Earlier text: THOUGHTS ON DANIELOUR POSITION AND WORK.
By James White
"Order is Heaven's first law." This saying has gained wide acceptance, because order is so essential in the estimation of all that all could see that Heaven would not be Heaven without it. It is but the complement to a declaration coming from Heaven itself: "God is not the author of confusion." But with this truth before their eyes, some of the professed "children of the light" are not as wise as the men of this world. We do not write to offer praise or blame to any, but a consideration of important truths may always be made profitable to those who have to deliberate and counsel for the work of God in the earth. It has been a reason of great reproach to the cause of the advent doctrine that so much confusion and disorder have existed among believers in the advent near. But when we look at their circumstances we feel to pity rather than to blame. Coming out of the various churches where their testimony was rejected, and where they could not enjoy "the blessed hope" and enjoy church fellowship at the same time, they feared organization as evil and oppressive in its nature. And as most of them brought some of their denominational preferences with them, it was only by a compromise—often by dropping the strictness even of healthy discipline—that they were able to unite as a body. Also, leaving the wealthy churches with their costly houses of worship, too many of them the temples of fashion and of mammon, and being subjected to the necessity of meeting in private houses or in the groves, many lost their respect for good order and system. Some became restless and could not bear restraint. Freedom was scarcely distinguished from anarchy; their idea of Christian liberty was that of unrestrained individualism, where each was a law unto himself; where each could preach his own views without a question, however crude and fanatical they might be. And yet, however much they were worthy of pity, under their circumstances, those coming after them can scarcely escape blame for perpetuating this state of things. Those who early embraced the third angel's message were mostly trained under these influences and subject to such feelings. But God, who ever has a care for the honor of his truth, soon moved the hearts of those whom he had called to lead in this work, to plead for order, and system, and organization. Reform in this respect was not easy to effect, for many good brethren had sincere scruples against every form of organization; some believers rejected it entirely, thinking that to organize a church or Conference, and to maintain discipline, was to endanger their salvation and subject themselves to the plagues of Babylon, according to Rev. 18. They chose to remain in confusion for fear of going into Babylon! But truth triumphed and order was established. Churches were organized, and elders and deacons were chosen and ordained, and clerks elected. State Conferences were formed, composed of delegates from the churches; and a General Conference was formed of delegates from the State Conferences. Of the latter the President and two associates were constituted an Executive Committee, having the oversight of all below them, and especially of all mission fields and missionary work. And so well have these several organizations served their purposes that scarcely ever has a case of appeal gone up to a Conference. System was also adopted in regard to raising funds to carry on the work, called by our people, "systematic benevolence," but properly systematic beneficence, and thus avoiding the fashionable but highly objectionable methods of church parties, fairs, and festivals. This has been turned into the channel of tithing, as taught in the Scriptures. Now all this has received the unqualified condemnation of many Adventists who do not accept the third angel's message, known as "First-day Adventists;" and yet the more thoughtful among them have often expressed regret that they were not able to adopt the same methods and secure the same order and system in their work. But we soon found that all this was not enough to secure the most efficiency in our work. A two-fold lack was encountered. Our preachers were very few, and most of them were undisciplined in regard to the best methods of presenting the truth. Therefore means must be devised to increase the force of laborers, and to increase the efficiency of our ministry. To meet these wants Tract and Missionary Societies were formed whereby to enlist the services of all our members, as far as possible, in the work of carrying forth the message. And a school was established, denominational in one sense, but not in its educational facilities, where our young people, and others, could obtain literary qualifications for the ministry, and also receive instruction in Biblical knowledge. Both these instrumentalities have been eminently successful. By these means the light of present truth is spread a hundred-fold in extent beyond what it would now be without them. We believe that the organization of our Missionary Societies is as nearly complete as may be. Fears have been expressed, and with good reason, that some might lose sight of the spiritual part of the work by attention only to the organic or mechanical; but the same danger exists in regard to all religious observances. The power may be sacrificed to the form in prayer and praise; the minister may lose the spirit of the truth in studying the best method of presenting it. But that the power is sometimes sacrificed to the form is no good reason why the form should be rejected. That a minister sometimes loses the spirit in studying the best methods of presenting the word of God, is no reason why the best method should not be studied and adopted. Because individuals have made mistakes, we may not therefore reject the means and methods they have devised, for mistakes have been made in everything connected with the work of God. Mistakes have been made in both our publishing houses, but we shall not give up our publishing work on that account. It is not always a matter for blame that mistakes are made; the great fault is in repeating the same mistake when it is discovered and made manifest. We deplore the existence of formalism; we also fear fanaticism. The former is indicated by the form without the power; the latter is an effort to manifest the power without the form—it is rejecting order and system, and following impressions, and moving by feelings or impulses. This invariably leads to anarchy and confusion. There are always found some who choose to work in their own way rather than in that way adopted by the body and sanctioned by the authority of our General Conference. But invariably theirs has proved not to be the best way. If they give to the cause it is not "systematic," or by tithing, but according to their feelings; and their feelings being variable, their service is spasmodic, guided by by no certain standard, and therefore inefficient. At a late missionary meeting in Oakland one point in this subject was considered quite thoroughly. One person reported work in the cause, but without regard to the rules adopted by the society; perhaps feeling more free to labor as the mind should lead for the time. But it was decided that this was not only not the best way, but a not a good way. For, if all followed this plan, or acted thus without a plan, the work would be poorly done, and it could not be known what is being done. Some parts of the city would be utterly neglected, while others might be visited so often or by so many that the people would think the workers intrusive, and thus a prejudice be created. The city is districted by the society and canvassers appointed for each district; and it was decided that all ought to act in concert and each who works have a certain work assigned to him. Work out of order may prove worse than no work at all. We have had the same fact demonstrated to us in the work of the ministry. Our largest Conferences have found it advisable to district their territory, and to assign a certain minister to a certain district and to let him consider that his field. In it he is to see that churches are in working order, and that all branches of the work are kept in progress. This is according to the same idea of increasing the efficiency of the ministers by complete order and system. And how is it that all this can be carried out? It is that both our ministers and people acknowledge the authority of those whom they have thought worthy to fill the offices in their Conferences, and especially of the General Conference, which is acknowledged as the highest earthly authority amongst us. As long as this is the case we may hope to prosper; when this ceases to be the case, we cannot prosper, for "God is not the author of confusion," and no good cause will ever prosper in the midst of confusion, for the blessing of God cannot then attend it. A writer in a First-day Adventist paper recently said: "There has been too much individualism, or a desire to be head, manifested by certain ones who have a very high appreciation of their own ability. . . A spirit of jealousy among the would-be leaders, which has created discord and confusion among the churches." We do not copy this for the purpose of contrasting our position with theirs, but to "point a moral," and as a warning, that we may avoid the sands on which others have stranded. In the Bible Banner of July 21, 1881, the editor comments upon the late Adventist "Ecumenical Council" held at Foreston, Ill., and points out, in well-timed remarks, the causes of failure among them, and said:— "After 1843, the preachers of the Evangelical Advent class entered into an arrangement to study together for mutual improvement, and to-day, though few, they have a ministry who are a power in the world of intellectual and spiritual thought. So the S. D. Adventists have done, and they do not wait for the foreign nations to come here and preach what they believe to be the truth to them, as seemed to be the ambition at Foreston; they send their missionaries and tracts and papers at their homes in the other world across the ocean." In the same paper we find a short article which we cannot refrain from publishing as an encouragement to our tract society workers, hoping that this "wise activity" may characterize them yet more and more:— "A GOOD EXAMPLE OF WISE ACTIVITY.", "The Seventh-day Adventists are thoroughly organized for pushing their notions before the world. They have their tract and missionary society in every church, and are pledged to pay one-tenth of their income to scatter their publications and help their preachers to take the field. "Besides this, they individually send their papers to as many persons as they can. To get names they use the correspondence of other papers. Then when they have sent a paper they follow it with a postal card quietly and genteelly asking people to pass them around and ask for more. "The following is one of their cards sent to one of our subscribers: "'St. A— K—. Co., Ill., June 20, 1881. "'Dear Friend:—I send you by to-day's mail a copy of The Signs of the Times—a prophetic paper—thinking it might be of interest to you. Please read it carefully and let me know how you like it. I will send you more numbers to read, if you desire them. After reading them carefully, please hand to some friend to read. See Prov. 9:9. Very Respectfully, "'B. R. N—.' "Now these people's hearts are in their work—we do not sympathize with the peculiar prophetic views which they hold, nor with their claims to gifts and visions, or their devoted attachment to seventh day keeping. But we do admire their wise and energetic way of extending the knowledge of what they believe, and wish our association and subscribers could be aroused to emulate them." Such work as this, carried on, not only in this country, but in every land where the English language is spoken, and in several other languages, could never be accomplished by so small a denomination without thorough organization—without a mutual interest and co-operation on the part of all the members of the body. The N. Y. Independent, among its notices of missionary work last winter, said that the S. D. Adventists have a better statistical knowledge of the work done in their missions than any other denomination. This is as it should be. A wise general will understand the condition of the work in the whole field; if he does not there will, as a matter of course, be weak, unprotected points, at the mercy of the enemy. We consider it a proof of the efficiency of our missionary organization that no part of the field within our ability to reach is neglected; or if a part is neglected that fact is easily known, so that the neglect may be remedied. As we feel that the days of our active service in the field are past, we turn with increased interest and anxiety toward those upon whom the burden rests. Most of our life has been spent in the field of battle for the truth. In 1855, while on a visit to Michigan, we were requested by Brn. J. P. Kellogg, Cyrenius Smith, and D. R. Palmer to run the tent for the remainder of that season. Our answer was that if we could keep it in one place as long as we wished, we would do so. When asked how long that would be, our343 reply was, Not less than four weeks. To this they could not consent, as the tent had never remained in one place longer than for a two-days' meeting. And when pointed to the fact that no appreciable fruit remained of the meetings so held, they were still unwilling, as the contemplated departure from all precedent was so great. But as circumstances would prevent the use of the tent if we did not take it, consent was finally given, and we pitched the tent in Parma, where it remained five weeks; and although the weather was very unfavorable, the meeting proved successful, and its influence is still felt upon the cause in the labors of those who then embraced the faith. It proved also to be the inauguration of a new system of tent labor. From that time forward for twenty years most of our summers were spent in tent labor, and it was not until 1878 that we decided never to hold another tent-meeting, but to leave that work to younger hands. We are aware of our infirmities, increasing with our age; we believe that the days of our efficiency as a preacher are in the past,—at least to labor as we were used to labor during the years of our ministry. Now we have no higher ambition than to stay up the hands and to strengthen the hearts of those who are striving to extend the knowledge of this precious truth. We can bring them good tidings, and encourage them with words of cheer. We entered upon the work when not only laborers, but friends, were few; and we have often proved the faithfulness of our God to support his people while engaged in his service. He has led in this work—he will lead in it to the end. And we shall rejoice in his glory as we now rejoice in his grace, if we hold fast that which we have that no man take our crown. THE REVISED VERSION.
By Editor
It was our intention to pass directly to the relation of the European and American Committees; but in our reading, some changes have specially attracted our attention which we wish to notice. One remark in the "Companion" is so worthy of remembrance that we are pleased to record it:— "But whether the true readings be deemed improvements or not, they should always be welcomed simply on the ground of their genuineness. To find out what is true is the supreme object of Biblical science; and while, no doubt, there may often seem an artificial attractiveness about what is erroneous, there should always be felt a sovereign majesty in truth." Matt. 6:34. "Take no thought for the morrow." This, says the "Companion," "has proved very hurtful in modern times. It was a faithful enough representation of the original two and a half centuries ago, for thought was then used in the sense of anxiety. But the word has now no such meaning, . . . it has been used by unbelievers as a charge against Christ's teaching, which, they affirm, encourages improvidence." The Scriptures should not needlessly be subjected to any such misapprehension. Acts 21:15. "And after those days we took up our carriages, and went up to Jerusalem." This conveys no just idea to the general reader. The companion well says: "The Bible is, above all other volumes, the people's book, and if possible, not a single expression should be left of it which is at all likely to stumble or perplex the plainest reader. 'We took up our baggage,' makes the meaning clear." And so in Acts 28:13, "we fetched a compass" is a very awkward way to express the idea, "we made a circuit," as it is in the Revised Version. Luke 18:12. In this text a very important change is made, to which we call the special attention of our brethren. The reading of the Authorized Version has stumbled many an honest inquirer in the way of duty. "I give tithes of all that I possess." The Revision has it: "I give tithes of all that I get." The Diaglott renders it: "of all that I acquire." This is the true meaning of the word, and this rendering makes it consistent with the word of the Lord in all the Scriptures on this subject. Rom. 7:6. Of this text the "Companion" says:— "A reading was introduced by Beza into his third edition, which was a mere conjecture of his own, and is supported by not a single manuscript or version. It stands, however, in the common English Bible, which translates it, 'that being dead wherein we were held,' instead of the true text as rendered in the Revised Version, 'having died to that wherein we were holden.'" Every scholar living knows that the common rendering is impossible as a translation, and that it has been the means of misleading thousands in regard to a most important truth. The (practically) correct rendering was given in the margin of the Authorized Version; but how should the unlearned know that the marginal reading was the preferable one? And how should the readers of the millions of copies of the Bible which have no marginal readings ever learn what is the truth taught in this text? It was an offense against God, who gave the Scriptures to man, and against man, who needs the revelation of God's will, to have such a blemish as this stand in the Bible. We rejoice that all the world is now likely to see the truth of this text. 1 Cor. 4:4. "For I know nothing by myself; yet am I not hereby justified; but he that judgeth me is the Lord." No reader of the present day would imagine, on reading this text, that the apostle declared that he knew nothing of or use himself, but that he was not thereby justified, because God, the Judge, is all-knowing. The rendering of the Revised Version, "For I know nothing against myself," is consistent with the declaration of the preceeding sentence; but no one unacquainted with the original, and with the use of English two centuries ago, could perceive any necessity for this rendering. The "Companion" gives an instance of old usage in this respect. "Cranmer says to Henry VIII., 'I am exceedingly sorry that such faults can be proved by the queen,' that is, against her." 2 Thess. 2:1. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ," etc. The Revised Version has it—"in regard to the coming," thus giving due prominence to "the coming" as the subject of discourse. The Diaglott has it, "Concerning the coming." The common rendering is difficult to understand. 1 Tim. 3:16. On the change in this text we will only quote a few lines from the opening remarks of the "Companion":— "The English reader will probably be startled to find that the familiar text, 'And without controversy great is the mystery of godliness: God was manifest in the flesh,' has been exchanged in the Revised Version for the following: 'And without controversy great is the mystery of godliness: He who was manifested in the flesh.' A note in the margin states that 'the word God, in place of He who, rests on no sufficient ancient authority.'" Those who are acquainted with the progress of critical knowledge of the Scriptures will not be startled by the change. They expected it. The reason given for it we have no room to insert. Heb. 12:1. The sense of this text is obscured by the unfortunate position of "also," in the common Version. "Seeing we also are compassed about," implies that the persons before named were compassed about, as we are, with a cloud of witnesses; whereas they are the witnesses (not viewers, but testifiers) to whom reference is made. This must close our notice of particular texts. The word "conversation," as in the A. V., always means conduct, except in Phil. 3:20, where the Revised Version has "citizenship." Most people were aware that this change should be made. It is well, therefore, to have it made. Of another word in our common translation the Companion says:— "There are two words, both translated 'repent' in the Authorized Version, which it is most desirable to distinguish wherever that is possible. The one word means simply to 'rue' or 'regret,' a course which has been followed; the other implies that thorough change of mind which is implied in Christian repentance." This information will be appreciated by many who have been perplexed over the subject. And now we have given to our readers some of the most important changes made by the revisers; enough to show that, at least in many respects, the Revised Version is an improvement on the "King James' Version." We invite all to read with care, and compare the two. It will be a profitable exercise, giving a better idea of the sacred text than they have ever had. For this purpose a "Comparative Edition" has been published, an advertisement of which will be seen in this paper. In this, wherever you open your New Testament the two Versions are presented together, on opposite pages, for ready comparison and study. And we rejoice that this revision is being the means of directing the minds of many to a closer study of the word of God. And we exhort all to read it, not in mere curiosity, but with a desire to be made "wise unto salvation," which can be accomplished only by the sanctifying truth of God. John 17:17. THE TRUE THEME OF CHRIST'S MINISTERS.
By John Nevins Andrews
"For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake." 2 Cor. 4:5. This text states very distinctly the true theme of discourse for those who are called to labor in the Christian ministry. It is for this reason worthy of attentive study. It tells us what Paul did not preach, and what he did preach; and, in this manner, shows what all other ministers of Christ should preach, and what they should refrain from preaching. 1. Paul did not preach himself. But, if any man might be excused for making himself the subject of his discourses, Paul was that man. His conversion is the most remarkable one upon record. His sacrifice in embracing Christ was as great as was ever made by any man who has served in the Christian ministry. His labors in the ministry were more abundant than those of any apostle. 1 Cor. 15:10. In fact, they were unparalleled in the apostolic age, and we have no very near approach to them in the ages which followed. His example presents the most perfect pattern of the Christian minister and of the Christian disciple. His courage was undaunted, his fortitude unshaken, his patience almost inexhaustible—for it proved equal to his day—his love toward God and toward man such as he himself has indicated in his marvelous description of character in 1 Cor. 13. If others were ministers of Christ, he was even more than such in the ordinary sense of the term. In labors he was more abundant, and in stripes he was above the measure that others suffered. He was cast into prisons oftener than others, and oftener than others was in imminent peril of death. Five times was he whipped by the Jews; three times was he beaten with rods by the heathen; once was he stoned till even his persecutors believed that he was dead, and, for that reason, ceased their murderous assault upon him; before his voyage to Rome, he suffered a shipwreck in which he was in the deep a night and a day; he was exposed to perils of every kind; his life was spent in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness; and through his entire ministry, he always bore about in the body the dying of the Lord Jesus. 2 Cor. 11:23-27; 4:7-11. Besides this, abundant and extraordinary revelations were given to him, and wonderful miracles were wrought through his instrumentality. But though he had whereof to boast, he carefully refrained from doing it. The treasure committed to him he always distinguished from the earthen vessel that was the possessor of that treasure. He was conscious that wherein he differed from others, it was the gift of God that caused him to differ. He knew, also, that for all the light given he should one day have to render account. Whatever he possessed of divine grace he received from Christ. He was as a faint star compared to the brightness of the Sun of Righteousness. Christ could save sinners; Paul could not. Paul had himself needed pardon, and that pardon came to him through the Lord Jesus Christ. The excellencies of divine grace exhibited in the life and experience of Paul were as nothing compared to the life of Him through whom grace itself came to men. The sacrifice made by Paul, and the sufferings endured by him, were not worthy to be mentioned in connection with the sufferings and the sacrifice of the Son of God. 2. Paul preached Christ to men. The unsearchable riches of Christ were the theme of his discourse. He had found the Saviour of men. He had learned that there was efficacy in his blood to take away sin. He knew that the law of God justly condemned men to death. He had felt the power of that condemnation. He knew that Christ had made a sacrifice for sin such as the law could accept. He knew that there was no other such sacrifice. He had partaken of the saving power of Christ. He knew that God had made Him who knew no sin to be sin for us, that we might be made the righteousness of God in him. He knew that in Christ were hid all the treasures of wisdom and knowledge. 2 Cor. 5:21; Col. 2:3. He well understood that the Father created all things by Jesus Christ, whether things in heaven or things in earth. Col. 1; Heb. 1. He knew that Christ was the one of whom Moses in the law, and the prophets, did write; that he was the Alpha and the Omega of the Scriptures, the same yesterday, and to-day, and forever; that he is the source of revelation and its central object; that he was the promised seed of the woman; the angel of the covenant that led the people by Moses; that his Spirit inspired344 the ancient prophets; that his birth gave occasion to the triumphant song of the angels, "Glory to God in the highest;" that his life was an exact accomplishment of everything commanded in the moral law; that his death was for our offenses, and his resurrection for our justification; and that he ministers in the heavenly sanctuary till his priesthood is finished; and that then, becoming king, he shall return in infinite glory to our earth, and, having made his people immortal, and consumed his enemies, and cleansed the earth, he shall establish his throne and kingdom in this once revolted province, and reign gloriously under the whole heaven forever and ever. The love of Christ constrained Paul. He had found salvation from sin. He saw the world under its power, and he longed to save others, or, rather, to lead others to Christ for salvation. He could have made his ministry the occasion of preaching himself. He could have shown his own greatness, he could have proclaimed his own goodness, and made himself the prominent subject of his preaching. But he knew something that was infinitely better than this. He had Christ to preach, and this theme inspired his heart with such precious and ravishing thoughts that self was forgotten, and Christ was all in all. 3. Our preaching should be like Paul's. Paul hid behind Christ. If Paul did this, how ought we, who are not worthy to be compared with Paul, carefully to act according to the example which he has set us. Let Christ and the truth fill all the foreground. Let ourselves, as the humble instruments through whom the truth is brought to perishing men, stand back out of sight. We have a message to men which is to determine their eternal destiny. If we make the delivery of this message the occasion of displaying self, it is the certain evidence that we have no just sense of the work we have undertaken. To form a just idea of the proper character of preaching, read the sermons of Christ in the gospels and of the apostles in the Acts. When men heard those sermons, they did not go away saying, "What a wonderful preacher! What a talented man! How eloquent was the speaker!" etc.; but they said, "Who then can be saved?" "Men and brethren, what shall we do?" It is generally a good test whether the preacher has preached Christ or preached himself, to mark whether the impression made upon the hearers is by the man or by his subject. If the subject is lost sight of in the man, then the discourse has been a failure; if the man is lost sight of in the subject, then there is reason to believe that the preacher sought the glory of his Master, and not his own. These are solemn thoughts. I fear that many preachers will be lost, not because they did not preach the truth, but because in doing it, they sought their own glory, and not that of Christ. The day of Judgment will reveal the motives of all hearts. No men will have a stricter account to render than ministers of the gospel. It will not be merely asked, What have you done? but, What were your motives in doing what you did? Let us test ourselves in this most important matter now. J. N. A. THE TRUE MISSIONARY SPIRIT.
By M. Wood
If I mistake not the calling of the true missionary, it is to do all the good he can, as a willing instrument in the hands of God in administering to the spiritual wants of his fellow-creatures, in preaching a crucified Saviour to a dying world; to herald forth the glad tidings of the speedy advent of the blessed Lord Jesus. The true missionary spirit is to love God with the whole heart, and our neighbor as ourselves. When we love God, we shall keep his commandments; for this is the love of God that we keep his commandments. When we love neighbors, we shall, at least, be willing to impart that knowledge unto them which is able to make them wise unto salvation. We want our hearts imbued with the true missionary spirit. We want to turn our back upon the world, and our face toward Mount Zion. We want and must have our works in conformity with the gospel of our Lord Jesus Christ. The gospel is glad tidings of great joy, peace on earth, and good will towards all men. The missionary spirit is to declare these glad tidings to all men. Rev. 14 : 9-12, is a portion of these glad tidings. And it is the business of all true missionaries to raise an alarm, to cry aloud and spare not, to show their relatives, friends, and neighbors, their transgressions of God's holy law, place the pure, unadulterated truth in their hands, and strive, by love and good works, to lead them to Christ. The true missionary spirit is to visit every habitable part of the globe, and sound an alarm that will gather a people prepared to meet their Lord when he shall come to be glorified in his saints. Jesus says, "Go ye into all the world, and preach the gospel to every creature." The missionary spirit is to carry this command into effect. There are thousands and thousands of precious souls who have not yet heard the sound of the third angel's message. And God wants reader and writer to be willing to bear these soul-stirring truths to many people, and nations, and tongues, and kings. The honest-hearted will read, heed, and be saved in God's everlasting kingdom; while the murmuring, doubting, unbelievers, will be destroyed by the brightness of Christ's coming. Where is the Christian heart that can reflect unmoved upon the fact that in a few days millions of our fellow-creatures must stumble over the high mountains of darkness and be lost forever? Surely no child of God can know this without feeling a strong desire to extend a helping hand, and exert himself as God's instrument in sending the advent message to the perishing sons and daughters of Adam. Again our Saviour says, "Ye are the light of the world." The missionary spirit is to let this light shine into every part of the world, driving away moral darkness and imparting the glorious light and liberty of the gospel. We find after our Saviour had commanded the apostles to go into all the world and preach the gospel to every creature, it is said that they went forth and preached everywhere. This is precisely what the true missionary spirit aims at in this day and time. It is said in the same verse that the Lord worked with them. So he does at present. He works with his missionary servants. He is directing them by his Holy Spirit. Go back to the primitive believers and take them for an example in missionary labor. See how laborious, persevering, and indefatigable, were God's dear people in visiting every nation, and kindred, and tribe of people, especially Paul the great apostle; or missionary to the Gentiles. The gospel breathes the very spirit of benevolence and religious missionary effort, and the true missionary spirit is the very spirit of the gospel. THE Annual Meeting of the Victoria Philosophical Institute of Great Britain took place at the House of the Society of Arts, London, on the 30th of June, the Right Hon. the Earl of Shaftesbury, K.G., in the chair. The meeting was very fully attended. Prior to the delivery of the address, “On the Credibility of the Supernatural,” by the Right Hon. the Lord O’Neill, the honorary Secretary, Captain F. Petrie, read the report, from which it appeared that the total number of members was now upwards of nine hundred, a greater number than usual, especially of colonial supporters, having joined in the past year, during which papers and short communications written in furtherance of the Society’s objects,—namely, the investigation of philosophical and scientific questions, especially those said to militate against the truth of Revelation,—had been contributed by several leading men of science, including his Grace the Duke of Argyll, K.G., F.R.S., Sir J. Fayrer, F.R.S., Professors Stokes, F.R.S., Boyd Dawkins, F.R.S., J. W. Dawson, F.R.S., Nicholson, F.R.S.E., Balfour Stewart, F.R.S., Mr. J. Bateman, F.R.S., and other Fellows of the Royal Society, besides Professor Hughes, Dr. Rassam, and others. The report closed with a special tribute to the newspaper press. The treasurer’s report showed that a considerable advance had been made by the Institute. Amongst the speakers were Sir H. Barkly, K.C.B., G.C.M.G., F.R.S., Sir J. Fayrer, K.C.S.I., F.R.S., who strongly urged that the Society’s mode of fully and impartially investigating scientific questions was of special importance; the Christian philosopher need never fear for the results of investigations so conducted, for the Books of Nature and Revelation had the same author, and if the former were fairly and impartially inquired into, the result would not clash with the latter. Mr. J. E. Howard, F.R.S., Mr. A. McArthur, M.P., the Master of the Charterhouse, and others, having spoken, the meeting adjourned to the Museum, where refreshments were served. The Missionary.
By S. N. Haskell
As this work increases, the necessity of carrying out system is more and more apparent. One object of system is that there may be a uniformity of action, and thus the burden of labor be equalized in all parts of the field, and also that all parts of the field may bring their united strength to bear at the same time and in the same manner. Our work is an aggressive one. It is to present the truth beyond our own limits. The field is the world. And the last message of mercy must reach all that are in danger of the wrath of God, which is all mankind; for all are embraced in the call, "Whosoever will, let him come." But to enter this work in a haphazard manner, without any definite object before us, or without any definite plan to accomplish that object, would be folly in the extreme. Our church organization answers well its end. The spread of this truth has been, and must ever be, largely by the scattering of publications, and therefore a system must be adopted whereby the influence of each individual can be felt in the advancement of this work. Where the tract organization is carried out, it answers the purpose well thus far. Those of the least influence, as well as those of great influence, can unite their strength in such a manner as to tell most effectually against the powers of Satan. Shall the system adopted have the hearty support of all the members of the Tract Societies in the country? If so, the reporting system that pertains to each individual must be regarded. Will not every individual member of the Tract Societies feel a responsibility in this matter? Still greater moves are before us, and it is necessary that we so educate ourselves that we can work together and in harmony, if we would secure the blessing of God that will bring success. NOT DOING WHAT WE MIGHT.
By Mary Martin
AGAIN and again have these solemn words come home to my heart. The message does not say we have denied the truth and are living in open rebellion. It does not say we do not love it and are doing nothing. But who has put forth every effort in his power, and has done all he could? My own heart shrinks at this question, and I turn the pages of my past life with weeping to find recorded on many, "nothing done" here, and on others, "not one-twentieth of what I might." It was not works to be wrought with human strength for which the Master called, but for more of the agonizing spirit—for the love of God in the heart. Earnest appeals have been made. The Spirit of God hath spoken, and our condition is faithfully pointed out; but are we fully awake? He who said, "Go labor in my vineyard," as he sees carelessness in some, others burying their talent in the earth, and many more with an easy, satisfied spirit, says sadly, "You have not done one-twentieth of what you might have done." Will those who have only partially done the work allotted in their gardens here be furnished with employment in the new-earth home? Will he who "judgeth righteously" and giveth to "every man according as his work shall be," place starry crowns upon the heads of any, saying, "They have not done one-twentieth of what they might." Do we shrink when we look at ourselves, and, like Peter, begin to sink? Then let us flee to the promises, "My grace is sufficient for thee; for my strength is made perfect in weakness;" "not by might, nor by power, but by my Spirit, saith the Lord;" "not that we are sufficient of ourselves, to think anything as of ourselves; but our sufficiency is of God;" "ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." Let us lay aside the blotted volume of our past lives, and begin anew to seek God. Nearer my Savour's side;
Strength I have none;
Therefore the Crucified,
I'll trust alone.
MARY MARTIN.