AT the afternoon session, Friday, November 17, there was to be made the report of the Committee on Federation, but it was not ready. Dr. Bauslin, Lutheran, the presiding officer for the session, stated that the primary and urgent need of our country is salvation; salvation from infidelity, rationalism, expediency as morality, godless organizations, commercialism, socialism, anarchism; a salvation that is permanent and abiding. That salvation is represented in this meeting, unless a permanent salvation shall be presented to our country through the evangelical churches.
After that there was discussed the general subject "Present Practical Workings of Federation." First, by Dr. Root, Congregationalist, secretary of federation for Rhode Island. By the federation system we are enabled to state the denominational preferences of the people. It enables us to comprehend the facts, and to co-operate by and with all factors. The political organization has demonstrated its efficiency. The political manager sits up till midnight to work out the political standing of each individual in the respective wards. When have the church officials sat up till midnight to know the religious standing of each individual of the respective parishes? The results justify the effort. The secretary of a civic league says that the church should be the most potent factor in social reforms.
Dr. Anthony, Free Baptist, of Maine: Out of many preliminary efforts a central commission was organized. Its operation and effectiveness is illustrated in an instance where, because of the development of formerly unused water power, a new community sprung up with true western vigor. Should now this new community be exploited by the denominations for self-aggrandizement? The central commission decided not; but gave to our denomination exclusive privileges there; and when the need increased, the commission designated another denomination to operate with the preceding one.
Dr. Neyeman, Protestant Episcopal, secretary of federation in New York State: The first act was the rejection of the word "Evangelical" from the vocabulary of the federation. Where a local federation was unable to successfully stem the tide of Sabbath-breaking and other evils, a county federation became essential in order to bring pressure to bear upon county officials for the suppression of the evils aimed at. Like circumstances required a state federation to bring to bear the pressure of the united influence of the churches of the state. This in turn suggests and grows into a national federation; and this will logically lead to international federation. The federation, local or other, reports violation of law; and aids the authorities in the enforcement of law. Thus the church is able to show to the people that it is working as a whole for them, and not for sectarian advantage.
Dr. Laidlaw, secretary for New York City, presented a valuable report; but as it was wholly statistical, and this largely by illustrations, it is not possible to report it, apart from his manuscript and material.
New Nomenclatures Suggested.
Dr. Haven, Methodist Episcopal, secretary American Bible Society: There is something intense about ecclesiasticism. I enter a protest against the terms "interdenominational" and "undenominational." I recommend "omni-" or "circum-" or "pan-" denominational. Not to interpenetrate all, but to include all. This is illustrated in the work, the power, and the influence, of the Y. M. C. A. and the W. C. T. U. This latter organization has become as "terrible as an army with banners."
A paper from Bishop Thoburn, Methodist Episcopal, was read by Dr. North, in which the action of the nations in co-operation in China against the Boxer attack was taken as illustrating the course that should be followed by the churches in their work in foreign countries.
Dr. Rogers, Senior Presbyterian Missionary in the Philippines, gave "credit to the Catholic Church for all the good that she had done." Aguinaldo's secretary of state in public meeting announced that "we are going to organize a Methodist Church, under the auspices of the Presbyterians, with special thanks to Bishop Potter, Episcopalian;" and we found ourselves under the necessity of living up to this reputation. We have operated under the title of the "Evangelical Union." There have been some difficulties in working under this order of operation. It is found exceedingly difficult to believe, really to believe, that another order of Christianism can present the Christian religion as truly as can your own.
Rev. Dr. C. U. Wenner.
Dr. Garrett, Presbyterian, spoke of the work in Korea: In Korea there has been such a division of territory and population that the several denominations can conduct their work without overlapping. And in organizing Korean Christians it has been so done that there is but one organization, including the converts of all. This result has been reached, not because of friction, but to avoid laying upon these people the burden of differences which mean nothing to them.
Rev. Dr. John B. Devins.
Dr. Barton, Congregationalist, secretary of the A. B. C. F. M., spoke in relation to conditions in Japan: First, what has been done within related denominations? The Presbyterians of all names have organized the Union Presbyterian body. The Baptists, and the Methodists are working in the same direction. Secondly, the wider or interdenominational organizations. A hymn-book has been made for common use of all Christians in Japan. In 1901 a committee was appointed to secure an interdenominational conference; and general conferences have been held, including all, in which there was more general representation than is in this present conference on federation.
THE SEVENTH MEETING.
A United Church and the Fellowship of the Faith.
At the seventh meeting the general subject for consideration was, "A United Church and the Fellowship of the Faith." It was to have been opened with an address by Dr. Patton, Presbyterian, of Princeton Theological Seminary, on "Our Faith in a Personal God," but he did not appear; so the second thought for the evening had to come first. That was, "Our Faith in Christ—Christ the Center of Christianity." The third and fourth centuries endeavored to set forth in the terms of Greek philosophy the implications of the apostolic writings. After this, attempt was made to set forth Christ in conception of Roman law. But to-day the feeling about Christ is distinctly personal. The most striking evidence of this is a comparison of the devotional literature as compared with that of half a century ago. "If any man will do, then shall he know." First, implicit faith and obedience, then after that the formulation of the knowledge. To the first disciples the Master's simple word was the end of all question. This devotion was the spring and bond of Christian unity.
Rev. Dr. J. B. Calvert.
Dr. Willetts, Disciple, of the University of Chicago, spoke on "Our Faith in the Holy Scriptures." Christianity and the Bible go hand in hand. The Old Testament is greater than the Hebrew people. It is the product of the Spirit of God working through men. The New Testament is greater than the apostolic brotherhood; it is the product of the Spirit of God, wrought through choicest spirits. The Scriptures are the highest form of the revelation of God and of Christ. This Book belongs not to one church or creed, but to the universal church of Christ. Our faith in the Holy Scriptures rests upon their inspiration. Most "holy" books claim inspiration; the Bible manifests it. Our most imperative task is not the defense of the Scriptures, but their study. A revival of the study of the Bible is needed to-day. Our faith in the Holy Scriptures is, further, the result of our faith in Him of whom the Scriptures speak. The chief reason why the Scriptures demand the confidence of men is that they testify of Him.
A paper was to have been presented by Bishop McDowell, of the Methodist Episcopal Church. He was obliged to be absent, but his paper was read by another, on "Our Faith in the Holy Spirit." Such must be our faith in the Holy Spirit that we will not dare to go anywhere without Him, nor be afraid to go anywhere with Him. The Holy Spirit is the dynamic of Christianity. Our faith in Christ calls for a new faith in the Holy Spirit.
Resolutions were offered on the Bible in the Public Schools, the Christian Sabbath, College Gambling, and Week-day Religious Instruction; and were referred to the business committee.
THE EIGHTH MEETING.
Report on Federation.
In the eighth meeting the first business was the consideration of the report on federation. Bishop Foss, Methodist Episcopal, urged that this federation must be a doer of things. If it is to be a success, an epoch-making movement, it must be a "doer of the Word" in great moral and religious needs, crises and reforms.
Dr. Leonard, Methodist Episcopal: The Churches in this country are ripe for this action. We have a great many things on our hands that need attention. The churches of this country can abolish the saloons of this country. There are great questions of political reform that need the attention and action of the churches.
Bishop Whitaker, Episcopal, who was chairman of the delegation from the Episcopal Church, announced an action taken by that delegation that members of the delegation should vote only as individuals; and that in whatever they should do in the7convention, that is, he understood that their action should in nowise bind the Episcopal Church.
The chairman on the Committee on Federation announced himself very glad to state that the action of the committee was entirely unanimous. This report was accepted, ordered printed, and made the special order for Monday morning, November 20.
The Essential Unity of the Churches.
The general subject for consideration at this meeting was "The Essential Unity of the Churches." It was opened by Dr. Mauck, president of Hillsdale College, Michigan.
Dr. Coyle, Presbyterian, of Denver, Colorado: A Christianized America, a Christianized Europe, a Christianized world; be this our aim. Monotony is not unity. We are not to imagine all our church work to be alike. Never was the church so corrupt as when there was this monotony of form. That men subscribe to the same formula of belief is not proof of unity, or of purity. If history proves anything, it is that when there was absolute uniformity of creed and church order, the church was putrescent with corruption.
Dr. Johnson, Fifth Avenue Baptist Church, New York City: What is meant by the phrase, the "Unity of Believers"? Unity by absorption is utterly impossible. I am persuaded that there is essential unity on what unity is not. Unity of believers, then, means only the unity of spirit and purpose. New conditions of spiritual and civic need have compelled us to recognize that we must stand together or perish apart.
Dr. Tagg, president of the General Conference Methodist Protestant Church: All the denominations unite on the Beatitudes, the Lord's Prayer, the Ten Commandments, the Prodigal Son, the Thirteenth Chapter of First Corinthians. Christ did not call men to any formulation of doctrine; He called them to Himself. The only way to nearness to one another is nearness to Him. He never sent His disciples to preach in any denominational name, but in His name only. The only means of true unity is unity of life; and this life is only in Him. The time is forever passed for making creeds. Let all recognize that the time now is only for the making of Christians.
Dr. Spreng, Evangelical: Where there is life it manifests itself. When, in the Reformation period, Christians swung away from the automatic machinery of the Papacy, they obeyed only the fundamental law of life. Life is ever manifest in unity, but not necessarily, if at all, in uniformity. That there are evils connected with the many divisions of Christians, must be acknowledged; but underneath all this must be recognized the law of life protesting against human pressure to formal uniformity. And the Author and Fountain of life—God in Christ—is the Guide of the life of all. Thus we are all one in Christ Jesus. This conference has not come together to unite us; but because we are united. We have found that we can do most when we work together. The protection of the family, the observance of the Sabbath, the abolition of the liquor traffic, the reformatory work for civic righteousness, are not denominational but universal questions.
Josiah Strong: There has been already a proper recognition of the prefix "pan"—Pan-Presbyterian, Pan-Anglican, pan-denominational, etc., etc. And let us all hope that soon there will be a "pan" large enough to hold us all indeed. In the absence of infallible test, there are three tests of character that may be guides to oneness: (1) Those who believe as we believe. (2) Common feelings. "We may not all think alike; but may we not all love alike?" (3) The will, of oneness of purpose of him who does the will—obedience. Here, then, is the true basis of oneness, "Whosoever doeth the will of the Father is My brother." And whosoever is Christ's brother is my brother. We can not exclude any such. I foresee the time when the churches of the city shall become the church of the city, and then will the city become the city of the New Jerusalem.
Bishop Goodsell, Methodist Episcopal, delivered an apostrophe to unity, with the single meaningful sentence, in this connection: "A church of many votes is sure of respectful interest."
ALONSO T. JONES.
AN ALLEGED "CAMPAIGN DOCUMENT."
By Editor
WE are favored, by compliment of Hon. Grove L. Johnson, with a copy, in pamphlet form, of his Fourth of July oration delivered at Sacramento. The address contains considerable criticism of the trusts, the spirit of graft, the weakened respect for law, the desire of the ministry for "ephemeral public approval," the disposition of the newspapers to "exploit pleasure as the only aim of man," the tendency of politicians to truckle to the baser elements of society, and of the people to misuse the Sunday institution.
Concerning the latter charge, the noted lawyer seems inclined to make Sunday desecration—with its purpose of money-getting—the root of all the prominent evils at present extant, and to this end draws comparison of the Sunday observance of the early days of the republic with that of the present time. Then he draws this conclusion:
"I feel that just so soon as we stop this desecration of the sabbath [Sunday], just so soon as we get back to first principles and realize that the religion of man is of more account than his money, we will enter upon a new era—we will commence the eradication of these evils, and we will increase the assets and greatly reduce the liabilities of these United States."
This address has attracted the attention of people who advocate a general Sunday law for California. Special consideration was given to it by both the Northern and Southern California Conferences of the M. E. Church. It is made the text for a renewed suggestion that Californians made a great mistake when they repealed the state Sunday law in 1883. It is also suggested by the California organ of that church that in the next effort to secure the reenactment of the Sunday law said address will figure as a "campaign document."
Possibly this is a little more than the honorable orator anticipated. Whatever comfort the friends of Sunday legislation may find in the address, we do not see how its author could consistently advocate compulsory Sunday observance in face of this advice near the close of his remarks:
"Let us remember our dependence upon Him who created all things. Let us all labor for the right in harmony. Let us educate each one of us to let each one be content with caring for his own soul, clearing out his own mind, thus living a better life, and we will soon find every danger removed from national as well as private life."
It is certain that if this principle were carried out, there would be no secular sabbath laws in any state.
G.
JUDGED BY THE PAST NOT A HOPEFUL OUTLOOK.
"There is more aggressive rottenness and less aggressive patriotism in our large cities than anywhere else," Governor Folk declared in his Academy of Music speech. "If the patriotism can be made as aggressive as the rottenness, the problem of good government will be solved by the people taking the government into their own hands. . . . If corruption is to be eradicated, the people alone can do it."
The Durham gang in Philadelphia holds up its hands in pious horror at the sight of Tammany looting the city of New York. And Tammany shudders in public over Secretary Root's description of the Durham gang as a criminal organization trading under the Republican name. Both exist through appeals to blind partisanship, and there is little choice between them in their methods of plunder. Murphy is a Democrat for revenue just as Durham is a Republican for revenue.—New York World.
GROWTH IN PUBLIC CORRUPTION.
MUCH has been said of late, since the revelations of the rottenness of the insurance companies' management, about funds which have been given to great parties for the prosecution of their political campaigns. That this is of more recent development is evident. Senator William E. Chandler, one who has had opportunity of great knowledge, tells us that in 1868 the committee had less than one thousand dollars to spend, and no more in 1872 or 1876, and even in 1880 no corporation gave money. Corporation giving began in 1896, when vast sums were given to save the country from the calamity which it was supposed would follow Mr. Bryan's election. Vast sums were given then which "there was no occasion for receiving or using, and the practise of gross wickedness was begun which the country is now beginning to understand." These are some words from one who certainly has no reason to misinterpret and misrepresent.
"BAPTISTS PERSECUTED IN GERMANY."
THE foregoing is the caption of an article in the Baptist Argus, by Prof. J. G. Fetzer, D.D., of Dresden. It is hard to realize that in the land of Luther, where so-called Lutheranism is the state religion, such a condition as is here described could possibly exist. Professor Fetzer quotes a letter from Rev. Braun, of Chemnitz, Saxony, as follows:
After a baptism in June, which was very favorably reported in some of the papers by an unknown spectator, I was notified that a fine of mks. 200 ($50) or twenty days' imprisonment was imposed upon me. At the same time, every communion service and every baptism was forbidden and a fine of mks. 150 ($37) or fifteen days' imprisonment for every single transgression of this decree was threatened, stating as the motive, that as we had no recognition in the state as a religious body, we had no legal right to hold public worship. A memorial directed to the chief of police to annul the fine as well as to stay the entire criminal proceedings was refused. In the second instance, to which we appealed, we were treated no better. I have now appealed to the minister of public worship and am awaiting the decision. We hope that such unheard of restrictions will yet be removed, it is impossible for us to comply to such a demand, hence we continue to celebrate the Lord's Supper and baptize as heretofore.
Another instance is cited on reliable authority, which emphasizes the condition, and shows that the principle is well established:
Rev. Mr. Hellwich, pastor of the church of Dresden, held a meeting for prayer and Bible study in the house of one of his members beyond the city boundaries. For the city itself he has official "recognition," but for holding this private gathering outside he was fined mks. 100 ($25). He refused, on conscientious grounds, to pay. The "cultus-minister," with whom he had a long interview, acknowledged that the fine was too heavy, and advised him to appeal for a reduction of the amount. He replied that this would be an acknowledgment that he had done wrong, and that he could not pay a single pfening.
To these quotations Professor Fetzer adds this comment:
To read the Bible, and pray; to hold a communion service and to baptize is criminal, but to do things in contradiction to the Word of God and the teachings of our Lord is allowed without even, at least in many instances, a word of censure. And thus are not only the Baptists treated, but the Methodists, and others do not fare much better. Obstacles of various kinds are put into their way, too. It is well, however, to note that tho our brethren are persecuted, they are not discouraged. They know that they have the Lord's command for them, and that it is better to obey Him in things pertaining to religion than to listen to what others say, even tho they be persecuted for being obedient to the Lord.
It is pertinent to add here, that should these Baptist and Methodist brethren see the duty of keeping all "the commandments of God, and the faith of Jesus" (Rev. 14:12) they would find the reins of intolerance tightening still more.
New York’s Population Growth
By Editor
Under two close and independent estimates, differing only by seventeen thousand, the total population of New York exceeds 4,325,000, the growth the last five years reaching almost a million. Of course this will be a source of rejoicing we suppose to New Yorkers, but it is not a healthy movement. Always as nations have tended to decay, urban population has increased.
Catholic Bishops for Italy’s Senate
A cable despatch from Rome to the World states that the king will appoint two Roman Catholic bishops to Italy's senate, and that this is pleasing to the pope.
LIFTING UP JESUS.
By H. A. St. John
BY H. A. ST. JOHN.
"And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever believeth in Him should not perish, but have eternal life." John 3: 14, 15.
IT is our exalted privilege to point all men to Calvary, there to behold Jesus lifted up, dying on the cross, and thus by His death making it possible to eventually take away all the sin of the world. But how shall we lift up Jesus?—Manifestly, by keeping before the people the crucified One, who is the propitiation for our sins, and not for ours only, but for the sins of the whole world. Jesus is ever to the sinner as a lamb slain before the throne of God in heaven, and also at the door of the sinner's heart on earth. He is ever accessible, and ever efficient in taking away all sin, in cleansing from all unrighteousness, and saving to the uttermost, all that come unto God by Him. All sinners that come unto God must come by this one way, by the royal way of the cross.
The world is one great hospital, teeming with the sick, sinful, suffering, dying; and the only efficient, complete, and infallible remedy is the One lifted up on Calvary's cross. Look upon Him and live, is the good news of the Gospel message to all the world.
But no one can be a Moses, and thus lift up Christ as the fountain of light, life, and health, until he has for himself found that light, life, and health, by beholding the Lamb of God that taketh away the sin of the world. He must be able to say in very truth, I was sick, but now I am well; I was lost, but now I am saved; I was sinful, but now I am washed and made clean, yea, I am redeemed by the blood of the Lamb, and I love to proclaim it. If it is simply theory with no genuine experience of salvation, conversion, and transformation; if you have not really become a new creature in Christ Jesus, your words will be as empty and unfruitful as the sounding brass or tinkling cymbal. But if, by beholding the lifted-up Jesus, you have been brought from error to truth, from darkness to light, from sin to salvation, from the horrible pit to the solid Rock of Ages, with the new song of praise to God in your mouth, then you may indeed lift up Jesus by telling it out with gladness. If Jesus has become to you the Chiefest among ten thousand and the One altogether lovely, then that overflowing divine love in your soul will enable you to so lift up Jesus that other souls will be attracted, converted, and saved.
Remember ever that God measures, not by how much you do, but by how much love you work; and the words and deeds of pure love are always fruitful. It is but our reasonable, and ought to be our most delightful and joyous, service to lift up Jesus every day and everywhere.
"Lift Him up, this precious Saviour,
Let the multitude behold;
They with willing hearts shall seek Him;
He will draw them to His fold.
Lift Him up in all His glory,
'Tis the Son of God on high;
Lift Him up, His love shall draw them;
E'en the careless shall draw nigh.
"O then lift Him up in singing,
Lift the Saviour up in prayer;
He, the glorious Redeemer,
All the sins of men did bear.
Let them hear again the story
Of the cross, the death of shame;
And from tongue to tongue repeat it;
Mighty throngs shall bless His name."
THE LAW IN THE GOSPEL PLAN.
By F. M. Burg
BY F. M. BURG.
(Concluded.)
VII. A Question Answered in Two Ways.
IN Matt. 19:16 is a question asked of Jesus by a young man: "What . . . shall I do, that I may have eternal life?" In Acts 16:30 a like question is asked of Paul by the keeper of the jail, "What must I do to be saved?"
In answer to the young man's query the Saviour said, "If thou wilt enter into life, keep the commandments." Paul, answering the jailer, said, "Believe on the Lord Jesus Christ, and thou shalt be saved." Now while there is no discrepancy between these two answers to the same question, there is a vital point to which attention is called, and which accounts for the seeming difference in the answers.
If we will take into account the circumstances of each case, all will be clear. The young man professed to be serving the Lord, as appears from reading the account in Matt. 19:16-20. In consideration of this fact there was only one answer to be given to his question, and that was the answer given by the Saviour, "Keep the commandments."
When a man has become a Christian, having believed in Jesus for the forgiveness of his past sins, the keeping of God's commandments, or obeying Him, is the one thing as far as his personal conduct is concerned. If he does the will of God as contained in His law, he will gain eternal life—will enter the gates of the city, and have right to the tree of life. Rev. 22:14.
But the case of the jailer was quite different from that of the young man who approached the Saviour. The jailer made no profession of being a child of God. He was a sinner, and knew it. From this standpoint, only one answer could be given to his inquiry, and that was, "Believe on the Lord Jesus Christ." He was in the position of people who need justification. Justification, or forgiveness for the sinner, can only be obtained through faith in the blood of Jesus.
It is important to remember the two principles illustrated by these two cases: (a) One who is a Christian, who claims to know and serve God, has but to remember his obligation to do the will of God, to obey His law fully, by the faith of Jesus. Rom. 1:17; Gal. 3:26; Rev. 14:12. Illustration: Christ's answer to the young man, taking him on his own ground. (b) The man who is still in sin can find freedom from guilt and peace with God only by accepting pardon through the blood of Christ by believing. Illustration: Paul's answer to the jailer.
VIII. True Christians Obey.
It has not been the aim in these articles to present anything like an exhaustive study of this great subject, as that would be impossible in the space used. But it is hoped that the brief outline or skeleton, which has been given, will be helpful to some who wish to become fortified against so many erroneous conclusions which follow a wrong understanding of this question. The teaching of these times which berates the law of God, and seeks to release men from their duty to obey, grows out of the natural bent of the human heart. "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8:7.
When one is heard pouring forth vituperation against the law of God, it is evident that his heart is radically wrong; he needs the work done for him which the Master insisted that Nicodemus needed. I do not know of a more incongruous thing than that a man claim to believe and even teach the Gospel, and at the same time ignore wholly any obligation to obey the law which Jesus gave, which He obeyed, and which He died to vindicate; and also taught His disciples to do and teach.
When the Spirit of God does its work upon a man's heart, that man loves to walk in the precepts of the Lord. Through the prophet Ezekiel the promise is given that the Holy Spirit will come upon the people, causing them to walk in the precepts of the law. Eze. 36:26, 27. And this is just the work that is done under the new covenant. Heb. 8:6-10.
When the law was given to the Israelites of old, the Lord said that these words should be in their hearts, and they should diligently observe them. Deut. 6:4-9, 20-24.
The psalmist says, "O how love I Thy law! it is my meditation all the day." Ps. 119:97. And of him whose delight is in the law of the Lord, and who meditates therein day and night, it is said that he shall be "like9a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doth shall prosper." Ps. 1:1-3.
"This is the love of God, that we keep His commandments; and His commandments are not grievous." 1 John 5:3.
We might cite scriptures at length to this same effect; but what has been set forth in this short series of articles is an example of the whole tenor of Scripture teaching on this subject. May the Lord work at this time, when men have made void His law. The characteristic feature of these last days is lawlessness. The prophet has foretold the utter desolation of the earth by the judgments of God because of this very thing. Isa. 24:1-5.
And in view of the near approach of the day of retribution, God is sending to all nations of men a most solemn warning and a call to true worship; out of which will develop a people who "keep the commandments of God, and the faith of Jesus." Rev. 14:6-12.
This will incite the devil to wrath, as is seen in chapter 12:17. But out of the conflict will come a triumphant company to stand on the sea of glass having the harps of God. Rev. 15:2-5.
Shall we not choose the way of the Lord and be numbered with the victorious ones?
LET NO MAN TAKE THY CROWN.
By Frances E. Bolton
BY FRANCES E. BOLTON.
Droop not to die with sorrow,
Bear up to meet the morrow.
Because the battle's hot,
Pouring of shell and shot,
Proves there's a vantage-ground,
A victory just beyond.
Press through, press up, press on,
Let no man take thy crown.
Faint not that to thy heart
Presses the tempter's dart,
That all the atmosphere
Is filled with smoke. Have cheer;
Pray, wrestle, hold, and smile;
Stand through the rage of trial.
The storm will yet pass on;
Let no one take thy crown.
Fail not tho others fail,
Plow on like ship in gale,
Keep to thy course, tho pain
Hold thee with heart astrain.
Furl to the breeze thy flag,
Sail on while others lag,
And God will cheer thee on;
Let no one take thy crown.
Loveless, then love the more;
Homeless, seek out the poor;
Let faith grow stronger up,
To drink the bitter cup.
For health of soul 'tis given
By a compassionate Heaven;
Take heart, and travel on;
Let no one take thy crown.
O crown of life!—life's crown,
Who dares to lay thee down?
What churlish soul 'twould be,
Who, seeing, would miss thee!
Christlikeness, manhood, glory,
The flash of power before thee!
By grace of the conquering One,
Let no one take thy crown.
O crown of life!—pure spirit,
Beauty the true inherit,
Tried gold, white robe, clean hand,
Great heart 'mid men to stand.
Largeness of love is given
To give again to seven.
So winning stars, go on,
Let no one take thy crown.
