Earlier text: Every Opportunity to Do Good Demands Our Best60.—THE BRIDE, THE LAMB'S WIFE.
“What reason, or argument, or scripture, for the belief that the New Jerusalem is the bride, the Lamb's wife?” A. L. C. Ans. Rev. 21:9, 10: The angel said to John, “Come hither, I will show thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of Heaven from God.” Our first evidence that the city is the bride, the Lamb's wife, is that we do not believe that the angel deceived John when he told him he would show him the bride, the Lamb's wife, and then showed him the great city. Our second reason is Gal. 4:26: “But Jerusalem which is above is free, which is the mother of us all.” Third, Rev. 19:9. The redeemed are the guests at the marriage supper. “Blessed are they which are called unto the marriage supper of the Lamb.” The marriage of the Lamb is evidently a definite future event, and the figure sets forth simply the reception of the kingdom by Christ, when he receives the city, New Jerusalem, as the metropolis of the kingdom in which his throne is located. Fourth, in Rev. 22:17, the bride is spoken of in connection with the Spirit, as something entirely distinct from those who hear, or those that are athirst. With the view that the city is set forth under a figure as the bride, there is consistency and harmony throughout; but if we endeavor to make the church the bride, we confound the bride with the guests, the children with the mother, and involve Rev. 22:17 in tautology and contradiction. Ans. Rom. 14:5 reads, “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” We understand the apostle here to be speaking of the days connected with the Jewish ritual, associated with eating and drinking, and other features of the ceremonial system. Paul was willing to concede to those who were weak in the faith, the privilege of making a distinction in these days, if, not appreciating entirely the liberty of the gospel, they thought they ought so to do. See verses 1–3. In the 14th verse the same principle is carried out in reference to distinctions between clean and unclean meats. While that distinction in meats is done away under the gospel, if any one still thought that it yet continued, he was wronging his own conscience to eat that which he considered was forbidden. “An objection to our views of prophecy is raised by some who have studied history, who claim that Medo-Persia and Grecia, and perhaps Babylon, were not universal kingdoms, and hence that the representations of the prophecy in this respect are incorrect. Medo-Persia, they say, never had dominion over Grecia, and Grecia never conquered Rome, Carthage, or farther India. How shall we meet these objections?” J. D. R. Ans. It is true that Medo-Persia never conquered Grecia, nor Grecia, Rome; and if the date of 753 B. C. is the correct date of the founding of Rome, Rome, the last of the four kingdoms, was founded before the old Chaldean kingdom, the first of the four, was introduced into prophecy, which was 677 B. C. But it is nothing against the prophecy that God begins to prepare his agents long years before they enter upon the prominent part they are to perform on the stage of action in the development of prophecy. We are to adopt the same point of view held by the prophet, and consider his statements in the light of the location he occupied, the time in which he wrote, and the circumstances by which he was surrounded. It is a rule of prophetic interpretation that nations are not particularly noticed in prophecy until they are connected with the people of God. When this was the case with Babylon, it was the great and overtowering object in the political world. Before the prophetic eye, that would eclipse all else. He would naturally speak of it as a kingdom having dominion over all the earth. So far as we know, all provinces or countries against which it did move, were subdued by its power. That there were some portions of territory, and perhaps considerable numbers of people, unknown to history, and without the pale of civilization as it then existed, which were neither discovered nor subdued, is not a fact of sufficient strength or importance to condemn the expression of the prophet, or to falsify the prophecy. When Medo-Persia was introduced into prophecy as the conqueror of Babylon, and the next great power with which the people of God were connected, Grecia had risen to no prominence among the nations of the earth, and the people of God were in no way affected by its history at that time. Hence it is left out of the prophecy until it had developed strength sufficient to overthrow the Medo-Persian dynasty. Just so we may say of Grecia in respect to Rome. Rome played no prominent part in the world's history till after Grecia had long been introduced into prophecy; and hence stands as the fourth of the great kingdoms, in order. It is sufficient to be governed by the general tenor of history in this respect. The question of raising means is one which greatly troubles religious organizations at the present day. There is no trouble on this point so long as people, realizing the claims of the religion of Christ upon them, maintain a devoted and fervent frame of mind in the service of their Master; but in proportion as this spirit departs, and a spirit of worldliness and covetousness takes its place, difficulty arises on the question before us. Hence the resort in these days to fairs, festivals, lotteries, religious gambling, and all the ways and means, worldly and wicked, which are resorted to, to raise means for religious purposes. Some see the evil of these practices, and deplore it; but their general adoption by almost all denominations, in face of the earnest protests that arise in some quarters, is a sure indication of the great departure which these denominations have suffered from the spirit and principles of primitive Christianity. As an article in point, we quote the following from the New York Weekly Witness of Jan. 15, 1880, under the head above given:— “This is an age of progress. Old customs and theories pass away, and new ones take their place. The world is moving on, and we must keep up with it. There are many great Christian enterprises to carry forward, and we want to do our part in the grand work. Churches must be built; the gospel must be carried to the heathen; benevolent enterprises for the destitute must be multiplied, as poverty and suffering increase. What is our part in this work? To do all we can. How shall we accomplish it? That is the question. In general, we go to the Bible for direction in practice as well as in faith. Let us see whether we can find in it any light on this important question. A few passages must suffice, and we hope they may stimulate to further study of the subject. David vowed unto the mighty God of Jacob (Ps. 132: 4, 5): “I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the Lord, an habitation for the mighty God of Jacob.” How did he fulfill his vow? A beautiful description is given in full in 1 Chron. 29: 1-25. David said to the people: “I have prepared with all my might for the house of my God; * then the chief of the fathers and princes, . . . and the captains . . . with the rulers . . . offered willingly, and gave for the service of the house of God, of gold 5,000 talents and 10,000 drams; of silver 10,000 talents, . . . and they with whom precious stones were found gave them; . . . then the people rejoiced, for that they offered willingly; . . . and David the king also rejoiced with great joy.” Christ says (Luke 9: 58): “Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.” Yet he was fed and clothed by the kindness of disciples, friends, strangers, and even sinners. In Acts 6: 1-6, we have an interesting lesson: “And in these days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among your seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business; but we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude; and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch, whom they set before the apostles; and when they had prayed, they laid their hands on them.” Again, there were poor saints in Jerusalem to be cared for. Acts 11: 29, 30: “Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea; which also they did.” 1 Cor. 16: 2: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 2 Cor. 8: 1-4: “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.” 2 Cor. 9: 1-7: “For as touching the ministering to the saints, it is superfluous for me to write to you; for I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. . . . But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver.” Rom. 15: 26: “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.” These are some of the Scripture examples. Let us now examine briefly some of the modern ways of raising money for similar purposes. Imagine David advertising a grand series of bazars, fairs, festivals, socials, and dime parties to get money for the temple. Imagine, if you can, the beloved disciple saying to the others, “We must have an oyster supper to get money to provide our Master with suitable clothes for his work.” Suppose the disciples (Acts 6) had said: “We have had a great revival, now let us raise money for the widows. We will stop preaching the gospel for a little while; we can do that any time. Let us have various entertainments, and give the proceeds to the widows. Get all the young people, sinners and all, stirred up, and let us see what we can devise to bring in money. The cause is noble, and should arouse enthusiasm. Let the shrewd ones devise, and we will carry out their plans; the end justifies the means.” Paul wrote from Philippi to Corinth; suppose he were writing to-day from Cleveland to Oberlin, and conforming to present customs. He must write somewhat as follows: “The people of Cleveland, as you have seen by the Leader, have been doing a noble work in raising money for the different Christian enterprises; the churches have held grand bazars, fairs, and festivals, and oyster suppers, and socials, and dinner parties, and almost everything which could be thought of, and have got a little money out of everybody. They have furnished entertainment for all who would pay for it. They have enlisted saints and sinners; all have done nobly. The young ladies have written letters to all the young men, and these were sold from their post-offices for ten or fifteen cents apiece. They have had fish ponds, and sage ministers have fished out, at twenty-five cents each, dolls and jumping jacks which cost only a trifle. Grab-bags have furnished great fun, and have brought in large returns. All kinds of fancy articles have been made, and sold at magnificent prices. Now I am coming to Oberlin, and we want a good time there. What I have written will give you some hints as to the line of effort. Some one may suggest additional plans, for some of you have made it a study. Get the people aroused,—ministers, faculty, students, all. Oberlin people have lost some of their notions. They will take hold, if you get them awake. Make it a grand success, and rival Cleveland.” Why should these things sound incongruous, almost sacrilegious, when put into the mouth of Paul? He was a disciple and preacher; so are we disciples and preachers. In a recent number of the Advance, in an article under the title “A New Departure,” Mrs. Emily Huntington Miller gave a defense of Paul’s methods. We would like to hear the other side, if there be any. Now I am a young man preparing to preach the gospel. I want to succeed in it; and all these questions must be met. Shall I follow David and Paul and the other disciples? or have their methods become obsolete? Some wiser one please answer, for several of us want to know. Warning from the Christian Weekly on Divine Judgment
—“Whom the gods will destroy, they first make mad.” Read the following from the Christian Weekly of April 10, 1880:— Turkish Edict Against Christian Converts from Islam
“The Turkish government has officially announced that no Moslem will henceforth be allowed to become a Christian, under penalty of death; that no one will be allowed to teach doctrines subversive of Islamism, and that any foreigner doing so may be arrested and imprisoned. Was it that it might thus break its solemn pledges and revive fanatical hate and strife, that Great Britain interposed to save from destruction the morally and financially bankrupt Ottoman power?” Santa Rosa.—We have closed our meeting at Pleasant Hill. Three took their stand for the truth. Yesterday we organized a Sabbath-school of fourteen members. March 22. W. C. GRANGER. J. G. HURLEY. Woodland.—Our meeting at this place was of an encouraging nature. Friends were present from Vacaville, Dixon, and Arbuckle. They brought encouraging reports from their respective churches. Through the Sabbath-school work and missionary effort, an interest had been awakened in some of these places for miles around. In Woodland also the Sabbath-school interest is good. Our meetings commenced Friday night. Sister White’s testimony was no less appreciated here than elsewhere. The friends showed their interest in the prospect of laborers coming from the East, by donating liberally toward the tent fund. They also voted to use the twelve-page edition of the Signs for missionary work. On Sunday, Sister White spoke to an interested audience composed largely of those not of our faith; and at 7:30 P. M., to a full house on the subject of Christian Temperance. At the close of her address the temperance pledges were circulated, and sixteen names were secured to the teetotal pledge, nine to the anti-rum and tobacco pledge, and seven to the anti-whisky pledge. Our brethren seemed much encouraged by the meeting, especially at the result of the temperance effort. A number of teams leave this morning for Arbuckle, where we hold meeting this evening and to-morrow. March 29. S. N. HASKELL.253 Petaluma and Healdsburg.—Sabbath morning, March 20, Sister White spoke to the church at Petaluma, from the words of Christ, Matt. 5:13: “Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.” Her remarks were impressive, showing the fearful consequence of encouraging a spirit of questioning, of doubt, and unbelief. Following her discourse was an interesting meeting. The Stony Point church was well represented, and several were in from other places. It was stated that the largest number were present that had met together in their church for two years. In the evening Sister White spoke in the M. E. church on the subject of temperance, also Sunday afternoon at the theater. Sunday at 5 P.M., we took the cars for Healdsburg, where Sister White had an appointment for the same evening, at 7:30. Before the hour for service had arrived the house was well filled with an intelligent audience, who listened to her discourse with manifest interest. Through the occasional labors of Eld. Healey since the camp-meeting, the work here has been moving on, and some precious souls are taking their stand for the truth. It is deeply regretted that Eld. Healey’s health will not permit continued efforts in the field. Canby and Golden Gate.—Since my last report, I have preached thirteen times to the dear people at Canby. The Lord has been very good to us. Sixteen are now keeping the Sabbath here, nine of whom have lately commenced its observance. Three followed their Lord in baptism. Obtained three subscribers for Advent Tidende, and sold two Bibles and one copy of “Spirit of Prophecy.” I expect soon to see a good church here. I attended the quarterly meeting at Golden Gate. The Lord was present by his Holy Spirit. Three were received into the church, and one joined the tract society. Will the people of God remember the cause among the Scandinavians in Minnesota? C. NELSON. Riceland, April 6.—From the 18th to the 26th of March, I held meetings in Aurora. Some were interested, and those who embraced the truth before I was there were strengthened. March 26 to April 1, I held quarterly meeting with the Steele Center church. Although the roads were very bad, there was a good turnout. We had the blessing of the Lord in all our meetings. I have spoken here thirty-five times, and the word has been received with gladness. Five have united with the church, and five others have commenced keeping the Sabbath. They have nearly all pledged one-tenth of their income to the Lord. Twelve have signed the teetotal pledge. April 2, I came to Riceland. Sabbath and Sunday we held six meetings, two of which were business meetings. We celebrated the ordinances of the Lord’s house, and his blessing attended us in doing so. These brethren made a great deal of sacrifice to come out to meeting. They paid $35.17 on s. s. They had labored faithfully in the missionary work. I expect to stay here during the week, to visit and hold meetings. Pray for us. L. JOHNSON. Chardon, April 7.—Since my last report, I have visited Parkman, Geneva, Madison, Peninsula, Strongsville, Parma, Cleveland, Bedford, North Solon, and Chardon. During the past quarter I have personally visited every Sabbath-keeper in the district except two or three. I held meetings with each company, sold $27.09 worth of books, and obtained 41 subscribers for our periodicals. I have done what I could to encourage and instruct in the missionary work. All but one of the families that I have visited now take the REVIEW, and the most of them take Good Health and the Instructor. We had good meetings, though sometimes but few were present. The Sabbath-keepers in this district are very much scattered. This, dear brethren and sisters, affords us an excellent opportunity to do missionary work. If we sow in tears, with hearts imbued with the spirit of Christ, we shall reap with joy. R. A. UNDERWOOD. Liberty Center.—Have just closed a ten-days' meeting here. Only a few were present from the other churches in the district, and most of these stayed only one Sabbath. It is very discouraging when we attempt to help our brethren, to find no effort on their part to co-operate with us. There are whole families of professed Sabbath-keepers in this district who are comfortably off, and yet they never pretend to go to any meeting away from home, however near or however important. Worldliness and covetousness have taken full possession of them. There was a good interest on the part of those who did attend. Each day Bro. H. M. Mitchell gave instruction in the various branches of the missionary work, which will be very profitable to those who attended. Four were added to the church, and nine, I think, to the missionary society. Bro. Hoffer was elected and ordained elder, and other matters of interest were attended to. Their new church, 28x42, was done, and paid for into less than $50. This was far better than we expected. At the dedication about $80 was raised, which leaves them in favorable circumstances. The outside interest was excellent, though our time was so fully occupied with other matters that we could not do it justice. I gave two lectures on the subject of health, which met with special favor. Bro. Bigelow will now canvass the town for Good Health. Sr. Sharpe and myself spent most of our time in getting our T. and M. records and business correct. We shall never rest till we have every book in the Conference correct to a cent. I enjoyed the hospitality of the pleasant home of Mr. C. C. Young, a prominent citizen of the place, who has helped us much. He is writing a long series of articles on the Sabbath, through the county papers. Bro. Guilford, who has the charge of the work here, did a good share of the preaching and labor of the meeting. D. M. CANRIGHT. If you sit down at set of sun
And count the acts that you have done,
And, counting, find
One self-denying act, one word
That eased the heart of him who heard,
One glance most kind
That fell like sunshine where it went,
Then you may count that day well spent. But if through all the livelong day
You've cheered no heart by yea or nay,
If through it all
You've nothing done that you can trace
That brought the sunshine to one face,
No act most small
That helped some soul and nothing cost,
Then count that day as worse than lost.
—Selected. ILLINOIS
By D. T. Bourdeau
Dist. No. 9.—During the past month, besides spending two Sabbaths with the little church at Aroma, where a man of worth has taken his stand for the truth, I have given nine lectures in this place, and held meetings, and attended to the ordinances with the churches at Pittwood, St. Anne, and Kankakee. One was baptized, and one received as a candidate for baptism. Two of our new s. s. books and one of our Sabbath-school records were brought into use, and two V. M. records were put in shape. D. T. BOURDEAU. Manteno, April 6. Sioux Falls, March 29.—Spent last Sabbath at this place. It was very windy and stormy, and but few were out; yet our Sabbath-school and meeting were good, and the brethren are of good courage. Elk Point, April 5.—Attended the quarterly meeting at this place. The weather was still unfavorable, yet our meeting was well attended and of interest. Steps were taken to improve the discipline of the church, which, though they may result in lessening the number of names on the church roll, will yet be an advantage, and, we trust, prepare the way for the blessing of God to come in more abundantly. S. B. Whitney. Mt. Gilead.—This little church met at the regular time, April 3 and 4, in quarterly meeting. Four discourses were given, and two business meetings held. The s. s. pledges were paid to the amount of $17.00. There was a small outside attendance. We have a good little Sabbath-school, with an increasing interest. Many are beginning to admit that we have the truth. The members of this church are so scattered that it is almost impossible to gather them all at once. Some have moved away; others have made unequal marriages, that stand very much in their way; two have apostatized; and one has been dismissed by letter, which leaves us ten members at present. Our dear young brethren and sisters would do well to take warning by the sore trials of others, and not compromise the precious truth by being “unequally yoked together with unbelievers.” 2 Cor. 6:14. None need be deceived; the divine injunction is, “Only in the Lord.” P. D. Moyers. Labor among the Churches.—During the winter I have visited nearly all the companies in the State, and have spent several days at each place, encouraging, strengthening, and instructing the brethren. At Denison, Plano, Cleburne, Clifton, and Peoria, organizations were perfected, and officers were ordained. We have been much encouraged to see the unanimity and readiness on the part of the brethren and sisters to adopt the tithing system, and to enter into the tract and missionary, the Sabbath-school, and the health and temperance work. At each place there were accessions to the church, and others are more or less interested. At Peoria, sixteen have been added to the church, and five were baptized yesterday. At this place also a vigilant missionary society has been organized, and clubs of the Signs and College Record have been ordered. I attended the quarterly meeting here last Sabbath and Sunday, which was appointed for that time so that I might be present, before my departure to attend the quarterly meetings at Cleburne, Dallas, and Plano respectively, and to fill other appointments previous to commencing tent-labor. Peoria, March 29. R. M. KILGORE. MASSACHUSETTS
By G. F. Haines
South Lancaster.—The church at South Lancaster was favored with a visit from Eld. J. O. Corliss, Sabbath and first-day, March 27 and 28. It was a pleasure to meet with our dear brother and hear him relate the wonderful dealings of God with him, in raising him from a bed of suffering. In the short time that Bro. C. was with us he delivered six excellent sermons. These were well appreciated, especially the one founded on 2 Cor. 3:18, which was just what we needed. We should be much pleased if Bro. C. would give us this sermon through the REVIEW. After the regular services of Sunday afternoon, Eld. Corliss spoke briefly of the missionary work, and especially of the propriety of sending out the College Record with the Signs. Our brethren and sisters, seeing the point to be gained in this, subscribed enough at this meeting to pay for nearly 200 copies to be used for this purpose. This is another step in the right direction. Of the many young men who are determined to have an education, some of them, at least, may be induced to attend our College, and thus be saved from the effects of the tide of skepticism and infidelity which is fast creeping into the schools of our land, under the name of science. And in addition to this, they will be brought under the influence of the truth, and perhaps eventually become channels through which the light of present truth shall be borne to a doomed world. Now is our time to labor. Reynolds.—On returning to this place from Alabama, I found our people steadfast in the faith. They have continued their Sabbath and weekly meetings, handing out reading matter as they have had opportunity. Although few in number, they are firm in God, walking in his light and truth. I am confident the truth will shine here while life is spared to them. During my trip to New Orleans and back, I traveled 1,320 miles. Declining health and advanced age will prevent me from taking such rides in the future. My labors in the South have been widespread. I have visited seven States, going across them one way, and have given away over 1,200 lbs. of reading matter. I have sent to others 365 addresses for the Signs. I have preached, prayed, and sung the truth freely. What it will all amount to, the day of God will tell. I see some fruit of labor. Some are keeping the Sabbath in all these States except Louisiana. I said in one of my reports that there was but one Sabbath-keeper in Mississippi. I have since learned of two others. I am confident that others would obey, if they could hear the truth preached. I copy from a letter sent to Bro. Elliott after he had been there, and had held a few meetings: “I hope you will return soon, and preach for us again. You have already made a great impression on the minds of the people throughout the country as far as I can hear. Two-thirds say they are determined to hear you if you ever preach here again. I gave away all the tracts you left with me, so you will have no difficulty in collecting a large congregation the next time you come. From what I learn, all are satisfied with the tracts, or at least they cannot fall out with them, for they contain Bible facts. I hope you will bring a supply of reading matter with you; for I think it will awaken a great interest in the minds of the people.” I am able to say much about the South from personal observation. I have mingled with all classes, and very much with the common people. The truth we as a people hold, finds opposition here as everywhere, yet some are waiting for it. I have never been treated ill because of my Northern birth. As far as that is concerned, I feel as much at home here as in the North. I feel it duty to both North and South to say that much, and I could say much more. I will only add, Northerners that come South, and attend to their own business, and let the Negro question and politics alone, are as safe here as in the North. There may be some excitement the coming season on account of the Presidential election, as there always is on such occasions; yet I have no more fears of remaining here this year than I had last. Sickness obliges me to leave. My address, for a time, will be Battle Creek, Mich., Sanitarium. C. O. TAYLOR. An Antidote to the Paris Commune.
The following article, besides being a narrative of great interest in itself, showing the good work that is being done in Paris by a presentation of the simple principles of the gospel in contrast with the hollow forms and superstitions of an effete and anti-Christian priesthood, may also contain many good hints to the workers in our missionary cause. It is from The Christian Union of March 24, 1880:— In order to describe Paris socially, we must divide the city by two lateral and two vertical planes. Of the three lateral divisions, the upper third consists of the aristocratic and literary classes, the middle third includes the tradesmen, while the lower third is made up mainly of communistic artisans and laborers. The vertical divisions give us one-half of Paris, through all its grades, from top to bottom, Roman Catholic. Perhaps three-fourths of the remaining half are atheistic. Only one-eighth of Paris remains, a column running through all planes of society, which may be looked to in the interest of Protestant religion and morality. The communistic third of the city has been for ages, as everybody knows, the lighted shell in Europe. Ever since 1466, when malefactors and vagabonds from all countries were publicly invited to come to Paris, and recruit a population decimated by the plague, this under third of the French capital has been what Victor Hugo calls it,—a “smoking volcano,”—a mass of 200,000 ouvriers, educated by centuries of riot, despising the church, distrusting the government, welded into a political and social unit, acute, daring, desperate,—a force of ruin, like the red horse of the Apocalypse, both the dread and the despair of Christendom. It is necessary to emphasize these familiar facts in order to bring into relief what follows. The surprising and novel feature is that now for nine years this mad horse of Parisian communism has not slipped the halter in his stall. The crushing vengeance dealt out by the Nationals to the Commune in 1871 may partly account for this unwonted tranquillity; but this of itself cannot fully explain it. It must be remembered that the past nine years have been anything but monotonous years in the political history of France. On the contrary, abrupt and frequent changes have taken place. Ministry has succeeded ministry. The Assembly has been often in a blaze. The strife of parties has never been more acute. Why, then, for nine years, has the old riotous scream been unheard in the streets of Paris? What has quieted Belleville, that “bloody quarter”? The police of Paris answer, “The McAll Mission.” Dr. Horatius Bonar says, “The gospel has come in between Paris and revolution.” It was in August of 1871, just after the outbreak of the Commune had been suppressed, that a Highland Scotchman, pastor of the Congregational church in Hadleigh, Lancashire, the Rev. R. W. McAll, came with his wife to tarry a few weeks at the French capital. While there, he distributed a few French tracts. Noticing how cordially they were received, he proposed one day to penetrate the dreaded communistic quarter, Belleville. His wife accompanied him. Taking their stand on a crowded street, they offered their tracts to the passers by. Soon a threatening mass of workingmen were assembled. Suddenly a young, stalwart ouvrier broke through the crowd, and, addressing Mr. McAll, said, “Are you a priest?” “No.” “Do you come to set up a new church?” “No.” “Well, sir,” the workman continued, “we are to a man done with the priests. We distrust the churches, but if you can bring to us a religion of freedom and reality, there are thousands who want it.” The young workman was the “man from Macedon.” Mr. McAll resigned his pastorate in England, came back to Paris, hired a hall in Belleville, and not without fear and trembling, invited the workingmen to attend a Sunday evening gospel meeting. At first, suspicion was aroused. Threats were heard. Assassination was hinted at, but the police stood by. At the first meeting, forty persons attended; at the next, one hundred. The movement spread with undreamed-of facility and rapidity. That was in January, 1872. Now twenty-three missionary stations shine out every night in the godless city. In the year 1872 four stations were established. In 1873 the number had risen to eight; in 1874, to eleven; in 1875, to seventeen; in 1876, to nineteen; in 1877, to twenty-two; in 1878, to twenty-three. Reports have not yet been made public for 1879. Meetings at these stations are held every night. Ten thousand workingmen every week attend them. The work has popularized itself with an ease and power unparalleled in the annals of France. To-day Belleville would turn out to a man to fight for Mr. McAll. The police welcome the missions as their most efficient allies, and urge the people to attend them. Everywhere the idea is that expressed by the young workingman at the outset,—“a religion of freedom and reality.” The French Protestant churches had shared with the Roman Catholic the suspicion and hatred with which the Communists regarded every form of organization in church or state; but here they say is “no church, no priest, no payment demanded.” The method of the meetings is very simple. Everything that would suggest a church service is avoided. Even prayers are introduced only on Sundays. On entering the room—which is generally a shop, located on the track of travel, with a sign made of printed calico hung out at the door—a magazine and a Bible are handed to every one. The magazine is frequently secular. The French translation of the British Workman is the journal most in demand. Then follows singing—simple gospel songs, alternating with readings from the Bible and brief addresses. Mr. McAll says, “In every service, at every station, the Bible is read first of all. Every meeting, without exception, from the beginning of the mission, has been conducted with the direct aim of bringing the Bible as God’s word, and Christ as the atoning Saviour, directly before our hearers.” It would seem that religion, as an affair of the heart and life, is something absolutely new to the people of Paris. The workingmen are profoundly interested in the Bible. It is to them a new book. The true democracy of the New Testament, “All ye are brethren,” is an idea which at once fascinates and subdues these lawless ouvriers. As a specimen of this common feeling in Paris, a wealthy man said, “No one in Paris cares to be religious. The priests have made the road to Heaven so difficult no one cares to go. Only the women go to church. It would be a disgrace to us men to attend church.” Hitherto this has been the prevailing feeling, but in these gospel meetings, with their deft mingling of freedom and faith, the French artisan now finds a quality which at once conciliates his independence and charms his heart. There is very little opposition. No separate church is established. When a man is converted, he is sent to the nearest Protestant chapel. It ought to be said that the French Protestant pastors have without jealousy lent a willing hand to this movement. And the effect of it has been simply magical. Belleville tranquil, even when they are fighting duels in the French Assembly! The fierce communistic frenzy quieted for nearly a decade of years! France given an opportunity to settle herself into the steadiness of a dignified Republic! Europe spared untold horrors! Let me quote from an eye-witness: “No city in an uproar. No orator like Pere Hyacinthe. No vast crowds. No ambitious enthusiasm. No monks or nuns proclaiming their errand by their costume. No show. No processions. No banquets. No fête, beyond a tea party or a Christmas gathering. No confessional. No compulsion. No bribery. It is the tranquillity of the work that wins. It is no storm that has fallen upon Paris, but the dew, bright and silent.” The lesson of such a movement is a stirring one, for it is by a work like this, so graceful and gracious, so vital in its spirit, so simple in its method, so broad and blessed in its results, that the most effective answer is given to current rationalistic criticism upon the name and the fame of Jesus. This one precise fact, that when the bayonet and cannon had failed, when the famous police organization of Paris had proved incompetent, when the finished repressive devices of Assembly and Academy had been as parchment before flame, the simple story of Jesus and his free salvation has matched the situation in Belleville, and pacified for nine years the wild beast of the French Commune. This is a fact which must be explained, before Christianity can be explained away.