Review and Herald, Vol. 87, No. 50. (12/15/1910)

Review and Herald

Dec 15, 1910

Review and Herald Publishing Association · Washington, D. C. · Dec 15, 1910

BOOKS

For Old and Young

“Gospel Order,” a Brief Outline of the Bible Principles of Organization, by W. A. Spicer. This pamphlet, just from the press, which can be purchased for—

ONLY TEN CENTS

is a concise, clean-cut presentation of God’s plan of church organization, as developed in “the church in the wilderness,” in New Testament times, and in the third angel’s message.

Boys and girls from the ages of eight or ten upward will greatly enjoy “The House We Live In,” by Vesta J. Farnsworth. “The house we live in,”—the human body,—is pictured and described in this volume in a way which will carry the reader through its 218 pages in intense and sustained interest. Children as young as six or seven can understand the chapters, when read to them by an older person, and the book will be of interest to both old and young. It is in the form of a conversation carried on by a mother with her children, and the parts of the body are compared to the walls of the rooms and the general conveniences of the home. The book serves to emphasize the wisdom of God in creating and keeping in order the wonderful mechanism of the body, and gives the reader the valuable essentials of physiology and hygiene in a very entertaining manner. The book has been chosen by teachers as a valuable help in school work. Price, in cloth, profusely illustrated, $1.

“My Garden Neighbors,” by Dr. L. A. Reed. This book of 256 pages contains fifteen chapters, divided into what the author terms true stories of nature’s children,—descriptions of lives and habits of the birds and other creatures who visited the author’s garden. The book is supplemented with a chapter entitled “Introduction to Birds,” showing how to make a careful study of birds. Abundantly illustrated in cloth, $1.

“Steps to Christ,” by Mrs. E. G. White. The new illustrated edition forms one of the best gift-books in our entire list. While scarcely a book for the children, it is a suitable gift-book for either old or young. It is translated into fourteen languages, which indicates the esteem in which it is held. It will be found a valuable companion for the young disciple, and an effective aid to the Christian worker. Cloth, 60 cents; gilt, $1; Russia, red leather, $1; morocco, de luxe, printed on extra quality paper, especially suitable for gift purposes, $1.50.

“Uncle Ben’s Cobblestones.” Familiar talks with boys and girls about the common articles of every-day use, such as air, water, sunshine, fire, smoke, glass, coal, salt, paper, matches. Through these common articles the author directs the youthful minds to many practical lessons. Uncle Ben tells about more than one hundred different things in all. Beautifully illustrated; 221 pages; board, $1.

JUST IMPORTED

LIVES OF GREAT MEN AND WOMEN

For the benefit of our young people who desire to supplement their regular Reading Course with helpful biographical study, we have imported from London a limited quantity of the following books, being the lives of great leaders.

It is conceded that no works are so inspiring to young men and women as those dealing with the lives and achievements of those who have been successful in their chosen field. While they last, we will furnish these books, post-paid, at 60 cents each. The titles follow:—

“John Williams,” by Rev. James J. Ellis; “Two Noble Lives,” by David J. Deane; “John Knox,” by G. Barnett Smith; “Robert Morrison,” by William John Townsend; “James Hannington,” by Chas. D. Michael; “David Livingston,” by A. Montefiore-Brice, F. R. G. S.; “Robert Moffat,” by David J. Deane; “The Canal Boy Who Became President,” by Frederic T. Gammon; “Samuel Crowther,” by Jesse Page; “William Carey,” by John Brown Myers; “Florence Nightingale,” by Eliza F. Pollard.

Order from Your Tract Society, or from the

Review & Herald Publishing Association

Takoma Park Station, WASHINGTON, D. C.

Let Your Light So Shine Before Men

By Ellen G. White

MRS. E. G. WHITE

The enemy is just as perseveringly at work now as he was before the flood. By the use of various enterprises and inventions he is diligently working to keep the minds of men engrossed in the things of this world. He is employing all his ingenuity to lead men to act foolishly, to keep them absorbed in commercial enterprises, and thus to imperil their hope of eternal life. He devises the inventions that imperil human life. Under his leadership, men carry through that which he devises. They become so absorbed in the pursuit of wealth and worldly power that they give no heed to a “Thus saith the Lord.”

Satan exults as he sees that he is successful in keeping minds from a consideration of the solemn, important matters that have to do with eternal life. He seeks to crowd the thought of God out of the mind, and to put worldliness and commercialism in its place. He desires to keep the world in darkness. It is his studied purpose to lead men to forget God and heaven, to bring all the souls that he can under his own jurisdiction. And to this end he brings forward enterprises and inventions that will so occupy men’s attention that they will have no time to think of heavenly things.

The people of God must now awake and do their neglected work. Into our planning for this work, we must put all the powers of the mind. We should spare no effort to present the truth as it is in Jesus, so simply and yet so forcibly that minds will be strongly impressed. We must plan to work in a way that will consume as little means as possible; for the work must extend into the regions beyond.

Those who have received the light of truth are to speak the truth, and pray the truth, and live the truth. They are not to depart from the Word of God, as some are doing, in order to follow their own devisings. The Word that the Lord has given is spirit and life, and works for the saving of souls. It is the only Word in which we may safely trust.

Our ministers are not to permit their minds and their means to be converted into commercial enterprises. They are to use all that they have and are in the Lord’s service. They are not to work in accordance with their individual impressions, striking out into new lines, in accordance with strange human ideas. This has been the danger in the past. The mind of man deviseth many things. Unless the mind of the worker is sanctified, he will follow another leader instead of Christ, showing a preference for the methods that the enemy has devised. He will be led to try to show his own superiority.

Every capability that God has given us we are to use in letting the light of truth shine forth. The cities are to be warned. The time of the end is near. We can see that the signs of Christ’s coming are rapidly fulfilling. “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors.”

Read the whole of the fourth chapter of John, and seek the Lord with earnest prayer. Perilous times are upon us. It does not become any man or woman to be regardless of the working of the Holy Spirit upon human hearts.

“And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he saith unto them, Follow me; and I will make you fishers of men. And they straightway left their nets, and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. And they immediately left the ship and their father, and followed him.

“And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those which had the palsy; and he healed them. And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.”

(Concluded next week)

Christian Courtesy

By James D. Montgomery

JAMES D. MONTGOMERY

How beautiful is courtesy in man or woman! How beneficent the influence of the courteous Christian! His salutation cheers, his greeting encourages to better living, his farewell warms the heart. Good breeding and refinement mark his behavior and his speech; his very presence is an inspiration.

It is agreed by all that to possess true courtesy is far better than to adopt and cultivate the thin veneer of bowing and scraping known as politeness. The compliant urbanity of the political candidate can not be even a substitute for the gentle refinement of the courteous Christian gentleman.

At one time during Paul’s eventful journey to Rome, under bonds, he was turned over to one Julius, who “courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself.” A spirit of true courtesy on the part of Paul’s jailer took a very practical turn—he allowed his prisoner liberty to visit his friends. This was more than politeness on the part of Julius; it was pity and kindly courtesy that prompted this act of genuine kindness.

On this same journey Paul met with a strange adventure, being shipwrecked off the coast of Melita. Here “the barbarous people,” says the narrative, “showed us no little kindness: for they kindled a fire, and received us every one. . . . In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously.” Three months later, when Paul and his companions left the island, they were honored with many honors, and

laden with such things as were necessary for the further journey. This was practical courtesy on the part of Publius, who, in turn, was richly rewarded for his courteous treatment of his prisoners.

Peter, the impulsive, rash disciple, became the kindly and courteous apostle when he was converted. Thus he exhorts the believers: “Be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil or railing for railing; but contrariwise blessing.” 1 Peter 3:8, 9. This is probably the best definition it is possible to find of courtesy—“not rendering evil for evil, or railing for railing: but contrariwise blessing.”

And this is what the grace of courtesy really is,—a willingness to render good for evil, to put one’s self out to accommodate another, even an enemy. And not only to do these things, but to do them willingly,—showing mercy with cheerfulness. Doing favors—unasked favors usually—with willingness and cheerfulness, constitutes true courtesy.

Newark, Ohio.

Conserving Our Resources

By W. J. Stone

W. J. STONE

MUCH is said in the business world and by politicians about the conservation of the country's natural resources. No one would question the propriety of so doing, but rather commend it. However, in this agitation we may learn a lesson, insomuch as we are told that “the children of this world are in their generation wiser than the children of light.”

I am certain that we have not always husbanded our resources as carefully as we should; and for this reason many persons who might have become valuable workers have been lost to this message. It is a cause for gratitude that arrangements have been made by the General Conference whereby all worthy young people who can meet the requirements, can now enter the Foreign Mission Seminary under provisional appointment to some missionary station.

In this article I wish to speak of a class of young people who should receive special attention,—the nurses who have been graduated from our various sanitarium training-schools. I have watched with sadness many of these nurses, who, after their graduation, have taken up nursing as a profession, and used their ability simply in a commercial way. Nor are they wholly to blame, as in the past they have not always had proper encouragement to enter some department of missionary work. In view of the fact that our trained nurses can become efficient workers, especially in foreign lands, it would seem that we ought to guard with great care all these institutions of training; and every suitable person who finishes the course in these schools, and who can be spared from our institutions, should be encouraged to go to the Foreign Mission Seminary to receive further preparation. Thus this talent would be saved to the cause.

First of all, our sanitarium training-schools should be conducted for soul-saving and the education of missionaries. The missionary idea should ever be kept prominent. Care should be taken to receive only those who wish to educate themselves to become missionary workers. Then when these have spent two or three years gaining this knowledge, well-defined plans should be laid by every conference to encourage all such worthy persons; and, if they are not needed in the institution where they graduated, or in the home conference, provision should be made for them to enter the Seminary at Washington, that the desired object may be reached.

Many of this class of workers have a much more thorough preparation than some who have entered other departments of work; and under the present arrangements there should be no excuse for our young people dropping the real object of this education,—the saving of souls,—and using their training for commercial purposes only. Shall we not take a greater interest in saving to the cause the worthy young people who graduate from our sanitarium training-schools, and encourage them to enter our Foreign Mission Seminary, that this talent may be used to the glory of God and to the advancement of the message?

Indianapolis, Ind.

Its Peculiar Dress

By J. O. Corliss

History of the Jewish Priesthood — No. 3

Its Peculiar Dress

J. O. CORLISS

The ephod worn by the Jewish priests consisted of a white cape, or surplice, the word for which, being anglicized, means literally “to put on.” Two onyx stones, set in gold, formed clasps which fastened it to the shoulders; and on each of these stones was engraved the names of six of the tribes of Israel. This doubtless signified that the burden of each priest was the present and eternal welfare of the entire nation. The lower part of the ephod was kept in position by a girdle, or band, passing over it and around the body.

By this outward vestment, more than by the moral character of the priest, oracular responses were received to inquiries about personal duty. Especially was this the case with the high priest, whose ephod was, until the Babylonian captivity, adorned with the mysterious urim and thummim. This appears to have been a small square breastplate, fastened to the ephod by golden chains. It was also known as the “breastplate of judgment,” because of its supposed power to give accurate directions in response to weighty personal appeals. 1 Sam. 23: 4-12. Its four rows of triplet stones have been supposed to signify the assurance of light and truth to all the tribes of Israel, since the words urim and thummim seem to express as much.

It is perhaps in place to query the reason for the selection of a pure white costume for the early priesthood. The attempt to settle this question must be by comparison alone, since no positive Bible statement has settled it. But this fact should not debar study on the point; for sometimes a bare collation of items may lead the mind to satisfactory conclusions in the pursuit of direct knowledge.

The first particular in this line to engage attention is the promise of the Saviour to those in the Sardis church who do not defile their garments, that they shall walk with him in white. Rev. 3: 4, 5. This may be taken as evidence that the covering of the saints is to be the same as that of the Saviour—as “white as the light.” Matt. 17: 2. Angels are also represented in the same dazzling whiteness. Dan. 10: 5; Matt. 28: 3; Rev. 15: 6.

To create man in the image of his Maker was to envelop him in the same halo of light that surrounds all the heavenly throng. Though set for “a little while inferior to the angels,” man was nevertheless clothed with glory’s brightness, and so given to share the exalted honor of the holy ones of heaven. Heb. 2: 7. Admitting that man’s folly soon robbed him of this ennobling dignity, his original condition was never fully forgotten; for in imitation of it we find the patriarchs bestowing peculiar garments upon favorites as marks of exaltation. In fact, the custom has never lost its prestige, since rulers in both civil and church governments still practise the observance.

Referring again to the times of the patriarchs, we read that a distinctive garment was worn by Joseph, the favorite son of his father. The English translation makes Joseph’s coat have many colors, but while the original word means this, it carries also the idea of pieces, ends, or extremities, thus giving the thought of a garment having pieces of color in the ends, or extremities, as the ribbon of blue or violet in the borders of the Israelite coats (Num. 15: 38), and also the ephod and girdle of the priests’ white garments. Ex. 28: 6-8. In fact, the margin of Gen. 37: 3 substitutes the word pieces for the word colors of the text.

Joseph was thus adorned by his father as the rightful heir to the family patrimony, he being the first-born of Rachel, the beloved wife of Jacob’s choice. As such, the birthright was his by the patriarchal rule of primogeniture. 1 Chron. 5: 2. It seems clear, therefore, that Joseph’s garment, which made him the object of bitter envy on the part of his brethren, was designed as a mark of elevated dignity, looking to the wearer as heir to the family name and its attendant blessings.

But though having been robbed of his birthright through fortuitous circumstances, and sold as a slave among the descendants of Ham, where the iron was permitted to enter his soul (Ps. 105: 18), yet even there he again became a candidate for the high honors of an earthly ruler, this time in the mighty empire

of the Pharaohs. Gen. 41: 39-41. But in order to make that desirable position sure, Pharaoh, the reigning monarch, placed on Joseph’s finger his own signet ring, and arrayed him in a garment of fine linen, as a token of the dignity of the honor conferred upon him. Verses 42, 43.

The elevation to the priesthood was the bestowal upon men of a degree of excellence and a grandeur of mien which would distinguish them as representatives of heaven’s Ruler, in the government of Israel’s tribes, and place them as the nation’s advocates with the Author of all its blessings. It was therefore fitting that the dress of these exalted persons should be a reminder of the original covering of light provided for man in the blameless simplicity of his creation. Such a garb would also be typical of the purity of the Source whence came their appointment to the high office of ambassador of heaven.

Armed thus with the authority of the Ruler of the universe, the priests were prepared to show Israel the difference between holy and unholy things, and to teach all the statutes of God in an acceptable manner. Lev. 10: 10, 11. Human tendencies, however, were permitted to control the actions of these highly favored men, until in time Israel was left without teaching priests, and all services became a series of mere formal acts, carrying no impression of divine power. 2 Chron. 15: 3. The cause of this sorrowful state will, however, be learned in detail, in the course of a study of the subsequent history of the priesthood.

Mountain View, Cal.

A Crisis in Missions—Its Lesson

By G. B. THOMPSON

G. B. THOMPSON

A SERIOUS crisis has come in the history of the foreign missionary work of the Moravian Church. In 1732, before any other Protestant church was carrying forward foreign work on a systematic basis, the Moravians began work among the Negro slaves in the West Indies. In fact, it was a number of decades before the Protestant world awoke to the responsibility of carrying the gospel to all the world.

Since 1732 the Moravians have been carrying on their work in ever-extending fields, with practically the same home resources. That is to say, their work has extended in foreign lands, and the calls have multiplied, faster than the home resources have increased. The disproportionment of the home membership to the work abroad has brought about a tragic crisis in the splendid work of this great missionary people. In 1907 their deficit was sixty-four thousand dollars; in 1908, it had reached seventy-two thousand dollars, with a prospect of an equally large deficit for 1909. They have, in all Europe, Great Britain, and America, a membership of only forty-three thousand to make up this deficit, and carry forward the work already in hand, besides providing for further aggressive work.

At the meeting of the last General Synod, in 1909, the historic work of the Moravian Church in Greenland was transferred to the Danish State Lutheran Church, and the mission board was ordered to bring about retrenchments which would make a reduction in the annual budget of about fifty thousand dollars. It is said that when these resolutions were finally passed, strong men broke down and wept. “It is comparatively easy to issue such instructions to a mission board; but when it comes to carrying them out, the problem becomes frightfully difficult. The board is dealing, not with figures, but with human souls, which have been purchased by the blood of the Lord Jesus Christ, and which have been rescued from the degradation of heathenism as a result of his suffering. . . . This retrenchment is like killing the children you have borne and nursed and reared. It is stopping natural growth. It is hurling the people back into heathenism.”

The crisis in the work of Moravian missions contains a lesson for us that we shall do well to study. Increasing our work in foreign fields without making adequate provision for strengthening the work at home, will bring a crisis in our work no less than in theirs. There must be a corresponding growth at the base of supplies to meet the growth in the regions beyond; otherwise bankruptcy or retrenchment must inevitably follow. This suggests two things which must be done in carrying forward our work; for we can think neither of bankruptcy nor of retrenchment:—

1. Provision must be made year by year for raising the necessary means to finance the work, by making provision for the extension of the message in new fields, as well as strengthening the posts already established. Whatever other work is done, whatever new work is brought forward, must in no way be allowed to weaken our work in foreign fields, but rather to strengthen it. Provision must also be made for the selection and proper training of consecrated workers to send into the field to supply the calls which come from these great centers of darkness. The resources we already have must be continually shared with more needy fields.

2. In the home field there must be carried forward a strong evangelical work in the cities, villages, and country,—in short, everywhere,—that the base of supplies may be strengthened by the addition of many strong churches which can contribute of their means, and from which recruits can be mustered for service at the front. To carry forward a symmetrical work, and shun a crisis, the evangelical work in the home field must be proportionate with the growth and the needs abroad.

We believe the call that has come to us to work the cities now in no way means a slackening of our work in the foreign lands, but it is a call to a mighty movement along evangelical lines, a storming of the centers of population, which will result in many believers being added to the work at home, from which men and women may be obtained to carry forward the work in all parts of the world. The special work in the cities is in the order of God. It means the finishing of the work in the whole world.

Takoma Park, D. C.

Be Still and Know

By T. E. Bowen

T. E. BOWEN

Sometimes we find ourselves addressing the Master of assemblies as if we were not really sure that he is listening to what we are saying, even when praying. We need to remember that, in our relationship to God, the danger is not that he will not hear us, but that we shall fail to hear what he is saying. The dulness of ear is on our part, not on his.

Did you ever notice how often, in his teaching, Jesus brings in the expression, “He that hath an ear to hear, let him hear”?” After he had ascended to heaven, and must use his representative to speak to his people on the earth, over and over in the Revelation the statement is made, “He that hath an ear to hear, let him hear what the Spirit saith.” Jesus knew that some very important things might escape our ears because we were not listening. Worldly

noises produce such a din about our spiritual ears that that “still small voice” is not perceived at all. If you really wish to hear, then obey God when he says, “Be still, and know that I am God.” Shut out all other voices clamoring for attention, and listen until you hear his voice.

Job came to an experience of this kind. He says: “Then a spirit passed before my face; the hair of my flesh stood up: it stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? shall a man be more pure than his Maker?” Job thought he was about right until he came into this close contact with God. That awful silence revealed to him that there was, beyond anything he had ever experienced, an infinitude of everything really desirable in the way of purity and goodness and love.

God can help only that man who senses his helplessness, and reaches out for help. As long as we continue so busy about this and that, so filled with other interests that we have no time to be still, to listen, to enter that place of silence, God waits. He waits for us to become quiet. He knows our need, and his ear is attentive; for he says, “Behold, the Lord’s hand is not shortened, that it can not save; neither his ear heavy, that it can not hear.” Isa. 59:1.

“Be still, and know.” Yes, know that God hears your call; know that he is working for you; know that, knowing all about you, he cares; know that still voice when it speaks; know there is a design he is working out in your life, not only to compass your own salvation, but that of others as well. These are some of the things we may know when we wait before God in the silence of the secret place of prayer. Let us not miss what he has for us by failing to be still, and listen to what he may say to us.

Takoma Park, D. C.

Mine Hour Is Not Yet Come

Jesus’ hour is not yet come; Let this word thine answer be, Pilgrim, asking for thy home, Longing to be blessed and free. Yet a season tarry on: Nobly borne is nobly done.

While oppressing cares and fears Night and day no respite leave, Still prolonged through many years, None to help thee or relieve, Hold the word of promise fast, Till deliverance comes at last.

Every creature hope and trust, Every earthly prop and stay, May be prostrate in the dust, May have failed and passed away. Then, when darkest falls the night, Jesus comes, and all is light.

Yea, the Comforter draws nigh To the breaking, bursting heart; For with tender sympathy He has seen and felt its smart. Through its darkest hours of ill, He is waiting, watching still.

Dost thou ask when comes His hour? Then, when it shall aid thee best. Trust his faithfulness and power, Trust in him, and quiet rest. Suffer on, and hope, and wait— Jesus never comes too late.

Blessed day, which hastens fast, End of conflict and of sin! Death itself shall die at last; Heaven’s eternal joy begin. Then eternity shall prove God is light, and God is love.

— Selected.

Lessons From Job's Experience

By Mrs. Luella B. Priddy

MRS. LUELLA B. PRIDDY

The apostle James, speaking of some of the perilous conditions of the last days, exhorts the people of God to be patient. He says, “Ye have heard of the patience of Job.” James 5:11. Why does he refer to this most notable example of patience?—Because the remnant church is to be a tried church, and its people need the encouragement that comes from contemplating the lives of those who have won in the battle of life.

Job was a righteous man, a man of property and influence. From a human point of view his lot seemed especially happy. Satan, always subtle and insinuating, would intimate that it was on account of this worldly prosperity that Job served God. He said: “Doth Job fear God for naught? Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.” Job 1:9-11.

Notice that Satan does not deny the statement that Job is a righteous man. With an air of apparent discernment, he pretends to look beyond the outward acts, and discover a motive which does not exist. No man could be good enough to escape the poisoned arrows of such an archer as that. This is the nature of the “accuser of the brethren.” How watchful we should be that this accusing spirit may not enter our hearts, and eat away the very vitals of our spirituality!

God knew the faithful heart of Job, and he was not afraid to trust him to be tried. Failing to turn Job from his integrity by the destruction of his children and his property, the adversary was permitted to lay the hand of affliction upon him.

Satan said, “All that a man hath, will he give for his life.” Job 2:4. This is not true. As dear a treasure as life is, the true child of God will suffer unto death, if need be, rather than surrender his righteous character, or compromise the interests of God's character.

God allowed Job's character to be made manifest by permitting him to pass through the most trying experience of which the world has any record. Bereft of almost everything that mankind holds dear, suffering the most intense pain, he still maintained his faith in God. His wife, instead of being a comforter to him, became discouraged, and advised him to “curse God, and die.” Indeed, all human consolation was taken away. His friends, who came to comfort him, added to his trials by ill-advised words. But he affirmed, “Though He slay me, yet will I trust in him,” thus proving the falsehood of Satan's accusation.

The trials of Job brought him into a more intimate relationship with God. He said, “I have heard of thee by the hearing of the ear; but now mine eye seeth thee.” Job 42:5.

When Christ came to earth to die, it was made manifest that he is “kind to the unthankful and to the evil.” Luke 6:35. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. Love is an unselfish attribute. It seeks not its own, but looks to the welfare of the object of its love. When the love of God is shed abroad in the hearts of men, it has the same unselfish nature. The welfare of the cause of God is their first concern. The furnace of trial makes manifest the genuineness of their love.

When brought to the martyr's stake, or the headsman's ax, or, as is more often the case, when suffering from the numberless soul-torturing pin-pricks of daily life, the people of the world see that the Christian has a sustaining power that is unknown to them. Not only is the character of the Christian vindicated by this experience, but Christianity itself is vindicated. Trials, patiently and uncomplainingly borne, preach the message of salvation more powerfully than the most eloquent words. When the church passes through a time of unusual trial, she reaps a bountiful harvest of souls. In view of this fact, we can appreciate the feeling of the apostles when they rejoiced “that they were counted worthy to suffer shame for his name.” Acts 5:41.

Ellesmere, Ont.

Continue reading: G. B. STARR