IN a recent speech at Salem, Ore., the chief executive of the nation took occasion to express his views touching the fundamental American principle of the separation of church and state. In connection with a reference to the G. A. R. and the members of the second Oregon regiment, who fought in the Philippines, the president said:—
It is not only the lesson of what these men did in war that we need to learn, my fellow citizens, it is the applied lesson of citizenship that they teach.
Fundamentally, in this country we are free from the dreadful curse of religious hatred and persecution which has worked so much evil in times past in the world at large. We realize that a corner-stone in the building of this government must be not merely religious toleration before the law, but a genuine religious toleration among ourselves.
We in America are to be held thrice blessed that the chance for animosity between Jew and Gentile, or between Christian sects, has become infinitesimal to the vanishing point.
Once more, not only must there be no line of demarcation among our people on grounds of creed or grounds of sect, but there must be no line of demarcation drawn among them on grounds of class or occupation.
There is but one safe rule to follow in public life, as in private life, and that is the old, old rule of treating your neighbor as you would like your neighbor to treat you,—the old rule of decency, of honesty, of square dealing as between man and man. Just so long as our people keep character, so long as they have the fundamental virtues of decency, of courage, of common sense, just so long we may rest assured that this country will go onward and upward until it occupies a place among the nations of mankind such as has never before been known since the days when history was first written.
These words set forth the American ideal of civil freedom, rather than the conditions which actually exist. For as those holding to an unpopular belief well know, “the chance for animosity” toward them on the part of the larger religious bodies is very far indeed from having reached the vanishing point. It is to be hoped that the influence of the nation’s chief executive will be felt in behalf of the preservation in American law of the governmental ideals which he upholds. Such words from such a source will bear a great deal of repetition in this country.
The Survival of Slavery
The Chicago Tribune of May 28 devotes a column to the subject of the survival of negro slavery in the South. Facts which reveal conditions parallel with those existing before the war have been brought to light, and a remedy has been sought by invoking the power of the federal government. In the light of what is here stated, the statement made in “Testimonies for the Church,” that slavery will exist in this country at the end of time, which objectors have cited as an instance of untruthfulness, appears entirely reasonable. The Tribune says:—
Peonage, or slavery, in its worst form exists in Alabama, and the powerful machinery of the law department of the federal government has been set in motion to punish the offenders, and free the colored victims whose condition bears a striking resemblance to that existing before the Civil War.
In justice to the majority of the people of Alabama, it must be said that they condemn the practice, and heartily desire its abolition, and a Southern man has charge of the prosecutions. Those who are responsible for this awful condition will be punished to the full extent of the law. They already are pleading for mercy, and promise to discontinue the inhuman practice if they are let off with light punishment. They will be made to suffer for their crimes, and warrants for their arrest have been issued.
Evidence sufficient to convict already has been secured by John E. Wilkie, chief of the United States secret service, and his subordinates. How long the peonage has existed in Alabama is not known, but under the guise of conviction and punishment for petty offenses the crime has grown so great that United States Attorney Reese at Montgomery recently called the attention of the department of justice to it. He was instructed by Attorney-General Knox to proceed against the offenders wherever found.
Evidence and indictments have been secured against a large number of persons, and warrants for their arrest have been issued. The penalty for the offense is a fine of not less than one thousand dollars nor more than five thousand dollars, or imprisonment for not less than one year nor more than five years, or both.
Difficulty has been experienced in securing labor in Alabama, and some employers, being unwilling to pay the regular compensation, have forced men to work without pay, and the negroes were crowded into barns like cattle, given little or no food, and were frequently beaten unmercifully, and when they escaped, bloodhounds were put upon their trails. These negroes were arrested on trumped-up charges and for trivial offenses. After causing the arrest of the innocent victims and securing their conviction and sentence, the white men paid the fines of the prisoners, and took charge of them. Then they compelled them to sign contracts, the contents of which were unknown to the victims, but which provided for the selling of the negroes into bondage. When their so-called terms expired, they were forced to remain and work without pay.
It was not very long ago that legal measures were taken to break up similar conditions which were found to be existing in North Carolina.
Presbyterian Resolutions on Sunday Observance
At its session in Los Angeles, Cal., the Presbyterian General Assembly passed, May 22, the following resolutions expressive of the attitude of that church toward Sunday work or amusements:—
Resolved, That the general assembly hereby expresses its strong and emphatic disapproval of all secular uses of the day, all games and sports, all social functions, all traveling for pleasure, all excursions by land or water, all uses of this day as a day of convenience to do that which has been left undone during the last week, or to promote the secular interests of the coming week, both at home and abroad.
Resolved, That, while we are persuaded that obedience to the fourth commandment, by the suspension of business, will increase rather than decrease the profits of any and all commercial enterprises, the general assembly does hereby earnestly urge all officers and board of directors of corporate industry and all employers of laborers to subordinate, if need be, the matter of dividends to the demands of this divine law.
There would be very much more force to these resolutions in the minds of most people if it was clear that the fourth commandment enjoined the observance of the first day of the week. But the commandment itself plainly says “the seventh day,” and in the face of that statement comparatively few people really believe in their hearts that Sunday is the Sabbath by “divine law.”
The Educational Influence of Wild West Shows
AFTER having witnessed the “James-Younger Wild West” show at South Chicago, recently, five boys attempted to wreck an Erie freight train by piling logs on the track. The engineer stopped the train in time to prevent a wreck, and the boys were arrested and taken to the police station, where they declared that their only motive in the crime was to cause excitement, such as they had seen at the show. Such is an illustration of the kind of educational influence which
“Create in Me a Clean Heart”
By Margaret Scott Hall
O Father, heed the prayer! In me create
A heart unselfish, free from worldly guile;
Cleanse now my soul from sin’s unworthy state,
Erase all stains, make pure the low and vile;
With human weakness, Lord, deal patiently,
Be thou my strength, bid man’s vain struggles cease,
And a right spirit now renew in me;
Bestow thy life, and grant thy wondrous peace.
Though sin and death abound on every side,
In grace and mercy would my faith confide;
And through all trials this my prayer shall be:
A clean, pure heart, O God, create in me;
Heal all my troubles with the touch divine,
And cleanse and keep this erring heart of mine.
—Margaret Scott Hall, in Pittsburg Christian Advocate.
Directions for Work
By Ellen G. White
MRS. E. G. WHITE
MEN and women are not to be spiritually dwarfed by a connection with the church, but strengthened, elevated, ennobled, prepared for the most sacred work ever committed to mortals. It is the Lord’s purpose to have a well-trained army, ready to be called into action at a moment’s notice. This army will be made up of well-disciplined men and women, who have placed themselves under influences that have prepared them for service.
God’s workers are to watch for souls as they that must give an account, and they need the abiding presence of Christ in their hearts, in order that they may win sinners to him. They must themselves have surrendered all to God, that they may tell those for whom they labor the need and meaning of unreserved surrender. They must remember that they are laborers together with God, and must guard against dilatory, uncertain movements. Satan watches untiringly for opportunities to gain control of those whom they are seeking to win to Christ. Only through ceaseless vigilance can the worker for Jesus beat back the enemy. Only in the strength of the Redeemer can he lead the tempted one to the cross. It is not learning nor eloquence that will accomplish this, but the presentation of the truth of God, spoken in simplicity and with the power of the Spirit.
There is only one power that can turn the sinner from sin to holiness,—the power of Christ. Our Redeemer is the only one who can take away sin. He alone can make men steadfast, and keep them so.
The truth is not merely to be spoken by those who work for Christ; it is lived. People are watching and weighing those who claim to believe the special truths for this time. They are watching to see wherein their life represents Christ. By humbly and earnestly engaging in the work of doing good to all, God’s people will exert an influence that will tell on all with whom they are brought in contact. If those who know the truth will take hold of this work as opportunities are presented, day by day doing deeds of love and kindness in the neighborhood where they live, Christ will be revealed in their lives. Those with whom they associate will see that they have been with Jesus, and have learned of him. The gospel will be proclaimed with living power. It will be seen to be a reality, not the result of imagination or enthusiasm. The lives of such Christians will have more power to convict and convert sinners than sermons, professions, or creeds.
Those who put their hand to the work of God must depend on the blessing and wisdom that come from above. It is the Holy Spirit that makes powerful the presentation of the truth, and changes the temper and habits of man. He who submits to its working is changed from a sinner into a child of God. ‘The Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more.’
He who calls men to repentance must commune with God in prayer. He must cling to the Mighty One, saying, ‘I will not let thee go, except thou bless me.’ Give me power to win souls to Christ. There is not one tithe of the pleading with God that there will be when Christ breathes on us, and says, ‘Receive ye the Holy Ghost.’ Be assured, my brethren and sisters, that God’s Spirit will plead for the conversion of souls, with groanings that can not be uttered. Be instant in season and out of season, warning the young, pleading with sinners, your heart filled with the love that led Christ to give his life for the life of the world.
When there comes from the lips of the sinner the cry, ‘I fear that my sins are too grievous to be forgiven,’ point to Jesus, saying, ‘Behold the Lamb of God, which taketh away the sin of the world.’ Lead him to look away from himself to the Saviour, and the victory is won. He sees for himself the Way, the Truth, and the Life. The Sun of Righteousness sheds his bright beams into his heart. The strong tide of redeeming love pours into the parched and thirsty soul, and the sinner is saved to Christ.
Christ crucified—talk it, pray it, sing it, and it will break and win hearts. Set, formal phrases, the presentation of merely argumentative subjects, is productive of little good. The melting love of God in the hearts of the workers will be recognized by those for whom they labor. Souls are thirsting for the water of life. Do not allow them to go from you empty. Reveal the love of Christ to them. Lead them to Jesus, and he will give them the bread of life and the water of salvation.
In our work we have an ever-present Helper. If we feel our great need, and draw near to God, he will draw near to us, and will use us as channels through which to communicate the vital energy that will rouse souls from careless indifference, and lead them to seek God before it is too late. It is because of a lack of faith that God’s people have no more of his power. Earnest, living faith is needed,—faith that will take firm hold of the promises made to the followers of Christ.
How important it is that God’s messengers walk worthy of the truth they present! When they do this, when they are men of prayer and faith, obedient to the Lord’s commands, the Holy Spirit will work through them, and the people will be willing in the day of his power.
Christ has opened a fountain for the sinful, suffering world, and the voice of divine mercy is heard, Come, all ye thirsting souls; come and drink. You may take the water of life freely. ‘Let him that heareth say, Come. . . . And whosoever will, let him take the water of life freely.’ Let every soul, men as well as women, sound the message. Then the truth for this time will be carried to the waste places of the earth. The word will be fulfilled, ‘I will open rivers in high places, and fountains in the midst of the valleys;’ and ‘with joy shall ye draw water out of the wells of salvation.’
The Message at Our Camp-Meetings
By G. B. Thompson
G. B. THOMPSON
OUR camp-meetings are very important gatherings, held at large expense, and should be a most important agency in reaching the people with the stirring truths of the solemn message committed to us as a people. Everywhere we can see clear indications that the forces of evil are organizing, and the favorable opportunity now given us to extend the warning of the close of probation and the revelation of the Son of man in the clouds of heaven will soon cease. Surely at our camp-meetings, of all places, the testing truths of the message should be distinctly set forth. We have a message different from any other people on the face of the earth, and the multitudes who come to camp-meeting should hear something different. Many expect this when they come, though many times, I fear, they have been disappointed. The fundamental doctrines of our faith should be set forth, and a reason of our belief should be given. The people should be gathered as about Sinai to hear the great things of the law. I feel deeply impressed that the following instruction concerning camp-meetings should be heeded at our annual convocations:—9
“Much of the teaching given is powerless to awaken the transgressor or convict souls of sin. The people who come to hear the word need a plain, straightforward presentation of the truth.”—“Testimonies for the Church,” page 53. “Let the message for this time be presented, not in long, labored discourses, but in short talks, right to the point.”—Id., page 55.
“We are in danger of giving the third angel’s message in so indefinite a manner that it does not impress the people. So many other interests are brought in, that the very message which should be proclaimed with power becomes tame and voiceless. At our camp-meetings a mistake has been made. The Sabbath question has been touched upon, but has not been presented as the great test for this time. While the churches profess to believe in Christ, they are violating the law which Christ himself proclaimed from Sinai. The Lord bids us, ‘Show my people their transgressions, and the house of Jacob their sins.’ Isa. 58:1. The trumpet is to give a certain sound. When you have a congregation before you for only two weeks, do not defer the presentation of the Sabbath question until everything else is presented, supposing that you thus pave the way for it. Lift up the standard, the commandments of God and the faith of Jesus. Make this the important theme. Then, by your strong arguments, make it of still greater force. Dwell more on the Revelation. Read, explain, and enforce its teaching. . . . The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes which prophecy has revealed, be left untouched.”—Id., pages 60, 61.
We have not followed a cunningly devised fable in making known the coming of the Lord. He is at the door. Time is short. Troublous times are upon us. The ominous storm-cloud which has been gathering is far above the horizon, and will break soon with all its fury on the world. If ever the message should have a clear, pointed presentation, it is now, that the people may be prepared for what is coming. John the Baptist in the wilderness with a message drew the attention of the people, and the old-time ring of the message which God has committed to us will stir the people now.
Missionary Work in Large Cities
By John Oscar Corliss
J. O. CORLISS
The greatness of this theme is limited only by the importance of the territory to be occupied. What ought to be done on entering such work is one thing, and what may be done with limited resources is quite another. Men and means are important factors in every such enterprise, yet with both of these the work may be a failure without that most important factor,—the Spirit of God,—by which is imparted the necessary wisdom to meet and overcome the difficulties abounding in every large city.
The work in such places must be conducted on a somewhat different principle from that which would govern in smaller places, and for several reasons. In the first place, the training and habits of city people are different from those in rural districts. Their ways are less simple, and they have more attractions to draw their attention. They are more reserved in their home life, and harder to approach on religious themes. These considerations make it necessary to plan the work so as to make the desire for the truth become uppermost in their minds.
Public expositions of the truth alone can not do this. A preparatory work must first take place, which can be accomplished only by faithful visiting from house to house. It is not enough to do this in a casual way, but a systematic effort should be organized, which will cover different parts of a certain radius at the same time. Careful note should be made by each worker of all interesting incidents during the day, and in a special meeting held each morning under a competent leader, the experience of each should be given for the benefit of all the others.
It will be seen at a glance that the number of workers required in such efforts must be determined by the greatness of the area to be covered, and by the importance that particular field holds to the work at large. Such a work can not be done alone by ministers, for the reason that it would not be expedient to mass so many of that class of workers at one given point, especially when such workers are limited in number. One or two ministers to lead out and direct, with the proper number of associate lay workers, can doubtless do more than a larger number of ministers, deprived of such help.
An incident in the Australian work has strengthened this thought in my mind. The Wesleyan minister at one place, in conversation with one of our workers, said: “I thought that the tent meetings here were only for the purpose of preaching a few peculiar doctrines, and I cared nothing about it; but when I found that it was a regular organized thing, and the workers were visiting everywhere among the people, I felt that something must be done to counteract such work.”
Visiting may be done with the Bible in hand, and if the worker is judicious, a great amount of effective work may be done. But all workers have not the necessary experience to make them “wise as serpents, and harmless as doves.” These sometimes let drop expressions which are misunderstood, and are carried to the public with conclusions that are unwarranted and unjust. Shall we therefore refuse to engage such workers in so important an enterprise?—I think not. If their zeal leads them to offer their service, it is much better to have them where their zeal can be judiciously directed than to leave them to drift where they may finally do great harm to themselves as well as to others.
There are scarcely any such workers who can not be used to good advantage, with proper instructions as to what they ought to do and say when on their visiting rounds Their greatest danger is in attempting to defend the doctrines presented at the place of public gatherings. Some who go there, do so at first with a view to criticizing all that is said. With this motive uppermost, they can not help misunderstanding some things, which they persist in misstating to the visitor. It is useless for the latter to deny the statement,—although he knows that it is not so,—for that would be calling the other's word into question, and might bring on an unpleasant scene, and forever blast the hope of helping the misguided one.
A much better way is to arm the visitor with appropriate literature, which has been carefully written for the purpose, to be placed in the hands of those with whom they come in contact. Nothing in this line could be so appropriate as the printed discourses which the people are hearing from night to night. Of course these papers (for they should appear in the form of a paper) could properly cover only the principal topics of the series, but so arranged as to become a connected line of thought, leading the mind step by step into all the truth. Two or three of these could be issued weekly, as the circumstances might demand, and be carried from house to house. Then when a point is brought up upon which there was a misunderstanding, the printed discourse itself would set the matter right. I am inclined to believe that some such method will yet be adopted in our large city work, in order to stop the voice of calumny, if for no other purpose. I have followed this plan for some years in city work, and found it to work well. Is it not an expensive way to get out the truth?—Yes, looking at it in one way it is, but from another standpoint I am inclined to believe it an economical method. When I have adopted this plan, the results have been about double what they are from the usual methods. In other words, about as much is done in one year by this method as is done in two years in the ordinary way. Adding the expense of this extra work to the ordinary expenses of a year's work, I do not think it would exceed the expenses of two years' labor by the ordinary methods, while it has the advantage of accomplishing the two years of ordinary work in one year. Besides, when people have this reading-matter put into their hands, they generally feel some responsibility to assist in defraying the extra expense incurred.
Then, too, the people who read much when coming into the truth make the most substantial people when secured. To give them reading in this way, only a little at a time, immediately after they have heard a discourse on the subject, fixes what they have heard forever in their minds. Give them large books to read, and they do not always read them. The books are too prolix, and are tiresome reading for beginners, especially in this fast age. Long arguments fail to interest people. Let them read the printed sermon to which they have listened, and the impressions received by hearing it from the living preacher are revived, because10they almost imagine themselves listening to him again. They see his gestures in this sentence, and his earnestness in that expression, and are thrilled over again with the many new thoughts conveyed to their minds. All this indelibly impresses the truth upon them in a way that a volume by an unknown writer can not do.
The Living Memorial of God
By Benjamin George Wilkinson
B. G. WILKINSON
A LACK of confidence in the success of an enterprise will either hinder us from undertaking it or will render the enterprise distasteful. Thus a lack of confidence in the character of one we serve will injure the fullness of the service. For this reason God wished to establish the confidence of Moses in him, so he gave him the evidence of his divine leading. “And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.” Ex. 3:12. He who was called to write the first book of the Bible, that eternal book of truth, was to be filled with the fullness of confidence in him whose existence is eternal. The service in the mountain was to follow the success of the enterprise undertaken in faith. Just such service as this was to constitute an everlasting memorial of God. How?
“And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations.” Ex. 3:14, 15.
The name of God is I AM. Now, the name of God is forever to be I AM. It is impossible that he should have any other name, because his existence is eternal. In the establishment of a family upon the throne of any nation, names are given to the successive ruling members of that family. Thus in the days of Moses the name of the Egyptian king, as believed by a large number of historians, was Rameses II. But Rameses II supposes Rameses I, a king whom history gives as a ruler before Rameses II. The monarch on the throne of England at present is called Edward VII; but there was an Edward I, an Edward II, an Edward III, and so on up to Edward VII. This numbering of rulers is an absolute necessity, because death imposes upon the first ruler, the succession of a second.
With God it is not so. His name is I AM; and that is his name forever. He has no successor. Earthly kings may lay marvelous plans, the accomplishment of which demands centuries of time; but they can never witness the completion of these plans. God is in nowise limited in his plans. He uses one generation as the builder of the foundation of his plan, and the development of that plan he carries forward in the generation following. It is folly to gauge our faith in God by the accomplishment of a certain event at a certain time. All the promises of God shall surely be fulfilled; for he lives, he is the I AM.
And this also is his memorial to all generations. The city of Rome abounds in the ruins of great temples and massive arches, which emperors and rulers had builded to serve in after ages as memorials of their existence and mighty deeds. But these memorials have enjoyed a precarious fortune. Few have been favored to remain to the present, while the great majority have ceased to tell their story, being destroyed in the passing of years.
God erects no such memorial as this. At times, within the lives of men, he works such mighty changes that they need no standing memorial of past ages to tell what God has done, and that now he exists. They know that he is—that his name is I AM. Again, God moves in mighty ways, producing great changes in the structure of society, or perhaps in the structure of the earth itself. We behold the works of the great I AM, and these are his memorials.
“That man is a soldier,” said a friend to his companion. “How do you know?” asked the other. “I can tell it by his walk,” was the reply. So the world can tell by our walk, when God has made us a memorial of his grace. This transformation was not accomplished centuries in the past. It is a present work of the I AM; this is his memorial to each and all generations.
Thoughts and Words
By John M. Hopkins
JOHN M. HOPKINS.
“EXAMINE yourselves, whether ye be in the faith; prove your own selves.” 2 Cor. 13:5.
This is a stirring admonition; and the fact that it is found in the Word of God is certain proof of the necessity for giving it. It means that some who really believe they are “in the faith” are not. They really believe they are saved, but they are certainly deceived. And Jesus emphatically says, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.” Matt. 7:22, 23.
And it will be a terribly bitter disappointment to those “many.” Any disappointment, even though trivial, is very unpleasant. And when we think of it in connection with eternal life, we can not comprehend its bitterness. But need it be so?—No. The Lord does not deceive any one. They will be self-deceived. They have not builded upon the sure foundation. They have clung to earth’s idols, they have cherished sins in the heart, even against the admonitions of the Word and Spirit of God. They have resisted light and have chosen error and darkness until their minds have been darkened. By their own choice they did it—not the Lord.
The text at the head of this article does not say, Examine your brother, or sister, or neighbor, but “yourselves.” “Prove your own selves.” And since the Lord has told us to do this, is there not some Bible method of doing so? May I not ask and certainly know what I am? Am I a Christian, a child of God? Is there any sure method whereby I may determine just what I am? I am to “examine,” “prove,” myself; and here is the rule: In Prov. 23:7 we read, “As he thinketh in his heart, so is he.” Then what am I?—Why, just what my heart is. Nothing can be more plain or more certain, and there is no occasion for deception.
As a man “thinketh.” What are my thoughts? What are your thoughts? Are they pure, holy, joyful, elevating? or are they low, base, sensual, devilish? If they are of the first named, then you are pure and holy. If of the other class, then you are just as surely low, base, sensual, and devilish. Do we love God with all the mind, and our neighbor as ourselves? Then are we the children of God. Do we love self, and sinful gratifications? Then are we children of the wicked one. Need we mistake in this matter?
Reader, put this question to your own heart, What do I think about? for as you think, so you are. Jesus said, “From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within.” Mark 7:21-23.
Every man and woman can understand these plain words, and, understanding, every one knows, or may know, whether he is an adulterer, a murderer, a thief, a blasphemer.
Nor is this all. Our fellow men and associates know equally well what we are; for “out of the abundance of the heart the mouth speaketh.” Matt. 12:34. And again, in Prov. 4:23, we read, “Keep thy heart with all diligence; for out of it are the issues of life.”
So here are two rules of evidence by which we may each “examine” and “prove” our own selves: first, our thoughts; second, our words. It has been truthfully said that we “talk most about what we think most.” Our thoughts find expression in words, our words are emphasized by our deeds. So, reasoning from cause to effect, our deeds, our words, our thoughts, are an expression of what we really are. And there is no mistake about it unless we are downright hypocrites, and in that case we are not self-deceived, we simply deceive others, and we can not do that a great while. For “by their fruits ye shall know them.” Matt. 7:20.
But “be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to11the Spirit shall of the Spirit reap life everlasting.” Gal. 6:7, 8.
“Examine yourselves, whether ye be in the faith; prove your own selves.”
*“So let our lips and lives express
The holy gospel we profess.”*
And in this connection how beautiful and forceful are the words of the psalmist, “Let the words of my mouth, and the meditation of my heart be acceptable in thy sight, O Lord, my strength and my Redeemer.” Ps. 19:14.
And again, Paul gives expression to these noble thoughts, “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” Phil. 4:8. If such are the thoughts and delights of the heart, heaven will extend a welcome. Do we love to think of God, of heaven, of the salvation of our fellow men? Are our minds in touch with the mind of God? Do we love to speak of God and heaven? Are we children of the Most High?
The Fountain of Life
By J. H. Jowett
My brethren in the ministry, our great peril is that we get away from the great source of renewal. The great peril of Christian workers, of Christian missions, of the Christian ministry, is this—exhaustion. If we get away from the forces of re-creation, it is inevitable that the flame of love will die down into the socket, and will soon go out into the night.
The inner life needs to be renewed, restored, re-enforced, reinvigorated. How are we going to do it? We shall have to be wooed to the springs. We shall have to look to the great Lover, who is the great Renewer, the great re-Maker of the souls for which he died. It is just here where we have the difficulty in the lives of countless hosts. We arrange for expenditure of force, and we do not arrange for its renewal. We devise channels, and we ignore springs.
We live in an age which is very prone to magnify the sermon on the mount and to minimize the Gospel by St. John. We live in an age which is very much inclined vehemently to disparage doctrine, that it may the more readily eulogize practice. The service of man is portrayed, and fellowship and communion with God in Christ is obscured. Men say, “We will be practical men, and the unseen and the eternal can be regarded as uninfluential and unimportant.” My brethren, you may as well go and check the gas mains near the storage meter, and then go and try to light the gas in the lamps in the city. You may as well cut the electric cables which connect these electric lights with the dynamos, and then seek to illuminate the hall. You may as well close all the ventilators, and all the windows, and all the doors, and plaster up every chink and crevice, and then sit down and pass a resolution in favor of fresh air. “We will love, we will love, we will love; we will be philanthropists; but we will have no theology. We will have practice, but we will have no doctrine; we will have the fifth chapter of Matthew, but we will not have the third chapter of John.”
Where is the cardinal defect? The cardinal defect is this: How are you going to keep your love alive? How are you going to keep your philanthropy from wearying if it is not renewed? Not many years ago a society was formed, having for its foundation idea the idea I have just named. It was called the Secularist Society, a society whose program was this: Its interests should be confined entirely to things secular and things temporal, and no regard should be paid to things unseen and eternal. It did not propose to deny God. It only proposed to ignore him. It was to be philanthropic, purely philanthropic. It would be humanitarian and beneficent in its work; but it would not have one jot or title of theology in its constitution. It would love, love, love. Ah, me! The defect in its constitution was this, that it made no provision for the sustenance of the very spirit which it professed to embody. And where are the secularist societies now? Make inquiry for them, inquire as to their growth, inquire more particularly as to the breadth of their sympathy and to the schemes of their practical enterprise. How fares it with them? Their lamps are going out because they have no oil. They forgot, in drawing up their constitution, that even lamps needed feeding, and that if a man would keep his lamp burning, he must take with him a vessel of oil. They forgot that even love itself needs to be fed, that even the very spirit of philanthropy needs to be renewed; and because in their very constitution they cut themselves away from the very sources and springs, their resources are exhausted, and I for one am exceedingly skeptical of any scheme of philanthropy which makes no provision for the continuance of the spirit of philanthropy.
I am skeptical of any plan for loving which ignores the sources by which love itself is to be sustained. I think it is equally true of love in the purely domestic circle. I do not know what my brother ministers here feel, but I confess that sometimes when I conduct the marriage ceremony, I have an inward shrinking, an inward fear. How easily the bride to the bridegroom and the bridegroom to the bride promise to love and to cherish “till God in death do us part.” They all pledge themselves that they will love. How many of them make provision for the sustenance of that love? Love itself needs feeding; love itself needs recreating, and I declare it to be my conviction that much of the looseness which prevails in wedded life to-day is due to the fact that the love of the husband to the wife and of the wife to the husband is cut away from the eternal spring. They promise to love; they make no provision for the sweet and full persistence of love. Our inner man, the inner sentiment, the inner spirit of faithfulness, of philanthropy, needs to be renewed. We can not love on the impulse of yesterday. If we wish our lives to be kept fresh, beneficent, triumphant, we must keep near the Renewer, near the Maker, the re-Maker of souls. A phrase of the psalmist expresses what I want to say, “All my springs are in Thee,” and even though I be engaged in beneficent service, if I am cut away from the springs, I am confronted with inevitable impoverishment and exhaustion. —Rev. J. H. Jowett.