Victory Through Grace

Then the seed of the resurrection shall have born its fruit, the bud shall have opened into a beautiful flower. And after the resurrection of the dead "cometh the end, when He (Christ) shall deliver the Kingdom of God, even the Father, that God may be all in all."

Paul's greatest concern was to point out the way of salvation in Christ Jesus, the way opened up by the death and the resurrection of the Lord of glory. His was a gospel according to the Word of God, a gospel not of human design but of divine origin, a gospel that yielded a rich harvest in the past, and will forever be justified by its fruits.

Let it be our greatest concern to preach that gospel. Then we shall be workmen that are not put te shame.

VICTORY THROUGH GRACE

We are all more or less acquainted with the vision of Constantine the great. This Roman emperor was a convert to Christianity and became the protector of the Christian religion. He tolerated, it is true, the pagan religions in his empire, but favored the Christian Church in every way. He showed his leanings toward Christianity first in connection with his battles with the heathen Maxentius, who had usurped the government of Italy and Africa and was a cruel and dissolute tyrant, hated by both heathen and Christian. Against him the Romans called for the aid of Constantine. Willingly this great genius rallied his forces, crossed the Alps and defeated his rival in the vicinity of Rome. Now Eusebius tells us that just before the

decisive battle, while the emperor was praying to the true God for light and help, he at the critical time saw, together with his army, in clear daylight towards evening, a shining cross in the heavens above the sun, with the inscription: By this sign shalt thou conquer.

Encouraged by this heavenly sign the hosts of Constantine went forth to battle and won a victory that turned the tide of events. Maxentius himself found a disgraceful death in the waters of the Tiber. This was a great victory, a victory that had not only political, but also religious significance, a victory of Christianity over heathendom. The sign of the cross that had up to this time been the sign of ignominy and shame, now became the badge of honor. It was stamped on the imperial coin, and on the standards, helmets and shields of the soldiers. Henceforth it led them in their battles wherever they went and filled them with the spirit of victory.

This sign of Constantine has been variously estimated. Some explain it as a real miracle, implying a personal appearance of Christ; others regard it as a pious fraud, as a deliberate falsehood on the part of the historians; still others interpret it as a natural phenomenon, as a cross-like formation of the clouds, combined with an optical illusion; while finally there are also such as consider it to have been the contents of a prophetic dream. We are not now interested in the interpretation of this sign. There is, it seems to us, no reason to doubt that the tradition respecting it has some historical foundation, though it is impossible to determine just how much. At the same time the difference in the accounts of Eusebius, Lactantius, Rufinus and a couple of others make it almost certain that the account is not free from literary embellishments.

What we desire to emphasize at present is that the sigh of Constantine had great symbolical and representative significance.

The sign of the cross has always stood out in sublime majesty before

the praying multitudes of Jehovah's warriors; and the words, "In this sign thou shalt conquer" have been brandished in their hearts with live coals taken from the altar of God. The cross of Christ—it points on the one hand to the retributive justice of God, revealed in the death of Christ; it represents on the other hand the grace of God, His love to guilty sinners. Its voice is to all the forces that follow, where the banner of Jesus Christ leads: "In this sign thou shalt conquer!"

Victory through Grace!"

The great truths of God often find embodiment in men or things. In Abraham's life we have a concrete expression of the truth, that the just shall live by faith. The whole life of Joseph was a living commentary on the all-wise providence of God. David, the sweet singer of Israel, exemplified the truth that the path to glory is one of humiliation and suffering. Could the great truth of our utter dependence on God in all things, and on the operation of the Spirit of God in our hearts, if we would find salvation, obtain a more concrete expression than it had in the life of Augustine?—Could the duty and bliss of self-denial be impressed on our minds in a more forcible manner than by the career of Francis of Assissi?—Was not the life of count Zinzendorf a living expression of the blessedness of a life in communion with God and of service in His Kingdom?—So also in the rich and varied life of Paul we find the living embodiment of many sublime truths. When we think of Paul, we are reminded of the great fact that Christ gave his life for sinners; we think of that great central doctrine of justification by faith; and before our mind the fact stands out in bold relief that in the great spiritual conquest of the world victory is only through grace.

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Victory through grace! The word victory is one of the most charming words in our vocabulary,—a word to charm with indeed. When mighty armies march out to war, it is the prospect of victory that gives them courage. They would hardly be the lion-hearted men they often are, if they knew from the start that their cause was doomed.

On hearing the martial strains that speak of victory they set out highspirited, impatient to face the forces of the enemy. And when amid the din and roar of the battle they see their comrades on the battlements of the enemy and hear their shout of victory, it gives them new courage and strength, so that they sweep on like a hurricane irresistable, driving everything before them. And when on their return the songs of victory resound, all the land is filled with rejoicing. The flag has been defended, the honor of the nation has been saved, the enemy has been routed and new conquests have been made. Processions are then held, public banquets are given, statues are erected, and the praises of the heroes are sung in the loftiest strains of poetry and music. The real value of the victory, however, always depends on the character of the struggle that leads up to it.

When Israel won the victory over the Canaanites, it meant a victory of the Semites over the descendents of Ham, it meant spiritual conquest for the Kingdom of God. The nations that had filled the measure of their iniquity were replaced by a priestly, a holy nation, chosen to be the peculiar people of God. Idolatry had to make way, though it was but imperfectly, for the pure religion of Jehovah, the God of Israel. The vile immorality of the aborigines made place for the austere morals of a nation whose life was regulated by the law of God. The darkness of heathendom was dispelled by the lights of God's revelation.

The victory of Cyrus over the Babylonian empire was of the very greatest significance. Its results were of far-reaching importance. The Semites who had so long had the upper hand in the history of the

world, now gradually yielded to the indomitable power of the Aryan peoples. The fall of Babylon marked the end of those nations that up to that time had an overbearing influence. The center of interest now gradually shifted to Europe. The old sensual religions were replaced by newer cults. It was a stride in the direction of monotheism.

The conquests of Alexander the great, who in his short but brilliant career won victory after victory, were of great consequence intellectually, commercially and religiously. Along with the knowledge of the Greek language Greek ideas spread throughout the civilized world of his time. Commercial centers were established everywhere and proved specially attractive for the Jews. Thus the knowledge of the only true God was diffused, and the soil was gradually prepared for the precious seed of Christianity. The victory of Constantine, already referred to, was a victory of Christianity over the Roman cult. It meant the fall of the old state religion, the mainstay of the empire.

The victory of the Netherlands over Spain, after a prolonged struggle of eighty years, and of the United Colonies over Great Brittain secured them independence and freedom of religion.

All the victories we now named were of great inherent worth; they were pregnant with blessings for the future. But in the course of history other wars have been carried on, and other victories have been won, victories that did not issue in beneficent results, but that were fraught with dire consequences. Many wars were waged for selfish purposes, to satisfy the personal ambition of some Ceasar or Napoleon, and resulted in great despotism and in oppression of the people. Speaking of the Roman empire Morris says in his work on Civilization I p. 246: "Military success abroad was followed by the overthrow of the liberties of the people at home. Military leaders

became despotic emperors, and ruled, in almost an exact sense, as generals of the state." The long continued fight of France against England made the French king despotic and culminated in the reign of Louis XIV, who said: "I am the State."

There is a warfare, however, that is far more significant than any material one. The spiritual is in every respect higher than the material. Spiritual warfare has the pre-eminence over every other. In this warfare there are two very distinct phases, the personal and the communal, the former aiming at victory over one's natural self, over the old man, over the evil propensities of one's heart, over one's evil thoughts and volitions and actions; the latter having for its objective the conquest of the world for Christ. These two are inseparably connected. The former is the necessary pre-requisite of the latter; the latter is the natural consequence of the former. If anyone desires to take part in that spiritual war that aims at winning the world for Christ, he must first of all win the victory in his own personal life, for it is impossible that one who is himself in slaverny should be an apostel of liberty; it cannot be that one who himself lives in the darkness of sin should be a fit instrument to bear the gospel into the night of heathendom; we cannot expect that one who is himself in the power of satan should destroy the shackles of others and be a mighty hero of the cross. Blessed is the man who wins this personal victory, curbing his passions, conquering sin, crucifying the old man, and living to the glory of God. It is a victory of the greatest significance for him personally, a victory big with promise for the Kingdom of God.

This personal victory won in the hearts of many men and women naturally leads on to the spiritual conquest of the world. One who has conquered sin in his own life does not rest satisfied there; this is contrary to the nature of the new life that is born in his heart. In the

first place that life is a life that is subject to Jesus Christ, the King whom God Himself has anointed; and the King said: "Go ye therefore and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost." It is His desire that they who have themselves been enriched with the knowledge of Jesus Christ shall spread the glad tidings of salvation, and bring the word of forgiving grace and of everlasting life to every man. Obedience to their heavenly Master prompts the soldiers of the cross to go to distant lands.—In the second place, they who won the personal victory obey the laws of the new life that is born within them, when they put on the whole armour of God and go forth into the world to battle with the powers of darkness. That life longs for perfection, but in order to be perfected it must have a pure atmosphere in which to breathe. The more that life advances in holiness, the more it will feel the oppressive influence of sin round about it. Thus the desire awakens and gradually becomes an irresistable impulse to conquer sin in the life of the world.—In the third place the life of a Christian brings him to a sense of a communal responsibility, makes him realize that he is responsible not only for his own sins, but also for those of his fellowmen, and thus naturally induces him to battle against sin in general.

—In the fourth place, that life is a communal life, conscious of the fact that it is but a very small part of the great body of believers, and that even the vast company of those that now believe is but an insignificant portion of that innumerable host that forms the mystical body of Christ. It must be complemented, therefore, and enriched by the life of fellow-christians. And in going out to battle against the power of sin in the life of others believers merely follow the impulse of their new life to seek those that will ultimately form a part of Christ's spiritual body.—And in the fifth place, that life is a life full of compassion. It is thankful for the grace it has received, and is filled with an earnest desire to save others from the abysmal depths of sin. The thought of the many millions that dwell in darkness and

that die away daily and yearly without any knowledge of the Saviour, is one of the motives that leads believers to a life of selfdenial and of continual struggle with the powers of evil. Like their Master they go out seeking sinners,—perishing sinners.

There is no more important warfare than that aiming at the spiritual conquest of the world. The victories won in it surpass in greatness, in true inherent value, and in eternal significance every material victory that the world ever witnessed. Can the victories won at Waterloo, at Gettysburg and at Sedan be compared with the winning of a single tribe for Christ?—They all fade into insignificance, when looked at in that light. What does this winning of the nations for Christ mean?—

What does it mean for those peoples? What does it mean for Christ and for His Church?—To the heathen nations it means—to express it in a single word—life. When the gospel of Jesus Christ is brought to those that still live on in the ignorance of sin, the darkness that surrounds them is gradually dispelled, and the glorious light of the sun of righteousness enlightens their hearts and illuminates their lives. And that light, that knowledge of Jesus Christ brings life, wherever it shines. Life in the true full sense of that word. What they who live without Christ imagine to be life is but a continual dying and issues in eternal death. It is a shadowy life, in which are mirrored the dire consequences of sin, and that knows nothing of the cheerfullness of standing in close communion with God. It is a life without true love, a life without hope. O how the character of that life changes, when the love of Christ is manifested in it!

Victory in heathen lands means first of all, therefore, that the gentiles are brought to a saving knowledge of the Lord Jesus Christ.

But since the gospel is the instrument of God's Spirit to change the entire life of man, it has an elevating influence on him in every way.

He who is in Jesus Christ becomes a new creature, a new creature in

every respect. It changes the heart of man, the very center of his spiritual nature, so that a change of intellect and of the will necessarily follows.

Wherever the message of salvation is brought schools are opened for the instruction of those that up to that time lived in ignorance of God, of themselves, of Christ and the way of salvation, of the laws that govern their own lives and which they must obey, if they avoid misery and be truly happy, of that righteousness that should be the controlling principle in their social life, and of their duties to their

Creator. Through the influence of Christianity their intellectual horizon is widened, the air is clarified and they are made to see more and better than they did before.

The moral life, both of the individual and of the community is raised to a higher level. The use of intoxicating liquor ceases, where the gospel of temperance is brought, and this, of course, results in a cleaner and happier life. Among heathen nations are generally found gross immorality and its adjuncts of brutality and crime, with an aftermath of shame and vice. But the gospel of Jesus Christ is a gospel too of purity, and where it is faithfully preached the people learn to see the degraded and debasing character of an immoral life.

Immorality succumbs to the influence of the gospel, and a purer nobler life is the inevitable outcome. They who formerly associated immoral practices with their religious rites feel that these are inconsistent with the service of the only true God. When the gospel of spiritual equality in Jesus Christ is brought, the degradation of woman is at an end. The female child is no longer killed at birth, because it is but a burden to the parents; the daughter is no more disposed of in marriage at will by the father; the wife is no longer regarded as a slave by her husband; he ceases to call her his "dull thorn", to speak of her in a derogatory manner, and to demand of her

that she remain at a safe distance from him, when he appears with her on the street. When the gospel of chastity and love is brought, family life is restored to its pristine beauty. Then concubinage finds its funeral pire, then polygamy loses its attraction, and marriage becomes once more union of love between one man and one woman.

Then divorce ceases to be the natural thing that it is in some countries, being condemned by the Word of God and disapproved by public opinion. Then child marriage is restricted and its attendant evils are gradually eliminated; and the children receive far more attention than they formerly did. According as the parents learn to understand their responsible position, they no more leave their children to work out their own salvation, but provide for them and carefully train them for their task in life. When man is made acquainted with his true royalty, when he learns to understand that he is created in the image of God and is destined to live forever in communion with his Maker, when the gospel of freedom is preached, he instinctively feels that it is inconsistent with the real character of man, as he is related to God, to carry on traffic in human beings, and the death-knell of slavery is sounded. In Christ is neither bond nor free. To the same influence, of course, cannibalism and the offering of human sacrifices must yield. Then the sick are no longer left to the tender mercies of unscrupulous medicine-men, who torture their patient rather than heal them, who increase their misery rather than alleviate their pain. Medical science comes to their aid and seeks to do for them in a perfectly natural way, what Christ did for the sick and afflicted of his time in a miraculous manner. Then the poor are no more left destitute, to perish from want of the necessaries of life, but Christian charity lends a helping hand, providing lodging and clothing and food and the conveniences of life. The spirit of ministering love moves like an angel among the poor and afflicted, bringing help and comfort and good cheer.

Where the religion of Christ enters, there the people are weaned from worshipping nature and the powers that are manifest in it; there they bow down no more to sun, moon and stars, they no more worship seas and rivers, stones and trees, serpents and bullocks, but are led up from nature to nature's God. There the power of superstition is broken and nations, recognizing the providential rule of God, entrust themselves to His guidance and protection.

Indolence makes place for activity and the wilderness is made to blossom as the rose. What a glorious victory results from this spiritual conquest! How much it means for the gentile nations! How much for Christ and his Church I The winning of one nation after another for the Saviour is the gradual completion of the Church," which is His (Christ's) body and the fulness of Him that filleth all in all." Eph. 1:23. And the more the ranks of believers are swelled, the more the glory of Christ shines forth to all the world. Paul realized that to preach Christ among the gentiles, is to set forth among them the unsearchable riches of Him that gave His life for sinners, is "to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God. Who created all things in Christ Jesus; to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God." The Church is a revelation, therefore, of God's wisdom and glory to the angels in heaven. And every victory achieved increases the ranks of the soldiers of the cross; instead of the few that fall come the many that receive new life. Every victory inspires with new courage, and, as the shouts of triumph resound on every hand, the warriors of Christ march on with gallant tread, conquering and ever to conquer, until at last the final battle is fought, the final victory is won. And what a gathering it will then be round about the great white throne, out of every generation and tongue and people and nation, singing the song of the Lamb, and making the very heavens resound with the shouts of victory.

In every war and in every battle it is of the greatest importance to know on what the victory depends. To know this is to know on what one must place his reliance, is to know what move to make and how to attack the enemy. We can cite a Scriptural example to illustrate this truth. When David fled before the face of his son Absalom, the sagacious Ahithophel counseled the latter to let him take twelve thousand men, wherewith he might follow David and overcome the king, while he was weary and weak-handed. This was good sound advice; Absalom's victory depended on one quick move. But he was blind to the fact and preferred to follow the counsel of Hushai and to gather all Israel, before he proceeded to pursue his father. This gave

David an opportunity to reach a place of safety and to prepare himself for a battle. The result was that Absalom was slain. When the Etruscan king of Clusium marched on Rome with an army, drove the defenders within the walls and would have sacked the town, Horatius

Cocles saw that the sole hope of the city lay in the defense of the wooden bridge across the Tiber that furnished the only approach to the city. Hence he, assisted by two of his comrades, defended the bridge until it was broken away, and then, casting himself into the river, swam to the other side. Thus he became the saviour of the city.

Now we naturally ask: On what does victory ultimately depend in the spiritual warfare carried on by the Church of God? When we study the history of the Christian Church, we find that many have had a wrong conception of the means that would lead to spiritual victory.

Charlemagne seemed to think that spiritual victory could be gained by the sword. The Saxons were the most dangerous and the most defiant of all his enemies, and he thought it necessary to subdue and christianize or to kill them. In seeking to carry out his purpose, he drove great masses of men and women to the river at the point of the sword, and placed them before the alternatives, to be baptized or to die. Many yielded to save their lives and were christianized in an

external way. But as soon as occasion offered they again fell away, renounced their confession and practiced their religious rites as of old. Spiritual victory does not depend on the sword.

In the days of the Reformation Rome seemed fully convinced that its ultimate victory would depend on all sorts of external contrivances.

True and faithful followers of Jezus Christ were tortured and made to suffer excruciating pains in the dark and ghastly chambers of the inquisition, to make them renounce their heretical opinions and return to the bosom of the Church. Many were burned at the stake, were hung as gallow-birds, or were behaeded on the scaffold.

Thousands too were massacred in a pitiless way. They were killed for the greater glory of God; but the real victory in all these cases was on the side of the vanquished. Spiritual victory does not depend on rack or stake, on gallows or scaffold.

There are some, and the church of Rome is prominent among them, who hold that victory ultimately depends on the work of man. This is in perfect harmony with the conception Rome has of the church, but it is inconsistent with the Protestant idea. If everyone who merely assents to the doctrine of the church, participates in her ritual and partakes of her sacraments, is a member of the church, then the work of man may be quite sufficient to build it up. But if the Church of Christ is the community of believers, true believers, the work of man will not suffice to swell her ranks. We find this forcibly illustrated in the case of the drunkard whom Spurgeon found in the gutter.

Staggering to his feet, but falling again, as soon as he had arisen, he said to the great preacher: "Spurgeon, you—you have—converted me," whereupon Spurgeon answered: "I readily believe that, for if God had converted you, you would not now be wallowing in the dust." Many speak of making converts, but they forget that real converts are not of man's making.

Others hold that spiritual victory is dependent on educational effort only. They proceed on the Socratic principle: "Knowledge is virtue," but have a far more superficial conception of this maxim than the great philosopher had. Teach men what is good and beautiful, and they will certainly follow and practice it in their lives. But they forget that the enlightened Greeks indulged in the vilest immorality, and that the golden age of Rome also witnessed the height of debauchery and sensuality. If we would win the world for Christ, it is not sufficient that we erect schools for the instruction of the people. This may even be a means of transforming them into greater sinners than they were before.

Still others expect the salvation of the world from all manner of social reform. We are to-day living in a social age, and the Church is in danger of losing sight of her true mission, and of bending her efforts entirely to the social betterment of the people. With many the presumption is, that if a man is placed in a wholesome environment, if he has a good sanitary dwelling, if he is provided with the necessary food and drink, and if he is allowed sufficient time for recreation,—then he will naturally turn to the right. A good moral and spiritual life will be the inevitable result. But he who is not blind to the lessons of history does not share these optimistic views. He knows that material civilization does not bring spiritual regeneration. It is not true what the philosopher Feuerbach said, that a man is what he eats. The most civilized people of the ancient world have also been the most sensual and immoral. No one will be inclined to deny that the French nation excells in good manners, in external polish and refinement; but it certainly does not excell morally and religiously. Paris is beautiful, but its moral corruption has also become a by-word among the nations. Spiritual victory can only be won by a spiritual process; it must be victory through grace.

Victory through grace! When we study the Word of God, we find that in one sense the grace of God is considered as the antithesis of the work of man; while in another the two are concomitants. Paul writes to the Ephesians: "By grace ye are saved through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast." Eph. 2:8, 9. Our personal salvation is the precious fruit, not of our own work, but of the grace of God in Jesus Christ our Lord. At the same time this grace does not issue in a life of inactivity, but in a life of service. The grace of God that we receive finds expression in faith, and faith finds its necessary complement in the good works that are required of all believers. James says: "Faith, if it hath not the works, is dead, being alone; and again: "As the body without the spirit is dead, so faith apart from works is dead."

For his personal salvation, therefore, one is ultimately dependent on the grace of God. Yet, however true this may be, we should not misconstrue it. We owe a great deal also to those who brought us the message of salvation, to the instruments that were employed in winning us for Christ; but we must bear in mind that they too were instruments prepared by the grace of God and in every way subservient to it. In the spiritual conquest of the world the case is very similar. We cannot say that in spiritual warfare human effort is of no avail, that all the work done in gentile lands might just as well be left undone, that the missionaries labor in vain, "for how shall men call on Him in Whom they have not believed? and how shall they believe in Him of Whom they have not heard? and how shall they hear without a preacher?" Rom. 10:14. It is absolutely necessary that the gospel be preached, that the gentiles be instructed in the way of the Lord, that they be educated for life's task, and that every possible effort be made to reform their lives. But—and this is the point we wish to emphasize—all the work that is done will not lead to spiritual victory, if the grace of God do not operate in the hearts of

those gentiles. Stronger still, no real mission work can be done without the grace of God. By grace and by grace only the victory is won.

The word grace is one of the most significant words in the Pauline epistles. It denotes the love of God toward guilty sinners, toward such as did not keep His law but rather trampled on His commandments; a love that finds its moving cause not in man, but in the goodpleasure of God Himself. That this grace of God is the determining element in the spiritual conquest of the world, becomes perfectly evident, when we bear the following points in mind.

In the first place it was the grace of God that supplied the Saviour.

Why did God send His only Son to save us from death? Was it because we were worthy of it? Was it the result of our good works?—

Most assuredly not. In justice God might have left us without a ray of hope. But in love He wanted to save us from death even after we had shown ourselves unworthy of His blessings. He gave His Son for us in death, that we might live forever. Paul says of him that He hath called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the foundation of the world. 2 Tim. 1:9. In Christ the grace of God opens up the way that leads into the inner sanctuary, the way that leads to God Himself. There was a way leading to God revealed in the Old Testament by which the pious

Israelite might enter into communion with God. It was the way of shadows and ceremonies, of priesthood and tabernacle, a symbolical way, that could not itself in reality lead to God, but that pointed beyond itself to the way that would be opened in Christ Jesus. And when He came, He spoke that majestic word: "I am the way and the truth and the life." This way is the most precious fruit of the grace of God.

In the second place it is the grace of God through which the workers in God's vineyard, the soldiers of the cross are called. Paul says: "By Whom we have received grace and apostleship, for obedience to the faith among all nations, for His Name," Rom. 1:5. And again he says in the epistle to the Galatians that God called him by His grace. The same holds true with respect to every worker in the Kingdom of Heaven. The are called of God to their responsible task. And it is this heavenly calling that makes them willing to deny themselves in many respects, to suffer hardship, if need be, and to battle with manifold difficulties. It is the call of God that gives them courage to forth into the darkness of heathendom to contend with the powers of evil, for they know that, when they are doing God's behest, He is on their side. Not only does God call the laborers to their work, He also qualifies them for their important task, and enables them to overcome sin in the lives of others and to solve the problems that confront them. The great apostle of the gentiles says: "By the grace of God I am what I am; and His grace which was bestowed om me was not in vain; but I labored more abundantly than they all; yet not I but the grace of God that was with me." That word of the great Paul is reechoed in the heart of every true missionary: "By the grace of God I am what I am." And they too realize that, when they labor abundantly, it is the grace of God that brings the results. When difficulties are found in the missionaries way, and they often are many, it is again the grace of God that strengthens His servants. How would Paul have been able to stand all the abuse and the persecutions to which he was subject, if the grace of God had not been his continual strength?—When darkness prevails, when the storm-laden clouds gather thick and fast, when insurmontable difficulties seem to obstruct the way, then God speaks to the troubled heart of every missionary, as He spoke to Paul: "My grace is sufficient for thee."

In the third place it is the grace of God that opens the purses of those that support the missionary work. He whose heart is not touched by the love of God will not give for missions. It is true that many are found in the present day who support the work in heathen lands, while they themselves have experienced nothing of the grace of God.

Some of them do it from purely humanitarian motives; others for commercial reasons. They were able to figure out that it was a good investment and would yield rich material returns. But it can hardly be said that they give for missions. The work cannot rely on them, but only on the liberality of such as have burning within their hearts the love of God, and feel constrained either to give themselves to the Lord and His work, or to support those that are battling against sin in heathen lands. Their purses have been opened by the grace of God.

Once more we quote Paul: "Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia; how that in great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality, for to their power, I bear record, yea and beyond their power they were willing of themselves, praying us with much entreaty that we would receive the gift and take upon us the fellowship of the ministry of the saints."

Missionaries need never fear for their support, as long as there are hearts in which the grace of God is operative.

In the fourth place it is the grace of God that opens up the fields and that ensures the harvest. When Barnabas came at Antioch, he saw the grace of God and was glad, exhorting all that with a purpose of heart they would cleave unto the Lord. An important field had been opened, destined to become a great center of evangelization. Thus we often find that God in some way by His grace blazons the way for the messengers of peace. And when they sow the seed in obedience to their heavenly Lord, they may rest assured that the grace of God will make it fruitful unto life everlasting. Through grace those among

whom they labor are made to believe; through grace they are justified. It is the grace of God that leads them on in the way of sanctification, and that at last gives them entrance into the eternal

Kingdom of our Lord and Saviour Jesus Christ. Whatever victory there is won, will be victory through grace.

We find, therefore, that in the spiritual conquest of the world we are dependent in every way on the grace of God. Now what must we do to win the victory for which our heart so much longs?—We must work, most assuredly; our missionaries must labor diligently. To them who languish no victory comes. Above all, however, we must pray for ever increasing grace. Pray for more grace in the hearts of those that are in the Church at home that they may go to gentile lands, or may freely give and abundantly support the work. Pray for an increase of God's grace for our missionaries that they may abound in love and wisdom and courage. Pray for abudant grace in the hearts of the gentiles that all the nations of earth may come from the East and from the West, from the North and from the South to do homage to Christ as King. Then an ever increasing victory will be ours, and every day will bring us nearer to the final victory, when the grace of God will be magnified by the Hallelujahs of the millions great and small redeemed by the blood of the Lamb.

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