The Wrath Of God by First Fruits Press

The Wrath of God.

James M. Taylor, Missionary Evangelist.

''The Lord is a jealous God and avengeth; the Lord revengeth, and is furious; the Lord will take vengeance on His adversaries, and He reserveth wrath for His enemies. The Lord is slow to anger, and great in power, and will not acquit the wicked; the Lord has His way in the whirlwind and in the storm, and the clouds are the dust of His feet.'' (Nah. 1: 2, 3.)

"The Lord will not at all acquit the wicked," Catholic priest and pope to the contrary. "Who can stand before His indignationY" Can youY "Who can abide the fierceness of His anger7" Can youY I was raised in a log cabin, and we moved into a new house when I was three years old. It was not highly furnished. You could have thrown a dog through some of the cracks, but I was raised around a family altar; I grew up in an atmosphere of prayer. I cannot remember the first time I went to Sunday-school and church. I would sleep on my father's big shawl up 1

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on the pulpit while men and women were weeping. themselves to God until 12 and 1 and 2 o'clock in the night. Having grown up in this atmosphere, and believing all my life that, "God is love" (and He is that-"He loves you sinner"), I began reading the Bible. After I began preaching the Gospel and was a close observer of the Word, I ran across a passage of Scripture that said, "Vengeance in mine, I will repay, saith the Lord." I said, Yes7 that means for us to keep our hands off and leave it with God. I read it again and again, and noted that it said, "Vengeance is mine, and I will repay." That means that God squares up with a fellow by sending him to Hell. But I found out that would ruin the rest of my theology. God does not send a man to Hell. He chooses the way and voluntarily goes to Hell. I said, I suppose it means that God will pay a fellow up by punishing him while he is in Hell, but I remembered the devil has charge of the cellar and not God. I could not understand. Surely it must have reference, to a greater or less extent, to the things in this life. I began tracing references. Took my topical Bible and concordances and ran references on the wrath of God, the vengeance of the Lord, and the fury of the Lord, the anger of the Lord, the fierce anger of the Lord, and found such passages of Scripture as Deut. 28: 15-68; such passages as I have read to you this evening from Nah. 1: 1-8, and other Scriptures like these about the wrath of God and the vengeance of God, the fury and anger, the fierce anger of God. That is not the God my mother told me about, I thought He was

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a God of love ; He loves folks. I got to comparing the Scriptures, lining them up, making them agree with each other, and this thought came to my mind.

In order that, with the positive side of the affection (as I choose to call it for convenience), any being may lavish love on a certain object, that same being must, of necessity, rise up with a negative side of his affection in anger, with fury, with jealousy against the thing that would molest, that would harm; against that that would hurt or hinder the happiness, the welfare, the felicity of the object of that love. I saw how the same thing was true of a mother. In order that a mother love her child, in order that she lavish love upon her offspring, she must, of necessity, rise up with the negative side of her affection, with a holy wrath, anger, fury against that thing, that condition that would molest the welfare and happiness, the well-being and comfort of her child. The mother who turns her children loose on the common to play with Tom, Dick and Harry, to go when they are ready, to come when they want to, and do what they please, does not love them. I think in this connection of a woman who is now in Heaven. Some particular friend of mine who knew her intimately told me she was one of the most godly women ; one who literally walked with God. They never went to her room in a hotel but they found her on the floor with an o]d Book weeping and pleading with God for the drunkards of the land.

While I was studying the Scripture I have just referred to, I thought of her, the late Carrie Nation.

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Probably if we knew more intimately the domestic life of this woman, we would understand some things better. Had we gone back to Kentucky manyyears ago and watched her as she stood hand in handwith a promising, educated, young physician, with a great future ahead of him, and vowed to love and honor him; had we watched her for the few fleeting months, growing into a few short years, as this enemy of home, this enemy of church, enemy of God, of virtue and character entered the home, entwined itself about the husband of her first love and threw him into a drunkard's grave and a drunkard's Hell, had we known that before, our criticism might not have been the same. We might have decided that, in order for Carrie Nation to lavish real affection upon this husband of her first love, she must, of necessity, rise up with the negative side of her affection with holy wrath, vengeance, fury and anger against that accursed enemy of home and character, Heaven and God, which had blasted, blighted and damned her young husband. I think sometimes we need more Carrie Nations now. I wish all women in the land (except my wife) would go and do as she did. I would not have wife to do so, but I wish all the rest of the women would. It wouldn't take long to run the thing out. This same thing holds good regarding God. In order that God arise with the positive side of His affection (as I choose to call it for convenience to myself), and lavish love upon an object, a doctrine, an understanding, a person, or His creation; in order that He love that individual, that doctrine, that work,

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He must, of necessity, arise with a holy anger, vengeance, wrath, fury, fierce anger against the enemy of the object of His love; that thing, that undertaking, that individual, whatever would molest the welfare and happiness of the object of His love; He could not do otherwise.

Take this illustration for instance. I go to my home in Knoxville, Tenn. We will say I am known as a man with a kind heart, a man of love in the city. We will say that I have a record of that kind. I go home to visit my family. It is in the dead of winter. The temperature is below zero. (When it gets below zero in the South it is getting cold down there to a Southerner.) We have it like that once in awhile. The furnace is fired, the house is closed up. My wife and little boy, my old widowed mother and sister are in there with me. As I walk through the hall, my wife touches me on the shoulder and says, ''I am glad you are home for a few days.'' My mother comes and takes my face in her hands as she says, ''My only boy, it is so sweet to have you home with us." My little boy puts his arms around my neck and says, "We will have some fun playing together now." The bell rings, I am called to the front door, and looking through the glass I see a couple of characters on my front porch whose pictures are in every rogue's gallery in the United States. I recognize tlrem at once. In their faces you can see written depravity, disease, villainies, marks of years spent in depravity and crime. I stop without opening the door. They rap, they turn the knob. I do not open the door. They call

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to me and say, "Let us in, friend." "I cannot let you in.'' ''But you must let us in; we are shivering; our rags are few; the temperature is low; we have had no food all day." I look over my shoulder and see my happy mother, dependent on her only son; and see the little wife I promised to stand by; I see the confident, trustful look of a little boy as he believes his daddy will take care of him in the face of Jeath. I look over my shoulder on them, they who trust and believe in me, they who love me, look to me, and believe that I will take care of them, and say to myself, "To open that door means death to everything in the way of happiness. For them to enter my home means every crime perpetrated here," and I reply, "Gentle men, I cannot let you in." "But you have to, sir." "Why do I have to1" "You have the reputation of being a man of love, a man with a kind heart in you, and if that is true, you cannot refuse us entrance." I say, "Hold up, men, don't put it like that. I feel kindly toward you, I am a man of love, I have a kind heart, but if I let you in it means outrage, suffering and perhaps death." "But, sir, you have to open the door if you keep your record of kindness. Love cannot keep the door closed when we are freezing on the outside." What must I do? What shall I do? What will love force me to do? What does love compel me to do? You answer, "Brother, if you are a man with a kind heart of love, a man with the least tenderness, and see love that trusts in you, love that confides in you, that depends upon you, love that is pure and right and clean and holy; love

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compels you to keep that door closed, locked and barred. If needs be, throw yourself in the door, club in hand, to keep those characters out of your home, away from those who depend upon you, and put their confidence in you, and trust you. ''Of course,'' you say, ''that is the only way out of it; for you to open the door proves that you are not a man of love; throws you open for criticism before the world."

I see a woman who is a widow, she has three hungry, barefooted, ragged children in her cabin, dependent upon her. Her hands must earn their daily bread. Because of the love of money in the heart of a greedy character, the grinding heel of oppression is put on her neck and she is ground down, and ground down. She returns to her home to hear the children cry for bread when she hasn't it. She tucks them away in the rags and straw, throws herself on the floor and weeps herself to sleep while she is half frozen. "0 God, before I will take that which doesn't belong to me, before I will break the teachings of that old Book, I will see my children starve, and I will freeze by their bedside. I will be true. I will trust Thee.''

The other character that I am thinking about is that young woman who left her country home and went to the city to work. Her room rent, board and clothes were so high that she was hardly able to keep her head above the waves. A lecherous devil made his appearance. "You ought to have a better room than you have; instead of one with the cobwebs and paper falling off, you ought to have a

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mce room.'' ''But I am not able to pay the room rent.'' ''You don't have to pay it, some one else will pay it for you." She is poor, tried and tempted, but she was taught back yonder in her country cabin, as the hand of a sainted mother was laid on her head, to trust Jesus. I see her as she bows by her bedside, then weeps herself to sleep. ''I will live in a garret, I will eat the end of the loaf, I will go half starved, and will wear clothing that gives me criticism; I will be true to Him; I will put my trust in Him; I will not break the requirements of the old Book."

It is snowing; the temperature is falling. I see this old mother as she slips out to be with Jesus. Tsee this motherless daughter as she fought her way like a heroine through the enemies of Christ; retained her virtue by being shabbily dressed, living in a rarret roorn, and going on half rations until her system is run down and her vitality low. Fever laid hold of her; she had nothing to fight it with, and slipped out to be with Jesus. The lover of money and the lecherous devil who would gladly have paid room rent, who would have robbed God of one who loved and trusted Him, they have gone hence also. I see Jesus Christ with the widowed mother; I see Him with the fatherless girl, as they are falling at His feet. Their eyes are streaming with tears of gratitude and thanksgiving. Two men appear on the scene and ask for admittance. ''Do you belong to the church 1" "No." "Did you read the Bible7" "N " "D o. 0 you profess religion?'' ''No. Don't be-

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lieve in religion." "Why are you hereYDo you believe in JesusY" "No, we took His name in vain." ''Why are you here? Why do you ask me to take you inY'' ''I heard that you were a God of love. I knew that a GoJ of love wouldn't create a man and then damn the man that He has created. I knew that it was not love for God to take one of His creation and put him in Hell. On your goodness, justice and love I place my hopes, and by these I demand an entrance with those who loved Him and were true to Him; those who loved and served Him, and sacrificed for Him; those who waited for death in order to be true to Him.''

I ask you, What does love compel God to do under the circumstances? They are still possessed of the same thing that down here made them grind the life out of those who would be true to God. If He lets them in, it means hell turned loose again on those who had hell on account of the same thing down here. I ask you, What does love compel God to do, provided He loves the poor and helpless, provided He loves the pure and goodY What does love force God to do under the circumstances? I tried to answer that question. I sat down in my church, and argued the question with myself. I have used every point of argument that you can use. The only thing that rescued me was the fact that I was honest enough to look into my own heart after I had listened to all my own arguments. I saw that the very thing I expected to pull me out would be the thing that would damn me world without end. The love of God

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that I expected to take me in, would force God, yes, drive God, and compel Him to shut the gates in my face, if He loved that which was pure and true and right, those that trusted in Him, lived for Him, confided in Him and were true to Him.

I notice that this same thing holds true in the natural order of things. They tell us there was a time when the angels were on probation, and there was one of very high order who led a rebellion in the skies; he coveted the throne himself, and there followed him one-third of the celestial beings, and with this one-third he made war against God and the two-thirds. Then I ask the question, What was it that took this leader and one-third of God's creation out of Heaven and put them iri Hell~ I studied and considered the matter, and saw that, if He would be a God of love to those who were true to Him and worshipped Him, followed and believed in Him, who would sacrifice even life itself for Him, He must, of necessity, rise up with a holy anger and vengeance, a holy wrath, a holy, fierce anger against that being, or condition, or work, or organization that would oppose, or molest the welfare and happiness of those who were true to Him, that trust in Him.

It does not stop there. Start down the trail of time. We stop in a city of the plains, and see certain conditions existing that I would not mention here to-night. A certain man is persecuted every time he passes down the street. Heads go out of the windows with devilish speeches and fiendish criticism. God puts up with it; He is longsuffering; His goodness

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would lead to repentance; He willeth not the death of any, but there comes a time when God says, '' If the devil and his crowd are to be convinced that I am true to those who love and trust Me, I must stretch out My right arm of wrath, of strength and power. I have heard it long enough.'' He took a trip, went on foot, tramped down to the city, entered the gates and they tried to murder Him before morning where He was staying all night, but I see the kind har1d of love as God led His own. I see the same hand of the same God as He rained fire and brimstone on a city of God-haters, sin-lovers, persecutors of the righteous, and in a moment of time it was blotted from the plain. I have often wondered why He did it with fire and brimstone. God saw there was Hell character in the place, and all He needed to give the world a bird's-eye view of Hell- fire and damnation was the fire and brimstone. He didn't stop there. We tramp after Him down the path of time, and we see an afflicted people, a despised people, a rejected people, a sore-backeJ people, blood dripping off their heels. They are driven at the end of a lash in the hands of God-rejecting, God-despising, sin-loving heathen characters; rawhides in their hands, they lay them on the heels of those who are called the servants of the most high God. I hear them cry, "How long, 0 Lord, how long?" You, the chosen people of God, the children of the most high God, why don't He come to your help and deliver you? I hear God say, '' I have looked upon it long enough; I have listened to their cry long

The Wrath of God. enough.'' He extended His mercy for the other party a long time. He will wait, for He knows His own can endure oppression and suffer for a season, and He waits a long time, but His great Father-heart of compassion is finally moved, and He sees in the world His beloved, and says, '' I love them, and if the world is to believe they are the people of the true God, I must stretch out a strong and high arm and come to their rescue.'' I see Him as He starts down, a God of anger, a God of vengeance, a Go.i of fury, and fierce anger, a God of wrath, in order that the devil may know, that Hell may see, the world may recognize, that they not only trust Him, but that He loves them; that they do not trust Him in vain, but they trust One of almighty power. I hear Him, as He says to Moses, '' Go to Pharaoh and say to him, 'Let my people go.' " Pharaoh said, "I won't do it! I won't do it! I refuse to let them go. What do I care for your creed¥ Talking to me about your God 1 Your being the chosen people of the true God ! I won't let you go!'' Finally, I see the Lamb turned to a Lion. I see a God of tender compassion, as He rises up a God of wrath and fury. I hear Him say, "I will deliver my people!'' I see them as they start on their journey. I see them as they stand before the Red Sea, and see the careful Hand of Love extended in behalf of His own people. He does not love them unless He comes to their rescue. I see the Hand of Love stretched out and the waters separated; the ground was dry. His chosen people, with songs on their lips and harps in their hands, went across dry shod, anJ,

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while they sang and shouted on the other shore, the same hand of the same God, raised with vengeance, fury, wrath, and fierce anger, drove the billows over Pharaoh's army and drowned and damned them. In order that He be a God of love, He must, of necessity, arise as a God of vengeance, fury and wrath against that which opposes the object of His love. We could carry this on, but it is not necessary.

I go on a trip, I am in a city somewhere in the East, I do not know my bearings. My guide is taking me around. I stop in horror. What is this droplike concern Y That heavy instrument up there with a blade on it Y What does all this mean of blood and bone and flesh? What is it? "Just wait a little while and we will see what it means." I hear a howling mob as it comes down the streets of the city. In the middle of the mob the object of their vengeance-a meek, quiet Christian-is tramping up to this place of suffering and death. I see him smitten in the face; I see them spit in his face, and cry out, '' Give up your Christ and religion, let go your Jesus and we will turn you loose." But with a "No!" that is as eternal as God, that vibrates and echoes from wall to wall through the corridors of the skies, I hear him say, "No, you can have my head, but I will never let my Jesus go.'' In a moment's time, the axe has fallen, the guillotine has done its work. His head rolls off yonder and his spirit goes home to be with God. With aching heart and streaming eyes, I say, "My Lord, where am I anyway1" "Come up here." We march out in the city. "Look at this."

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He takes me inside a great amphitheatre. I never saw anything like it. "Look down yonder in the arena below those walls eighteen feet in height where the first tier of seats starts in; look down below that; do you know what it means 1" "What is that marking down there in the cented" "That is blood." '' How many people does this seat 1'' '' Eighty thousand people; another twenty thousand can be crowded in the aisles. One hundred thousand of humanity may gather in here, as they do day after day." "But what is it fod" "Just wait awhile and we will see. 71 The crowd begins to gather, giggling and joking; holding high carnival in Hell and repeating it on earth. What can it mean? I watch as the seats are taken and the aisles are packed; then I see led out down yonder a humble family, a man with a face like an archangel, a woman with the glory of God beaming on her countenance until it almost takes my breath. I hear them as they sound the note of warning, "Will you give up your Christ and save your life 1'' I hear a ''No !'' as eternal as the throne of God Almighty. It runs through the corridors of the skies and the angels take it up and bow their heads weeping. A door is thrown open; half-starved beasts pounce from their lair, and two servants of God are hurled into eternity, while a hundred thousand God-hating, Goddespising, Christ-persecuting Romans hold high carnival to the glory of the devil. I stop and weep, while saying, "How long, 0 Lord, how long1 If these people are Thy people, if this truth is Thy truth, if this name is rrhy name, how long, 0 Lord, until Thou

wilt set 'l'hy seal upon their love and fidelity to 'l'hee7''

A few years roll by. I see the very Christ-haters, sin-lovers and persecutors that jammed the seats of that amphitheatre, as they are crowded in palaces and in villas around the base of old Vesuvius in the city of Pompeii, holding high carnival. Licentiousness and drun4:enness prevail. They are indulging in sin so vile that it cannot be put in print andsent by mail, as proven by the excavations. I see the city the morning that God steps down, His patience has been sufficiently tried, and He comes to show to the devil and the world that He loves the people who love Him and trust Him, anJ must of necessity, if He be a God of love, arise as a God of vengeance, and a God of fierce anger. Vesuvius is uncapped; life for a hundred miles is destroyed; the city is buried and damned in the twinkling of an eye, and Pliny declares that not a rejecter of Jesus Christ was able to make his escape.

A few years ago the papers said that there had been an earthquake near our own coast. Our instruments in Washington City told when it began, how long it continued, from what direction it came and toward what direction it went. A city of thirty-five or forty thousand inhabitants was at the foot of Mt. Pelee, on the edge of the Caribbean waters, on the island of Martinique, down in the West Indies. A mountain was uncapped, and, although the opening of the crater was on one side and the eity on the other, and scientists could not explain it, I have looked

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at it time and again, and could see the hand of God. It was a city of Christ-despisers and God-haters. I have been on the island of Martinique time and again, and know the facts. I know missionaries who went there, and the cabin they stayed in. The police officers of the city battered down the doors while they were trying to tell about Jesus. They went to the judge of the police court, showed their papers as American citizens. He laughed at them, and said, '"'Nobody invited you here; nobody wants you here; I will not give you protection.'' They went to the governor of the island and pied for protection, taking their papers. "Nobody wants you here. We are a people of one religion and are satisfied. Nobody wants you here. I won't give you protection.'' They were driven from the city of St. Pierre. One of them, the last to leave, was not out of the Caribbean waters on that fateful morning. Ashes fell on the deck of her vessel onefourth of an inch deep. God Almighty was just getting her out. On Friday before the eruption on Tuesday, a pig was nailed to a cross, and the squealing pig, on Good Friday, was carried through the streets of St. Pierre to do despite to the cross of the Son of God. And God says, '' It is enough.''

The American consul told me that 96 or 98 per cent. of the inhabitants of that and the sister island of Guadeloupe were of illegitmate birth. Two days before the eruption people began to think there was danger, but the officers told them to not be disturbed, everything was all right. Messengers were sent from the governor's apartments on the side of the hill

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who said that the governor declares no one shall board a vessel to leave. If ever there was a duplicate of the destruction of the city at the base of Mt. Vesuvius, it was St. Pierre at the base of Mt. Pelee. The governor had cursed the missionaries and driven them away; cursed the inhabitants of the island and said they should not leave, and God Almighty ripped the top of the mountain off. She vomited lava, ashes and brimstone down upon the city, and, with one exception, the entire city was buried, dead and damned, and in a town eight miles up the coast, where the heat was not sufficient to destroy the buildings, the sulphur w&s so strong that every inhabitant was sent to eternity. You say that it "happened." All right, how did it happen that the moral conditions were the same all along the line and that God declared it would be so!

What was the cause of the Johnstown flood Y There are some things that have not been published about it.

Study the San Francisco disaster, and learn the fact that a heathen temple had been dedicated not many days before the earthquake.

Study the Galveston disaster, and :find it in the same line. Sam Jones left the place just before God damned it, and in £act he was in reality driven out, for.he never went on the street but what they egged or stoned him.

I preached from Nahum, the :first chapter, out in the West, in a certain Nebraska city. After the services were over and we had returned home for the

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evening, an old preacher where I was staying pulled his chair up near the stove and said, '' Let us have a chat. You had a great subject, but when your head is white as mine, you will know more about it than you know now. Let me give you a few instances." Then he went on to say that on a branch of the Union Pacific Railway, a Salvation Army captain and his wife with a Salvation Army lassie reached a town one day, and, standing on a street corner, played their guitars, sang, and started to have a service, when an officer stepped up and said, "We don't allow that here.'' ''Well,'' the captain answered, '' I guess a fellow is allowed to worship the Lord." "We are a law to ourselves here, and don't allow it.'' '' You will give me time to pray, won't you 1" "Yes, but get through." The Salvation Army captain knelt down and prayed, "0 Lord, we are Thy servants. Prove it to this people. Show this people that really Thou art our God, for Jesus' sake. Amen.'' He stepped to the curb and touched the heel of his shoe against it, saying, "I shake the dust off my shoes as a witness against you. Good-bye." They tramped out of the town, had been gone about an hour and thirty minutes, and were about five or six miles distant when a Nebraska "twister" came down the road, stopped just before reaching them, turned to the right, stopped again and turned to the left; then again to the left and to the right and moved on, just going around this little company of God's servants, and the old Methodist preacher told me that that Nebraska twister struck the town, and

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swept it from the map with the exception of two buildings, the l\Iethodist church and Methodist par sonage. '' I was a pastor,'' he said, '' ten miles from the place. I got on the relief train and went over and helped pick them up, paid my money to help bury the dead and damned, and care for the dying.'' They despised Christ, loved sin, and ran His servants out of town. Only a few years ago, while holding a meeting in a Kansas city a girl told me her parents lived at this place, and just as I had related the incident was the way she had seen it. I beg you, in Jesus' name, get on the love side of God. Don't stop on the wrath side of God.

An evangelist friend of mine was in Texas holding a brush-arbor meeting, preaching holiness on the plains. He was an humble, God-fearing man. The rule of his life was that, if he waked up during the night, it was God's signal to get up and pray. He would get up time and again during the night to have a season of prayer. He had taken an axe and chopped the brush that built his arbor, and then preached full salvation. The young people were :finding the Lord. It was drawing on the dances and parties hel,i by them. The daughter of a ranchman jumped on a pony and went out among her friends, inviting them to a dance at her house, that she might break up the Holiness meeting going on in the community. She had reached the last home and was sitting in the parlor just at sunset. After inviting the young people to her dance, and making fun of the brush-arbor meeting, she arose and said, "Well, I must be going,

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but, before I go, I want to testify, as the Holiness folks say. I want to say, to the glory of the devil, I am one day nearer Hell than I have ever been in my life. Pray for me when it goes well with you. Good-bye.'' She jumped in her saddle and galloped away. She had not been gone three minutes until the pony became frightened, reared, whirled, made a dash and jumped a barbed-wire fence. She lost her balance, her foot hung in the saddle and her head caught in the barbed-wire fence. In five minutes from the time she said, '' I am one day nearer Hell than I have ever been in my life,'' the pony galloped up in front of the house dragging a headless girl to the porch. She had dared God, defied the Almighty, and had taken the wrath, the fury, the fierce anger of God. I beg you, don't do it ! Flee, flee from the wrath side of God to-night by confessing your sins. by repenting of your sins, by asking His forgiveness. Let us weep over the fact that men and women are on that side, and that before daylight members of this congregation may awake in an awful eternity.

James Milburn Taylor was born July 27, 1873 in Blount County in Eastern Tennessee. In 1887, at a camp-meetng, Taylor experienced salvaton and became involved in the Methodist Episcopal Church, South. In January of 1895 he had his sanctfcaton experience and became a part of the Holiness Movement as an actve evangelist. He preached throughout Tennessee and Kentucky through the early 1900s, while making Knoxville, Tennessee his main center of operatons. He became associated with William Godbey and other Holiness fgures, publishing a number of booklets independently for his ministry. Many of these were published by H.C. Morrison’s Pentecostal Publishing Company.

In the early 1900s Taylor was involved with the Interdenominatonal Missionary Prayer League and the Holiness Union of the South, which helped sponsor Taylor on an evangelistc tour of the West Indies in 1906 and 1907. This included St. Thomas, St. Croix, Dominica, Antgua, Barbados, the Britsh Guianas, and Surinam among other islands, making him one of the pioneer missionaries of the English-speaking Caribbean. In 1912, Taylor, along with S. W. Edwards of the Holiness Union of the South did an evangelistc tour of Guatemala, El Salvador, Honduras, and Panama. This was one of the earliest Holiness missions to Central America. From January to June of 1914, Taylor did an evangelistc tour of South America including Panama, Colombia, Ecuador, Peru, Bolivia, and Chile.

By 1917, Taylor had become the Secretary for Missions of the Methodist Episcopal Church Board of Foreign Missions and made missionary tours to Mexico and Asia, including Japan, Korea, China, India, Malaysia, Burma, and the Philippines. In 1921 Taylor became president of Taylor University, a positon which he held for six months untl he lef under a scandal. Taylor then went on the Chautauqua circuit speaking about his many travels, at least tll 1926, before fnally disappearing from the pages of history.

The Wrath Of God

THE WORKS OF JAMES MILBURN TAYLOR

The Wrath of God

THE WRATH OF GOD

THE WRATH OF GOD

The Wrath of God

The Wrath of God.