When once they were in Canaan what an interesting story that is in connection with Rahab of Jericho! The spies had entered her home and a mob outside was seeking them that they might put them to death. Rahab promised them deliverance, only she exacted from them a promise in return that they would save alive her father and her mother and her loved ones; and when she let them down by means of a cord from the window of her home they said to her, "Bind this scarlet cord in the window and gather your loved ones here and they shall be saved." And when the children of Israel had marched about Jericho and the walls were about to fall, suddenly they lifted their eyes and they saw the red cord fluttering from the window, and while all else was destroyed Rahab and all her loved ones were saved.

What a little thing evidently stood between them and death—just a red cord! And yet as a matter of fact it is only a red cord that is between us and death—namely, the blood of the Son of God; for, as in the Old Testament times when God saw the blood and the destroying angel passed over the home, so in these New Testament times the blood which has been received by faith insures us our safety and we are set free from sin's penalty and sin's power.

The story of Achan is a note of warning. It is rather singular that when the children of Israel had taken Jericho they failed at Ai, and yet not singular when we realize that one man had sinned in all the company. He had taken gold and silver and a Babylonish garment and had hidden the same in his tent, and this was in direct disobedience to the commands of Joshua. The sad thing about sin is that we cannot sin and suffer alone. Our friends suffer, our kindred must bear a part of the woe with us. When Achan sinned the children of Israel lost a victory. Sin is progressive. In the seventh chapter of Joshua and the twenty-first verse, we read, "When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and behold they are hid in the earth in the midst of my tent, and the silver under it." And you will notice that, first he saw, then he coveted, then he took. It is always thus; a sinful imagination will lead to outbreaking iniquity, and a small sin encouraged will ultimately mean disgrace.

The story of the Gibeonites is also interesting. They had heard of the power of the children of Israel and were afraid of them; but they made up their minds to deceive them. So, lest the Israelites should think that they came from a near by territory and therefore should turn against them they put on old clothes, wore old shoes upon their feet and carried musty bread in their baggage. Then they stood before Israel and said, "We have come from a far country; look at our clothing, it is worn out; and at our shoes, they are in holes; and at our bread, it was fresh when we started, it is musty to-day."

And Joshua said, "We will make them hewers of wood and drawers of water," and they were saved from death but they served in bondage. Let this be remembered always that deception inevitably means bondage. One is in bondage to his conscience, for it constantly reproves him. He is in bondage to the one he has deceived, for he can never stand honestly before him. He is most of all in bondage to his sin, for he will surely be found out.

The Amorites were against the children of Israel and they were a great company. It is in connection with their struggle against this power that the text is written.

I

The Israelites started in this conflict with a mighty power against them, as we have seen. But so have we. There are first of all the tendencies of our old nature against which we must fight, for just as with the law of gravitation if I take my hand away from a book or a stone it falls to the floor or the ground because this law pulls it downward, so there is a law in my members and has been in the life of every man since Adam's day pulling me away from the true to the false. It is for this reason that it is easier to do wrong than to do right, to be untrue than to be true. Then there is against us the very world in which we live. Its atmosphere, its business, even its social life is tainted with that which is sinful or to say the least questionable, and he who lives in the world and is in any sense of it has a hard battle to fight. But there are two special things which are against us.

First: The sins which we have encouraged. It may be in the beginning very small, but Satan is perfectly satisfied if he can have the least hold upon the life of the one whom he wishes to wrong. I read in a Chicago paper the story of a woman who was making a heroic struggle against an awful curse. She had become addicted to the use of morphine. For fourteen years she was a consumer of the drug. Apparently she could not shake off the habit. Building up a resistance to the action of the drug, her system became accustomed to enormous quantities of it. She could not eat, nor sleep, nor work without it. Most of her scanty earnings went to purchase it. She was a seamstress, and by toiling many hours a day managed to get enough money to buy it. Some years back she had been a happy wife and mother. Her husband loved her; she was devoted to him and to their two children. She lost him; she lost the care of her children; rapidly she drifted away from them. The powerful narcotic helped to deaden her pain. When her anguish became unbearable a double dose of it would enable her to drowse away the hours.

"I will never again touch or taste morphine, so help me God!" she said. Immediately she discontinued the use of the drug wholly. She could get no sleep; she could not swallow food half the time or retain it. She was beset by horrible visions. She was racked by an inexpressible longing. But she held on. Those who knew her and watched her agonizing battle with astonishment and sympathy told her that she was killing herself. "It may be," she would answer, "but I shall die true to my oath." "But," they would urge, "a habit like yours, which has obtained for years, should be broken gradually." "I will master it. I have blotted it from my life," she would answer. "I shall quit it this way even if I go into the grave. It has mastered me; it has cost me my home, husband and children; now I will master it." She started at shadows, her nights were nights of horror; she would bury her nails in the palms of her hands and compress her lips to keep from screaming. There was no rest for her. Still she tried to work and grew weaker. "You cannot give me that," she said, "I remember my oath. Give me any medicine you choose save opium. God would forsake me now if I forsook my promise to him." The physician remonstrated with her, but in vain, so he gave her a substitute which failed of its effect, as he knew it would, and she died. Even when the hand of death had clutched her grimly, though her terrific sufferings would have been allayed by the poison, she refused to take it. Any person in the room would have bought it for her and administered it gladly, so that she might pass away in peace, but she would not prove traitor to herself. She was a friendless woman except for acquaintances recently made. Her life had been sad and hard. Held in the grip of an enemy that set its mark upon her, she was shunned and went her downward way alone. Those who were with her say that just before the end came she smiled, knowing that she had won her fight; and yet years ago she began to trifle with sin, and it had mastered her.

Again, we have against us sins which not only have been encouraged but have been committed again and again until they have become a habit of our lives, and he who has such a sin as this finds himself in the grip of one who is a tyrant.

In a city paper the other day I came across the story of a man who once had some prominence in the world but began to go wrong, naturally drifted towards the evil and finally found himself surrounded by the lowest of companions. Because of his natural ability he easily assumed leadership.

The particular form of crime they practiced was administering chloral to those who sat at the bar in the saloon to drink. They did this by attracting the attention of the man who was to drink to something else in the room and then the deadly knock-out drops would be administered and they would rob the man. One night the dose was too strong and the victim died. The one who caused his death came before the city authorities recently to give himself up and pitifully ask that he might be quickly sent to death to pay the penalty of his crime for, said he, "From that moment my mind has never been at rest. I wandered about town for two or three days trying to get rid of the sight of that fellow's face; but at night was when I suffered. The moment I dozed off I could see him in my dreams beckoning and laughing as he dragged me over some cliff, and I waked up cold with fear. No one knows what I suffered. I left the city. I went to Denver. I went to Butte. I traveled everywhere, but wherever I went night and day that dead man was hovering around me. I couldn't sleep and my mind began to weaken. One night I went into a gambling den. I thought the excitement might drive that vision out of my head. I played roulette. I bet on the black; the red won. And right before me I saw that printer's face just like I see you now, grinning as the dealer dragged in my money. I ran out of that club like a crazy man and wandered about town till I saw a freight train pulling out of the yards. I climbed into an empty box car and lay down in the corner to rest. For a few moments the face was gone. Suddenly a flash of lightning lit up that car as bright as this cell, and there, just a couple of feet from me, I saw that man I'd killed plainer than I see you. He reached out and caught me by the arm. I screamed and jumped out of the car. They found me next day lying beside the track; and when they got me to a hospital, as I hope for pardon, that thing's black and blue finger marks showed on my shoulder. I've been in a lot of places since that but I never got over it. Finally it got so bad I couldn't stand it and I came back to Chicago to confess." And just as we have all these things against us so the children of Israel had the Amorites against them and the five kings were unitedly arrayed to fight them.

II

But there was a sure deliverance for Israel and there is a sure deliverance for us. God promised to be with Joshua and his people. Joshua 1:5, "There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee." Even the things that were impossible he helped them to accomplish. Joshua 6:1-2, "Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given unto thine hand Jericho, and the king thereof, and the mighty men of valor." Even where men had failed him he gave them victory. Joshua 8:1-2, "And the Lord said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land; and thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it." Even where the forces were combined against them it made no difference. Joshua 10:8, "And the Lord said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee." So it is with us. God has promised to deliver us, and over our sinful nature, the atmosphere of the world, sins encouraged and sins committed, we may expect a complete victory. Everything is at man's disposal if only God is with him. In connection with the children of Israel even the day was made longer that they might fight their battles. Joshua 10:12-14, "Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it, or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel." The weak were made strong that the enemy might not triumph over them. "If God be for us who can be against us?" In this struggle with the Amorites Israel won the day.

III

The victory of the Israelites over the Amorites was like the general deliverance which God has given us from the power of sin, but there are certain sins which may pursue us, and from these we ought to be set free. When the children of Israel started from Egypt and had passed through the Red Sea certain of the Egyptians started after them, the waters of the Sea came together and they were put to death. The next day the Israelites camped upon the shore and they could easily go back. Doubtless more than one could say as he turned over the body of a dead man to see his face, "Why, this is my old tax master who used to beat me. He will never have power over me again." Is such a deliverance as this from individual sins possible? I think it is. I can think of five sins which stand in the way of men and which maybe likened to the five kings shut up in the cave.

First: Sinful imagination or secret sins. I doubt not but that almost every one whose eyes may light upon this sentence has been guilty at this point. He may have said again and again, "I will never do this thing again," and he has put the king into the cave and rolled the stone against the door.

Second: Impurity. It may be that some one who reads this sentence will plead guilty at this point, and he may have said, "This sin which is now my defeat began with only a suggestion of evil which I encouraged; but I will never be guilty again," and he puts the sin into the cave and rolls the stone against the door.

Third: Intemperance, not simply in the matter of drinking strong drink, but it may be intemperance in the matter of dress, or eating, or pleasure; in other words, it is the lack of self-control. This has been the defeat of more men than one, and as you stop and think you say, "I will never lose control of myself again," and you put the sin within the cave and roll the stone against the door.

Fourth: Dishonesty; not simply in what you do but in what you say, for one may be dishonest in speech as well as in appropriating that which does not belong to him. If you should be condemned just here and have determined never to fail again at this point, by an act of your will you consign this king to the cave and close up the entrance.

Five: Unbelief, which is the greatest sin of all and is the last and greatest sin to be put into the cave. As a result of such an action there may be temporary relief, but not permanent, for the kings may break away from the cave and organize their forces against you once more and you go down. Here comes in the power of the text. Bring the kings out, every one of them, and put your feet upon their necks and stand in all your right and dignity as Christian men, and expect deliverance not so much because of what you are but because of the fact that from the days of the first sin it has been said, "The seed of the woman shall bruise the serpent's head."

Near Toledo, Ohio, there used to live an old doctor noted for his infidelity. He was violent in his opposition to the church. One day he called Robert Ingersoll to the town where he lived and paid him two hundred dollars, that he might by means of his lecture break up the revival meeting. Everybody was afraid of him. He heard of an old preacher back in the country who was a stranger to the schools but not a stranger to God, and he asked his friends to make it possible for him to meet him. Finally they met, and the infidel with a sneer said, "So you believe the Bible, do you?" and he said, "Yes, sir; do you?" "And you believe in God, do you?" and he said, "Yes, sir." "Well, I want you to understand that I am an infidel, and believe none of these things." The old minister looked at him and said simply, "Well, is that anything to be proud of?" and it was an arrow that went straight through the unbeliever. He went back to his office and began to think it over. "Anything to be proud of," he said, and he finally realized that he was not in a favorable position. Then he thought of an old Christian he knew and said, "If I could be such a Christian as that I would come to Christ." He went to tell the minister, and the minister said to him, "Get down on your knees and tell God so," and he began to tell him, then broke down and sobbed out his confession of sin. His cry for deliverance was heard, and he rose up a free man in Christ Jesus. From that day till this he has been freed from every one of his sins, is preaching the Gospel and counts it his highest joy to contribute in every possible way to the enlargement of the bounds of the Kingdom of God. So there is deliverance from every form of sin if we will but move in God's way.



DEFINITENESS OF PURPOSE IN CHRISTIAN WORK

TEXT: "Salute no man by the way."—Luke 10:4.

Luke is the only one of the Evangelists giving us the account of the sending out of the seventy. The others tell us that Christ called certain men unto him and commissioned them to tell his story; but in this instance after Jesus had said, "Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay his head," he calls the seventy and sends them forth prepared to endure any sacrifice or suffer any affliction if only they may do his will. And when he had said unto another, "Follow me," but he answered, "Suffer me first to go and bury my father," Jesus said unto him (Luke 9:60-62), "Let the dead bury their dead; but go thou and preach the kingdom of God. And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God." From this expression of the Master we quite understand that no other service, however important it may seem to us, is to come between us and our devotion to him. And in the expression concerning the man having put his hand to the plow and looking back we have one of the strongest illustrations that Jesus ever used. He does not say that if any one puts his hand to the plow and turns back to some other form of service he is not fit for the Kingdom of God, but what he says is this: If any man has his hands to the plow and simply looks back he is not fit for the Kingdom; and this for two reasons:

First: Because no man could plow as he ought to unless he would keep his eyes straight ahead of him, and

Second: No man could plow if he has his mind fixed upon something else. Jesus wants his disciples to know that his work is the important work, that nothing can surpass it. Not only is it wrong for us to turn away from him to any other service but it is a sin even to take our eyes off of him to gaze upon anything else. Under such sharp teaching as this he sends forth the seventy.

Let it be noted, first, that he sent them forth two by two. Perhaps one was sent because he was strong in the opposite direction from his fellow laborer. Who knows but one could speak and the other could sing? Certainly one was the complement of the other. And they went forth with burning hearts to give the message of Jesus. That illustration in the New Testament where four men brought the sick man to Jesus is along the same line. Two men might have failed utterly, three men would have found it difficult service, for four men it was easy.

I once made my way into the office of a doctor to ask him to come to Christ. The meetings were in progress in the church and I thought he was interested. He received me kindly, but firmly declined even to talk of Christ and I left him, utterly discouraged. The next night the man gave his heart to Christ, and for this reason, I believe. We had made him in a little company of church officers a subject of prayer, and you cannot pray earnestly for one for any length of time without speaking to him concerning his soul's salvation. Without having had a conference four men determined to see the doctor, and they all called upon him within two hours of time. When the first came he laughed at him; when the second came his prominence in the business world at least commanded the doctor's respect; when the third came, having driven four miles in from the country, he began to be interested; and with the coming of the fourth there was awakened in him a deep conviction. He closed his office, went to his home and before the evening hour of service came had accepted Christ.

We have practically the same commission as the seventy. "As the Father hath sent me even so send I you," said Jesus to us. These conditions are as true to-day as in those days in the work of the seventy.

The harvest is great. There possibly never has been a time when more people are absenting themselves from the church than at the present time. These men and women are fit subjects for the Gospel. The seventy went as the messengers of peace, so may we go. There are troubled hearts all about us, there are those who are in despair, men and women who are saying, "Peace, peace," when there is no peace, while ours is the very message of peace. Jesus said to them, "Carry neither purse nor scrip nor shoes," for their dependence was upon him. So must it be to-day. Not upon method nor upon skill must we depend, nor upon the schemes of men, however successful they may have been in the past, but upon him. In those days the men were sick and troubled, in these days they are dead in sins and as his messengers we carry the message of love.

I

This expression of the text meant very much to the Oriental, for as a matter of fact the salutation of the Eastern people frequently took a half an hour of time, and sometimes an hour would be consumed. They touched their turbans, fell upon their knees, saluted one another with a holy kiss, talked together concerning their own interests. These things were a part of the salutation. Jesus says to the seventy, "Salute no man as you go." They were not bidden to be impolite—this is farthest from the spirit of the Christian—yet they were commissioned to be about the king's business and the king's business required haste.

The idea of the text is that there must be definiteness of purpose in Christian work. When Elisha kept his eyes fixed upon Elijah there came to him as the result the mantle of Elijah and he was clothed with power. When Gehazi followed Elisha's command and as he went to the home of the Shunammite saluted no one he became the forerunner of life to the child. And when Paul said, "This one thing I do," and nothing could swerve him from his path of duty, he became the mightiest preacher in the world's history since Christ. But let it not be thought for a moment that we are advocating a gloomy religion; far from it.

I like the story of the little girl who went one day into her grandfather's room to ask him to read to her and found him asleep with his head upon the back of the chair, his Bible upon his knees and the sunlight coming through the window at the proper angle to cast about him a halo of glory, and she ran to her mother saying, "I have been in grandpa's room and I have seen God." If as a Christian the people of the world can have any thought other than this, that we at times at least remind them of Christ, something is wrong with our Christian experience.

There were two sides to the experience of Jesus. In one we see him at the wedding rejoicing with those that did rejoice, making wine out of water and contributing to the happiness of all those who were present. In the other instance we see him upon the mountain side and crying out, "O Jerusalem, Jerusalem!" with an almost breaking heart.

When Charles G. Finney was in Utica there came down to see him a woman who was concerned for the town in which she lived. She returned to her home and through days and nights found it impossible either to eat or to sleep because she realized the lost condition of those about her. At last when she was so weak that she could not pray, she had rest only when those about her prayed for her. When Mr. Finney reached that town one of the greatest revivals in his history as an evangelist was the result.

I was one day engaged with other pastors in an eastern city in a Gospel campaign. The ministers were preaching in turn each day and when it came my time to preach I could find in all the audience scarcely one of my people. Up to that day the interest had been remarkable, but somehow from that day on, although people had been converted by the hundred, there was no perceptible spiritual impression. When the meetings had closed one of the prominent society leaders of my church came to explain to me why she was away from the service and she said, "I gave my afternoon reception and the people of our church were there." When I told her that I felt that as a result of that afternoon reception our own church had lost a blessing she seemed utterly amazed; and yet to this day I am firmly persuaded that hundreds of people might have come to Christ if we had not in that day grieved the Spirit.

II

The text means that those of us who are Christians shall show by our very faces that we are on the king's business and that it is solemn business.

One day a man knocked at the door of my study, was admitted, sat down on the couch in the room and began to sob. He did not need to tell me why he had come. I knew, but finally when he sobbed it out this was his message: "I have come to ask you to bury my wife, and to ask if you will not go with me to comfort the children, for they are heartbroken." I knew by the very look of his face that he had lost a loved one. Do you think for a moment that those who gaze at us would imagine that we had the least conviction that people away from Christ were lost? I am sure they would not.

The text also means that we shall be desperately in earnest. A father and his boy heard a minister preach a sermon on the judgment and as they went to their home the father said, "My boy, it was a great sermon and you must think about it." And the boy did. He made his way to his room and threw himself on his bed only to hear his father downstairs laughing and singing; and he said to himself, "It is not true, for if my father believed I was in danger of the judgment he could not laugh and he would not sing." That day was the turning point in the boy's life. He became a man of renown but never a believer in Jesus Christ as we accept him.

The text also indicates how we should pray, with an eye single to his glory but with a purpose that cannot be shaken. Pray as the Shunammite prayed, pray as the woman besought the unjust judge; such prayer brings victory.

III

Did you ever realize that you were standing in the way of the conversion of your friends? How about your living? If your testimony rings anything else than true to Christ you are a stumbling block in the way of some one.

How about your testimony? In the meetings to which I referred there came a young woman one day evidently greatly moved. First one pastor would speak to her and then another, and finally I was given the privilege. For a long time I could not understand her words for her sobs and then she said, "I am a Christian, a member of one of the churches in this movement. I have been engaged to a young man for the last three years. He was not a Christian. Three weeks ago he was taken ill and a week ago he died. In all the time that I knew him I never spoke to him about Christ. I do not know that he even knew that I was a Christian, and now," she said, with a heart which seemed to be literally crushed, "he has gone and I never warned him." And the text means that no one could come within the reach of our influence without having at least a suggestion made by ourselves to them that we are the followers of Christ and that we long to have them know him who means so much to us.



THE MORNING BREAKETH

TEXT: "Watchman, what of the night? The watchman said, The morning cometh, and also the night."—Isaiah 21:11-12.

It is very interesting to note that, whether we study the Old Testament or the New, nights are always associated with God's mornings. In other words, he does not leave us in despair without sending to us his messengers of hope and cheer.

The Prophet Isaiah in this particular part of his prophecy seems to be almost broken-hearted because of the sin of the people. As one of the Scotch preachers has put it, he has practically sobbed himself to sleep. A great shadow has fallen upon the people of God and he is in despair because of it. They have sown to the wind and now they are reaping the whirlwind, a result which is inevitable. They are away from Zion with its temple, and are deprived of the view of those mountains which are round about Jerusalem and to this day are clad with vines and olive trees. They are in captivity and are the abject slaves of the enemies of God. Isaiah's heart is well-nigh crushed, but in the midst of the despair he has a vision of the chariots coming and hears a cry which rejoices his soul, "Babylon is fallen." It is because of these tidings that he cries out in the words of the text.

What a night they had had of it! They had been in darkness that was ever increasing, and the song of thanksgiving which used to fill their souls because of the nearness of Jehovah had entirely departed from them.

The figure of the watchman is often used in the Bible, as for example when he stands upon the city walls and is told that if he sounds the trumpet telling of the approach of the enemy and the people hear and do not take warning their blood is upon their own heads, while if he fails to sound the trumpet and the people are cut off, their blood is required at the watchman's hand. And again in the first chapter of Zechariah the eighth to the eleventh verses, "I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled and white. Then said I, O my Lord, what are these? And the angel that talked with me said unto me, I will shew thee what these be. And the man that stood among the myrtle trees answered and said, These are they whom the Lord hath sent to walk to and fro through the earth. And they answered the angel of the Lord that stood among the myrtle trees, and said, We have walked to and fro through the earth, and behold all the earth sitteth still and is at rest." For here the man standing in the midst of the myrtle trees is him of whom the prophets did speak, while the messengers are those who bring him tidings of the progress of his kingdom. But again where David comes to the watch tower and sees the two messengers running, the second one bringing him tidings of the death of his son, and from this watch tower he staggers back again to his room crying out, "O Absalom, my son, would God I had died for thee!"

The poet usually sings of the night as a time of beauty. He sings of the moon and the stars; but in the Bible night always stands for that which is dark, foul, loathsome, sinful, cold and deadly. There are different nights mentioned in the Scripture, for the most part in the Old Testament. There was that night in Eden when sin blinded the eyes of Adam and Eve and a great darkness fell round about them. There was the night of the flood, all because the people had neglected God; and there was the night of the destroying angel passing over the cities of Egypt, all because of the indifference of those who knew not God. But even in these nights God does not leave his people without help, for in Eden we read, "The seed of the woman shall bruise the serpent's head"; while in the flood behold the Ark; and in the Passover night we see the blood of the Paschal lamb sprinkled upon the lintels of the door.

There are different mornings mentioned in the Scriptures, and as a rule we find them in the New Testament.

The morning of his birth.

The morning of his resurrection.

The morning of his miracle when the empty nets are filled and the discouraged fishermen are made to rejoice.

The morning of his return, when, after the rising of the morning star, an endless day of blessing shall be ushered in.

It used to be the custom in Scotland, especially in Aberdeen, for the night watchman of the city guard as he paced the streets to cry aloud, "Twelve o'clock and the night is dark; one o'clock and the storm is heavy," and the restless sleeper would toss upon his pillow and listen for the tidings of the morning hour, "Two o'clock and the morning is starry." It is in this spirit that we listen to-day to the cry of the watchman when he declares, "The morning cometh and also the night."

I

We are in a sense in the night in these days, even though we are Christians.

First: Because of the existence of sin. It is everywhere, in the heart as a mighty principle of evil pulling us down as the law of gravitation pulls material substances toward the earth's center. In the life as shown by our habits and practices, for these are the fruits of sin. In the very air we breathe sin is manifest, and sin has brought the night.

Second: I sometimes think that the darkness is increasing because as ministers we fail to preach concerning sin. We speak of it as an error or a mistake; we talk about the devil and call him his Satanic majesty; we preach about hell and call it the lost world, while it is true that in the olden days when men trembled under the word of the preacher the man of God spoke of the devil and hell and sin in all their awfulness. But the morning cometh, for while it is true that sin is in the world and it has gripped many of us, yet because of Christ's death upon the cross we are free from the penalty of sin; we may be free from the power of sin, for the law of the spirit of life in Christ Jesus sets us free from the law of sin and death; we may be free from the practice of sin, for Christ is the secret of our deliverance. But the text tells us that while the morning cometh the night also appears. And so for those of us whose lives have been such a struggle we cry, "Is there no deliverance?" and I answer, yes, we shall one day be free from the presence of sin; and that will be at his return when we shall see him and be like him, and the new day which is never to close shall be upon us.

Third: We are in the night because of the existence of sorrow. Next to sin this is the greatest fact in the world, for men are born unto trouble as the sparks fly upward. And somehow the morning and the night as they are fastened together in this text present to us the story of our lives, for we are first in the morning when everything seems peaceful, and almost immediately in the night when we are really in despair.

I journeyed from Naples to Rome over a fine piece of railway and found myself now in the darkness of a tunnel and almost immediately rushing out onto a fertile plain. That railroad is the story of many a life. But "Is there no deliverance that is complete?" and I answer, yes, there is a time coming when there shall be no sea and no tears and no night, for the former things are passed away.

Fourth: We are in the night because of mystery. Life is full of questions. "Why must I have this trial or pain or trouble?" So many of us are asking these questions, and there is really no answer, at least none for the present. And yet God has not deceived us, for he has said, "What I do thou knowest not now but thou shalt know hereafter." He tells us that when we see him we shall know, but also declares that no one can see his face and live; and then, said the sainted Augustine, "Let me die that I may see him." It is true that we shall go on from light into darkness, from morning into the night, but is there no final deliverance? And I answer, yes, when we see him and become like him we shall know as we are known. Let us wait and believe until that day.

Have you ever seen a perfect rainbow—that is, a rainbow in a perfect circle? I never have. The most perfect one I have ever seen was on the plains of Jericho, but it was a half circle. However, in the Revelation we are told that in that day there shall be a rainbow round about the throne, when half circles shall be made whole and half things shall be made complete; that is the morning for which we long.

II

But there is another suggestion, "the morning cometh and also the night." There is the thought of the transition from the one to the other. We certainly have been in the night so far as our living is concerned and our working, but now I feel sure there is coming a change and we are living in a critical time. May God help us to be faithful.

All truth is like a cycle and at different points in the circumference there are truths which must be especially emphasized.

The late A. J. Gordon once preached a sermon on the "Recurrence of Doctrine," in which he stated that while in one day justification by faith was the prominent truth for the church, in another sanctification was prominent, in still another the return of the Lord, and in still another the doctrine of the Holy Spirit. All this I firmly believe and it only proves to me that the prominent truth for to-day is every man for his neighbor, every friend for his friend, every parent for his child, the individual seeking the individual for Christ. God is calling us to action; let us not fail.

I have a friend who used to use an illustration of a sea captain, his first mate and his wife wrecked upon a rocky shore, huddled together upon a rock out from the shore but too far for them to escape by throwing themselves into the waves. The life-line is shot out to them and the captain puts it round his first mate and bids him jump and he is drawn to the shore in safety. Then he put the cord around the waist of his wife, but the current is running in such a way that she must spring at just the proper second or she will be thrown back against the rocks and be killed. And he shouts to her, "Spring!" but she waited to kiss him and waited too long, sprang into the sea and was thrown back against the rock and drawn shoreward lifeless. Whether that story is true or not I cannot say, but it is an illustration of the present day to me. God is saying, "Now is the day of opportunity." May he pity us if we fail!

III

While all that has been said is true concerning the morning of the Eternal Day, in another sense it is true that already a brighter day is breaking.

First: A better day for Bible study. This old Book which people have feared was going to pass away is better to-day than ever. It is the object of deeper affection, and there is no question but that more people are believing in it to-day as the inspired Word of God than for years; and all because they have tested it and it has stood the test.

Second: A better day of prayer is dawning. Fifty thousand people in Great Britain are banded together to pray and to pray until the blessing comes if that be for years. Oh, that God would teach us to pray! We do not half understand what it means to ask God for blessings.

A story of prayer which would seem impossible if I did not know it to be true, for I have friends who have been in the town where it occurred and have met the descendants of the old sea captain, is the story of the captain who took his boy and others to fish and in the midst of the hurricane the boy was washed over board. Broken-hearted, he returned to the shore and the fisher wife, as was her custom, came down to meet them, only to sob her way back to her home because her boy was gone. They spent the night in the kirk in prayer, when the minister said, "Why not ask God to restore his body?" and they did. They put out to sea and journeyed sixty miles until he told them to stop and when they let over the grappling hooks they knew by the very tug of the rope that they had his body. They bore it back again to the broken-hearted captain and his wife, who had all the time been waiting in the kirk in prayer. May God teach us how to pray!

A brighter day is dawning, and while it may be that some of us cannot see it, while there may be skeptics who say it is not exactly true, yet I know from what I have seen myself that the darkness is passing away.

In June, 1897, the steamer Catalonia at ten o'clock at night was found to be on fire. One of my friends has told me that he paced the deck and considered himself lost because the flames were burning fiercely. Finally the fire was under control and the people sang, "Praise God from whom all blessings flow." Telling me of the lessons that he learned on this awful journey, he said: "That night at twelve o'clock, when the pumps were being forced and the clouds of smoke were taking on new dimensions and we were wondering what the morning would bring us, the man on the bridge shouted, as he had at each midnight of the trip, 'Eight bells, all's well!'" Had the man down in a stateroom watching by the side of his sick wife heard the words, he might have said, "It's a falsehood," but that man's vision was restricted by the narrow walls of his stateroom. Had the mother and daughter, sitting in the cabin, with their arms about each other, wondering why they had been allowed to sail on the Catalonia and leave their loved ones behind, heard it, they might have said, "The man is beside himself," but they could not see beyond the cabin. Had the lonely traveler who stood near the hatchway given it a thought he might have said, "It's a lie," but he could not see through the clouds of smoke at which he stared silently. But the vision of the watch swept the horizon, and there was no obstruction in the ship's path. He knew that each revolution of the Catalonia's machinery pushed the ship on her way to Queenstown. He had a right to say it.

I somehow seem to hear the sound of the goings in the tops of the trees and have evidence that God is coming to his church with blessing. It is true there is in some quarters indifference, in many places worldliness, but I can see no insurmountable barrier in the way of the progress of the Kingdom of God.



AN OBSCURED VISION

(Preached at the opening of the Winona Lake Bible Conference.)

TEXT: "Where there is no vision, the people perish."—Proverbs 29:18.

It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading.

Feeling the need of advice for such a time as this, I asked a number of my friends who knew me intimately and knew the occasion which was before me to suggest what in their minds would be an appropriate Scripture, and in their suggestions I have had the most singular indication of the leading of Providence.

One said, "Use Hosea 5:4, where God in speaking concerning his people Israel says, 'They will not frame their doings,'" which means that his people would not set before themselves the way in which they were going; or it might mean that they would not set up a plan for their lives which would be according to his will and which he might bring on to completion.

Another said, "Use Genesis 26:18," where we are told that Isaac digged again the wells of his father Abraham. This is a suggestive incident and has in it a message for to-day, for if there is one thing needed more than another it is that the old wells at which our fathers drank and were refreshed and which, alas! in these modern times have been filled in, at least to a certain extent, should be opened and men be summoned once again to drink of their living waters.

Another said, "Use Jeremiah 6:16, 'Ask for the old paths;'" for as a matter of fact we cannot improve upon the ways in which our fathers walked, so far as the revelation of God is concerned or the doing of his will.

Still another suggested that I should use Isaiah 62:10, "Gather out the stones, lift up a standard for the people," in which the description is of a great prince coming and all hindrances should be removed that the journey might be robbed of its difficulties and dangers.

You will notice if you have watched the suggestions of these Christian workers that the texts are practically all the same, and then when I tell you that the line of thought they have indicated was the very line which God suggested to me weeks and months before the conference you will be impressed as I have been that this subject is not of my own choosing, and therefore must be a message from God. Neither is the text one of my own choosing, for God pressed it in upon me again and again and from it I was afraid to turn away.

I like the text because it is in the book of Proverbs. This book is not simply a collection of wise sayings and affectionate exhortations, for you will remember that the Proverbs were put down after the event and not before its occurrence. This being true, Proverbs presents an established fact: here we find what the wise men in all the ages have learned to be truth. If they speak of sin and its penalty they do it in the light of their own experience; if they say the fear of the Lord is the beginning of knowledge they mean that they have tried other sources of wisdom and all have failed but this. All this makes the text exceedingly valuable, for the wise men of other days must have tried to walk without the vision and not only failed themselves but have set the people astray.

By a vision we do not mean simply an imagination or dream which might come to some person who had little practical understanding of the ways of life, but we mean an appreciation of God's thought and approximate understanding of his plan and a desire to know his will.

The word "perish," does not mean destruction, but rather the idea is to "run wild"; so the literal rendering of the text is, "Where there is no revelation the people run wild"—that is to say, if God is put out of thought every man is a law unto himself and therefore is dangerous to the community in which he lives. He is like a ship sailing for a harbor without chart or compass and with utter indifference to the pole star. Whatever your impressions, convictions or purposes, they should always be squared by reverent, careful and profound study of God's will and word.

The first sentence of the Bible is this, "In the beginning God," and it must be the first sentence of every plan and of every purpose of the individual and the community or there is danger ahead.

I

There ought never to be an age without a vision, indeed without repeated visions. If there should be such a time it might be a time of prosperity, but inevitably souls would be neglected. There ought not to be an individual without a vision. If there should be such an one he is missing the best of his life. If there be no vision the horizon of man may be bounded by his office, his store, his home, his own city or his native land, while as a matter of fact this is only a part of what God meant him to do and to be. God's plans are from everlasting to everlasting. The wonderful work he is doing in this world is only a part of the plan, for in the ages to come he expects to show forth the manysidedness of his grace and reveal to us the depth of his love to us in Christ.

John McNeill's friend had an eagle which he had reared in the farm yard with the ordinary fowl that lived there. This friend sold his property and determined to move to another part of Scotland. He could dispose of his horses and sell his chickens but no one wanted the eagle. What should he do with it? He determined to teach it to fly, and threw it up in the air only to have it come down with a thud upon the ground. Then he lifted it and placed it upon the barn yard fence and was holding it for a moment when suddenly the eagle lifted its eyes and caught a glimpse of the sun. It stretched forth its head as far as it could, threw out one wing, then another, and with a scream and a bound was away flying upward until it was lost in the face of the sun. This is what we are needing to-day—namely, to lift up our eyes and see God's plan and try to understand his purposes. The eagle so long had held its head down that it had lost the vision of the sun; the first glimpse of it set him free. What we mean by a vision, therefore, is an appreciation of God's purposes and plans and a hearty yielding to him for service in the accomplishment of the same.

Joseph Cook when he was making a plea for China's millions said one day, "Put your ear down to the ground and listen and you will hear the tramp, tramp, tramp of four hundred millions of weary feet." I have to say this morning, Lift up your eyes and look, open your ears and listen and you will both see and hear that God has a great plan for us which he will reveal to all if only we will permit him to do so. In proportion as a people loses its faith in a revelation from God it falls into decay. The student of history recalls vividly the story of the French Revolution, which is a proof of this statement.

God has always spoken concerning his plans and it has been to living men and women that he has granted visions. He came to Abraham and he saw Christ's day and was glad: he visited Moses and he endured as seeing him who is invisible: he was lifted up before Isaiah and he first confessed his sin and shame, then cried, "Here am I, send me." He granted Saul of Tarsus a vision of himself as he approached Damascus until he cried, "Who art thou?" and then began to walk in fellowship with him until like the hero that he was he mounted from the Eternal City to that City which has foundations whose Builder and Maker is God. He stood before John as in apocalyptic vision he saw him with his head and his hair, white like wool, as white as snow and his eyes as a flame of fire.

But if you should say, "Oh, yes, but this is in Bible times and we are living in a different age," then hear me when I say that he has come to living men and women in our own day with a revelation of his will. He spoke to Zinzendorf and we have a mighty work among the Moravians. He revealed himself to the Wesleys and we have the mighty movement of Methodism. He talked with Edwards and we have the great Revival of New England. He revealed himself to Finney and we have the great manifestation of power in the state of New York. He walked and talked with Moody and we have the greatest evangelistic work of his day and generation with Moody as his instrument. These were all men with visions. He has come to great missionaries like Paton who saw the New Hebrides Islands evangelized while yet they sat in darkness, because he saw God. He has spoken to our own Fulton in China, who writes that the people are flocking to Christ. To him it is no surprise, for he knew that they would do it while others were still skeptical. He knew it because he knew God.

Let us remember that, however true it may be that God speaks in conscience, providence, through the church and by the preaching of his Word, his supreme revelation is in his own Word. This Book contains the revealed will of God and this Book is his Word.

II

Why are we not having revelations to-day as we know they have been given at other times? Why is not some one in our own land especially working out some of the great plans and purposes of God? The question is easily answered. The difficulty is not with God. He is the same forever. We alone must be at fault. Without any spirit of harsh criticism and with a prayer to God that he will make my spirit as he would have it, permit me to say that I fear the visions are not being given to us for the following reasons:

First: Because of the disrespect shown to his Son. We have come to a time when men seek to limit his knowledge, and occasionally they are saying that he did not know concerning the things of which he spake. Such blasphemy makes us shudder. There is a disposition to misinterpret his teaching. They did it in Paul's day and he spoke by inspiration when he said, "If any man present another gospel than that which I have presented let him be accursed." There is a disposition to rob him of his deity. "Is Jesus divine?" was the question asked not long ago of one who called himself a minister, and he answered, "Yes, in the sense that Buddha is divine or Confucius is divine." Our faces grow white with fear as we listen to such blasphemous statements in such an age as this. This helps to overcast the sky and God can hardly trust us with a vision in such an atmosphere.

Second: An irreverent criticism of the Word of God. That there is a reverent criticism all will allow, and that many who are walking these paths are devout believers in God and in his word I would like to be among the first to acknowledge. There are three kinds of critics to-day. First: Those who honestly want the best and who are studying carefully and prayerfully to know the truth. Second: Those who ape scholarship. Third: Those whose lives may not be right, and for them if any part of the Bible could be cut away they would be less condemned. We need not fear, however; our Bible is not in danger, for this is largely a question of scholarship. Some of you who listen to me may not class yourselves as scholars. I certainly do not put myself in that company, but one thing I know: I have seen the Bible work as no other book has ever worked, and I have seen Jesus Christ save miraculously multitudes of poor lost sinners. I am not disturbed for the future; there are as great scholars as the world has ever known who still hold to your mother's Bible and who have lost not one whit of confidence in it.

Thomas Newberry, a devout English student, spent fifty years in study to give the world his Newberry Bible. He said, "I accept the theory of the plenary inspiration of the Scriptures. I have studied every 'jot and tittle' of the Word of God and after these fifty years I see no reason for changing my position." Scholars' names almost without number could be mentioned as believing in the Scriptures as the divinely inspired Word of God. For myself I would have great assurance in standing side by side with Dr. Paton, and I would not think of trembling so long as our sainted Dr. Moorehead walks courageously along life's journey as he nears its end with faith in God's Word unshaken, with confidence in God's Son constantly growing. This blessed old Book has been railed at in all the ages. Men have professed to overthrow it, they have cut and slashed at it like Jehoiakim of old, but it is better than ever to-day. It is the Word of God. Heaven and earth may pass away but this Word, never.

Not long ago I attended a conference of Christian workers and was told by one of them that I could not appreciate the Bible except I read it with the thought of literary criticism in mind. My friend interpreted a portion of the Word of God for me in this way and it was beautiful. It reminded me of nothing so much as a diamond perfectly cut, kissed by the sunlight and throwing back its sparkling light to me as I gazed upon it.

Another said that I would never be able to understand the Bible until I read it from the standpoint of the elocutionist in the best use of that expression, and he read in my hearing the story of Joseph and his brethren and I felt that I myself had never read the Bible before and really had never heard it read.

Still another came with his higher criticism and said that much of the Bible was mythical, that the stories I had loved were simply allegorical; and I listened to him and went back to my Bible to read, only to find that you may read it any way, spell it out in your youth letter by letter, read it through your tears as you reach middle life and your heart is aching, hold it against your heart when your eyes are too dim to read its pages, and it will yield to you a sweetness which is actually beyond the power of man to describe. This is a wonderful Book and in this Book God reveals himself. Handle it irreverently and you will have no vision.

Third: It seems to me that the church is not what she ought to be, and this being true the vision is denied. One of my friends said the other day that the difficulty with the church is that she has lost her interrogation point. At the day of Pentecost people were saying, "What do these things mean?" To-day they never think of saying it. I have been told in a little pamphlet issued by an English writer that the church has lost her possessive case, which means that somehow she has gone on without realizing that the risen, glorified Christ is her blessed Lord. It is a great thing to say "Jesus"; infinitely greater is it to say "My Jesus." The church has lost her imperative mode. In days that are past it was possible for the church to stand in the presence of evil and say, "In the name of Almighty God this iniquity must stop." But to-day it is not possible. The church has lost her present tense. We are constantly looking for blessings in the future. God's promises are all written for the present. It is to the church on fire that God grants a vision.

Fourth: Some of the difficulty must rest with us as ministers of the Gospel. I fear that some of us have lost our message. It has loosened its grip upon us, and you never can move another man until you are first moved yourself by the message you would give to him.

At a great gathering not long ago I heard a distinguished Eastern professor speaking. The topic of his lecture was "My Foster Children," and these foster children were some animals which he had had as pets, whose habits he had carefully studied. One was a Gila monster from the plains of Arizona, another was a horned owl, the third was a rat, and the fourth was an opossum. If you can imagine more uninteresting subjects than these you are more imaginative than myself, and yet he thrilled me and held three thousand people in breathless interest. Oh, my brethren, if I believe in Jesus Christ as the Son of God and as a Savior able not only to save to the uttermost but to keep through eternity, and that message grips me, I am a poor preacher if I fail with it to grip and move other men. I fear we have lost our boldness. I am a minister of the glorious Gospel of the grace of God and I have a right to demand a hearing and to give my message, not because of what I am myself—God forbid—but because of what my Savior is. Some of us have lost our passion for souls; we mourn over it, we know that when we once had this it was the secret of a successful ministry. It is not wrong for me to say to you this morning that to the minister without a message, to the minister who has lost his holy boldness, to the minister who has anything less than a burning passion for souls, God cannot give his vision.

III

I know that I have your deepest sympathy in the longing which I now express for this great gathering—namely, that God would give to us a vision.

First: As to what the Bible really is. One of my friends told me the other day of a blind girl who could not read because she had been too busy and somehow had not thought that she could use the raised letters which have been such a boon to God's blind children. I am told she learned that she might read while on these grounds last summer. It was made possible later on for her to have a teacher and she began to study little books until she could read quite fluently. One day unknown to her there was brought into her home a Bible with raised letters and without telling what the book was it was opened at the fourteenth chapter of John and she was bidden to read in it. She had no sooner touched the page, her fingers enabling her to read, "Let not your heart be troubled, ye believe in God, believe also in me," than with radiant face she exclaimed, "Why this is God's Word; the very touch of it is different." I would that we might have this vision.

Second: I wish that we might have a vision of Christ. He is the chiefest among ten thousand, and the one altogether lovely. He is a mighty Savior and a mighty helper. I cannot bring him a burden too great, nor talk to him about a trial too insignificant. Oh, that we might see him as he is!

And finally, I wish that we might know what service is, for knowing this we would be instant in season and out of season. Some years ago Fannie Crosby, the blind hymn writer, was speaking in one of the missions in New York City. Suddenly she stopped and said, "I wonder if there is not some wandering boy in this audience this evening who would have the courage to step out from this audience and come up and stand by my side so that I might put my arms around him and kiss him for his mother?" There was a hush upon the audience; then a boy from the rear seat started and came to the platform, and with her arms around about him and her lips against his cheek for his mother's sake, Fannie Crosby said, "Oh, my friends, let us rescue the perishing." From this meeting she went to her home, and sitting in her room wrote:

"Rescue the perishing, Care for the dying, Snatch them in pity from sin and the grave, Weep o'er the erring one, Lift up the fallen, Tell them of Jesus, the Mighty to save."

Years afterward she spoke in St. Louis at a great meeting and related this incident. Before she had finished a man in the audience sprang to his feet and said, "Miss Crosby, listen to me. I am a prosperous merchant in this city, a husband and a father, a Christian and an officer in the church. I was that boy around whom you threw your arms." Such an experience as that is worth a lifetime of service. I wish to put myself on record. I know that many of you are with me. I stand for nothing in these days that would in the least obscure men's vision of the power of God, or their vision of the glorious majesty of the Son of God, and I count nothing worth while except to do that thing which would mean the winning of a soul to Jesus Christ.

I believe God is giving to some men in these days a vision as to what may be accomplished if only a mighty work of grace should be given to us. He certainly is ready to pour out his Spirit upon his own people, and it is only necessary that we should first of all realize our weakness, then understand his power, realize that souls are lost and dying and then know that he is able to save to the uttermost; and above all to realize that in all ages he has used human instruments for the accomplishment of his purposes, and realizing these things to see that our lives are right in his sight, to have such a victory for God as the world has never seen. For this day we hope and pray and cry aloud, "O Lord, how long, how long?"



THE COMPASSION OF JESUS

TEXT: "But when he saw the multitudes, he was moved with compassion."—Matt. 9:36.

The keynote of the earthly ministry of Jesus Christ was "compassion." You have but to follow him in his journeys by day and by night to find the proof of this statement. Whether he ministers to the sick of the palsy, turns aside to help the father whose child is dead, heals the woman with the issue of blood, drives away the leprosy from the man dead by law, stops to open the eyes of the blind man by the wayside, helps the beggar or wins the member of the Sanhedrim, he is always the same.

If you journey with him in the morning on the shores of the Sea of Galilee, or at noon rest with him as he sits on the well curb of Jacob's well; it you stop with him in the evening as he bares his side and thrusts forth his hand to the doubting Thomas, or behold him as he is roused from his sleep in the boat to quiet the storm; if you study him on the mountain side at midnight or behold him in the garden of Gethsemane when no one beholds his agony but the eye of his Father—you will learn that he was always compassionate. You cannot discover him under any circumstances when this statement is not true of him.

This ninth chapter of Matthew is indeed remarkable. It can be appreciated only when we read the closing part of the eighth chapter, for it is here that the people, angry because of the destruction of the swine, besought him to leave their country; and it is here we see him taking his departure. Men have since that time driven him from their hearts and their homes for reasons quite as trifling. It is a sad thing to know that any one can drive him away if he chooses to do so.

The chapter is remarkable, however, because here we not only read the story of the calling of Matthew from his position of influence, but find more specific cases of healing than in most other chapters of the New Testament. There is the healing of the sick of the palsy in the second verse, the significant part of which is he was healed when Jesus saw their faith; the picture of the father whose child was dead and then raised by him, in the eighteenth verse and the twenty-fifth verse; the account of the woman with the issue of blood, in the twentieth verse, and the picture of discouragement when all earthly physicians had failed changed into great joy when the virtue of the great physician healed her: the account of the dumb man, in the thirty-second verse, who was possessed of a devil as well; and then in the thirty-fifth verse a general statement concerning him to the effect that he healed all manner of diseases.

The chapter is also remarkable because these cases presented to Jesus were of the very worst sort. The man with the palsy could not come himself, however much he wanted to do so, and four men were required to bring him; the child was dead and so beyond all human help; the two blind men were undoubtedly beggars and outcasts; the dumb man was possessed of a devil in addition to his dumbness; the group of people who were subjects of his healing power had every manner of disease, but while the people were different and the cases were desperate, Jesus was always the same.

There were six specific illustrations of healing: three of these came to Jesus for themselves, the two blind men and the woman; two others were brought to him, the man sick with the palsy and the man who was dumb; and for the other case the father came and took Jesus to the child. In all the general cases Jesus went himself to the suffering.

When all these subjects have been presented then comes the text, which is its own outline. There is first the picture of the multitudes, a great number of people. Then the statement that they had fainted; literally it is, "they were tired." Then they were described as sheep, the only animal known which in its wandering cannot find its way home of itself. And finally it was stated that they had no shepherd, the responsibility for their wandering resting upon others rather than upon themselves. This is the outline of this message.

I

The picture which Jesus beheld as he walked through his own country is repeated to-day on every side of us, and he is still moved with compassion because of those who are helpless and undone. It is true we have done something for him. The last census shows that the membership of the Protestant churches has increased more rapidly than the population. For this we should be thankful. It is also true that the church machinery of the day is well nigh perfect: the buildings and equipment with which we have to do have never been excelled. Yet, counting the membership of both the Catholic and Protestant churches, there are forty million people to-day in our land who are not in the church and who evidently do not care for the church. With these people there seems to be a growing indifference to everything that is spiritual.

A man in an apartment house in New York, when asked the other day to do something for a poor family for the sake of God, answered blasphemously, "I do not care for the opinion of men, I do not even care for God himself; I am for myself first, last and all the time." As we walk the streets we ought to be impressed with the fact that men on every side of us are lost in the proportion of one to four. As we sit in a car we ought to be impressed with the fact that one in four have rejected Christ and are hopeless. In every city it is literally true that there are thousands of unchurched people without God and without hope in the world. Of them the text would be true. "But when he saw the multitudes he was moved with compassion."

II

When Jesus saw these multitudes he saw them fainting or literally "growing tired," and this is the picture of lost people to-day. I am persuaded that they are tired of many things which follow in the wake of sin.

1. They must be weary of the hollowness of the world, for it cannot satisfy. I one day talked with a woman in Massachusetts whose opportunity to mingle with the so-called best people of the world had been unexcelled. She had been a chosen and welcomed guest in the homes of royalty and knew intimately every President of the United States since she had grown to womanhood. After her conversion I asked her if the life of the world had satisfied; her answer was, "It is hollowness and sham almost from beginning to end."

2. The unchurched people must be weary of an accusing conscience. There is no unrest like it. The man who sees the folly of his conduct and whose conscience will not let him sleep, the man who realizes the blighting power of sin and yet seems powerless to heed the call of conscience, is in a pitiful condition.

"And I know of the future judgment, How dreadful so'er it may be, That to sit alone with my conscience Would be judgment enough for me."

3. They must be tired of the world's sorrow, for it is on every side. We are born unto trouble as the sparks fly upward and I cannot but think that in all parts of our cities to-day the people away from Christ are saying, "Oh, that I knew where peace might be found."

4. I know they are tired of the slavery of Satan. A man formerly prominent in social and political circles, the cashier of a bank, when he found that he was a defaulter took his own life and left a letter for his wife in which he said, "Oh, if some one had only spoken to me when I so much needed help all this might have been different."

III

In the Old Testament and New, God's people are represented by the figure of sheep. Especially it seems to me this must be a good figure, because sheep when wandering find it impossible to seek again for themselves their home, and in their helplessness they fittingly represent the one who wanders away from God. There are so many people to-day who are trying to find their way back without Christ. They are like wandering sheep. There are so many who are seeking to climb up some other way into the favor of God. These are on every side of us, and the time has come for us to present unto them Jesus Christ the Savior of the world.

IV

These people that Jesus saw were shepherdless. The responsibility for their wandering therefore rested not so much upon themselves as upon the fact that the one who should have cared for them was not doing so. We are our brother's keeper, whether we are willing to acknowledge it or not.

In meetings in California one of the ministers went forth during the week to invite those who were away from Christ to come to him. He found an old white-haired soldier who said, "When I was in the army years ago I promised God that I would be a Christian. I have never kept my word. Yes, I will come to him now." And when he came his wife and children came with him. "All these years," he said, "I have waited for some one to ask me." He called upon another man who had been impressed in the meetings and this man acknowledged that he had long felt his need of help, that he had prayed the night before, "O God, if you want me to come to thee send some one to speak to me." When the minister came the man trembled when he said, "You must be the messenger of God for whom I have been waiting," and he came beautifully to Christ. On every side of us people are waiting as sheep without a shepherd for us simply to do our duty.

V

The result of this vision which Jesus had was that he did an unusual thing. In the tenth chapter and the first verse we read, "And when he had called unto him his twelve disciples he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." Which leads me to say that we must have the same spirit. Our present day church methods reach not more than one-fourth the unsaved and many of these come from the ranks of our Sunday schools and from Christian homes where for one reason or another they have not made a profession of their faith in Christ. Three-fourths of the lost are left to wander farther and farther away simply because they will not yield to our present day church methods. This is not as Jesus would have it.

In the twenty-first chapter of John the fifth and sixth verses we read, "Then Jesus saith unto them, Children, have ye any meat? They answered him, No. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitudes of fishes." Although these disciples had toiled and taken nothing the results were all changed when they cast their net on the right side of the boat. May it not be that we have been fishing on the wrong side or fishing in our own strength, or, as some one has said, fishing in too shallow water, when we should have been casting our nets in the deep? The fact is, we need him and without him we can do nothing.

I have been told that of the forty distinct cases of healing in the New Testament only six came to Jesus by themselves. Twenty were brought to Jesus and to the fourteen others Jesus was taken. I doubt not that the proportion is the same to-day, and if it is true then our methods of work must be changed and instead of praying for them to seek Jesus we must either take them to Jesus or bring the Master into their company. There can be no successful winning of the multitudes until the personal element enters into it all.

1. There must be prayer. When Jacob went forth to meet Esau he walked with fear and trembling, but in Genesis thirty-second chapter and twenty-eighth verse we read, "And he said, Thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God and with men, and hast prevailed," so that long before Esau was met victory was won. There must be no attempt to win the lost without first of all we have gained an audience with God in prayer, and if we pray as we ought to pray he will give us the assurance of victory before we start upon our mission.

2. There must be personal contact. It is said that a man recently went into a jewelry store to buy an opal and rejected all that were presented to him. One of them he rejected instantly. The salesman picked it up and closed it in his hand and finally in a casual way opened his hand and placed the opal upon the counter. "Why," said the customer, "that is the opal I want. I have never seen anything finer," and yet he had rejected it first. The salesman told him that it was a sensitive opal and needed the touch of a human hand before it could reveal its beauty. Oh, how many souls there are like this in the world!

I have read that when Robert Louis Stevenson visited the island of the lepers where Father Damien did his illustrious work he played croquet with the children, using the same mallets that they used; and when it was suggested that he put gloves upon his hands he refused to do so because, he said, "it will remind them the more of the difference between us." This spirit must prevail in our work if we are to win souls.

Two things we may do to reach the lost.

(1) Speak to them. The power of human speech is simply marvelous. A Sunday school boy appeared in a Baptist Church to apply for membership and when they asked him about his conversion he said, "My Sunday school teacher took me for a walk one Sunday in Prospect Park and talked with me about Jesus and I gave myself to him." One of the officers of my church when an unsaved man was asked by his minister to attend special services in the church and then was urged by his wife to go with her. Both invitations were angrily declined. He at last agreed to escort her to the church but not to enter in. The biting cold wind of the night drove him into the church and he was just in time to hear the minister's appeal to the unsaved. All were asked to lift their hands who would know Christ and then he remembered that when he was a boy and had been drowning in Lake George he lifted up his hand as high as he could and his brother took hold of it and kept him from sinking. Suddenly it came to him in the church that he was sinking in another way, and instantly he raised his hand and Christ took hold of it. I do not know of a more godly man among all my list of friends than he; and he says to-day that the invitation given to him and refused with anger led him to Christ.

(2) Write. The chief justice of the supreme court of a western state was not a Christian until a few years ago. He was a genial, kindly man, and naturally a great lawyer, but he had never confessed Christ as his Savior, and apparently had little real interest in the church. One day the pastor of the Presbyterian church determined that he would write him a letter, and then decided that so great a man would not receive his communication and destroyed it. But the pastor's wife had more faith and urged him to write again. He did so, and sent the second letter and forwarded with it Spurgeon's "All of Grace." He received word almost instantly that the chief justice had been deeply impressed, and that as a matter of fact he was waiting for years for some one to speak to him. The letter moved him and the little book gave him the instructions needed. To-day he is one of the brightest Christians I know. His face is a benediction. He said to me one day that it was a wonderful thing to be a Christian; that he never allowed any one to meet him that he did not talk with him about his soul. Are there not hundreds and thousands of other men waiting, as the chief justice waited, for some one to speak or write?

3. There must be a personal consecration not only to Christ but to the work if we would be successful. The biography of Helen Kellar [Transcriber's note: Keller?], who was released from her imprisonment by the devotion of her teacher, is an illustration along this line. This teacher must go to this girl sitting in darkness and describe to her the commonest objects of every-day life. She told her about water, heat and cold and when something hurt her she told her with the language of touch that she loved her and Helen Kellar [Transcriber's note: Keller?] answered back, "I love you, too." The devotion of this teacher brought this noble soul to light and power. A work like this awaits many of us in bringing the lost to Christ.

When Elisha went down to raise the Shunammite's boy he put his eyes to the eyes of the boy, his hands to the boy's hands and his mouth to his mouth. Something like this we must do. We have friends who possess eyes and see not, we must have eyes for them; they have lips and speak not, we must speak to God for them; they have hands and reach them not out after God, and we must have faith for them. In other words, we must not let them go away from Christ. Such a spirit as this pleases God and such a spirit saves our friends. A friend told me that with the ship's surgeon of a vessel he once crossed the sea. He said the doctor told him that one day a boy fell overboard and was rescued but the case seemed hopeless. The ship's surgeon casually passing along the deck said to those who labored with him, "I think you can do nothing more; you have done all that is possible," and then curiosity led him to look at the boy for himself. Instantly his whole spirit was changed. He blew into his nostrils, breathed into his mouth, begged God to spare him, labored for four hours with him before he could bring him back to life, for the boy was his own boy. What if we should not have this spirit with the lost!

"If grief in Heaven could find a place, Or shame the worshiper bow down, Who meets the Savior face to face, 'Twould be to wear a starless crown."

But on the other hand, what if we should simply be faithful? Then may the following be true of us:

"Perhaps in Heaven, some day, to me Some sainted one shall come and say, All hail, beloved, but for thee My soul to death had fallen a prey. And, oh, the rapture of the thought, One soul to glory to have brought."

General Booth of the Salvation Army describes a vessel making its way home from the Australian gold fields. The miners had struggled to get rich and at last every man had around about him his belt of gold. The ship lost her way in the ocean and, set out of her course, suddenly crashed upon the rocks of an island near by. Almost instantly she sank. As one miner stood looking at the shore he knew that he was strong enough as a swimmer to save his gold and save his own life; but as he was about to throw himself into the sea a little girl whose mother and father had been washed overboard came over to him to say, "Oh, sir, can you not save me?" It was then a choice between the child and the gold. The struggle was terrific but at last the gold was thrown aside, the child fastened to his body and he struggled through the waves until he fell exhausted and fainting upon the shore. The great Salvation Army officer says that when this strong man came to himself the little child was by his side. Throwing her arms about his neck she exclaimed with sobs, "Oh, sir, I am so glad you saved me." "That was worth more to him than the gold," said General Booth. And if in heaven some day upon the streets of gold we shall meet just one redeemed soul who was once lost and in the darkness, and we know that that one soul is there because we were true, the streets of gold will be better, the gates of pearl will be brighter, the many mansions more beautiful, the music sweeter, and, if such a thing were possible, the vision of Christ more entrancing. Certainly it would be thrilling to hear him say to us, "Inasmuch as ye did it unto these little ones ye did it unto me."



SANCTIFICATION

TEXT: "This is the will of God, even your sanctification."—1 Thess. 4:3.

It is quite significant that the Apostle Paul writes explicitly concerning sanctification to a church in which he had such delight that he could write as follows:

"Paul, and Silvanus, and Timotheus, unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us; when the Lord Jesus shall be revealed from heaven with his mighty angels. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with ever-lasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (2 Thessalonians 1:1-10).

No higher commendation than this could be paid to any followers of the Lord Jesus Christ, and yet unto such a people we find him saying, "This is the will of God, even your sanctification."

It reminds us of that other scene in the New Testament when Nicodemus comes to Jesus by night. He was a member of the Sanhedrim, he was in the truest sense of the word a moral man, and yet Jesus, knowing all this, deliberately looked into his face and said with emphasis, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again" (John 3:5-7).

Both of these statements lead us to believe that God's requirements for his people are very high. These we may not attain unto at all in our own strength or the energy of our flesh or because of any inherited righteousness which we may possess. There is no way to reach his standard except by complete identity with Christ; and this is made possible by means of faith.

To know the will of God concerning anything is a great satisfaction. It is like food to our souls if we can say with Jesus, "My meat is to do God's will." It is an indescribable pleasure if we can say with the Son of God, "I delight to do thy will." It is the key to the highest form of knowledge, for we have found it true that "he that doeth the will of God shall know of the doctrine." It is the promise of eternal life, for we are told in God's Word, "He that doeth the will of God abideth forever." There is possibly no place where God's will for us is more clearly stated than in this text. Sometimes we may know his will by praying. How often revelations have come thus to us as if from the very skies concerning his desires for us! We may know it sometimes by thinking. If one would but yield his mind perfectly to God in his providences as well as in his word he would know God's will concerning him. We may know it sometimes by talking to others, for not infrequently God gives a revelation to one child of his for the guidance of another's life. But in this connection it is most definitely stated, "This is the will of God, even your sanctification." And the Apostle emphasizes his words,

First: By the use of the most affectionate expression, "Furthermore then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more" (1 Thessalonians 4:1).

Second: He speaks on the authority of Jesus himself. "For ye know what commandments we gave you by the Lord Jesus" (1 Thessalonians 4:2).

Third: He emphasizes it by referring to the second coming of our Lord, for he well knew that if one was looking for the appearing of the Son of God he would turn away from fleshly lusts and abstain from that which was unclean, thus encouraging the work of sanctification. The Apostle Paul says to the Thessalonians after he has clearly set before them God's will concerning their living, "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words" (1 Thessalonians 4:13-14). It was not enough for them, in his judgment, to abide in the faith; they must abound in the works of the Gospel. To talk well without walking well is not pleasing to God, for the character of the Christian is thus described, "He walks not after the flesh but after the Spirit."

The presentation of this subject impresses upon us the fact that we have lost many of the best words in the Bible because they have been misused and their teaching misapprehended. If you speak of holiness men look askance at you, and yet holiness is simply wholeness or healthfulness and is to the soul what health is to the body. Who, then, would be without it? If you speak of sanctification immediately your hearers imagine you are talking concerning sinlessness, and yet there is no better word in the Scriptures than sanctification, for in one way it means separation from sin, in another way it means an increasing likeness to Christ. There are six particular effects of faith.

First: There is union with Christ. It is true that we were chosen in him before the foundation of the world and that we are an elect people, but it is also true that we are by nature the children of wrath and it is necessary that we should make a deliberate choice of him as a Savior. When by faith we have taken Christ as a Savior we are united to him. Faith is counting that which seems unreal as real, as untrue as true and that which seems not to exist as if it existed. Faith unites us to him. Without him we are as nothing.

Second: Justification. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit" (Romans 8:1). "He that believeth on him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" (John 3:18). As we believe in Christ we are clothed with his righteousness. Whether we can explain it or not, this righteousness answers every demand of God's justice. Thus it is that Romans the eighth chapter the thirty-third and the thirty-fourth verses becomes true for us. Let it be noticed, however, that in both of these verses the two words, "it," and "is" are in italics, which would indicate that they were not in the original. Concerning those who are justified, therefore, the verses would read as follows: "Who shall lay anything to the charge of God's elect." The rest of the verse is a question, "God that justifieth?" The thirty-fourth verse reads, "Who is he that condemneth?" and the answer is a question, "Christ that died, yea rather that is risen again, who is even at the right hand of God who also maketh intercession for us?" and Paul here simply means to say that if God can lay nothing to our charge and Christ would not condemn us then we are free, and justification at least to the layman carries with it this thought:

1. The justified man stands as if he had not sinned at all. His record is clean.

2. The debt which sin had incurred is paid and instead of being afraid and trembling at the thought of sin we sing with rejoicing, "Jesus paid it all, all to him I owe."

Third: Participation of his life. Paul writes to the Galatians, "I live, and yet not I, but Christ liveth in me." And in the fifteenth chapter of John the first six verses we read, "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." So faith unites us to him and his life becomes a very part of our being.

(a) It is like the principle of grafting. When the branch is grafted into the tree the life of the tree throbs its way into the branch and ultimately there is fruitfulness. If we only could sustain the right relations to Christ we would have the cure for worldliness.

(b) Because of this participation and privilege we need not be concerned. I have heard of a man who grafted a branch into a tree and then went each day to take the graft out to see what progress it had made, and the branch died.

(c) Our life need not be intermittent—that is, hot to-day and cold to-morrow—but it may be all the time an abundant life; not because of what we are but because of what Christ is.

Fourth: Peace. Romans 5:1, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." And peace arises from a sense of reconciliation. If faith is strong, then peace is abundant; if it is fitful peace partakes of the same character. That man who has faith in Jesus Christ as a personal Savior has the following threefold blessing—first, Peace with God; second, The Peace of God; third, The God of Peace.

Fifth: Sanctification. Acts 26:18, "To open their eyes and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Of this we shall speak more at length a little later.

Sixth: Assurance. This is plainly written in God's word. Notice John 3:16, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life." And John 5:24, "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation: but is passed from death unto life." The entire first Epistle of John also emphasizes the same truth.

I

Sanctification is therefore entirely by faith.

First: By faith we receive the indwelling of the Spirit and he makes Christ real to us. Because Christ is real by faith we may walk with him; and that man who keeps step with Jesus Christ will find that he has come day by day to turn away from those things which were formerly his defeat. We may also talk with him. That hymn which we sometimes sing,

"A little talk with Jesus, How it smooths the rugged way,"

has been true in the experience of many of us. We may also be so constantly associated with him that we may find ourselves actually like him; and to grow like Christ by the power of the Spirit is to have the work of Sanctification carried on.

Second: By faith exercised in God the Spirit continues his work. We have only to remember the promises of God concerning him, the first of which is that the Spirit is here carrying on his special work in his particular dispensation. His second promise is that he is in us if we be children of God, and we need only to yield to his presence day by day to be delivered from the power of sin. His third promise is that he will take of the things of God and show them unto us. Things which the world's people cannot understand he makes plain unto us. "Eye hath not seen nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for those who love him," but the Spirit hath revealed them unto us. The fourth promise is that he will not leave us. We may resist the Spirit, we may grieve the Spirit, but we will not grieve him away. His power may be greatly limited in our lives, the work of sanctification under the influence of his presence be greatly hindered, but he is with us, "nor height, nor depth, nor any other creature can separate us from him."