The Macedonian Cry.

BY MRS. E. HARRIET HOWE.

[And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.-Acts 16. 9.] Standing for every soul he leads, not far apart,

God bids a voice to speak, a man or vision there,
Over against our lives, a watchman for each heart,

That whether night be dark, or morning breaking fair,
Comes over sea and land a piteous, pleading prayer
Out from a burdened world, where souls sin-shadowed lie,
This man, in vision fair, sends through the eager air
The Macedonian cry.

44

Come over and help us." Far, faint it dies away,
This call that mingles with earth's turmoil and its din;
And all intent is he who hears in jangling day

This angel call-or in night-watches, speaking low to him,
That he, like One who died, might see the blight of sin-
"Come over and help us!" Come, hasten, foes are nigh;
I speak it not alone, ten thousand voices high
Join in this call to him, the Day Star shining dim,
The Macedonian cry.

"Come over and help us!" He came so long ago;
Send us the word and Jesus; send faster, O, we pray!
The rum-ship and the slaver, alas, they come not slow;

They rob us of our children, our kings and princes slay, Our ivory and our gold despoil; lo, India's fields to-day Lie prone; the poppy's breath a blight o'er every land doth

throw.

We know his children when they give his message from the sky;

From Orient, from Occident, O hear us, for we die! Send we from Ganges' flow, and from Alaska's snow, The Macedonian cry.

"Come over and help us!" 'Tis Jesus speaks to thee, 'Tis he who calls for tithe of time and gifts of gold and store;

See windows of the sky wide set, and blessings free,

More than thy soul can ask, in torrents pour.
This Man in vision fair, such kingly mien he bore

I fell to kiss his feet; my Saviour stood by me;

He spoke: "I lived my life for thee, I gave myself to die; All shall my jewels be, the sign shall stand for aye, Who heed for love to me, from land or isle or sea, The Macedonian cry."

Franklin, Pa.

The Field is the World. "Wait till our own the Gospel have received, For with our own we surely must begin." "Begin and finish ?”

"Well, that work achieved, We shall have leisure to call others in:

'Go to all nations'-somewhen we allow'Beginning at Jerusalem' means now." "And yet, methinks, the two commissions blend With one another, in distinctive force. 'Go to all nations' was the appointed end, 'Beginning' only pointed out the course. Beginning only, if we wait to show

One work completed, we shall never go."

World, Work, Story.

The Missionary Enterprise.

BY REV. J. ENRIGHT.

The foundation of the work of missions is the command of Christ given to his disciples immediately before his ascension to heaven: "Go ye into all the world, and preach the Gospel to every creature." Tracing the apostles and early Christians in fulfillment of this com. mand, we find at the close of the first century many large Churches in Asia Minor, Macedonia, Italy, Greece, and in the islands of the Mediterranean, and in northern Africa; and the most intense missionary spirit was manifested from the pentecostal baptism to the close of the century.

Pliny, in his official report to the Emperor Trajan, says: "Many persons of every rank are accused of Christianity. Nor has the contagion of the superstition pervaded cities only, but villages and open country." Justin Martyr, A. D. 106, says: "There is not a nation, Greek or barbarian, among whom prayers and thanksgivings are not offered to the Father and Creator in the name of the crucified Jesus." Tertullian, about the middle of the second century, says: "We have filled every sphere of life-the exchange, the camp, the populace, the palace, the forum." Such an extension of Christianity, in the face of stripes, imprisonment, and death, speaks strongly for the missionary zeal of those early times.

During the second and third centuries we find that missionaries have been successful in Gaul, southern Germany, Arabia, and Ethiopia. Early in the fourth century Constantine, constrained by the prevalence of Christianity, among all classes of his people, immediately subsequent to the terrible persecution by Diocletian, published, A. D. 312, his edict of toleration throughout the Roman Empire.

The Nestorians began their missionary activity in the fourth century, and for a thousand years carried on missions in central and eastern Asia. But no missions were so successful in those early times as those from Ireland to continental Europe, in the fifth and sixth centuries.

In the fifth century the Gospel was preached in Ireland by Patrick, who, born in Scotland of Christian. parents and instructed in the Gospel, having been twice. taken captive by pirates and carried to Ireland as a slave, felt impelled after escaping the second time to return to the land of his bondage and make known the Gospel. He preached with such power that the island became nominally Christian before his death. Patrick, though ordained in France, seems to have had no close attachment to the Roman Church, and his successors long resisted the efforts of the pope to bring them under control.

Columbanus took with him twelve young men and carried the Gospel to the Burgundians, Swiss, Franks, and Italians, also to the Bavarians and other Germanic nations. His pupil Gallus, also an Irishman, was the

apostle of Switzerland. Says Neander: "When Columbanus entered Germany it was wholly heathen, but before A. D. 720 the Gospel had been proclaimed by himself and his countrymen, and all the German tribes were obedient to the faith as taught by the Irish missionaries."

This noble band, in entering Germany, felt that the missionary enterprise in which they were engaged was not only bound to win, but that the all-conquering Gospel in their hand and in the hand of the Spirit, in its aggressive and progressive character, had accomplished the work, for Neander says: "All the German tribes were obedient to the faith as taught by the Irish missionaries."

Christ's presently existing Church or kingdom has within itself the whole resources by which it is destined to crush the antichristianism that obstructs its universal triumph and to win its way to the throne of the world. The great English historian Sharon Turner, not a clergyman, but an attorney, gives an encouraging statement of the triumph of Christianity in the different centuries: "In the first century, 500,000 Christians; in the second, 2,000,000 in the third, 5,000,000; in the fourth, 10,000,000; in the fifth, 15,000,000; in the sixth, 20,000,000; in the seventh, 24,000,000; in the eighth, 30,000,000; in the ninth, 40,000,000; in the tenth, 50,000,000; in the eleventh, 70,000,000; in the twelfth, 80,000,000; in the thirteenth, 75,000,000; in the fourteenth, 90,000,000; in the fifteenth, 100,000,000; in the sixteenth, 125,000,000; in the seventeenth, 155,000,000; in the eighteenth, 200,000,000 Christians."

Is there in this estimate any lack of vitality in the mustard-seed's growth, any traces whatever that the world is becoming worse and worse? There seems to be a decadence in the thirteenth century of 5,000,000, but it is more than made up in the centuries following. The premillennial conversion of the world is not expected to take place by premillennialists by the agencies now in operation, but altogether in a new way. That on which most dependence is placed is the personal manifestation of Christ; but to this are added judgments on the antichristian nations and a pentecostal effusion of the Spirit. Distressing are the sneers which are thrown out at the attempts made by Bible and missionary societies, and also against the word and blessed Spirit, as inadequate to accomplish the predicted evangelization of the world.

Says Dr. McNeil: "The common opinion is that this is the final dispensation, and that by a more copious outpouring of the Holy Spirit it will magnify itself and swell into the universal blessedness predicted by the prophets, carrying with it both Jews and Gentiles, even the whole world." It is the usual climax of missionary exhortation, and is reiterated from pulpit, press, and platform. Says Mr. Brooks: "Multitudes of professors of religion are at this time under a delusion in regard to the nature of those events which are impending over the Church of Christ. As regards, however, the kingdom of Christ, which is the millennial kingdom, the testimony of Scripture is most abundant to the fact that

339

it is to be ushered in by desolating judgments, and that the universal prevalence of religion hereafter to be enjoyed is not to be effected by any increased impetus given by the present means of evangelizing the world, but by a stupendous display of divine wrath upon all the apostate and ungodly." Says Mr. Tyso: "The Scriptures do state the design of the Gospel and what it is to effect, but they never say it is to convert the world. Its powers have been tried for eighteen hundred years, and it has never yet converted one nation, one city, or even a single village." Mr. Ogilvy says: "The kingdom and the universal Church are to be established not by gradual conversion, or by conversion more or less rapid under this dispensation, but by the personal advent of our Lord himself, and by all the remarkable events that accompany it." Mr Bonor says: "The Gospel is the instrument in the Lord's hand for converting the world-it will always be the one instrument in the Spirit's hand. But he does not see fit to use it at present in this dispensation that precedes the Lord's coming, and to look for it before Christ comes is but a visionary hope which missionaries should not cherish."

If ever a statement went directly in the face of the Redeemer's own words this surely is the one. I am glad that by the end of the world, as seen in the great commission, we understand the same as if he said," until I come again." Thus, then, the apostles and their successors were to evangelize the world before Christ came; not merely to preach the Gospel for a witness to a world that would not receive it till Christ came, but to accomplish instrumentally the actual discipleship of all nations, to baptize them when gathered in, and to train them up as professed Christians in the knowledge and obedience of the truth for glory-all before his second coming. As all power is given to our Lord in heaven and in earth, our Lord's dominion comprehends angels, men, and devils. Every creature through the wide realms of space is subject to the God-man Mediator. As no men had so high a work assigned them as the conversion and sanctification of men, so were they reminded that it was not a work of man, but of God; that the divine invisible presence would be with them and their successors even unto the end of the world to give efficacy to their labors and prosper them in their work.

To expect the evangelization of the world in the prayerful use of the prescribed means is no more than to presume that the Lord means just what he says; but Mr. Bonor and others call it a vain and visionary hope, dazzling the Church at home and fitted to dishearten missionaries abroad.

Dr. Bogue, of Gosport, one of the original founders. of the London Missionary Society, knowing the triumph of truth in the South Seas and elsewhere, said: "Let the siege be kept up which has so auspiciously commenced upon the forces of the enemy with ever-growing skill and determination, and erelong the conquest of a world shall be given to the saints of the Most High."

Dr. Bonor's reproof administered to Dr. Bogue is in

340

the following words: "Of what use would it be to cheat and dazzle men by such rhetoric from Dr. Bogue? Let Dr. Bonor ask: "Do I paralyze missionary effort when I say, 'Work while it is day, for the night cometh when no man can work?"""No!" I reply; "but when you teach the workman not to expect the promised reward, then you paralyze missionary effort by paralyzing missionary expectation."

If premillennialists do not believe in the conversion of the nations till the second advent, they do not depend on the Holy Spirit to accomplish the work by any preaching of the Gospel that can now be set on foot. If a new dispensation must be introduced to accomplish what the Spirit in the hand of Christ and the word in the hand of the Spirit has failed to accomplish, then, without doubt, missionary effort is paralyzed.

It will yet appear that when the set time to favor Zion has arrived the agencies of this present dispensation, when brought into full play, will accomplish all that is promised; and then will it appear what a mine of wealth. and what a magazine of power were all along in possession of the Church's Head for the recovery of a lost world. Let me here refer to a paper read by Professor Lummis, of the New England Conference, before the Prophetical Conference in New York city:

"These theorists would need to remodel the prayer thus: 'Let us go into heaven and there do thy will as the angels do.' If this is really the meaning of this paragraph which has been repeated by thousands ever since the early days of the Church, and by tens of millions in later times, we have not yet learned the alphabet of Scripture truth; for who soberly and thoughtfully ever inferred that this was what Christ designed by the sentence: Thy kingdom come. Thy will be done in earth, as it is in heaven?'" (Matt. 6. 10.) Again, he asks: "Has this sublime prayer been answered? If so, it need not be our prayer longer. In the mind of the great Christian Church it is not yet answered." Again, he adds: “About 300,000,000 of the earth's 1,350,000,000 are nominal Christians, but nominal Christianity is not genuine Christianity. A generous estimate would not go beyond 30,000,000, and more than eighteen centuries have been spent in reaching this. At such a rate, through how many score of centuries is the slow work to drag on? How long, O Lord, how long! The missionary spirit of earnest men and women is noble; God be thanked for it; God bless it. But, alas! this Christ-like purpose of thousands is like a skiff urged up mighty rapids, and scarcely stemming the rapids. While a few noble spirits are toiling and praying for the success of mission work, what profound apathy possesses the Church in regard to this vast enterprise! Do these 30,000,000 give on an average a cent a week? Is there a missionary secretary to-day prepared to answer me? Do all the aggregates of all the missionary societies in the world amount to $15,500,000 per annum? And Christ will come before it is large enough to make any broadminded, far-sighted Christian contented with the state of the missionary treasury."

Now, my brother, much as you regret the small amount paid into the missionary treasury, you believe that all the gold in this wide world will not win the world for Christ. In your estimate of missionary enterprise it is no more than a skiff urged up against mighty rapids and scarcely able to stem the rapids. The professor arraigns Dr. W. F. Warren, President of Boston University, because his definition of the word "kingdom" is not scriptural. The doctor regards the Christian Church as the kingdom of God on earth. Viewed in its objective and institutional form, God's kingdom is as old as human history. The trouble with the professor was this: he could not see that Christ could instruct his disciples to pray for the coming of a kingdom already in existence. Even against Dr. Warren, John, and Joseph of Arimathea, Paul and One greater than Paul were right. If the kingdom was as old as human history the prayer of our Lord seems a paradox more striking than Paul ever uttered.

The professor is aware that the Jews were not competent to explain the nature of Christ's kingdom till after the baptism of power at the day of Pentecost. Even our Lord's disciples were ignorant, notwithstanding the presence of the Teacher come from God. When they heard of their Master's death their hope in regard to the kingdom was cut off; but when they heard of his resurrection their hope revived. So when they were come together they asked him, saying: "Wilt thou at this time restore again the kingdom to Israel?" Our Lord answered: "It is not for you to know the times and the seasons which the Father hath put in his own power, but ye shall receive power after that the Holy Ghost is come," and when that power came all their errors respecting the kingdom were dissipated (Acts 1. 6-8).

Now I ask whether Professor Lummis or Dr. Warren stand on scriptural ground in regard to Christ's kingdom? 'Tis evident that Christ's kingdom has existed from the date of the fall. All the grace that ever was put forth before the Redeemer's incarnation and death for the salvation of men was given on the credit of it. It being to the divine mind infallibly certain from the foundation of the world that at the time appointed Christ would suffer, it was held, done, and accepted in the court of heaven; consequently the mediatorial office came into play for the salvation of men from the date of the fall. When, however, the great Sacrifice was offered, and he presented himself in the merit of it before the majesty on high, it was actually accepted, and his title to save was formally recognized, and himself formally installed in office. The Holy Ghost was then given, because Jesus was now glorified.

Now, we learn about the kingdom, that mediatorial rule was the character of Christ's kingdom in patriarchal times, as when the Jewish Church was established, for upon the rejection of the Messiah by the Jews the kingdom was taken from them and given to a people that would bring forth the fruits thereof. Not, however, until Christ ascended to heaven was he installed in office. So says Peter's famous pente

costal sermon, so says the Apostolic Commentary on the second Psalm, and also the Apostolic Commentary on the one hundred and tenth Psalm : "Sit thou at my right hand until I make thine enemies thy footstool."

Christ's kingdom will continue in its present form from the period of his ascension onward till the final judgment. It is not meant that its progress win be uninterrupted and equable throughout-marked by no mighty changes in its external aspect, in its relative position, and in the development of its internal character. The very contrary is maintained. What is meant is, that its external administration will continue the same that its constitution, structure, organic form will remain unaltered-that no new economical arrangement or change of dispensation will be introduced from the commencement to the close of its earthly career.

When premillennialists who deny that Christ will have a kingdom till his second advent are asked the question, Wherein lies the essence of Christ's proper rule as king? they tell us there was a sense in which Christ was a king during his humiliation, a sense in which he is now a king-exalted a prince and a Saviour and a sense in which his kingdom is future. I ask, then, is mediatorial and saving rule essential to salvation? It seems that the kingly office is dispensed with by premillennialists till the second advent, and consequently is not essential to salvation at all; but the prophetical priestly and kingly rule are all connected with mediatorial rule, which will end at the second ad

vent.

Mediatorial and saving rule must be the character of Christ's kingdom, and if so the kingdom is already in being, the King already on his proper throne; and the reiterated and emphatic denials of this must be given up as dishonoring to Christ. At the second coming the Church will be complete, so the means of grace and the agencies of salvation will terminate. In other words, there will be no more souls to be saved, so the whole provision for saving them will be withdrawn. The prophet Isaiah has been styled the fifth evangelist, and it is certain that there was vouchsafed to him a clearer view of the universal spread of the Gospel and of the blessedness of the reign of the Messiah than was granted to any other of the ancient prophets. In an age distinguished more than any other since that of the apostles for efforts for the conversion of the whole world to God, nothing will so entirely fall in with the leading characteristics and efforts of missionary activity as an attempt to establish some just views of the right interpretation of the prophecies on this subject.

341

As an illustration of the influence of Isaiah in forming the opinions of Christians in regard to the character of the better days which are to bless the world, we may advert to the fact that the views of most Christians respecting the millennium are probably derived from this prophet; and even after the revelations of the other prophets and of the New Testament, if we wish to obtain full and clear conceptions of what the world is yet to be under the reign of the Messiah, or Prince of Peace, we instinctively turn to the glowing visions of the son of Amoz.

The limit of this paper will not allow to refer but to a few predictions. Take Isaiah 2. 2-4. The predictions were to be accomplished in the last days, which were regarded as the times of the Messiah, or the last dispensation. Manifestly under the Messiah, through the preaching of the Gospel and by its spread, this prophecy was to receive its full accomplishment. When? When universal peace shall prevail. 1. That the tendency of the Gospel is to promote the arts and to produce the spirit of peace. 2. It will dispose the nations of the earth to do right and avoid the occasions of war. 3. When all the nations of the earth are brought under the influence of the Gospel swords shall be beaten into plowshares, and spears into pruninghooks, and the nations will learn war no more.

You have the same predictions in Mic. 4. 1-5. In Isa. 11. 9, we read: "They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea." The vast waters of the ocean cover all its depths, find their way into all the caverns, flow into all the recesses on the shore, and thus shall the knowledge of Jehovah spread like deep flowing waters, until the earth shall be pervaded with it. It is evident that a time is here spoken of which has not yet come, and the mind is directed onward, as was that of the prophet, to a future period when this shall be accomplished. Isaiah is full of this glorious period, and so are the Psalms and the prophets, and especially Daniel.

Various features of Christ's kingdom are brought before us by our Lord in seven parables. The parable of the sower teaches who are the genuine subjects of his kingdom. The parables of the treasure and the pearl teach the priceless value of the kingdom. The parables of the mustard-seed and of the leaven teach its progressive advancement in the world, while the parables of the tares and the net teach the present mixture and the future absolute separation of righteous and wicked in the kingdom.

There can be no doubt of the mixed state of the visible Church even in the millennium, and premillennialists admit this. The eternal state will reveal an unmixed state when the tares are eradicated. Had we no other representations than from those of the parables

character of Christ's kingdom, if slow, would nevertheless be from first to last steady, equable, and progressive.

From Daniel, however, we learn something more