THE baptism of five candidates at Grand Junction, Colo., is reported by Brother L. H. Proctor. The rite was celebrated in the Christian Tabernacle.
ON a recent visit to Beaverton, Oregon, Brother R. D. Benham preached five times and baptized four candidates. The baptistry of the Baptist Church was kindly loaned for the occasion.
MARCH 24 Brother J. W. Bagby baptized six candidates, and organized a church of thirteen members, at Williams, Cal., where Brethren F. D. Gautereau and Ernest Bond have been laboring.
A GENERAL meeting for the Scandinavian laborers on the Pacific Coast was held at Monitor, Oregon, beginning March 29. Brethren L. P. Jacobson and Andrew Brorsen represented the work in California.
SEVEN members were recently added to the church at Ventura, Cal., by baptism. The ordinance was administered by Brother S. Thurston, at Santa Paula. Twenty have now been added to the Ventura church since last conference meeting.
THE South African Sentinel is now printed by the new printing department of Claremont Union College, and its mechanical appearance is very much improved. The journal is a good representative of the cause in its important field. It contains thirty-two pages, large magazine form, is published monthly, and the subscription is 4s. 6d. per annum. Address, 28a Roeland Street, Cape Town, South Africa.
A REPORT in the Illinois Recorder, from Brethren J. P. Henderson and W. M. Lewsadder, says: 'The Lord continues to bless our work in Jerseyville. Up to this time forty-six persons have signed the covenant to "keep the commandments of God and the faith of Jesus." One lady from St. Louis while visiting with her widowed mother accepted the Sabbath and went home in the love of a newly-found Saviour.'
THE following extract from a letter is a good, whole-souled testimonial. We find it in the Tennessee Watchman: 'You ask how I like the SIGNS OF THE TIMES? I think it is the best family paper I have ever read. I am not a member of the Adventist Church. There is no Adventist Church in this locality, and no Adventists that I know of. I would be glad if there were. I believe what the Adventists teach is the truth.'
ELDER W. M. HEALEY reports the baptism of five candidates at Los Angeles, Cal. In the same report (to the California Missionary) he makes this timely suggestion regarding the practicability of church schools. Referring to the one at Centralia, he says: 'The church is learning some wholesome truths by its experience with the school. The church school may be of great value to the parent as well as to the child. It will often show the errors of parents in the training of their children, for their short-comings in the home are pretty sure to be manifest in the church school, more so than in the public school, because the child feels more liberty; it is more like home. The work of the Spirit is to point out our errors, and when we turn from them, then it comforts us. The Lord is blessing the Centralia church.'
THE Educational number of the SIGNS OF THE TIMES is doing much to bring before the world the true principles of education, and it is the aim of the publishers to make the paper an educator indeed, especially with regard to the bearing of current doings and teachings of the world and the church upon the fulfilment of prophecy. It is not the signs of past times that are of urgent importance to-day—excepting as they practically illustrate the universality of cause and effect—but it is the indication of things happening in our day, the signs of our times, the warnings of the Spirit of prophecy against that which will arise in these latter times, to which the paper is designed to call attention. In carrying this prominent feature of the last message of God to the world (Rev. 14:9-12) the "everlasting Gospel" in all its phases is not to be lost sight of, as without that remedy for existing evils in both Church and State, the warning against those evils would be superfluous and fruitless.
THE TRAINING OF THE CHILD'S WILL.
By Frederick Griggs
IN speaking to a class of young teachers, James A. Garfield once said, "Study the child rather than the book." No greater truth concerning child training was ever uttered. Children are never studied enough by their parents or teachers. One reason for this lack of observation lies in the fact that the child possesses a mind, and that the study of the child involves the study of the workings of this mind. The child's mind is entirely different from the mind of the adult, but the parent or teacher is very apt to look at the mind of the child through his own, and to deal with the child as tho he were years in advance of childhood days. James Whitcomb Riley beautifully touches this point:—
"The child heart is so strange a little thing—
So mild, so timorously shy and small,
When grown-up hearts throb, it goes scampering
Behind the wall, nor dares peer out at all!
It is the veriest mouse
That hides in any house,
So wild a little thing is any child heart!
"Child heart! mild heart!
Ho, my little wild heart!
Come up here to me out of the dark,
Or let me come to you!"
It certainly takes effort and study on our part to comprehend what passes in the mind of a child. He is observing phenomena on every hand that are absolutely unaccountable to him. Here is one cause of childhood fears, and if, instead of becoming impatient with the foibles, fears, and alarms of childhood, we would take time to explain to them something about the objects of which they are afraid, they would, instead of having developed an unreasonable fear of these objects, become interested in them.
One of the Great Things
which a child has to do, in order to develop properly, is to learn to distinguish himself from that with which he comes in contact, and to discover his proper relation to that with which he associates. A little babe does not recognize its hands and feet as a part of itself, but is as much or more amused with them as it is later with its dolls and toys. Remarks of children are continually showing that this is true. The most effective way to enable a child to properly discover his relation to the world is to show him what there is in the world, and to give him the philosophy of all that is taking place around him. By this I mean to show him the God that animates and moves all.
Perhaps not the least feature of child training is that of controlling and directing the will. It is the will of children that perplexes instructors and parents, for they are full of it; in short, wilful, and it is well for every child that this is so; for the will is the controlling element of one's nature.
But the will itself is capable of education, and the way to control the will is to educate the will. The will of the child should never be broken, for a child with a broken will is worse than one who is halt or maimed or blind. He is like a bird with a broken wing. The way to break the will of the child is to take away his power to choose; for, in one sense of the word, this power of choosing is the child's will.
We should deal with children as God deals with men and women. He gives them
The Right to Choose between Good and Evil.
So the child should have this right. I do not mean by this that we should set him in the midst of an environment in which evil abounds, in order that he may develop sterling qualities of character there, for under these circumstances he will most certainly fail to develop such a character as we should wish. There is enough of evil in his young nature, and in the midst of any environment that he can be placed in, in this world, to give him continually opportunities to choose, be this environment the very best that could possibly be selected.
The child may be given to understand that if he does wrong he is to suffer the consequences of this wrong, and this is the very way that God deals with us. When, for illustration, the parent says to the little boy, when he is inclined to be stingy with his sister, that he is to be liberal or be denied certain things himself, that parent has set before the child the privilege of doing right and enjoying such benefits as right-doing will give him, or of doing wrong and suffering its consequences. But after the two roads are placed before him he needs line upon line and precept upon precept to encourage him to do right.
The training of the will, of the power of choice, constitutes the strongest feature in the training of every child.
The Will is to Direct and Control
the desires and whims of every individual. A properly developed will gives to every boy and girl a feeling of noble independence, which constitutes true dignity. Such a sense of independence is a virtue. It is this that gives him a just appreciation of his relation to the world and all therein. Bishop Vincent very aptly illustrates this point in speaking of "Tom." "Tom" is the average young boy or girl. Mr. Vincent says:—
Now for the radical lessons which Tom must learn. He must be taught to consider himself a person and not a thing, a cause and not an effect. There is current an idea which receives its support from weak fiction, cheap lecture platforms, and even from shabby pulpits—the idea that men are the creatures of circumstances and environment, that evil tendencies are the result of the choice of a great-grandfather. Tom must learn that he is in the world for the purpose of overcoming heredity, breaking through environment, and putting circumstances underfoot, and he must stand as a man, not a thing. I take great stock in a boy who is courageous enough to assert his principles in spite of "the fellows;" such a boy is a power and not a piece of putty.
Knowing that he is a power, Tom must be taught to be independent and to earn his own way. And this applies to girls as well as to boys. I detest tramps, rich and poor. When Tom has learned to be independent himself, he will respect others who have to earn their own way in the world. Again, Tom's teachers must teach him that he, being a power, and independent, should not forget the law of interdependence. That is why I like the school. It brings future citizens together on an equal footing. It is a good thing for broadcloth and homespun to sit side by side; it doesn't hurt homespun, and it does broadcloth good.
Tom's most effective teacher, when the boy is between the ages of fourteen and twenty-one, is the man for whom he works and who pays him money. Here Tom's parents have a responsibility. They must choose his employer wisely. Finally, I would say, never give Tom up. If his teacher is cross and sarcastic, take up a missionary collection and send that teacher to the north pole. Remember that some boys do not mature until they are twenty-five, and some men have astonished the world at fifty. The stupid schoolboy of to-day may be the valedictorian at college, the statesman of future years. It sometimes takes the Almighty Father eighty years to get a good grip on a human soul. Therefore I say, Tom's teachers at home and in society should never give Tom up.
Every parent and teacher in order to study the child must study themselves. This world is full of work, and to do this work properly requires a strong will, and that boy and girl has been given the best inheritance that can be given in this world, when they have been trained to use the will to work in the right spirit, and for the right purpose.
THE CHILDREN.
By Charles Dickens
WHEN the lessons and tasks are all ended,
And the school for the day is dismissed,
And the little ones gather around me,
To bid me good-night and be kissed;
O, the little white arms that encircle
My neck in a tender embrace!
O, the smiles that are haloes of heaven,
Shedding sunshine of love on my face!
And when they are gone I sit dreaming
Of my childhood, too lovely to last;
Of love that my heart will remember
When it wakes to the pulse of the past,
Ere the world and its wickedness made me
A partner of sorrow and sin;
When the glory of God was about me,
And the glory of gladness within.
O, my heart grows weak as a woman's,
And the fountains of feeling will flow,
When I think of the paths steep and stony
Where the feet of the dear ones must go;
Of the mountains of sin hanging o'er them,
Of the tempests of fate blowing wild!
O, there is nothing of earth half so holy
As the innocent heart of a child!
They are idols of hearts and of households,
They are angels of God in disguise;
His sunlight still sleeps in their tresses,
His glory still gleams in their eyes.
O, those truants from home and from heaven,
They have made me more manly and mild,
And I know how Jesus could liken
The kingdom of God to a child!
I ask not a life for the dear ones
All radiant, as others have done,
But that life may have just enough shadow
To temper the glare of the sun.
I would pray God to guard them from evil,
But my prayer would bound back to myself.
Ah, a seraph may pray for a sinner,
But a sinner must pray for himself!
The twig is so easily bended,
I have banished the rule and the rod;
I have taught them the goodness of knowledge;
They have taught me the goodness of God.
My heart is a dungeon of darkness,
Where I shut them from breaking a rule;
My frown is sufficient correction;
My love is the law of the school.
I shall leave the old house in the autumn,
To traverse its threshold no more;
Ah, how shall I sigh for the dear ones
That meet me each morn at the door!
I shall miss the "good-nights" and the kisses,
And the gush of their innocent glee,
The group on the green, and the flowers
That are brought every morning to me.
I shall miss them at noon and at eve,
Their song in the school and the street;
I shall miss the low hum of their voices,
And the tramp of their delicate feet.
When the lessons and tasks are all ended,
And Death says, "The school is dismissed,"
May the little ones gather around me
To bid me good-night and be kissed.
—Charles Dickens.
Regret Without Good Motive
"The man who does most without a good motive will have most to regret."
ONE WAY.
By Octave Thanet
I HAVE always been sensitive to cruelty to animals; therefore, one day some years ago, when I heard the unmistakable sickening thud of blows and a furious voice, I ran to the door. I knew what I should see, two horses with quivering nostrils and frightened eyes and straining wet flanks, a loaded wagon fast in the mire, and a man with a cruel whip lashing the horses in vain.
There they were, all three, and on the sidewalk, either side of the muddy road, the usual half dozen advisers. Advisers and man had lost their tempers.
"Don't beat those horses," shrieked a woman, "or I'll call the police!"
"It's a wicked shame to be so brutal," cried another; "you'll kill the horses!"
"Say, you'll never get out without unloading, or another pair of horses!" This from a man between the puffs of his cigar.
An undistinguishable chorus of pity and indignation made a background for these louder remarks, and, even through my own anger, I had a perception that the man was getting a drubbing as well as the horses. Not a word said he, except to his horses. But he heard, and he felt, and he grew more furious every moment. One of the poor beasts tugged with every muscle at each shout; the other had, apparently, abandoned the effort in despair, and gave no sign beyond the tremor of his limbs when the lash fell.
I felt a sting of anger and pity at the sight; and then I saw my brother coming down the street. "Now," I thought, "it will be all right. Nat will thrash him, if he does not stop." For hadn't Nat very recently returned from the University of Heidelberg, where he nearly fought a duel? It didn't even seem necessary to me, who knew how kind Nat was to dumb animals, to appeal to him; I only called, "O Nat, come here!"
He came, took in the scene in one quick glance, and then, to my intense astonishment, instead of a stern reproof and a threat to give him a thrashing with his own whip, Nat shouted in a positively friendly tone, "Want a little help?"
The man nearly dropped his whip; he stared sullenly, but with a new expression, at the speaker. In a minute Nat had turned up the rims of his new light trousers, had found two boards, and somehow got all the men on the sidewalk behind them prying the wagon out of the hole, and without another blow the horses had pulled it safely over the bad place and were on firm ground again.
"Another time you get into the mud," said Nat cheerily, "don't whip the horses; get the fellows on the sidewalk behind your wagon to help you."
"Well, I'm very much obliged to you," said the man. "I guess I got madder than I needed to."
"That was quicker than sending for the police or even beating the man, don't you think, sis?" said Nat.
Nat has forgotten all about the episode, but I have not. Many a time have I rescued a beaten animal from the whip, not by reproaching, but by helping the harassed man who was beating because he didn't know anything else that he could do.
Once, after a teamster and I, on a country road, had together pried a wagon out of the mud, I said, "Now you'll remember next time, won't you, that a stick under the wheel is better than a whip on your horse's back?" and we both smiled, while he answered, "Yes, lady, I will; but I guess I'd have gone on licking the mules if you'd 'a' scolded me instead of lending a hand."
So I suppose that the moral is that it is better to lend a hand, than to scold, and that a kind act may have a longer life than its doer's memory.—Octave Thanet.
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THE SIGNIFICANCE OF PAIN IN THE CHEST.
By David Paulson, M.D.
PAIN is always a cry of nature that she is being abused. The significance of pain depends upon two things, the intensity of it, and the part of the body it is in.
A small pain in the foot or knee may be of very little consequence. It may result simply from overexertion, or a slight bruise. That same amount of pain in the eyes, or the throat, or over the heart, may signify that there is some serious trouble.
A severe pain in the knee is not to be overlooked; it may indicate tubercular disease of the knee-joint, and thus in reality be a very important symptom.
But there is one part of the body in which the existence of pain generally produces considerable anxiety, and that is when it occurs in the chest. Pain in this region may be due to three different diseases:—
First, it may be in the lung itself. Pneumonia generally causes a very severe pain.
Second, it may be located in the pleura. The pleura is a membrane or sac covering the surface of the lining and also lining the inside of the chest wall. There may be a congestion which causes these two membranes to adhere. When a man has pleurisy, the pain is nearly always the most severe at the end of a deep breath.
Third, the pain may be due to an intercostal neuralgia in the chest wall.
If the following suggestions are borne in mind, they will often throw some light on the cause of a pain in the chest. If a man has pneumonia he will have a high temperature, with more or less difficulty in breathing; if he has pleurisy, there will only be a slight rise of temperature, and a sharp pain in taking a full breath, but no pain on the outside of the body. If he has intercostal neuralgia, there will be severe pain under the ribs, which is increased by pressure, but no rise of temperature.
So pain in the chest may be either due to pneumonia, to pleurisy, or to intercostal neuralgia, or to a combination of these troubles.
DAVID PAULSON, M.D.
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NEW MAP OF PORTO RICO.
"THE shape of Porto Rico on our maps is aggressively square, unnaturally mathematical, and is an exception among islands, which are apt to be of most irregular shape," says the Scientific American, "and our new possession is now being charted anew, and the appearance of it on the new maps will be something of a surprise. The appearance of the east coast line will be profoundly modified. Before a twelvemonth will have elapsed, the shape of the queer parallelogram will be changed. The straight up and down east boundary will prove to slope off gradually to the northeast. It is considered that this error in the shape of the island was due partly to lack of scientific knowledge on the part of the Spaniards and partly to a desire to keep commercial rivals at a distance."
Giving as Much as Others
By Ram's Horn
THE man who tries to defend himself by saying that he gives as much as somebody else, knows that he is not giving half enough.
12 "AND after these things He was manifested in another form unto two of them, as they walked, on their way into the country. 13 And they went away and told it unto the rest; neither believed they them.
14 "And afterward He was manifested unto the eleven themselves as they sat at meat; and He upbraided them with their unbelief and hardness of heart, because they believed not them which had seen Him after He was risen."
36 "And as they spake these things, He Himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they beheld a spirit. And He said unto them, Why are ye troubled? 38 And wherefore do reasonings arise in your heart? See My 39 hands and My feet, that it is I Myself: handle Me, and see; for a spirit hath not flesh and bones, as ye behold Me having. 40 And when He had said this, He showed them His hands 41 and His feet. And while they still disbelieved for joy, and wondered, He said unto them, Have ye here anything to eat? 42 And they gave Him a piece of a broiled fish. And He took it, 43 and did eat before them.
44 "And He said unto them, These are My words which I spake 45 unto you, while I was yet with you, how that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the Psalms, concerning Me. Then opened He their mind, that they might understand the Scriptures."
19 "And when He had said this, He shewed unto them His 20 hands and His side. The disciples therefore were glad, when 21 they saw the Lord. Jesus therefore said to them again, Peace 22 be unto you; as the Father hath sent Me, even so send I you. 23 And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost; whosesoever sins ye forgive, they are forgiven unto them; whosesoever sins ye retain, they are retained.
24 "But Thomas, one of the twelve, called Didymus, was not 25 with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.
26 "And after eight days again His disciples were within, and 27 Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, Peace be unto you. Then 28 saith He to Thomas, Reach hither thy finger, and see My 29 hands; and reach hither thy hand, and put it into My side; and be not faithless, but believing. Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Because thou hast seen Me, thou hast believed; blessed are they that have not seen, and yet have believed."
SUGGESTIVE QUESTIONS.
NOTE.—The texts inclosed in marks of parentheses, while not essential to the lesson study, will be found to throw much light upon the lesson, and are suggested for those who wish to study further.
How did the eleven receive the statement of the two disciples who met Christ on the way to Emmaus? Mark 16:12, 13. (Luke 24:13-35.)
What then took place to confirm their testimony? Luke 24:36.
Why was it necessary for the disciples to have this miraculous enlightenment? John 20:21. (John 17:17, 18.)
How was this purpose accomplished? Verse 22.
What work would the reception of the Holy Spirit enable them to do? Verse 23. See note 2. (Acts 3:6; James 5:15; Acts 5:1-11.)
Who of the disciples was absent on this occasion, and so lost the valuable grace bestowed? Verse 24.
When told by the others what had happened, how did he receive the testimony? Verse 25.
Some days after, when Thomas was with the others, what occurred? Verses 26, 27. (1 John 1:1.)
Upon Thomas expressing satisfaction with the demonstration, what reproof did the Lord administer to him? Vs. 28, 29. (2 Cor. 5:7.)
Side Lights.—"Desire of Ages," chapter 84.
NOTES.
1. THE reason for their terror was that through unbelief they were unprepared to meet Jesus. This incident revived in their minds the superstitious view which the Jews had received from the pagans in regard to spirits.
2. "JESUS, in giving the disciples their first commission, had said, 'I will give unto thee the keys of the kingdom of heaven; and whatsoever thou [referring to responsible men who should represent His church] shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.' In renewing the commission of those to whom He had imparted the Holy Ghost, He said, 'Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.' These words conveyed to the disciples a sense of the sacredness of their work, and its tremendous results. Imbued with the Spirit of God, they were to go forth preaching the merits of a sin-pardoning Saviour; and they had the assurance that all heaven was interested in their labors, and that what they did on earth in the spirit and power of Christ, should be ratified in heaven.'—Spirit of Prophecy, vol. 3, p. 244. See also "Desire of Ages," chapters 45 and 84.
1 "After He had ended all His sayings in the ears of the people, He entered into Capernaum. 2 "And a certain centurion's servant, who was dear unto him, was sick and at the point of death. And when he heard concerning Jesus, he sent unto Him elders of the Jews, asking Him that He would come and save his servant. And they, when they came to Jesus, besought Him earnestly, saying, He is worthy that Thou shouldest do this for him; 5 for he loveth our nation, and himself built us our synagogue. And Jesus went with them. And when He was now not far from the house, the centurion sent friends to Him, saying unto Him, Lord, trouble not Thyself; for I am not worthy that Thou 7 shouldest come under my roof; wherefore neither thought I myself worthy to come unto Thee; but say the word, and my 8 servant shall be healed. For I also am a man set under authority, having under myself soldiers; and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. And when Jesus 9 heard these things, He marveled at him, and turned and said unto the multitude that followed Him, I say unto you, I have 10 not found so great faith, no, not in Israel. And they that were sent, returning to the house, found the servant whole."
NOTE.—In connection with the study of the lesson it will be well to read Matt. 9:27-34, Mark 2:23 to 3:19, and John 5. The lesson section includes the lesson and the parallel account in Matt. 8:5-13.
Golden Text: "Like as a father pitieth his children, so the Lord pitieth them that fear Him." Ps. 103:13.
SUGGESTIVE QUESTIONS.
(1) When the Saviour had finished His sermon on the mount, to what city did He go? V. 1. (2) What case of needed healing was at once brought to His attention? What was the condition of this man? What is recorded of the centurion's regard for his servant? V. 2. Note 1. (3) Whom did he send to Jesus? With what request? V. 3. (4) What did these men do when they found Jesus? What did they say in reference to the case? V. 4. Note 2. (5) What reason did they give why Christ should gratify the centurion's wish? V. 5. (6) What did Jesus do in reference to the matter? What message did the centurion send to Jesus before He reached the house? What was the centurion's feeling in regard to his own worth? V. 6. (7) For what other act did he consider himself unworthy? But in what words did he show his great faith in Jesus' power? V. 7. (8) By what clear argument did the centurion show the reasonableness of belief in divine healing? V. 8. Note 3. (9) How was this message regarded by the Saviour? What did He say in regard to it to those who accompanied Him? V. 9. (10) What did the centurion's messengers find on returning to the house where the sick servant lay? V. 10. Note 4.
NOTES.
1. A certain centurion's servant.—A centurion was a Roman officer, captain over a company of men, numbering about one hundred. All Palestine was at this time under Roman military government, and garrisons were established in various towns. This officer was doubtless connected with the Capernaum garrison. Something of the nature of the man may be drawn from the attachment for his servant, his slave, and the fact that he was so solicitous for his servant's recovery. The position which he took in reference to the Jewish religion, while an officer of the Roman army, shows the real worth of the man's character; for the Jews were despised by the Romans.
2. He is worthy that thou shouldest do this.—The Jewish leaders were very anxious that Jesus should do what the centurion requested, because of the favor which the centurion had shown to them. They wished to retain that favor, and would use the centurion's attitude toward them as an argument why Jesus should heal the servant if He could. Note the difference between their estimate of the man and his own estimate of himself, as shown in verses 6 and 7. "The Jewish leaders who recommended the centurion to Christ, had shown how far they were from possessing the spirit of the Gospel. They did not recognize that our great need is our only claim on God's mercy. In their self-righteousness they commended the centurion because of the favor he had shown to 'our nation.' But the centurion said of himself, 'I am not worthy.' His heart had been touched by the grace of Christ. He saw his own unworthiness; yet he feared not to ask help. He trusted not to his own goodness; his argument was his great need. His faith took hold upon Christ in His true character."—Desire of Ages.
3. I also am a man set under authority, etc.—"As I represent the power of Rome, and my soldiers recognize my authority as supreme, so dost thou represent the power of the infinite God, and all created things obey Thy word. Thou canst command the disease to depart, and it shall obey Thee. Thou canst summon thy heavenly messengers, and they shall impart healing virtue. Speak but the word, and my servant shall be healed."—Desire of Ages.
4. Found the servant whole.—Christ had spoken the word, as the centurion had expected. Jesus said to the centurion, as recorded in Matt. 8:13, "Go thy way; and as thou hast believed, so be it done unto thee." It seems that the latter part of the message given to the Saviour before reaching the centurion's house was delivered by the centurion himself. The account in Matthew clearly indicates that this officer himself met the Saviour, and addressed Him and was addressed by Him.
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