Earlier text: Special Rates on the “GREAT CONTROVERSY.”Our Work at the Nation's Capital
By Ellen G. White
“ELMSHAVEN,” SANITARIUM, CAL., July 5, 1903. My dear brethren and sisters in America: For some time I have been strongly impressed that decided efforts should be put forth to proclaim the testing truths of the third angel’s message in the city of Washington, the capital of the American nation. It is a sad thing that our record stands as it does, showing so little accomplished in this city. If there is any place in the world that should have the full rays of present truth, it is Washington, the city that is the very heart of this nation. Those who act a prominent part in framing laws for the nation should understand what is written in the law of God, which lies at the foundation of all right laws. There has been on the part of our people a great neglect of stewardship. God has looked with displeasure on the neglect that has been shown to this city. He has given us the commission, “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” O, how much we lose by failing to do as Christ has instructed us to do! In the first chapter of Acts are recorded special directions that Christ gave to his disciples in regard to proclaiming the gospel. “When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” “And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into that heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” After this the disciples were filled with holy boldness; for had they not the assurance that Jesus would be with them always? They knew they had a Friend at court. “Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a Sabbath-day’s journey. And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.” “When the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. “And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven . . . Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians.” In the days of the apostles, Jerusalem was a great center of influence, and in this place light from heaven was to shine in its most powerful rays upon the Lord’s witnesses who were to bear the gospel message. Read the whole of the second chapter of Acts, and see if you are not convinced that there has been a decided failure to understand that one of our first duties is to make at the nation’s capital a special representation of the truth for this time. Why did we so long pass by Washington, neglecting to establish one signal memorial in this city? Let us determine that we will no longer be unfaithful stewards of this part of the Lord’s vineyard. Our brethren in Washington have been favored in finding properties suitable to use in carrying on various lines of our work. This is a fulfillment of the light given me, that in different sections of the country we should be able to secure, at low prices, properties that could be utilized for our institutional work. In Washington a few months ago a meeting-house, in good condition, and admirably adapted to the needs of our work, was offered for sale at a price much below its first cost, and was purchased by our people there. I am glad that this church is so nearly paid for. Since medical missionary work, when carried on as God has appointed, is indeed the helping hand of the third angel’s message, we should without delay take advantage of the favorable openings for beginning this work in the vicinity of Washington. If there is one place above another where a sanitarium should be established, and where gospel work should be done, it is in this city. We can not estimate how great an influence would have gone forth from Washington in favor of the truth had a sanitarium been established there twenty years ago. Our printing plant in Battle Creek is to be moved. In searching for a favorable place for this institution, let our brethren investigate the advantages that might be gained by a removal to Washington. Our publishing house should be situated where its influence will accomplish the most in the promulgation of truth. The Lord will guide us in the selection of a place for this institution. We will let him work out his purposes. Above all other places, the capital of our nation should now have an opportunity to hear the message for this time. Satan is working there against Jehovah with all his might. I present this to you as a matter that is stirring me mightily. One thing is certain, we shall not be clear unless we at once do something in Washington to represent our work. I shall not be able to rest until I see the truth going forth from this place as a lamp that burneth. We are many years behind in giving the message of warning in this city. Again and again the Lord has presented Washington to me as a place that has been strangely neglected. In looking through my diaries, I have found some things that I wrote more than twelve years ago in regard to the work in Washington, and the necessity of establishing there some memorial for God. The following was written March 12, 1891:— “Nearly the entire day I have been entertaining visitors who desired counsel. Brother Robinson, superintendent of the New York and Washington district, came in company with Brother Wright to consult with me in regard to the advisability of building a church in Washington, D. C., combining a church, a mission home, and a reading-room in one building, to cost probably twenty-five thousand dollars. They proposed to invite our brethren all over the field to give one hundred dollars each toward this enterprise. When we were in Washington during8 the week of prayer, I had made a similar suggestion to Elder Washburn, saying that as the situation appeared to me, important interests should be established in this city. I could see no better way of letting the light shine forth from the very seat of government, the capital of the nation. It seems strange that some memorial of present truth has not been established there before. I advised that a meeting-house be built. “The brethren of the Washington City church are poor, and while they will do all that they can, they are not able to carry the whole burden. The church must be located in a desirable part of the city. The purchase of a suitable lot and the erection of a plain but large, well-ventilated, and skillfully constructed building—something that will stand as an object lesson of neatness and thoroughness—will require a considerable sum. “Other visitors came in, and I closed this interview in regard to the work in Washington.” In my diary of 1889—fourteen years ago—I find precious matter in regard to entering new fields. I will quote a few paragraphs:— “True missionary workers will not colonize. God’s people are to be pilgrims and strangers on the earth. The investment of large sums of money in one place is not in the order of God. Plants are to be made in many places. Schools and sanitariums are to be established in places where there is now nothing to represent the truth. These interests are not to be established for the purpose of making money, but for the purpose of spreading the truth. . . . “The principles of present truth are to become more widespread. There are those who are reasoning from a wrong point of view. Because it is more convenient to have the work centered in one place, they are in favor of crowding everything together in one locality. Great evil is the result. Places that should be helped are left destitute. “What can I say to our people that will lead them to follow the course that will be for their present and future good? Will not those in Battle Creek heed the light given them by God? Will they not deny self, lift the cross, and follow Jesus? Will they not obey the call of their Leader to leave Battle Creek, and build up interests in other places? . . . “It is not God’s plan for our people to crowd into Battle Creek. God says: ‘Go to-day in my vineyard. Get away from the places where you are not needed. Plant the standard of truth in towns and cities that have not heard the message. Prepare the way for my coming. Those in the highways and hedges are to hear the call.’ “God will make the wilderness a sacred place, as his people, filled with the missionary spirit, go forth to make centers for his work, to establish sanitariums, where the sick and afflicted can be cared for, and schools, where the youth can be educated in right lines. . . . “There is a great work to be done. All around us are souls perishing in sin. Are we doing what we can to save them? The commission given to the disciples is given to us, and to us also is promised the power promised to them,—the power that they received on the day of Pentecost, when, like a rushing, mighty wind, the Holy Spirit came down and filled the room in which they were sitting. Under the influence of this power, they went everywhere, preaching the word, and thousands were converted.” What a work might have been accomplished, if we had done our duty years ago! Can we stand clear in the sight of God, if we now fail of understanding our duty? The Lord calls on us to awake to a realization of the opportunities presented before us to let our light shine in the city of Washington, by establishing there memorials that will hasten forward the proclamation of the third angel’s message to every nation, kindred, tongue, and people. Let us take hold of the arm of infinite power. Let us walk humbly before God, but let us be giants in meeting discouragement and difficulty. We must have increased faith. Let us praise God. He is our strength, our shield, and our defense, our front-guard and our rearward. Manifestations of the Spirit
By John Norton Loughborough
“The manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he [the Spirit] will.” 1 Cor. 12: 7-11. The “manifestations” above mentioned include what is called the “gifts of the Spirit.” There is, however, a distinction to be observed between receiving the Spirit and receiving the “gifts of the Spirit.” The scripture just quoted indicates that each individual receiving the Spirit does not have all these manifestations; but that the Spirit bestows them as he will. It is the good pleasure of the Lord to grant his Spirit to all who seek it. It is written, “If ye then, being evil, know how to give good gifts unto your children: how much more shall your Heavenly Father give the Holy Spirit to them that ask him?” Luke 11: 13. The Spirit comes to the sinner in his sins as a reprover; but after he yields to the Lord, and it leads his mind to the blessed assurance of God’s promises, it is then to this believing penitent an approver. “In whom also after that ye believed, ye were sealed with that Holy Spirit of promise.” Eph. 1: 13. Then it is, indeed, that “the Spirit also helpeth our infirmities.” Rom. 8: 26. Man, in his fallen state, is infirm, being alienated from the life of God through the ignorance that is in him, because of the blindness of his heart. Eph. 4: 18. “Alienated and enemies in your mind by wicked works.” Col. 1: 21. “Through the knowledge of him that hath called us to glory and virtue . . . are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” 2 Peter 1: 3, 4. After yielding to God and becoming partakers of the divine nature, we are recognized as “the sons of God,” being “led by the Spirit of God.” Rom. 8: 14. That Spirit dwelling in us shall also quicken (give life—even the life of God—to) our mortal bodies. Rom. 8: 11. It then “beareth witness with our spirit, that we are the children of God,” and seals us as his. Rom. 8: 16; 2 Cor. 1: 22. When thus yielded to the life of God, we are strengthened with might by his Spirit in the inner man; that Christ may dwell in our hearts by faith. Eph. 3: 16, 17. It is then that we may say, in the language of the prophet Micah, “Truly I am full of power by the Spirit of the Lord.” Micah 3: 8. In “these last days” the Lord speaks by his Son through the Comforter—the Holy Spirit. He has founded his church as a place for the indwelling of the Spirit. The apostle says, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” 1 Cor. 3: 16. To the individual members of the church he says, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” 1 Cor. 6: 19. Again, “Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them.” 2 Cor. 6: 16. And once more, “In whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Eph. 2: 21, 22. Standing thus, we are “strengthened with might by his Spirit in the inner man.” Eph. 3: 16. “Strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness.” Col. 1: 11. Thus we may labor, striving according to his working, which worketh in us mightily. Col. 1: 29. Paul compares the church of Christ with a human body, representing the gifts of the Spirit, as members of the body,—the eyes, the ears, hands, feet, etc.,—saying: “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were9 an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And the eye can not say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. . . . Now ye are the body of Christ, and members in particular.” 1 Cor. 12: 13-21, 27. After making this illustration the apostle proceeds to the application, in these words: “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all the gifts of healing? do all speak with tongues? do all interpret? But covet earnestly the best gifts [“ye earnestly desire the best gifts”—Boothroyd]; and yet show I unto you a more excellent way.” 1 Cor. 12: 28-31. The Revised Version reads, “Desire earnestly the greater gifts. And a still more excellent way show I unto you.” The more excellent way is not to have a church without these gifts of the Spirit; it is a more excellent way than simply to “covet” the gifts. That “more excellent way” is fully set forth in 1 Corinthians, chapter 13, in the apostle’s discourse on charity—fervent love to God and our fellow men. Instead of simply coveting some particular gift for ourselves, it is better to seek entire consecration to the Lord,—to have his love in our hearts, to “follow after charity, and desire spiritual gifts, but rather that ye may prophesy.” 1 Cor. 14: 1. The Lord set these gifts in the church. We have no record that he ever set them out. What is said in the discourse on charity does not dispense with the gifts of the Spirit. We read: “Charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” 1 Cor. 13: 8-10. By this it is understood that the gift of prophecy may be manifest, as it pleases the Lord, until the perfect state shall come. In that state, when the Lord is seen face to face, prophecy will no more be needed. “Now we see through a glass, darkly [like looking at the sun through a smoked glass; we see the outlines, but the glory of the scene is veiled]; but then face to face: now I know in part; but then shall I know even as also I am known.” 1 Cor. 13: 12. After dwelling upon the superior excellence of charity, the apostle says, “Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.” Again, “Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church.” And, “Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues. Let all things be done decently and in order.” 1 Cor. 14: 1, 12, 39, 40. Hence we see our anxiety should be for the upbuilding of the church through the manifestation of the gifts. Especially does he show that it is desirable that the gift of prophecy shall be manifest. In meditating upon the comparison which the apostle makes of the gifts in the church to the members of the body, it would appear that the gift of prophecy might well be denominated “the eyes of the church.” Its position is of counsel and advice for the upbuilding of the church, and as a counselor against the wiles and snares of the enemy. As the eyes are important in the real body to discern the dangers, and to reveal the right way, so the gift of prophecy in its counsels and cautions is eyes to the church of God. A Minister’s Experience
By Wm. T. Stagg
I can truly say that I have been led by a way I knew not, and I wish to praise God that the Spirit of truth has brought me hither, notwithstanding prejudice and the corrupting influences of traditionalism. At the time I was converted, I felt called to preach the gospel, and at once set about becoming a Methodist preacher. The course of prescribed studies made but little impression on my mind, but my interest all centered in the unfolding of God’s revealed plan, past, present, and future; so I delved into the Bible, and the Lord graciously opened my eyes to some of his truth. From Walker’s “Philosophy of the Plan of Salvation” I obtained my first clue to the reason of Scripture and the purpose and distinction of moral and ceremonial law. In 1892 I accompanied Bishop J. N. Thoburn to India, and, after some travel, took work in Malaysia at Singapore, where, among others, it was my privilege to meet and labor with Brother R. W. Munson, now a Seventh-day Adventist missionary at Padang, Sumatra, but then the Methodist presiding elder at Singapore; and it was Brother Munson who examined me on the required studies and the Malay language. Little did the tedious volumes interest me, nor did I dream that examiner and examined would today both be Seventh-day Adventists. The blessed Lord mercifully kept me supplied with “meat in due season,” in the form of books to give me a bent for the truth, and I soon forgot everything else. Milton’s “Paradise Lost” gave me the true standpoint of Bible study in the great controversy in the unseen between Christ and Satan. A book on the catacombs, by Benjamin Scott, gave me an insight into the influence of papal compromise over Christendom, and I was further convinced of this by my own observation of Catholic methods among the heathen. A little incident will, illustrate: On Christmas, 1892, in the city of Bombay I stopped for a moment and looked into our Methodist chapel in Grant Road, where a few natives were listening to the simple preaching of a Methodist catechist. Passing down the road, I came to another chapel with a cross over it. A throng of heathen on tiptoe about the door showed the “standing-room-only” limit had been passed. It was the celebration of high mass,—robes, images, crucifix, candles, altar, and all,—and the Catholics had gathered the crowd in the same way they did in the days of the catacombs saints—by compromise. The majority of missionaries, like their brethren at home, were letting the Catholics have their own way with the people, but I met a few heroic, independent workers of a different mold, one of them being at work in the crowd at the door just mentioned. I recollect that the missionaries were strongly opposed to pre-millennialists, as they thought such doctrine subversive of missionary zeal; and I joined my voice with the rest. Mature observation later convinced me that the heathen were not going to be brought to Christ under prevailing methods, and I saw no hope for the Mohammedan world. Thus I was brought into a position to receive new truth on the scheme of redemption. Returning to America because of the illness of my family, I read Totten’s writings, and accepted the premillennial advent, but, though fascinated by his Anglo-Israel theory, I could never commit myself fully to it, appealing as it does so powerfully to fleshly pride, patriotism, and aggrandizement, assuming a partiality on the part of Jehovah, who is “no respecter of persons,” ignoring the true Israel of faith, and reincarnating the ancient Jewish cry for a temporal deliverer and king. The widely prevalent idea of a literal restoration of the Jews to Jerusalem that now is, is another of the same sort. Despairing, after much reading, of finding a clear and comprehensive system of interpreting Scripture symbolism, I drifted doctrinally farther from every one, as I thought; but I always felt sure that the Holy Spirit placed these things in the Book to be understood. Convinced of immersion, and repudiating the sprinkling of my childhood as a papal perversion, I could not get the Baptists to immerse me unless I joined them. From the Russellites I learned that the wicked will be annihilated. Finally, though I disliked being a spiritual vagabond, I took to independent preaching on street corners. The Holiness church would have attracted me, but they said it made no difference whether I held the post-millennial or the premillennial view, and their leading editor held the former! So I said, “Surely if we have the Holy Ghost to lead us into all truth, he will not suffer us to ignore these fundamentals of God’s Book.” My wife at this time assayed on several occasions to unite with some sect, but an inward check withheld her from so doing. Meanwhile an Adventist prayer-meeting was held with an invalid who lived10 by us, and I expostulated with the elder, telling him this unconverted woman will could not be pulled two ways by Methodists and Adventists; that it made no odds which day it was, and that I was satisfied there was no mark of any beast on me; whereupon they all quietly withdrew. I suppose they prayed for me. However, a short time afterward, in a spirit of curiosity and fun, I paused before the tent where Elders Ballenger and Simpson were holding forth, and challenged them on the obligation of the law, change of the day, mark of the beast, and kindred themes. Little did I dream what heavy artillery I was thus unmasking on my head. Suffice it to say, before leaving their tent I was stocked with a judicious selection of reading, and far on the King’s highway of present truth. And as I see more and more the looming outlines of the divine plan and the great controversy, I find all Scripture texts, like disciplined troops, fall into ranks, platoons, and regiments, brigades, divisions, and army corps, like Israel encamped about the ark, each passage finding its only niche, like the irregular stones going into place into some great, beautiful, mosaic portrait of the Son of God. Surely he has piloted me around the shoals of error and through the fogs of prejudice, by a way I knew not, and to him be all the glory forevermore. Amen. The Ontario Sunday Law
By G. B. THOMPSON
The recent decision of the English privy council declaring that the Sunday law of Ontario is unconstitutional in that it is not a matter within the scope of the Canadian provinces to legislate upon, bids fair to have quite a material effect upon the Sunday question in Ontario. I clip the following from the Hamilton Spectator of July 16, 1903:— “John Charlton, M. P., who has for many years interested himself in the Lord’s day act, in an interview at Ottawa yesterday, said the decision of the privy council is a very surprising one in view of the stand taken by the several premiers of Ontario that the enactment of laws governing the Lord’s day came within the jurisdiction of the province, except, perhaps, in the case of railways and canals, which were controlled by the federal government.” “Mr. Charlton first introduced a Lord’s day act under the old Macdonald régime, and again under Abbott, then under Sir John Thompson. All these premiers held in debate that the federal government would be infringing on provincial rights if such a law were made a Dominion law except in the case of railways and canals, and Sir John Thompson thought Sunday newspapers. Sir Wilfrid Laurier has also taken the same view. Now the judicial committee of the imperial privy council has taken the stand that Justice Armour took some time ago that the profanation of the Lord’s day should be classed as a crime, the jurisdiction over which belongs exclusively with the Dominion. Mr. Charlton thinks that the judgment of the privy council will have a very far reaching effect, and also that it will be difficult to secure a Dominion law to control the observance of the Sabbath. It is very difficult to define where the provincial jurisdiction left off and the federal jurisdiction began.” It would seem that the privy council hold that it is proper that the Dominion parliament should legislate upon the matter of Sabbath observance. It is a matter of regret that the council does not see that it is a matter wholly beyond the purview of earthly governments. The present upset of Sunday laws is purely on technical grounds, but will perhaps bring deliverance for a while to those who desire to worship the God of their fathers according to the dictates of conscience. The Lord’s Day Alliance, however, while surprised and disconcerted for a time, has no intention of giving up the struggle, as the following from the Spectator indicates:— “TORONTO, JULY 16.—The members of the Lord’s Day Alliance, while naturally disappointed at the judgment delivered by the privy council on Tuesday last, declaring the Ontario Lord’s day act ultra vires in its present form, are not disposed to regard the judgment as one militating against them to any great extent. The effect of the decision may be that steamboat excursions may be run on Sunday, but the alliance claim that, independent of the Lord’s day act, there is enough legislation still in existence in the province to prevent the running of Sunday street cars on lines which have hitherto been denied that privilege. Chief Justice Armour, while declaring that the Lord’s day act was ultra vires, stated also that chapter 104 of the consolidated statutes of Upper Canada was still in force, having never been repealed by competent authority. Section 1 of this act is identical with section 1 of the Lord’s day act, the latter section being copied directly from the older statute. This section is sufficient to accomplish much, and perhaps all that the Lord’s Day Alliance hoped to gain by the passing of the later piece of legislation. “Owing to the meagerness of the information received by cable as to the extent of the judgment, the members of the alliance do not feel disposed to admit that there is any need to abandon hope for subsequent legislation by the provincial legislature along the same line. Mr. O’Meara’s cable, which is the lengthiest message yet received, states that the bill was declared ultra vires in its present form. He says also that the judges considered the word ‘profanation,’ in its title, to be important, as showing its religious character, and thus bringing it under the jurisdiction of the Dominion government. The general question of the province’s jurisdiction is still open. The alliance members see in this ground for belief that the main provisions of the act, if framed in different shape, would be found able to stand even the scrutiny of the supreme court. In support of this, they point to the shops regulation act, which prohibits Sunday trading and labor, and it is under this act that barber shops have been closed on Sunday. The electric railways act, too, contains a section which is incorporated in every subsequent charter, prohibiting Sunday operation of lines. The validity of these enactments has never been disputed, although their purpose is identical with that of the disputed clauses of the Lord’s day act.” Jesus Walking on the Sea
By N. D. U.
WHAT a busy day that was which the five thousand men, besides women and children, spent on the mountainside with Jesus. He preached to them till toward evening. Then, having fed their minds and hearts with the pure bread of life, his word, he bade them sit down on the grass, and he fed their bodies. So our all-wise Creator feeds both the spiritual and the physical. After thus feeding the multitude, he sent them to their homes. How sweet to those weary people was that home coming! But where was Jesus’ home? This planet of Satan’s abode did not afford a place for the Creator to call a home, a place where he could enjoy the comforts of home after a busy day. Jesus did what many a weary Christian often longs to do,—he went away by himself, to be alone with God in prayer. There he found the rest his soul needed. There, at the throne of grace,—there, alone with God,—is the place where his children may find rest, comfort, strength, and grace to go on in duty’s rugged way. Jesus, weary, longing for rest, climbed the mountain, that he might find rest at its summit; and when he came down from the mount, where he had met God and breathed his life-giving Spirit, he was rested, comforted, refreshed, filled with the power and grace of God. It may require an effort for us to get away by ourselves to pray, when the crowd demands our time. A mountain of difficulty may stand in our way. We must overcome it. We must climb the mountain. Then will the sweet, life-giving presence of God pervade our being, strength will take the place of weakness, and joy the place of sadness. Jesus came down from the mountain. His brethren were toiling in the darkness of a stormy night, tossed on the restless waves of the sea, vainly striving to gain the shore. He started out over the sea toward them. So Jesus always comes to the rescue of his troubled ones when they are in the midst of a great sea of difficulty. He is always near, ready to help. Peter—impetuous Peter—was not satisfied with merely being saved; he wanted to have some of the saving power within himself, that he might be able to do the things that Jesus did—to have a hand in saving others. O that we were all like Peter in that respect! So Jesus said, “Come,” and he started, walking on the sea, to meet Jesus. As long as he kept his eyes on11 the Lord, all was right; he had the divine power, and walked on the sea as did Jesus; but the moment he looked at the waves, he lost sight of Jesus, and became afraid. Then he began to sink; but Jesus was near, ready at the first call to stretch forth his hand and rescue Peter. Then they entered into the ship, and all was calm. So when we lose sight of the Lord, and look at the sea of trouble about us, we begin to sink. But in looking unto Jesus, we find sweetest rest, peace, calm enjoyment, and are filled with strength, or power, to bear all our trials and to overcome all difficulties. Many of us are obliged to sail on a sea of discord, where companions scoff and sneer at the truth, and blaspheme the holy name of our Creator. But he that found, in the mount of prayer, power to walk upon the sea to his troubled disciples in the darkness of the night, and bring peace and safety to them, is ever ready to come to us over the troubled waves, and to bring us just the calm and healing and reviving and power that we need. Let us keep our eyes fastened upon him; then shall we also be able to walk over the troubled waters, and rescue our sinking brethren when they need human sympathy, encouragement, and help. Look to Jesus o’er the waves,
Lo! he walketh on the sea.
Blessed Lord, who hears and saves,
Stretch forth thine hand, rescue me. Blessed Jesus, full of power,
Full of mercy, full of grace,
Stay thou near me every hour,
Ever let me see thy face. Blessed Jesus, give to me
Grace and strength to do thy will.
How my soul does long for thee!
O me with thy Spirit fill! Miraculous Humanity
By H. Jones
AMONG the many lessons which may be learned from the marriage in Cana of Galilee one of the most significant is that Jesus began his wonder-working ministry by a social and not an ecclesiastical act. It is true that in his reply to his mother (who then replied not to him, but to the servants, bidding unquestioned obedience to her Son), we have an initial revelation of the truth that divine authority is his, not hers. But I now draw special attention to the fact that in doing what he did at Cana, and thereby beginning to reveal the power of God, which won the belief and attachment of his disciples, he virtually began to reveal the relationship of our Father which is in heaven to us his children. Jesus appears at the outset of his ministry as showing his knowledge of and love for man at a feast, and seals forever God’s interest in and concern for social life, involving human love, which surely we may hope preceded this marriage at Cana,—not mere Platonic affection, but love in which the implanted passions of humanity were felt and followed. This is an initial divine protest against the unsocial asceticism which many have admired as showing the best divine form and use of morality, and as illustrating the true “religious” life. The formulated separation of the sexes as desirable in the interests of the highest Christianity can not be reconciled with the very first act of Jesus Christ himself in the beginning of his ministry. But there is a still deeper, wider meaning in the whole matter of this miracle at Cana. The works, especially the wonder-works, of Jesus were illustrative. His miracles were parables. They convey a lesson, while they satisfied a need. His actions as well as words were figurative, and have been regarded as such by many expounders of the gospel; and no one of them, perhaps, has a wider significance than the miracle at Cana. It reveals Christ, the Son of God, as rejoicing with those that rejoice, though it be at a village wedding feast, as well as weeping with those that weep, and thus setting his seal of approval upon familiar social relationships. The thought of water becoming wine is full of instructive significance, showing progress, advance, development in God’s world. There low things are instrumental in producing high results, as (since the fabric of man’s body is built of his food) when corn from the earth passes into the brain of man, or when, through the action of nature, rain and dew are sucked into the grape. Thus the thought of water becoming wine in accordance with the will of Christ, is significantly typical of all true spiritual Christian procedure. The meaner, simpler, original elements of life have a new taste given to them as they are touched by the finger of divine power. The lower instinct becomes a sacred inspiration. Animal appetite is superseded by human love. It is implanted in us by him who has granted its five senses to the human being, but it is sanctified, consecrated, by his Son Jesus Christ. The realm of nature is found to be sacramental as our eyes are opened by the Spirit of God. So, under Christ, in Christ’s kingdom, water is ever being changed into wine. This beginning marks all his work. And as we are in union with him, enabled to see with his eyes and judge with his judgment, so the presence, power, and operation of God are seen and felt to be everywhere, permeating this world with the savor of a better life, pleading against a gross and carnal use of what God has provided for our sustenance and use. This, indeed, is far from being felt and understood. Men content themselves with the material employment and application of what can be touched, pocketed, and tasted. But there is a double sense in which all things can be taken and done. He does not think of it, but the laborer who turns the soil in the field with his plow is in co-operation with God himself, who sends the sunshine and the rain. That sense of divine relationship is the most precious and exalting that we can possibly have. It lifts human toil into divine duty, common experience into spiritual perception, and is as much a perpetual wonder-work as the changing of water into wine. The story of that scene when the ruler of the feast unwittingly admired the way of Christ rather than that of man is full of deep truth, which men generally have overlooked. The seal of Christ is set at once in the beginning of his ministry upon the simplest social observances, and we have a glimpse of the eternal miracle which is often wrought in lifting a man’s heart out of a lower life, and touching it with a transformation which is divine.—H. Jones, M. A., Prebendary of St. Paul’s.