that is antagonistic to the object on which the new affection is placed. So the love of Christ, received into the heart, will expel all rivals. “Purge out therefore,” says Paul, “the old leaven, that ye may be a new lump. . . . For even Christ our Passover is sacrificed for us.” 1 Cor. 5:7.
On the words, “Christ is all, and in all,” John Rees, on his dying bed, gave utterance to the following words of trust:—
“Christ, in the divinity of His nature; Christ, in the perfection of His atonement; Christ, in the prevalence of His intercession; and Christ, in the love of His heart, and in the power of His arm, is the rock on which I rest; and now, death, do your worst.”
“Let good or ill befall, It must be good for me; Secure of having Thee in all, Of having all in thee.”
U. S.

THE GIFT OF GOD

By P. T. MAGAN

The plan of salvation originated in a gift. “God so loved the world, that He GAVE his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
Without God's gift of His own dear Son to the human family, salvation for any man would be utterly impossible. Without Christ's gift of His own life to fallen men and women, there could be no hope of an endless life of joy beyond the grave.
The gift of Christ forms the foundation of the whole scheme of salvation for lost mankind. The gift of Christ is the keystone in that wondrous arch of redemption which binds two eternities together. The gift of Christ is the all and in all of the whole system which imparts security from sin, in heaven; salvation on earth; and immortality hereafter.
Therefore, seeing that all that we have, and all that we can ever hope to have, emanates from a gift, and is in itself a gift,—to study that gift, to make it our science, our song, and our life, is a duty and pleasure the most supreme that is committed to the candidates for admission into the eternal and universal realms of thought and action and life.
Of all the scriptures no words are better known than the simple sentence which composes the sixteenth verse of the third chapter of the Gospel of John. There are hundreds, yea, thousands, of texts in Bible story that are unknown to the great majority of men and women. But of sinner and saint alike it is true that almost all are familiar with this, the gift verse of the Bible. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
Mark it! God did not loan Jesus Christ to the human family. The Father did not lend the Son to sinners simply for a few brief years of sojourn here on earth. Nor did the Almighty merely lease His only beloved Son to the world for use during their experiment of sin.
No, no! There was neither loan nor lease, but a gift. Christ was a free gift from the Eternal to the human. The world's Redeemer was not given to be the Son of God. He was given to become the Son of man. He was not only given to man: far greater was the sacrifice of God,—He was given to be man. He was given to be a man in order that He might redeem man. He was a “free gift”—not for three and thirty years; not for the short period of this world's history; but forever, and for evermore.
Through all eternity Christ will never be again what He was before He “gave himself.” He will not be less good, He will not be less pure, He will not be less glorious; but so long as the ceaseless ages roll, He will be the Son of man, a member of the lost, the redeemed, the human family. He was a member of the family of God; He gave himself to become a member of the family of man, that by adoption He might cause the children of earth to become the sons and daughters of heaven.
“In taking our nature, the Saviour has bound himself to humanity by a tie that is never to bebroken. Through the eternal ages He is linked with us. ‘God so loved the world, that He gave His only begotten Son.’ He gave Him not only to bear our sins, but to die as our sacrifice; He gave Him to the fallen race. To assure us of His immutable counsel of peace, God gave His only begotten Son to become one of the human family, forever to retain His human nature.”
Hearken to the words of Isaiah the seer: “Unto US a Child is born, unto US a Son is given: and the government shall be upon His shoulder.” A Child was to be born to the human family. A Son was to be given to mankind. This Child was Christ; this Son was the Saviour. And it is upon His shoulder that the government is to be. Christ will share the throne of the universe with His Father; but He shares it as the Son of man.
How well may every human lip break forth in tones of holiest joy: “Behold, what manner of love the Father hath bestowed upon us.” In the beautiful land beyond, we shall stand more closely related to Christ the King than do the angels who have never sinned; for Christ, the King of all the worlds, the Lord of all the beings in all the worlds, is a member of the human family.
How beautifully did the greatest and yet the least of the apostles, tracing words under the inspiration of the Holy Ghost, pencil this precious story, in his letter to the Hebrews: “Unto the angels hath He [God] not put in subjection the world to come, whereof we speak.”
Remember now, Paul is speaking of the world to come; he is telling us that God hath not put the world to come in subjection to the angels.
“But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him [man] a little lower than the angels; thou crownedst him [man] with glory and honor, and didst set him [man] over the works of thy hands. Thou hast put all things in subjection under his [man's] feet. For in that He [God] put all in subjection under him [man], He left nothing that is not put under him [man]. But now we see not yet all things put under him [man]. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that He by the grace of God should taste death for every man.”
Oh, yes; He is speaking of the world to come; He is telling how it is put in subjection to man; He is telling how man is crowned with glory and honor, and how man is set over the works of His hands. But Jesus is the man. It is the man Christ Jesus who blesses the universe with His rule in the great days so soon to dawn.
“For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. For both He [Christ] that sanctifieth and they [men and women] who are sanctified are all of one [one human family]: for which cause He is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee. And again, I will put my trust in Him. And again, behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same [flesh and blood]; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily He [Christ] took not on Him the nature of angels; but He took on Him the seed of Abraham.”
God's gift of His own dear Son to fallen man was a real, not a make-believe, gift. God did really give away His only begotten Son. Christ was the only one of His kind in the universe. To be sure, the angels were all sons of God, but Christ was the only begotten Son of the Father. When God gave Him to the human family, God made a real sacrifice. The Father not only gave His Son to man, but He gave Him to be a man; and through all eternity Christ will never be what He was before the fall of man,—before His own and His Father's voluntary gift of himself. He is and ever will be divine; His divinity remains unchanged and unchangeable. But every human being who will know in his own life the best experience of the gift of giving must first know and recognize that gift as a divine reality in the very life and experience of God and of God's dear Son. P. T. MAGAN.

ORDER IN THE ANCIENT CHURCH

By John Norton Loughborough

“Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Eph. 2: 20-22.
“God is not the author of confusion, but of peace, as in all churches of the saints.” “Let all things be done decently and in order.” 1 Cor. 14: 33, 40.
From these scriptures it is evident that in order for the Lord’s Church to move in harmony, and to grow into that unity and love acceptable with Him, its members should be “fitly framed together.” What can produce such a condition except each one shall find his proper place in the Church; and with cheerfulness, as a good soldier of Jesus Christ, perform the duties connected with such position?
As God is the author of peace “in all churches of the saints,” He must have arranged for avoiding “confusion” in “the Church in the wilderness.” Acts 7: 38. The invisible leader of that company was Christ. Of the Israelites it is said: “The Lord went before them by day in a pillar of a cloud, to lead them by the way; and by night in a pillar of fire, to give them light; to go by day and night.” Ex. 13: 21. Moses and Aaron were the visible leaders of that great company. So the psalmist says, “Thou leddest thy people like a flock by the hand of Moses and Aaron.” Ps. 77: 20. In the writings of Isaiah we read, “Where is He that brought them up out of the sea with the shepherd of His flock? Where is He that put His Holy Spirit within him? that led them by the right hand of Moses with His glorious arm, dividing the water before them, to make himself an everlasting name?” Isa. 63: 11, 12.
To move that vast host of six hundred thousand men, besides women and children (at least three millions in all), with their tents, cattle, and other belongings, must have required good generalship, and the most perfect order. This they must have had; for the Lord was leading them, through Moses, and “God is not the author of confusion.” Of their movements we read that “the children of Israel went up harnessed out of the land of Egypt.” Ex. 13: 18. For the word “harnessed” we have in the margin, “by five in a rank.” So we see that in their marching there was observed something like military order.
Of Moses’ generalship we read as follows: “I was pointed back to the children of Israel. Very soon after leaving Egypt they were organized and most thoroughly disciplined. God had in His special providence qualified Moses to stand at the head of the armies of Israel. He had been a mighty warrior to lead the armies of the Egyptians, and in generalship he could not be surpassed by any man.”—“Gospel Workers,” page 158.
The order established in the Church under Moses seemed to proceed on the same principle expressed by Paul to Titus in his direction respecting the New Testament churches. To him he said: “For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting.” Titus 1: 5. How comprehensive, and yet specific, the instruction—“the things that are wanting.” This is equivalent to saying: As you look over the situation, you will see the needs of the work, and what is required for its successful management supply. So with Israel, what was wanting must be supplied. As they came out of Egypt, there must be order in their marchings, so they were “harnessed”—placed “five in a rank.”
When the sanctuary with its furniture was constructed, it must be set up, taken down, and movedfrom place to place. There must be order in all this; it must not be left without definite regulations, as if it were “everybody’s business,” for soon it might be “nobody’s business.”
Concerning this we read: “The Lord did not leave His holy tabernacle to be borne indiscriminately by any tribe that might choose. He was so particular as to specify the order He would have observed in bearing the sacred ark, and to designate a special family of the tribe of the Levites to bear it. . . . In all their journeyings they were required to observe perfect order. Every tribe carried a standard bearing the sign which distinguished that tribe, and each tribe was required to pitch under its own standard. . . . The Levites were designated by the Lord as the tribe in the midst of whom the sacred ark was to be borne, Moses and Aaron marching just in front of the ark, and the sons of Aaron following near them, each bearing a trumpet. They were to receive directions from Moses, which they were to signify to the people by speaking through the trumpets. These trumpets gave special sounds, which the people understood, and they directed their movements accordingly. . . .”
“The Lord designated a special family of the tribe of Levi to bear the ark; and other of the Levites were specially appointed by God to bear the tabernacle and all its furniture, and to perform the work of setting up and taking down the tabernacle. . . . God did not leave His holy tabernacle to be borne, erected, and taken down, indiscriminately, by any tribe who might choose the office, but persons were chosen who could appreciate the sacredness of the work in which they were engaged. . . .”
“The travels of the children of Israel are faithfully described; the deliverance which the Lord wrought for them, their perfect organization and special order, their sin in murmuring against Moses and thus against God, their transgressions, their punishments, their carcasses strewn in the wilderness because of their unwillingness to submit to God’s wise arrangements,—this faithful picture is hung up before us as a warning lest we follow their example of disobedience, and fall like them.”—“Gospel Workers,” pages 158-160.
In considering the Lord’s leading of the Israelites there is seen a further development of His plan in establishing different points of order when necessity for it appears. The Lord had so evidently wrought through Moses that the people would naturally look to him to settle any controversy that might arise. This they did do until Jethro, his father-in-law, visited the camp, and seeing the heavy burdens borne by Moses, he gave the following wise counsel: “And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. And when Moses’ father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? And Moses said unto his father-in-law, Because the people come unto me to inquire of God: when they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and His laws. And Moses’ father-in-law said unto him, The thing that thou doest is not good. Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to Godward, that thou mayest bring the causes unto God: and thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. So Moses hearkened to the voice of his father-in-law, and did all that he had said.” Ex. 18: 15-24.
The Lord’s recognition of such a plan is thus recorded: “And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.” Num. 11: 16, 17.
In Deut. 1: 9-18 we have a record of Moses’ choice of the captains and judges over the thousands, the hundreds, the fifties, and the tens; and that, when he submitted the plan to the people, they answered “and said, The thing which thou hast spoken is good for us to do.” So the people accepted Jethro’s advice, and the Lord especially recognized the order thus established.
In “Gospel Workers,” page 160, we read of the Lord’s regard of the order in Israel: “He is as particular now as then. And He designs that we should learn lessons of order and organization from the perfect order instituted in the days of Moses, for the benefit of the children of Israel.”
J. N. LOUGHBOROUGH.

THE THREE ELEMENTS

By L. A. Reed

I. A Theme.—The theme is that truth which the author has first of all in his own mind; it is contained in his own mind.
A divine theme is a truth in the divine mind.
2. Plan.—Now having this theme in mind, if the author thinks of presenting it to others, he must consider how he shall unfold it; not that he will think first of the words and figures he is to use,—these are the last things that he considers,—but how shall he arrange his thought, how shall he approach the minds of those whom He is to address.
3. Execution.—Having his theme, and having also his plan of presenting it, the last thing for an author to do is to choose the words and symbols of thought which will enable him most clearly to convey to other minds what he himself has to present.
Many men leave this last to the moment or occasion of presentation, and then choose the terms at their command. Others will not trust to the inspiration of the moment, but by careful study and writing will select the very words that must go together, according to their opinion, in the presentation of that given theme.
And there are some who seem to think this last is the legitimate field of literary study. They will spend years or a lifetime in the study of words. No one can say that the study of words is unimportant; but there is such a thing as words without sense, and such a thing as multiplying them without knowledge. All such is vanity.
Even the words, the figures, the little turns of expression, are for but one thing—to bring out the theme in the author's mind. And if the words used do not do this, do not reveal the theme, or leading thought, in the mind of the author, no matter how euphonious they may be, they are but as sounding brass and a tinkling cymbal.
The themes of Biblical literature are the great thoughts of its divine author. And truly, can not God present great thoughts? The whole universe lies before His infinite mind. Does He not know the highest, grandest themes? Does He not know the most helpful, ennobling thoughts? Does He not comprehend the greatest, most inspiring truths?—Yes, truly He does; and in His word He has given them to all willing, submissive minds.
When one has really discovered the theme of an author, he may read any portion of his treatise, and will readily see that it bears in some way upon the central theme: unless the author has done the unpardonable thing of wandering from his subject.
And when we have discovered the theme of any portion of Biblical literature, we shall find it running, like a scarlet cord, through every sub-thought, idea, or word, giving the composition what is called unity.
Now, while the theme is the first thing in the mind of the author, it is the last thing to be found by the one addressed. Words are the last resort of the one who speaks or writes, but words are the first thing that the listener or reader receives. Hence, when we take up any piece of literature, Biblical or general, we give attention to words. If there are any new words, we should be sure that we understand their meaning. If there are any historical allusions, we should be sure that we get their idea. If there are any figures of speech, we should be sure that we know what they represent. Having done this, we may search for the theme. L. A. REED.

Selling Christ’s Object Lessons

By Elder Malcolm Mackintosh

ELDER MALCOLM MACKINTOSH, Wray, Colo., writes as follows:— As far as selling “Christ’s Object Lessons” is concerned, I have sold eighty copies during the last four weeks, besides preaching every night and giving many Bible readings; have sold a copy in almost every house. We shall have sold just about six copies for each member in the district by the time General Conference convenes. All are doing what they can. Praise the Lord.
So far as we know, this is the first district that has sold its full quota of books.

GOOD SALE OF “CHRIST’S OBJECT LESSONS”

Writing under date of February 22, Elder A. F. Ballenger says:—
My wife and I have taken over two hundred orders for “Christ’s Object Lessons.” She intends to deliver one hundred copies herself, and I hope to deliver one hundred and fifty.
Elder Ballenger has done this besides doing all his other work. He has preached to the people, visited them in their homes, prayed with the sick; and at the same time he and his wife have found time to sell about two hundred and fifty copies of “Christ’s Object Lessons.” We earnestly pray that other ministers may emulate this example, as the canvassing work is indeed a missionary work that should be taken hold of by those who minister.

A BROTHER WHO GIVES A GREAT DEAL

Here is a letter from a good brother who seems to make giving his principal business in life. We thought it would be encouraging to the readers of the REVIEW:—
Dear Brother: I received your kind letter last evening. Your appeal in behalf of the school is all right and proper. I have done and am still doing what I believe the Lord wants me to do. If I am not, I pray He will show me my duty; for I would have my will His will in all things. For some time I have been giving all it seemed to me I ought to give to the South Lancaster school,—at one time one hundred dollars, two thirds as much at another, forty dollars at another, twenty-five dollars at another, ten dollars at another, and I pledged two cents a day until Christ comes—one-half to South Lancaster Academy, and the other to missions.
I have bought twelve copies of “Christ’s Object Lessons,” sold eight, and have four on hand. I have only about thirty acres of land and twelve dollars a month pension. I have given the yearly proceeds of my patch of currants and gooseberries to missions. If it shall appear that the schools need the proceeds of it more than other missions, then I will send it there. It amounts to about thirty dollars a year.
My heart is in the work, to pay up and to keep free of debt in all matters. The Lord says to owe no man anything. My motto is, “Pay as you go.” I do not criticise or blame any one; but as a people we should make it a point to pay as we go.
Pray for me, dear brother, that I may always walk in wisdom and keep near to my God.

A Widow's Pledge and Testimony

DEAR BROTHER: Inclosed you will find a pledge for ten dollars. I am glad you wrote me, although I intended to send the money as soon as I could. I am much interested, and hope that every one will engage in the work the Lord has set before us, that we may receive the blessing of perfect unity and love, and render better service to the Master.
I should have answered your letter sooner, but have been ill for several days, and can hardly write to-day, my hand is so unsteady. I am a widow, nearly seventy years of age. I have a little money on which I am getting interest, and am able to work for my board. I am indeed thankful for unnumbered blessings. My heart is full when I think of what the Lord has done for me. I do hope to praise Him throughout eternity.
I have bought the book, and as soon as I am well, I intend to sell as many copies as I can among my friends and neighbors. I expect the Lord to go with me, and He has never failed me. Pray that His will may be done in and through me.

WHAT AN IOWA BROTHER AND SISTER ARE DOING

Not long ago we received a letter from a sister in Iowa, in which she tells what she and her son have been doing to help along the good work for the relief of Union College. Here is a part of the letter:—
DEAR BROTHER: I am glad of the letters you are receiving in regard to canvassing for “Christ’s Object Lessons,” and though poor in health, I felt I must do my part, so I took orders for and delivered twenty, besides selling four copies of “Best Stories,” and turned over the full price of the books, one to the college debt, and the other to the Southern work. Had I been well, I should have loved to do more, but as it is, I have a little more than trebled my due. —— could not take the time to canvass, but he will do his full share in giving.
To encourage the older children in the school to canvass, he told them that for each book they would sell, he would give them fifty cents. The last report I heard was that they had sold eighteen. I do not know whether he told you this or not.
I am indeed glad for the encouraging reports coming in, and I hope the work will go on while the oil continues to flow, till every cent of indebtedness is wiped out on each and every institution.
Continue reading: SELLING FARMS FOR THE RELIEF OF THE SCHOOLS