Earlier text: THE HEALING TOUCHSEEING THE INVISIBLE.
By A. T. Jones
THE Christian is to see, and does see, the invisible. He is to “look at the things that are not seen” (2 Cor. 4:18), and he is to see—he can see—the things that he looks at. “The things that are not seen are eternal;” and the things that are eternal are the things of God; for he is “the King, eternal, immortal, invisible, the only wise God,” and “the invisible things of him from the creation of the world are clearly seen” (Rom. 1:20), tho not with the natural eyes—the eyes of this world. There are things even of the natural order which are invisible to the natural eyes unaided. There are innumerable worlds that can not be seen at all—that are invisible—without the telescope; there are the countless forms of life in this world of ours that are invisible without the microscope. And all men are eager, and delighted, to use either the telescope or the microscope whenever it is possible, in order that they may see these things that are otherwise invisible. And the invisible things even of the natural order awake more interest and engage more profound study than do the visible things. Why should not then the invisible things of the spiritual order awake interest and arouse study as well as the invisible things of the natural order? It may be answered that they do. Yes, that is true; but the interest shown, and the study carried on, in this line, is so largely done in a defective way, that, practically, the effort amounts to very little, and brings no benefit to the greater part of mankind. The one grand defect, and, indeed, a fatal one, in the efforts of the greatest part of mankind to see the invisible things of the spiritual order, the invisible things of God, has always been that it is attempted to be done in the natural way and with the natural faculties. Because of this the gods of the heathen have always been but the reflection of the natural character of the worshipers, and even then must needs be represented before the devotee in some shape visible to the natural eye, whether it be in the form of the heavenly bodies, or of sticks or stones, or of graven or molten images, or of pictures. So that all false worship—all idolatry—is but the result of effort to grasp the spiritual in the natural way, to comprehend spiritual things with the natural faculties. But it is eternally true that spiritual things are spiritually discerned. 1 Cor. 2:9-14. The truly spiritual things—the things of God—it is impossible truly to discern in any other than the truly spiritual way. For “God is a Spirit; and they that worship him must worship him in spirit and in truth,” John 4:24. It is only by the Spirit of God that the things of God can be discerned. For, “as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God.” 1 Cor. 2:9, 10. Thus it is evident that God has put within the reach of man the means by which he can see “the invisible things of him.” And the Spirit of God and the revelation which he by that Spirit has given, are the means by which men may know the things of God and may see the invisible things of him. For, again it is written: “What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God.” 1 Cor. 2:11, 12. Altho it be eternally true that spiritual things are only spiritually discerned; and altho it be evident that it is by the Spirit of God alone that the things of God are known; yet it is also true that even this good Spirit men desire to see—they desire that it shall be visible—before they will receive it, even as it is written: “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world can not receive, because it seeth him not, neither knoweth him.” John 14:16, 17. Thus the sole means by which the things of God can be made known to the world—even this the world insists shall be discerned and known in the worldly way. But this will never do. This the Lord could never, by any means, allow in any degree.6 God can never accommodate himself nor his ways to the ways of this world. This world is wrong, and all its ways are wrong ways. And for the Lord to accommodate himself in anything to the ways of this world, would be only to confirm the world in its wrong ways. If the world could see God, or the things of God, with worldly eyes, and could know God, or the things of God, with worldly knowledge, this would at once reduce God to the level of this world, and all the things of God to the level of the things of this world. And this would be only to confirm, by the sanction of God, this world forever in its own ways as they are, making the ways of this world the ways of God, and making iniquity and transgression and sin eternal. But God wants to turn this world from its own ways unto himself, that it may know him as he is. He wants to lift this world up to himself and to his ways, instead of allowing the world to bring him down to its own level and to confirm it in its own wickedness. And in order that this may be accomplished, he must, in the very nature of things, require that the world shall see with other than worldly eyes, and know with other than worldly knowledge. The world must forsake all worldly elements and all worldly methods, and accept and use exclusively the means which God has supplied, or else it can never see God as he is in truth. And whosoever will do this will see him as he is, and everywhere, and to all eternity. He who would refuse the use of the telescope and the microscope, the means by which alone he can see the invisible things of the natural order, might strain his eyes till the faculty of sight should be lost, in an effort to see those things, and all in vain; for without these instruments he simply can not see the things which he would see. Even so the things of God can no man see, who refuses to use the means which God has supplied for this purpose. Without the instruments which God has supplied, man may strain all his powers to the breaking point in the effort to see God as he is in truth, and all in vain; without these he simply can not see him. And this, not because God has arbitrarily fixed it so that he shall not see him if he does not do so and so, but simply and only because that if he will not use the instruments by which alone the invisible things of God may be seen, literally he can not see them. “Except a man be born again [born from above, margin] he can not see the kingdom of God.” John 3:3. What, then, are the instruments by which men may see the invisible things of God? We shall answer this next week. LAW OF LIFE AND LIBERTY.
By William Covert
MAN was created free. He came into being, possessed with life from God, without an encumbrance. All his environments were favorable to perfect obedience, and his physical constitution accorded with the requirements of endless duration. The Creator endowed him with capacities to enjoy the fulness of the situation, and yet, that man might be perfectly free it was arranged that he should retain all these things, only by a free choice. It was also further provided that he could make known his acceptance by conforming to the law, which was perfectly adapted to his best interests. Thus it is written, "Let thine hand help me; for I have chosen thy precepts." Ps. 119:173. In speaking of the law's purpose, the apostle says the commandment was ordained to life. Rom. 7:10. It was a means of instruction regarding the rules of living, and also a medium by which man was to be kept in constant touch with the springs of life. "For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life." Prov. 6:23. A further statement says, "In the way of righteousness [obedience] is life; and in the pathway thereof there is no death." Prov. 12:28. It is therefore certain that life primarily depended for its perpetuity on obedience to the law; and future life is given in conformity to our choice, "I have set before you life and death, blessing and cursing; therefore choose life." Deut. 30:19. It is said if a man do the commandments he shall live in them. Lev. 18:5; Rom. 10:5; Eze. 20:11, 13, 21. Yet the reverse of life came to man, because he chose wrong, and transgression ensued instead of obedience. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Rom. 5:12. Man renounced life and chose death by turning away from the law. But some will ask how the law which now condemns the sinner to die, could at any time have been a medium of life to man. The answer to this query is found in a number of considerations, some of which we shall mention. God creates by his word (Ps. 33:6); the word is Spirit and life (John 6:63). "With them [God's precepts] thou hast quickened me." Ps. 119:93. God's word is as truly a means of living for man as the bread which he eats. "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live." Deut. 8:3. Jesus understood the significance of this Scripture, and was in touch with its power. It was actually in him a spring of life. He had not yielded to unbelief and sin even on one point, and he knew perfectly that eternal life depended upon the living touch of every part of God's word. Therefore in his temptation in the wilderness the Saviour used this text to defeat the adversary. Matt. 4:4. He not only repeated the words of Scripture, but he rested in their living power, and to him they were spirit and life. Had Adam and Eve remembered the same principle, and by faith intrenched themselves in it as a fortress of life, they would have been safe from the onsets of the enemy. The law was a part of that living word which was to be inwrought in man's nature, to be a connecting medium with the life of God. But this was the very thing which Satan asked them to reject. He knew that the living word embodied in the law kept Adam and Eve in touch with the life of their Creator. Therefore, to turn from the law, was to sever themselves from the fountain of life. It was by receiving unbelief and sin into the place which the law had occupied, that man was put in touch with bondage, misery, sorrow, condemnation and death. It is burdensome only to the carnal mind to yield obedience to the law of God. But to the child of God obedience to the law is a pleasure. "Great peace have they which love thy law; and nothing shall offend them." Ps. 119:165. "O how I love thy law! it is my meditation all the day." Verse 97. "I have rejoiced in the way of thy testimonies." "I will delight myself in thy statutes." "My soul breaketh for the longing that it hath unto thy judgments at all times." Verses 14, 16, 20. "I will run the way of thy commandments, when thou shalt enlarge my heart." Verse 32. "Make me to go in the path of thy commandments; for therein do I delight." Verse 35. "I love thy commandments above gold; yea, above fine gold." Verse 127. "Thy law is my delight." Verse 174. "My soul hath kept thy testimonies; and I love them exceedingly." Verse 167. The glad obedience of the Saviour's life is described by David, where it is written, "Lo, I come; in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart." Ps. 40:7, 8. As with the Redeemer, so with the Christian, he delights to do the will of God. Obedience is an outgrowth of the renewed nature. Jesus enthroned in the heart will still delight to obey the commandments. The truly converted man is but exercising the freedom of his nature when he walks in the law of God. But the person with the carnal mind can not obey the law of God even when he tries (Rom. 8:7), because it is contrary to the attributes of his sinful nature. It is with this class that the law is a yoke of bondage. As long as man remained faithful in obedience to God, his whole being was perfectly free. There was no dread of death, no apprehension of punishment, no tormenting fear, no bondage to a corrupt nature. He wore no galling yoke in slavery to Satan. He was at liberty then to freely traverse all the realms of Paradise, and, with right unrestrained, to eat of the tree of life. But sad the difference since the fall! Now man's whole life is but one period of bondage through fear of death, only as it is relieved of its sting by hope in Jesus Christ. See Heb. 2:15. But with the commandment-breaker there is perpetual bondage; says the apostle: "They themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage." 2 Peter 2:19. The transgressor is overcome by Satan and is in bondage to him. Elsewhere it is asserted, "That to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness." Rom. 6:16. Furthermore, our Saviour taught that none but the obedient are free, and they through him. But speaking of the wicked, he said, "Whosoever committeth sin [transgresseth the law, 1 John 3:4] is the servant of sin." John 8:34-36. It is a principle everywhere acknowledged that none but the law-abiding citizen of any country is entitled to the fulness of its liberties. The man who unites with the enemies of his country to destroy that banner which has protected him, has forfeited to that country both his liberty and his life. How then will it fare with the one who unites with the enemies of God's law to oppose the government of heaven? Can such an one go free, and be given the liberties of God's kingdom? Can such be granted the freedom enjoyed by the obedient? Certainly not. When sin shall at last be removed, bondage shall go with it. Then the tree of life will again yield fruit for man. All restrictions thrown around its life-giving properties shall be taken away. It will then be said: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:14. This is the time of which David wrote when he said: "So shall I keep thy law continually forever and ever. And I will walk at liberty ['at large,' margin], for I seek thy precepts." Ps. 119:44, 45. According to this statement, there will be no break in the obedience of God's children in the life to come. They will then keep the law continually forever and ever. And their liberties will not be abridged. They can then be trusted anywhere. The city, too, through whose gates the commandment-keepers shall be admitted, is also7 free. "Jerusalem which is above is free." Gal. 4:26. Those who disregard the commandments shall be debarred from all the privileges of the city. Rev. 21:27. But to the obedient the gates of pearl shall never be closed. Verse 25. That blessed right shall compass the universe, reaching as far as the dominion of that throne established in the heavens which rules over all. SEPARATION FROM THE WORLD.
WE are commanded in the blessed word of God to "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." We are to exhibit the principles of Christ in all our dealings with our fellow men, adhere strictly to the Golden Rule in all the business transactions of ordinary every-day life. The religion of the Lord Jesus Christ is not only designed to save the souls of men, but also to reform the world. It is not only intended to save men from future destruction; but also to make them pure, honest and benevolent in life. It makes men honest and upright, and good, and afterward takes them to heaven. The one result is both the evidence and surety of the other. By transforming and remodeling the human character, Christianity evidences in a great degree its power to save from future punishment. Hence it follows that none but those who are transformed will be saved by the Gospel. An impure, selfish, unholy or dishonest Christian is as great a contradiction in terms as an honest thief, a reverent blasphemer, or a truthful liar. Benevolence, honesty and purity are the essential elements of Christian character, and if one of these elements of character is manifestly wanting it is an evidence of want of all, for "he that offends in one point is guilty of all." Indications of the want of strict integrity among professing Christians is found in the habitual disregard of their promises. The promise of a professor of religion is considered generally of no more value than the promise of any nominally moral man. Men will no more trust a professor of religion without bond and security than they will many others. The simple promise of a truly consistent Christian should be as good as his bond. But that such is not the confidence reposed in a vast majority of professing Christians is a most notorious and humiliating fact. Men must generally guard as carefully against being cheated by church-members as by any other class. They can no more depend upon the punctuality of church-members in fulfilling their promises than on any other portion of the community. This is most certainly a standing reproach upon Christianity, and can not possibly prove otherwise than disastrous to the cause of Christ. Now when we take a retrospective view of the condition of affairs, and when we investigate we discover, as a consequence of all this extremely sad dilemma, simply this, to put it briefly and comprehensively: The professed children of God have neglected to heed the command, "Be ye separate." They have entered a compromise with the powers of darkness, and incurred the disrespect of those who watched and waited with due patience in order to see the exemplification of the teaching of Christ in their lives. The unregenerate ones are becoming disgusted with the religion as exemplified by a majority of professing Christians. And this tells to a large extent why more are not being brought into the fold and family of God. In place of occupying a separate sphere from the unsaved, many professing Christians are found mingling with them; taking part in their amusements, joining in their midnight carousals, and in fact are so closely allied with the unsaved that only by direct and open questioning can one discover the views they entertain on matters relative to religion and things eternal. Their conversation flows in the same channel; their conduct exhibits none of Christ's constraining love; their dress is fully as gay and fashionable as that of worldings; and their lives in general reflect none of the sanctifying influence of Christ. How then can one expect to ascertain who is a Christian, and who is not? The inspired oracles give us this method, "By their fruits ye shall know them." If a man's life bears the fruits of holiness and love, we may rest assured he has been with Christ and learned of him. If, however, these Christian virtues are manifestly wanting in an individual he at once assigns himself the proper place. And now, candidly and sincerely, can such an individual with any degree of consistency expect the unconverted to receive benefit from his example? The world, with great earnestness, carefully observes the Christian's walk along life's great highway, in order to discover, if possible, if religion is as grand and ennobling as it is claimed to be by its advocates. And I imagine a sigh of disappointment escapes their lips, as they behold how flippantly and unseemly many professors order their lives here below. A godly example is one of the mightiest agencies in bringing men and women to the foot of the cross. A man's life must necessarily correspond with the scriptural standard of Christianity in order to be of practical effect in bringing his fellow men to a realization of their deplorable and extremely wretched condition. "Practice is mightier than precept." "He who lives the truth is its mightiest preacher." Hence, from these rules and principles, it follows that he who preaches against the unfruitful works of darkness must not be himself a member of secret conclaves, whose midnight revelings closely resemble the frantic ravings of the priests of Baal on Mt. Carmel. He who exposes drunkenness must not be a winebibber himself; or he who sternly denounces the heinous sin of gambling must not occasionally wager a few dollars. He who exhorts the people to abstain from all filthiness of the flesh must not indulge in the use of tobacco, or other things of like filthiness; but his lips must be a practical demonstration of his teachings, and then he can expect the smiles and approbation of the heavenly Father to rest upon the course he pursues.—Herald of Pentecost. A QUERY FOR MILLENNIAL DAWNISTS TO SOLVE.
By D. W. Milk
THE Bible teaches, and Christians believe, that in order to redeem man and secure him against the "fiat" that consigned Adam's posterity to eternal death, it was necessary according to the plan of salvation, that Jesus Christ must pass through all that man would ever have to encounter, namely, temptation in all its phases, persecution, and, finally, death itself; and by virtue of the resurrection, give to Adam's posterity the hope of eternal life. Should any fail to secure the boon offered through Christ, then their reward would be the second death in a lake of fire. Rev. 21 : 8; 20 : 14, 15; Matt. 25 : 41, 40. We ask, has Christ passed through the lake of fire or second death? If not, can he, or will he, save man from the second death, through a second probation? If it was expedient that Christ should pass the portals of the tomb to save men from the Adamic death, then it is equally expedient that he should pass the second death tomb, in order to save those who fail in the first opportunity, that they might have the second probation as per Millennial Dawn theology. A second probation for all mankind, and especially the heathen, is a corner-stone in Millennial Dawn theology. We ask, Where is the scripture to show that Christ passed the second-death tomb? Daniel Boone, the Pioneer of Kentucky
By Prof. Charles Morris
CHAPTERS IN UNITED STATES HISTORY.* NO. 6.
Daniel Boone, the Pioneer of Kentucky.
A Land of Promise—John Finley's Expedition—Daniel Boone Enters Kentucky—His Adventures—The Fort at Boonesborough—His Daughter Rescued from the Indians—"The Great Long Knife"—Boone a Prisoner—Adopted into the Tribe—The Fort Threatened—The Captive's Escape—Assault of the Fort—The Devoted Nine—The Tunnel Unmasked—Repulse of the Indians—Boone's Later Career. WEST of the broad mountain barrier which formed the frontier boundary of Virginia and the Carolinas lay a land of marvelous beauty and wonderful fertility, yet so fraught with peril and bloodshed that it had acquired the ominous title of the "dark and bloody ground." Its forests and plains so abounded with game that the neighboring tribes used it as a hunting-ground, but their vocation frequently became war, and so deadly were their contests that not even the most venturesome of the tribes dared to make of this disputed ground a dwelling-place. The first white man to penetrate this perilous region was John Finley, an Indian trader, who in 1767 made an excursion into its depths, and returned with thrilling tales of adventure and tempting stories of the beauty and richness of the land. These he told to Daniel Boone, a native of Pennsylvania, who had settled in the mountain district of North Carolina. Boone was already a famous hunter, and the narrative of Finley filled him with eager desire to penetrate this land of game and danger. On the 1st of May, 1769, he set out in company with Finley and three others on a journey from which it was doubtful if they would ever return. For many days they toiled onward, over the forest-clad and untrodden mountains, ever on the alert against savages, until at length the far-extending plains and forests of Kentucky lay before their eyes. Here they found "wild beasts of all sorts," from buffalo to the smallest game, and enjoyed this virgin paradise of animal life with all the ardor of enthusiastic hunters. But they were intruders on the Indian hunting-ground, and their lives were in constant peril. On the 22d of December, Boone and one of his companions were taken prisoners by a party of Indians, and held captive for seven days, in doubt as to their fate. Then by a skilful artifice they escaped, and made their way back to camp, to find that8 the remainder of the party had left for North Carolina. But other adventurers soon joined them, Boone's brother among them, and the remainder of the winter was passed in safety. In the spring they all returned home except Boone (his brother having gone for supplies), and the daring hunter was left alone in the wilderness. Even his dog deserted him, and he had only his rifle for companion in the solitude of that vast wilderness. His peril was extreme. The intrusion of the whites had not been unknown to the Indians, who were naturally incensed at this bold invasion of their domain. Boone was daily in imminent danger of death or captivity, and only the most extraordinary caution saved him from his prowling foes. He changed his camp nightly, never sleeping twice in the same place. Traces of the savages were everywhere about him. On one occasion a party pursued him for many miles, and only his speed of foot and skill in artifice enabled him to throw them from his trail. Many were his adventures and escapes during his three months of solitary life in that wilderness land. At night wolves prowled around his sleeping-place; by day the prowling red man haunted his path; yet he braved all dangers with the bold and cheerful composure of the true pioneer. His brother at length joined him, with horses and supplies, and the two adventurers passed another winter in the wilds. In the years that followed several efforts were made to form a settlement, but they were all unsuccessful, many of the settlers being slain by the Indians, the others flying in terror. It was not until 1775 that Boone succeeded in forming a permanent settlement at a locality on the Kentucky River, which preserves his name, Boonesborough. Here a fort was built, and he brought hither his wife and daughter, "the first white woman," as he said, "that ever stood on the banks of the Kentucky River." The peril of the settlers was great. The utmost vigilance was needed to protect them from the vengeance of the red-skinned foe, furious at the invasion of their hunting-grounds. One day in spring Boone's daughter, with two other girls, who had left the fort to gather flowers, and had gone too far from its walls, were seized by lurking savages and swiftly hurried into the forest depths. They were soon missed; a search of the spot taught the practical woodmen what had occurred, and the terror-stricken fathers, with seven companions, were quickly on the trail of the dusky foe. For two days the pursuit continued. With all the skill of the Indians themselves, Boone and his companions traced the faint marks left by the moccasined savages, and followed them persistently through the forest, their search aided by scraps of clothing which the girls, true hunters' daughters, had managed to drop unseen on their way. At length the camp of the Indians was observed. Night was at hand. Waiting until darkness had fallen, they approached the camp, and Boone and Calloway, the two fathers, volunteering to attempt a rescue, crept stealthily towards the halting place of the foe. Skilled as they were, some unlucky sound warned the Indians, and the two hunters were discovered, seized, and dragged exultingly into the camp. Here a council was held, and the captives were doomed to death at the stake, as soon as the next day should dawn. Not knowing how many pursuers were on their trail, the Indians felt that they had no time to lose. With the first gleam of the coming sun, hasty preparations were commenced for their deadly work. The captives were bound to trees before the eyes of their distracted daughters, fagots were rapidly gathered, and the fatal pile was prepared. The savages, in haste to complete their dreadful work and resume their journey, were on the point of applying the torch to the dry twigs when, from the adjoining forest, there poured in a shower of bullets that stretched several of them upon the ground. Their intent interest in their occupation had permitted the comrades of the captives to creep unobserved within easy rifle range. With exulting shouts the ambushed whites now broke from their covert, dashed into the camp before the panic-stricken Indians could slay their captives, and with fresh rifle-shots put them to hasty flight. A brace of knife strokes released the prisoners, and the party returned in triumph with the recovered girls to the fort. In 1777 the Indians made a series of attacks on the settlements, and throughout this year almost incessant warfare prevailed. Two attacks were made on the fort at Boonesborough, the second by a party of 200 Indians, who kept up the assault for two days. In all this warfare Boone was the leading spirit. Such was his valor and activity, so great his knowledge of woodcraft, so thorough his acquaintance with Indian wiles, that he became the terror of his foes, who complimented his daring with the title, "The Great Long Knife." On one occasion, when assailed in the woods by two warriors, he conceived by skilful maneuvers to draw their fire, and then killed them both, the one with a rifle shot, the other with his hunting-knife, in hand-to-hand fight. But bold and skilful as he was, Boone was destined to fall into the hands of his foes, and passed through a harrowing experience. In one of his daring excursions in search of game, in February, 1778, he suddenly found himself in the vicinity of 100 Shawnee warriors, who were on the way to attack his own fort. He fled, but was pursued and taken. Soon after the Indians discovered a large party of whites, twenty-seven in all, who were making salt at the Salt Lick Springs. They were all made prisoners. This capture was deemed so important that the warriors gave up their original design and hastened to the north with their captives. It was fortunate for the latter that the Revolutionary War was then in progress, and that the Indians deemed it more profitable to sell their prisoners to the English than to put them to death. They therefore took them to Detroit, where all except Boone were ransomed by the English. A large sum was offered for his release, but his captors would not part with him. They did not propose that the Great Long Knife should be set free to trouble them as of yore. Faithfulness in Little Things
"LITTLE things come daily, hourly, within our reach; and they are not less calculated to set forward our growth than are the greater occasions which occur but rarely. Moreover, fidelity in trifles is a test of real devotion and love." Adversity Reveals Leadership
By Horace
ADVERSITY usually reveals the genius of the leader, while good fortune conceals it.—Horace. Joy in Accepted Discipline
"Joy follows the share of divine discipline rightly accepted." OBEYING CHRIST LITERALLY.
"WHOSOEVER shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away." Mr. Mills next related a number of instances where Christians had been greatly blessed in following Christ literally. The first instance was that of a missionary in Africa, who preached the Gospel for seven years without making a single convert. The missionary then concluded that something was wrong with his interpretation of the Gospel. So he called his congregation together and read Luke with them, he encouraging them to put their own interpretation on the words as they went along. All was harmonious until they reached the text quoted above: "Give to every one that asketh of thee." The African hearers and fellow readers, who were noted for their thievery, instantly made a literal application of that text. They claimed that the missionary had a great many things in his house which they would like, but which, if they took them, would be demanded back from them by him. The missionary protested at their application, but took a week to think it over. In that time he came to the conclusion that they were right, and told them so. Thus encouraged, the Africans stripped his house of everything it contained, even to the soap dishes. As he and his wife sat on the floor of their dismantled home, she, very naturally, entered a strong protest against his new interpretation of the Gospel. But before evening he was vindicated. The consciences of the Africans gave them no peace, and, moved by the inward monitor, they returned to the missionary not only everything they had taken, but much besides. A great revival followed, and that African village is now the model community of the dark continent, according to the testimony of Stanley, quoted by Mr. Mills. The work of Rev. Mr. Torrey, superintendent of the Moody Sunday school in Chicago, is largely among the dives, and he had been constantly played upon by bummers and frauds until he adopted this policy of a literal application of the sermon on the mount. Since then he has had more money in his pocket than ever before. The consciences of the bummers and frauds, appreciating his defenseless condition, prevent them from making unjust demands upon him. If a man should come up to him on the street and demand money of him, said Mr. Mills in speaking of himself, he would answer the applicant after this fashion: "My friend, I have no money in my pocket except what belongs to the Lord Jesus Christ, whose servant I am. If you really need that money, the Lord Jesus intends that I shall pay it to you. But if you do not need that money, and are demanding it for some unworthy purpose, you are taking God's money. For this you will have to answer to God at the awful day of judgment." Mr. Mills added that he had known hardened toughs fall back conscience-stricken against a lamp-post when their demand for money was met in this way.—N. Y. Independent.