334 Missionary Crusade by Young Men of Yale.

heads of various young people's organizations. Five of the men felt clearly called into the work, and set aside as much time as possible during the summer for preparation.

The campaign was started on the 1st of October, 1898, in Scranton, Pa., and since then the route has included most of the larger cities from Washington to St. Louis, and Chicago to New Yorkabout thirty-eight in all-and the schedule ahead covers New England and will touch New Jersey.

These young men, believing in their call to this year's work, and their simple and direct message, can afford to set aside conventionalities and speak plainly. At once the great need of our Christian young people became apparent in the pitiable lack of prayer, knowledge and active co-operation among them along missionary lines. To meet this need, a campaign covering about a week in each place was planned. Results have been sought, not through the raising of enthusiasm, but through thorough organization, the presentation of practical plans and methods for active work, and an appeal from the three and a half thousand young people preparing to go, to the millions of young people in their various organizations at home.

The key-note has been struck in an appeal for deeper, more thoroughly consecrated, Christian living. The Christianity of the majority of our young people today means too little to them. They join the church as a matter of course, and simply drift along with the tide. They never speak of power in prayer, of victory won in the inner life, of joy in God's service, because they have never met him face to face, and in the subdued quietness of that meeting yielded their wills to his will, and unreservedly given themselves into his hands, to be all his forever for the working out of his purposes. In lives like these, sacrifice for his sake has no place, and stewardship seems ridiculous. How is his kingdom to be advanced when he himself is not the active force in life? The accepted ideals of most of our young people's societies are low. One writing of "sacrifice" as the giving of two cents a week from lives already crowned abundantly with temporal blessing, another speaking of the giving up of the opera for a week as "sacrifice," give us a glimpse of the poverty of real heart love for Him who, though he was rich, yet for our sakes became poor, that we through his poverty might become rich.

The

It is indeed encouraging to see how eager young people are everywhere to enter into this thought of complete and absolute surrender. To many it has come with the power of newness. thought of substituting constant loving service for Him in every thought and act, in place of the old life of advancement of self, has a winning attractiveness about it which appeals with powerful directness to a young life. Surely the opportunity before a Sunday-school teacher here is a large one!

To make the work abiding, definite plans have been suggested. The use of a home and foreign missionary prayer cycle, both in the

How Much Vacation Must' I Take?

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young people's meetings and in the private devotional hour, has been followed by great blessing in making prayer more definite and real, and in some cases by an entire renewing of the spirit of prayer.

To conserve the interest, a library of a few standard missionary books has been suggested, and many societies and Sunday-schools have secured the library known as "The Student Missionary Campaign Library." If these books are well read, it always insures a permanent sympathy with the Master's will for his world.

Provision for definite expression of this deepening love is made by the adoption of a regular monthly missionary meeting, together with some systematic plan of worshipful giving.

Already the signs of the coming awakening appear in many surrendered lives, where the central thought is beginning to be always of Him and of his kingdom. Human vision is too dim to see what it would mean if the young people of our country should be filled with a self-consuming passion to crown him king. Indeed, it seems as if the key was in their hands, if they would but throw themselves unreservedly into the battle. Scranton, Pa.

THE PAUL KIND AND THE JESUS KIND.

One of our most devoted missionaries had worked himself down before he knew it, so we directed him to take a three months rest. The old soldier refuses to rest except in his work. He says: "I do not see my way clear to leave my field at this time."

Another writes: "I am offered a vacation for this month, but though I have not had one for seven or eight years and would like it, yet I have not the money to go, so I guess I will work on."

Another tells of his support for a year and a half, being limited to one dollar and fifty cents a week and what he could raise on a little garden plot.--Assembly Herald.

LOVING BIG THINGS OR SMALL.

The measure of a man is what he loves. The small man loves only something very small, and very near at hand-himself or his family, his business or his district. He devotes himself to it, body and soul. He works for it, thinks for it, lives in it. If he calls himself a Christian, he prays for it. The big round earth with its teeming millions, its hopes and fears is, for him, another sphere. He reads about it in the papers, perhaps, but he does not love it or know it. A principle is for him an abstraction. He cannot fight for it, nor die for an idea. He leaves all such love to big menand to God.-Sunday-School Times.

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The Divine Life Must Overflow.

SURPLUS A DUTY.

"I am come that they may have Life, and that they may have it super-abundantly."

The only biographies we care to read are those of men who, in one way or another, did more than enough. Let us overhear any soul debating about "his share," and our instincts are full of oblivion for him. It does not matter that we ourselves may be guilty of this form of unbelief, we cannot put up with it in another. Be our own record what it may, our sympathies are with the overflowing. The great art of biography cannot thrive among mere probities and carefully kept commandments; it starves there. The Bible can do nothing with the niggardly and the calculating, and is never at home save out among the margins and the overplus of human faith and effort. Hence even in the Law times, busy with ordinances, the Hebrew memory seems to avail only for such as keep more than the ordinances.

The man who first obscured the line between what a godly man must do and what he may do, was David. After his time the human spirit was fronted, not only by the duties agreed upon, but by the whole sphere of uncovenanted obligations. He made duty an original thing. Henceforth a man must be willing, not only to give, but to give without being asked, and to find his own service. Christ was of the line of David, and in his conception it is not until life begins to run over that it begins to count. The legal is one level, and verily it has its reward-a balanced, conscience and respectability, which are very good things if life is addressed only toward men, but which have no currency on the higher level where law is intimacy and companionship. Never till men give more than enough, live beyond the clock and put in extra service, on their own discovery and volition, can they be sure that they are in the gospel region.

Richness is a necessity under the gospel; obedience is a thing taken for granted. Moses proclaimed obedience. Christ appropriated all that, took it for granted, put it in the background, and moved the measure of life on till he had made abundance a duty. What the crude estimate of the world has always called exceptional, Jesus takes as the normal exercise of the new life. It is only in the presence of some great frankness, that He lets himself out; it is only an overflowing nature with which he can vitally mingle himself, or to which he can fully reveal himself. If a man wishes to bargain about life, Jesus leaves him.-Sunday-school Times.

Signs of the Coming Tribulation.

WILL DEMOCRACY BE THE FINAL FORM OF

"THE BEAST?"

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We are thoroughly surprised to see in a prominent editorial of that excellent daily newspaper, the New York Tribune (of May 28th), the well-known handwriting of the notorious Jewish malignant who has for so many years enjoyed the privilege of stuffing what may be called the anti-Semitic department of the New York "Independent" and other religious institutions of this city, with foul misrepresentations of the character and work of every Christian Jew who has sacrificed himself to the cause of Israel's Redemption by Jesus Christ.

Of course, the term "handwriting" is not used in a direct and literal sense. It is hardly supposable that a manuscript from the pen of that indescribably vulgar assailant could by any means reach the editorial copy hook of the Tribune office as well as of "The Independent." But the ear marks of the creature stand out plentifully, in spite of the more decent phrase, supplied editorially (which he is incapable of framing), and how they got there is more mysterious than the flies in amber. They are such as these:

Performances of this kind ["Hebrew Christians" pelted by Jews] are outgrowths of the scheme to Christianize the Jews of New York; and while the assaults on the missionaries must be charged against the ignorant Jews, the "Missions to the Jews" are responsible in the first instance. By promises of rewards, and bribes of various kinds, these Christianized Jews who act as missionaries, induce a few persons to pose as converts, brand the sign of the cross on the children, or bring them to Sunday-school with promises of candy and free outings, make plausible representations to the good people who supply the funds, but will never convert the Jews.

The Tribune, though not a religious paper, allows itself to be regarded as in sympathy with religion generally, and impartially respectful towards all manifestations of sincere religious devotion and benevolence; not even excepting that most unpopular "scheme to Christianize the Jews" and the rest of a lost world, which was set on foot by Jesus Christ shortly after his resurrection; but which, nevertheless, is for once in that paper held up to reprobation as primarily responsible for riotous outbreaks of violence which attend, as they have always attended, the benevolent and peaceful efforts of missionaries to persuade people outside of Protestant Christendom to accept Jesus Christ as Lord and Savior. The managers of that paper are presumably not to be held re

338 Will Democracy be Final Form of The Beast?'

sponsible for any particular religious belief of their own. So far as we know, they may be utterly indifferent to the claims of Jesus Christ, and ignorant of the necessity of faith in him for salvation to their own souls or those of Jews, Turks or infidels, Hindoos, Mohammedans or Roman Catholics. In that case, they may regard the anxious efforts of Christians to lead misguided souls into "the only way under heaven, given among men, whereby they must be saved," as an impertinent interference with their contentment in those soul-betraying delusions from which "they do not wish to be converted." That any one, Jew, Turk or infidel, "does not wish to be converted to Christianity," is held to be an objection to any effort to persuade him. Conversely and logically, it follows that if he does wish to be converted to Christianity, such effort is equally an impertinence and superfluity. Logically, again, the Editor supposed to occupy this position, must disapprove of everything that is done, and that has been done since the sun rose on the Day of Pentecost, to bring the Jewish and after it the heathen world to the knowledge of the only true God and Savior; especially the work of those apostles who planted the faith of Jesus in the British islands, and, their disciples who there bled and burned by turns for that faith during a thousand years, until they bore it to the first spot on this earth where it had ever found peace from bloody resistance and persecution, and has since reared its glorious growth and fruitage for all men freely to enjoy or as freely to reject. The only privilege the missionary Church asks in the world, is that which it, and it alone, maintains for every form of religion or opinion: that of peaceful exercise and kind persuasion. To call this privilege in question-much more, to hold its exercise up to reprobation as responsible for any persecuting violence by which opposing forms of religion or irreligion may endeavor to suppress it is the most inexcusable phase of intolerance which Christianity, and the common rights of conscience as well, have ever encountered-and this in the columns of an exemplary secular representative of American liberty, morality and order!

But we fear there is no reason to doubt that the position therein taken is sincere, nor that it is truly representative of the secular spirit of the day, in proscribing the common right, not to say duty, of kindly persuading our fellow men to that which we believe to be for their good, as an injurious impertinence, an element of disorder, and the guilty cause of riot! We believe that this is the actual opinion, as to the case of any kind of benevolent persuasion,