Cast your bread upon the waters, for after many days you will find it again. Sermons
I. THE NATURAL EMOTION OF BENEVOLENCE IS RECOGNIZED AND HALLOWED BY TRUE RELIGION. It may be maintained with confidence that sympathy is as natural to man as selfishness, although the love of self is too often allowed by our sinful nature to overcome the love of others. But when Christ takes possession, by his Spirit, of a man's inner nature, then the benevolence which may have been dormant is aroused, and new direction is given to it, and new power to persevere and to succeed in the attainment of its object. II. RELIGION PROMPTS TO A PRACTICAL EXPRESSION OF BENEVOLENT FEELING. Too often sympathy is a sentimental luxury, leading to no effort, no self-denial. The poet justly denounces those who, "Nursed in mealy-mouthed philanthropies, Divorce the feeling from her mate - the deed." But the spirit of the Savior urges to Christ-like endeavor, and sustains the worker for men's bodily, social, and spiritual good. The bread must be cast, the portion must be given. III. BENEVOLENCE MEETS IN ITS EXERCISE WITH MANY DISCOURAGEMENTS. The bread is cast upon the waters. This implies that in many cases we must expect to lose sight of the results of our work; that we must he prepared for disappointment; that, at all events, we must fulfill our service for God and man in faith, and rather from conviction and principle than from any hope of apparent and immediate success. IV. A PROMISE IS GIVEN WHICH IS INTENDED TO URGE TO PERSEVERANCE. What is, as it were, committed to the deep shall be found after the lapse of days. The waters do not destroy, they fertilize and fructify, the seed. Thus "they who sow in tears shall reap in joy." In how many ways this promise is fulfilled the history of the Christian Church, and even the experience of every individual worker for God, abundantly show. In places and at times altogether unexpected and unlikely, there come to light evidences that the work has been cared for, watched over, and prospered by God himself. He does not suffer the efforts of his faithful servants to come to naught. The good they aim at, and much which never occurred to them to anticipate, is effected in God's time by the marvelous operation of his providence and his Spirit. "Be steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." - T.
Cast thy bread upon the waters; for thou shalt find it after many days. This saying takes us to the banks of the Nile, where, every year, as the flood subsided, while the level lands were still all ooze and mud, the farmer went forth, and, without any ploughing, just cast the grain over the mud, and, simply trampling it in with his flocks of goats, knew that he should "find it after many days" in those fruitful harvests which madeEgypt the granary of the ancient world. Only, mark what it means. It is not a mere lesson of sowing. It is not cast thy "seed" upon the waters. It is cast thy "bread" — cast of thy bread-corn, that which you might use for bread — cast that on the waters, spare even of that to sow for the days to come. You see, it is a lesson not merely of sowing, but of self-denial and self-restraint in order to sow. There is a lesson here which is always needed, but which was never, perhaps, more needed than to-day. For, if I mistake not, the marvellous advances of our age, the quickening of .the whole speed of life, have had this effect — to produce a sort of eager impatience and eagerness for the utmost immediate results, a remorseless sort of draining of the present of everything that can be got out of it. People want to make all their harvest into bread — yes, or into cake, if it can be — are not willing to forego any of it for seed, or to be put into the sinking fund of the future. Why, look at this even in what one may call the using up of life itself. All this marvellous advancement of our age should have given people — even the hardest-worked and busiest — a little more leisure for simple, happy living — living for its own sake. I asked a dressmaker once ii the invention of the sewing-machine had not lightened her labour. "Not in the least," she replied. "Ladies only want so much the more work putting on to their dresses; and so they take just as long making as ever." Is not that a good deal true, all through life? Every gain of time has been used up right away m new wants — none of it saved for those quieter uses and higher uses which would be the seed of a nobler, fuller future. You see illustrations of this in every direction. You see it in trade and the various material arts of life. In the older times it was the ambition of a business man to establish a business, — a concern that might stand, a business that his sons might be proud to take up and maintain the prestige of it. But such an ambition involves some foregoing of present advantage; and that is where modern life is so weak. Besides, men do not look to their sons to take up their business as they used to do. If they are successful their sons will hardly need any business! So what able men try to do is to make the utmost possible for a few years; and, to do this, there cannot be much sparing of bread-corn to cast on the waters, not much restraint in the use of opportunity. They must just drive the keenest trade they can, wring the last cent out of all dealings. It is all this excessive living for to-day: men haven't patience, they haven't faith, for the steadier, slower business which would build up character and reputation and last into long years to come. Or take another illustration, in the houses which are everywhere being built about our cities, for the housing of this hand-to-mouth generation. The building of a house was a serious business in our grandfathers' time. What strong foundations they laid! What massive timbers you find in those old houses! Something to last, there! But now — well, to begin with, there is not the same desire to have a house; there is not the same idea of living steadily on in one place. So houses are built less solidly, but more showily. It seems to me that it is not houses only, but the whole fabric of society which is being built up thus flimsily and temporarily. Look at literature. There is such a demand as never in the world before for light sketches, superficial reading. It is not any lasting good that men want from books, but an hour's excitement or relaxation. These are some of the conspicuous ways in which the hand-to-mouth spirit of the time is shown. But the thing, to take to heart is this: that it appears in these greater ways, because it is in common fire in all sorts of lesser things. You see it in home life, in society, in the education of children. The greatest lack of modern society, I do believe — all through, from children up to grown men and women — is thoughtful self-restraint, the willingness to forego the gratification of to-day for the sake of the days to come. People will go to the opera, even if they don't know how they will pay next week's board-bill — yes, often enough, even if they can't pay last week's! Now, if there is one thing which our religion ought to teach us, it is this spirit I have been trying to show the need of — of living not just for to-day, but for days to come, of casting one's bread upon the waters — the spirit of patient, thoughtful permanence in life and doings. Why does "the law" stand in that noble emphasis at the beginning of the Hebrew religion? Simply, that is the first thing — thoughtful obedience and self-restraint. So spare even of thy bread-corn to east upon the waters; "for thou shalt find it after many days." Yes I we shall find it. I do not believe we ever sow for future life; I do not believe men ever exercise a noble reserve in the use of comfort or luxury, or put their manhood into thoughtful efforts for mankind, without finding the harvest of it after many days, perhaps — yet still they find it, and, after the law of God's true harvest, "thirty" or "sixty" or "a hundred-fold." So with all pleasures, all indulgences — use them not to the uttermost, not as many as ever you can get hold of: let your principle in such things be a noble reserve. And, in all work, faith and patience!(Brooke Herford.) I. It is a call to UNAPPRECIATED WORK. Our bread is to be cast upon the waters. We are to render service — service that often costs much — to thankless people. We must be content to work when our work is unacknowledged, unrequited — nay, when it is despised. Much of the highest, painfulest service wrought for the good of men — work of brain and heart — is least appreciated. Let us work in the spirit of a noble faith and consecration, knowing that what we give and suffer will be lightly esteemed among men, and knowing also that it will be accepted before God and become immortal in the life of the world. II. It is a call to UNOBTRUSIVE WORK. Seed sown on the waters suggest silent forms of service. Mark the way of the Master. In all His work there was an utter absence of theatricality and advertisement. Said His brethren: "If Thou do these things, show Thyself to the world." How truly human such a request, as it all was lost that was not shown! But Christ declined the tempting publicity. He sowed the bread of heaven on dark waters So softly that history hardly noticed Him or His sowing. Did not our Lord, in following this course, intend to teach His people that the establishment of His kingdom would depend most of all upon modest evangelism? And, indeed, ever since Christ's day His cause has chiefly grown out of noiseless, unobtrusive work. The history of the Christian Church wonderfully corresponds with geological history; it is the history of the snowflake, the demonstration of the prevailing efficacy of modest personal sacrifice and influence. All tourists love to tell of the cataract of Niagara, of its thunder, foam and rainbows; but, after all, cataracts like Niagara do little for the fertility of the world. The thousand little streams that go softly in the grass fill the earth with fruit and beauty. III. It is a call to UNPROMISING WORK. TO SOW the seed upon the waters looks hopeless; little good seems likely to come of such toil and sacrifice. So work for the world's good sometimes seems sadly unpromising; the giving of money, time, influence, feeling, seem only like ploughing the sands, throwing treasure into the sea. But we must hope in hopeless work, or what to the carnal eye looks like hopeless work. The most unpromising ground sometimes yields the richest results. The finest grapes in the world are not grown on fat soil, but on sand deserts and barren shingle that would not afford nourishment to a patch of oats; and the lover of man not rarely gets his richest clusters on the most unpromising ground. It has often been so with the missionary. Who, looking at ancient Britain, would have thought that it would become the vineyard of the Lord? It is often thus in families — the careless, undutiful children turning out the parents' strength and joy. (W. L. Watkinson.) (Prof. Elmslie.) The text applies to all attempts which are made to benefit the immortal part of man. In our charities towards the soul, we have need of patience; and it is evident that spiritual benefit is chiefly here intended. I wish to direct your attention to some of the important objects which the text places before us.I. A LARGE AND LIBERAL BENEVOLENCE IS ENJOINED UPON US. Selfishness is at once the degradation, and part of the misery, of our nature. It shuts up some of the finest feelings of which we are capable. That which has separated man from God has also separated man from man. The doctrine of stewardship is peculiar to our religion. This is a fine principle which the Gospel has brought to light: it teaches us that, though God is the fountain of all good, He has made creatures the instruments of good to man. II. Some motives to the exercise of benevolence. 1. Here is a motive addressed to our hope. What appalling spectacles presented themselves to the view of the missionary who first trod our Shores! He listened to the din of noisy festivals; he beheld obscene and lascivious rites; he saw the effect of the whole system of worship on the wretched people by whom he was surrounded; but he cast in the seed; and has it not been found "after many days"? You, with your religious assemblies, your faith in God, your love to our Lord Jesus Christ, your hope in heaven — you are proofs that seed cast upon the waters may be found "after many days." Oh, then, go on: future ages shall call you blessed; and the glorious results of your labour shall be found in that day, when "they shall come from the east, and the west," etc. 2. A motive addressed to our prudence and foresight: "Thou knowest not what evil shall be upon the earth." This may apply, first, to ourselves. Who can tell how near evil may be to us, how near may be sickness, how near the final call of death? Well, then, "cast your bread upon the waters." If your tongues must be so soon employed in groaning and in complaints, let them now, at least, be employed for God. But let us view the subject on a larger scale. The prospect of evil has always been a motive for exertion to good men. They have endeavoured to meet the coming evil by laying up a store. The apostles, in the midst of their great and Successful exertions, prophesied a fatal apostasy. It might be supposed that this would have operated to check their exertions. But they acted on the principle of the text; they "cast their bread upon the waters": they "gave a portion to seven, and also to eight": they spread the seed freely and largely; and, amidst a great apostasy, seed sprang up, of which we are now some of the pleasing fruit. 3. A motive drawn from the fitness of the thing. "If the clouds be full of rain," etc. Like the clouds in the spring of the year, which require no great effort to make them pour forth their waters, but tremble at the lightest breeze, and impart their living springs to the earth; so let Christian men be to the thirsty soils of this parched world. 4. A motive drawn from the consideration of human mortality. "If the tree fall toward the south," etc. If those who are now within our reach, if those who are now in darkness, be not benefited by an application of the means God has given us in His providence, "a great gulf" will soon be fixed, over which no pity, no exertion, can step. How important it is to do the work of the day in the day I to "cast our bread upon the waters"! to "give a portion to seven, and also to eight!" to sow our seed "in the morning and in the evening"! We are dying, and the world is dying around us! III. SEVERAL OBJECTIONS ARE IMPLIED IN THE TEXT. 1. The first seems to be, that the opportunity is not favourable to such exertions (ver. 4). What then? Are we to withhold the seed, or to sow it? We are to sow it — to sow it in faith — faith in the commission of Christ, "Go ye into all the world, and preach the Gospel to every creature": faith in the promise of the Saviour, "Lo, I am with you always, even to the end of the world": faith in the irreversible covenant, "Ask of Me, and I shall give thee the heathen for thine inheritance," and all these dark, ferocious savages, all these unwholesome, inhospitable climes, yea, "and the uttermost parts of the earth for thy possession." 2. A second objection seems to be that, even if we apply ourselves to works of this kind, very frequently the manner in which God carries on His work is very different from the conceptions which we had formed (ver. 5). God acts not by any man's plans, but leaves it to us to say, "Thou knowest not the works of God." 3. A third objection is, that there will be a partial failure. "Thou knowest not whether shall prosper, either this or that." Part of the seed will perish. We admit this; it is a fact that part of the seed will perish, and that the condemnation of men is increased by the hearing of the Gospel. But what is your duty? Why, as to yourselves, it is to "give the more earnest heed to the things that you have heard, lest at any time you should let them slip": and, as to others, to do all you can to give effect to the administration of the Gospel, by renewed exertions, and by more fervent prayers. IV. SOME REASONS FOR DILIGENCE AND CONSTANCY. 1. The first reason is taken from the quality of the seed (ver. 6). The seed you sow is good. The seed hero referred to is that of bread, in which man's vitality, nourishment and strength all seem to be bound up. So in the Word of God there is all that, can bless and dignify man here, and prepare him for everlasting glory. 2. Consider the small portion of the world which, after all, has been sown with this blessed seed. 3. Remember that you all, without exception, have it in your power still more largely to promote this good work. (R. Watson, M. A.) I. THE DUTY RECOMMENDED. In general it is, to do good with our property. It is the glory of true religion that it inspires and inculcates a spirit of benevolence. Christ went about doing good.1. That with which we do good must be our own. "Cast thy bread." As there are some who withhold more than is meet, so there are others who, from ostentation, give what is not their own. 2. We are to do good liberally. "Give a portion to seven, and also to eight." It is a great, obstacle to many, and a Common objection, that cases are so numerous. 3. For the sake of doing good we should deny ourselves. "Thy bread." It is a notion of many that they are required to give only superfluities; but this is treating God and the poor with only a dog's portion — the crumbs, as it were, which fall from their table. Emulate the Churches of Macedonia (2 Corinthians 8.), whose deep poverty abounded to the riches of their liberality. 4. We are to do good, notwithstanding discouraging appearances in Providence. Give as the Lord hath prospered you, and leave another day or another year to take care for itself. II. The motives by which this duty is enforced. 1. The reward which awaits you. "Thou shalt find it again." What, we do for the poor is not, thrown away, though it may seem to be so. It is sowing the seeds of immortality, and, if done right, we shall find it, though it may be "many days" first. God so orders it, that merciful men meet with mercy in this life, and their children after them (Psalm 112:20); and who knows what ours may need? Or, if we never find it here, we shall find it in a dying hour, and still more at the judgment (Matthew 25:31-46). Yea, it will add to our joy hereafter, else it could not be called "laying up treasure in heaven." 2. The impending ills that threaten us. "Thou knowest not what evil shall be upon the earth." Covetousness would turn this to another use: "We know not what we shall want; we must every one look to himself." No! that which you now possess may be taken from you: foes may consume it, floods may sweep it away, enemies may invade it, or internal changes may strip you of your all. Do good while you have it, in your power — by and by you may be unable. 3. The design of God in affording us what we have — not that it may be hoarded, but communicated. "If the clouds be full of rain, they empty themselves on the earth." Inanimate nature is brought in to provoke us. We are but stewards after all, and must give account of our stewardship. 4. The near approach of death, when all our opportunities will be for ever at an end. (A. Fuller.) This line contains a noble principle, which admits of many applications; we shall select one, and apply it to the Christian instruction of the young.I. THE CHARGE is, "Cast thy bread upon the waters!" 1. Its first reference is to seed, for this is what is meant by "bread." Seed supplies poetry with a fit figure to illustrate anything mean which gives existence to anything magnificent. A seed is but a solitary grain, or a soft, and trembling flake of vegetation; yet from the seed gushes the bright flower — from the seed starts the towering tree — from the seed springs the bread of life. "Now, the seed is the Word of God." Christ supplies it. "Christ," writes John Milton, "gives no full comments, or continued discourses, but speaks oft in monosyllables, as a Master scattering the heavenly grain of His doctrine, like pearls, here and there, requiring a skilful and laborious gatherer." 2. A second reference in the charge is to the sowing: "cast" the seed. Weeds are self-dispersive, and have a frightful facility of growth; but fruits are God's blessing on labour. A distinction has been made between a radical reformer and a seminal reformer. The one strikes the axe at the roots of evil; the other sows the seeds of good. The first mode of action, though often a necessity, is frequently connected with disadvantage; for, in tearing up the ravelled roots of an ancient grievance, growing in a tangled place, we may rend and wither delicate interlacings that we wish to live; but sowing seed disturbs nothing — injures nothing; frets no weakling — startles no alarmist; and works a change the most complete, by a process soft as the flush of spring, and noiseless as the laws of nature. "Work while it is called to-day;" sow ideas, sow truths, sow thoughts suggested by God's own Spirit, whose blossoms will soon "make the wilderness rejoice, and solitary places glad." 3. The third reference in the charge is to the place where the seed is to be cast: "Cast it upon the waters." As the seed fell on the soft and porous soil beneath the water, your hints may drop into yielding and receptive natures. Part with your most precious knowledge, then; venture to sow it in faith on the waters of thought; it may find a lodgment, dart the fibres of life in secrecy, and in due time reappear in those practicalities which most beautify and bless the world. II. THE PROMISE, "Thou shalt find it after many days." "Thou shalt find it;" therefore you may be at first inclined to think it lost; — after many days; therefore you need not be strengthless with the chill of discouragement if it should not be found at once. Here and there the spiritual life may spring and mellow early, but in most instances its appearance will be "after many days." While you speak in agony to save, you may seem speaking to vacancy — the young spirit is not listening — it is far away in chase of a merry fancy. Yet when, "after many days," that boy reaches some crisis of being, the sudden remembrance of this very word may startle him as if a sweeping spectre spoke, and save him from a crime. III. WHAT EFFECTS should this charge and this promise have on our faith and practice? 1. We must aim to sow the right seed. We should make unceasing search for this till we find it, and be anxious not to fall into a mistake with reference to such a primary condition of success. What, then, is the right seed? It appears to be this alone — teaching in its history and its connections the fact that "Jesus Christ is the Saviour of sinners." 2. We should aim at the best way of teaching. The main and master principle is love. The secret of Dr. Arnold's ascendency as a teacher was the love that charmed his pupils into friends. Shining through many natural disqualifications for teaching, love will enlighten and enchant. Love will also, more than anything else, tend to overpower what disqualifies, and create efficiency. It will set mind in motion. It will "endow the plain-tongued man with heavenly eloquence." 3. We should aim to look to the right quarter for success. We are not to forget that "God gives the increase," and that man alone, like the cypher alone, is nothing. He is not able to manufacture a single seed, nor to give it a particle of vitality, but only to sow it. 4. We should aim to use the right rule for estimating success. It is true that "Bread cast upon the waters will be found after many days": but these words contain no assurance that it will be found on earth. It may not reappear in the earthly lifetime of the sower, but, as an unseen spirit, he may watch it spring from age to age. (C. Stanford, D. D.) I. THERE ARE CERTAINTIES AND UNCERTAINTIES IN REFERENCE TO GOD.1. God worketh all. His wisdom plans, His power executes, and His love reigns over all. 2. The method is unknown. II. THERE ARE CERTAINTIES AND UNCERTAINTIES IN REFERENCE TO PROVIDENCE. 1. Man's agency is subordinate. There are things certain belonging to man as the subject, minister, interpreter, symbol of God and of Providence. (1) (2) 2. Man must work according to certain laws. "Cast thy bread upon the waters," etc. It is not certain you shall reap all you sow, but it is absolutely certain you cannot reap unless you sow. III. THERE ARE CERTAINTIES IN REFERENCE TO SOCIETY. "Give a portion to seven, and also to eight," etc. 1. That men have certain moral and spiritual duties to discharge. 2. That the latent evil of the human heart is liable to explosion.Conclusion: — 1. Cultivate as much as possible your thinking powers. 2. Let not She uncertainties connected with Providence tempt you either to indolence or to despondency. 3. Work in faith through the power of God. (Caleb Morris.) I. DIVINELY TRUSTFUL. Faith in God and His eternal laws is the mainspring in all the efforts of a good man's life. He is ruled by principles, not by results. He looks, "not at the things that are temporal, but at those things that are eternal": he "walks, not by sight, but by faith." II. EMINENTLY BENEFICENT. What he gives out is not stones or chaff, but bread, corn, the life of the world. Like a seed — 1. His every act has life in it. His every effort is an embodiment of a living conviction. The efforts of others are mere chaff. 2. His every act has propagating power in it. It is a seed that will germinate, multiply. One really good act has proved the seed of millions of noble efforts. 3. His every act has a helpful power in it. It supplies moral bread for the world. III. INEVITABLY REMUNERATIVE. "Thou shalt find it after many days." The reward will not come at once. You cannot force moral vegetation. But, though slow, it will come. "Thou shalt find it." "A good man," says Carlyle, "is ever a creative mystic centre of goodness. A good thing done 3,000 years ago works now, and will work through all endless times and years." No good effort has ever been lost, or ever can be. It is a Divine incarnation, and more imperishable than the stars. (Homilist.) II. AN UNCERTAIN RECEPTACLE. "Upon the waters." The text seems to encourage an almost wanton openhandedness in beneficence. Is it so? If there is one phase of traditional alms-giving which the modern spirit deprecates more than another, it is its indiscriminateness. We not only desire to certify to ourselves the fitting objects of our compassion, but to follow them into the actual surroundings of their daily life, that the ultimate aim of our assistance may be secured. "When the starving man has been relieved, modern charity inquires whether any fault in the social system deprived him of his share of nature's bounty, any unjust advantage taken by the strong over the weak, any rudeness or want of culture in himself wrecking his virtue and his habits of thrift." To this we have to reply that — 1. Neither this nor any other Scripture forbids inquiry. It would, on the contrary, be true to the genius of Christianity to satisfy ourselves as far as possible that our alms is well bestowed, and that it is given in such a way as to secure the utmost advantage to the recipient. 2. When every practicable security has been taken charitable help and spiritual service will still be attended with much uncertainty. The methods of the mathematician are not applicable to Christian enterprise to any appreciable extent. No one can pretend to be an infallible reader of char-actor. 3. It is often the duty of the Christian to work and to give even when he cannot be certain as to results. III. A CERTAIN RETURN. 1. "After many days" — a sober promise, but true to the law of Moses. Even in this life, according to the Decalogue, the reward was at least to begin. Late or soon it is sure to come to all who are earnest and unselfish. God never loses sight of our "work of faith." 2. "Shall find" — therein consists the romantic interest of the spiritual venture. What will it be for some who have laboured in the Church on earth with scarce any visible result, but whose welcome to heaven will be from the tips of one born here and another born there through services that seemed without fruit! (A. F. Muir, M. A.) (H. Melvill, B. D.) 1. No work done in Christ's name is ever in vain. The tenor of all Scripture is in harmony with that. God's word shall not return unto Him void. And Jesus said that the giver even of a cup of cold water in His name should not be without his reward. The great waste of loving labour in human history, labour spent on unworthy causes, has often been remarked upon. Mark Rutherford gives as an instance the love and sacrifice that were lavished on the Jacobite cause. The devotion to that cause on the part of many was wonderful. The Jacobite songs still live because they breathe a fervour of loyalty and a strength of attachment which were vividly real in their day. But the cause is a lost one. It is all love's labour lost, and it is pathetic to think of the waste of love connected with it. Not so is it with the cause of Christ. What an amount has been spent on that cause in the course of the ages! What an amount of sacrifice made and suffering borne and loving labour endured! Useless, fruitless, we might have said many a time and oft. But not one of Christ's countless followers would have recalled one jot or tittle of it all — not in the midst of their toil and travail, not in their final hour, and not assuredly now when they stand around the throne. From the very first it brought to them an immediate return in soul-satisfaction. It brought what the world could neither give nor take away. It was a saying of Cromwell's that "he goes furthest who knows not where he is going." It is not business-like to know not whither you are going, and he is not likely to go far who should enter upon business in that fashion. But in the spiritual realm it is different. The great thing there is to follow the Divine leading, and to sow even though it be in tears, trusting Him, who gives the command, that all will be well, and that in His own good time there shall come a reaping time of joy. 2. The text suggests to us also the blessing that may be hid in delay. It is not best for our spiritual life that we should always get immediate returns for our labours. The transaction which is done to-day, and whose results can be pocketed to-morrow, is not usually of the kind that gives strength and beauty to the character. Macaulay objected to school-prizes because the reward was too immediate. The true reward of hearty study comes to be realized only after many days. Is it not so also in business? The man who prospers too easily is not likely thereby to develop the finest type of character. In spiritual work immediate and abundant reaping tends sometimes to be productive of spiritual pride, to a man's own undoing and to the undoing, probably, of the work itself. The noblest Christians are those who most markedly have in their patience won their souls. (J. S. Mayer, M. A.) (W. L. Watkinson.) 4824 famine, spiritual Sowing in the Wind, Reaping under Clouds Of Confession and Self-Examination Curiosity a Temptation to Sin. 1872-1874. Letter from Rev. A. M. W. Christopher --Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool --Letter to Mrs. Merry --Letter from Canada --Miss How the Slothful and the Hasty are to be Admonished. Jesus Attends the First Passover of his Ministry. How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste. Jeremiah, a Lesson for the Disappointed. The Wrath of God Ecclesiastes |
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