Review and Herald, Vol. 90, No. 38.
Fruit Cure, Healthful Cookery and Digestive Disorders NumberPage 2
Earlier text: Fruit Cure, Healthful Cookery and Digestive Disorders NumberThe "I Come" Which Has Been
By L. F. Starr
The truth contained in the prophetic and apostolic utterance of the Saviour embraces the plan of human redemption by his offering himself as man's sacrifice and his coming again with power and great glory a King of kings. We are invited to accept this heart-lifting and cheering message, which brings good tidings of great joy which shall be to all people, “to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.” Let us look up to the heavens and ponder a little while that great antecedent to Bethlehem, the self-consecration of the eternal Son, to his incarnate life and work. The will of the Father to redeem sinners by his incarnation and death was most pleasing to the heart of Christ. It is said (Prov. 8:31, R. V.), when he was solacing himself in the sweetest enjoyment of his Father, that the very prospect of this work gave him pleasure, that his “delight was with the sons of men.” It became him to give himself cheerfully and with delight that thereby he might give his death the nature of a sacrifice. This was necessary to commend the love of Jesus Christ to those for whom he gave himself. That he came into the world to die is a mercy of the first magnitude; but that he came in love to our souls, and underwent untold sufferings with such willingness for our sakes,—this heightens it above all comprehension. The Scripture (Ps. 40:7, 8; Heb. 10:7-9) lifts the veil and discloses to us the mind which was in Christ Jesus when, in eternity, he, the Son, beloved before the foundation of the world, willed to come down and tabernacle in the flesh. John 1:14. It gives to us the thought with which he, being true God (John 1:1), elected to become true man. John 1:14. It reveals his resolve to come and do the Father's will in the work of the restitution of all things, which God hath spoken since the world began. Acts 3:19. “Lo, I come . . . to do thy will.” What is the aim set in the foreground of the eternal thought, indicated in the psalm and developed in the epistle? It is immediately to knit up mankind together into one with himself and the Father. It is to redeem the race, by incarnation, and to be “sacrifice and offering.” It is to do the last work which the ceremonial service could have done. It is that the incarnate being might put away sin by the sacrifice of himself. Such was the ruling purpose of the self-consecrated Son of God. This self-consecrator had in view, above all things, his death, his sacrifice, his expiation, his propitiation. To this end the Scriptures gravitate upon his crucifixion. “A body hast thou prepared me.” He took share with his brethren in the flesh and blood, “that through death he might destroy him that had the power of death.” Being the brightness of his Father's glory, by himself, he purged our sins. He became obedient unto death, even the death of the cross. The Scriptures speak convincingly of the pain and yet of the joy and the untold humiliation of our Lord. They tell us of his willingness to take upon himself “the form of a servant,” and be “made in the likeness of men,” which would be no mere figure of speech, but a reality to its very depths. They reveal his divinely free and full consent, in the heavenly council with the Father, to enter personally within the essential limitations of a sinful humanity, and drink the cup of sorrow to its dregs. He willed, as a man, to experience what is meant by growth and development, what it is to weep and wonder, what it should be to say, “Thy will be done,” not only as the begotten Son of God, but as the Son of man under the olives of Gethsemane. He willed to cry, when the mantle of darkness enveloped the cross, when he felt the awful separation that sin makes between God and man. He who had been one with God felt in his soul the awful results of sin, but was content to do the Father's will in paying the penalty of sin by the sacrifice of himself. But the roots of our Christian joy are watered with the tears, the sorrow, and the sacrifice of our Redeemer. “It was to redeem us that Jesus lived, suffered, and died. He became a ‘man of sorrows,’ that we might be made partakers of everlasting joy.” His sacrifice to rescue man from sin cost him dear. It involved his infinite humiliation. In view of his cradle and his cross, let us bless his name with the love of penitents; let us follow him with the love of witnessing disciples, for he saw it all far above the heavens, and said to the Father, “Lo, I come . . . to do thy will,” and we are his forevermore by his grace. A Time for All to Work
By A. Smith
Of his remnant people God has said, “The abundance of the sea [people] shall be converted unto thee, the forces [wealth] of the Gentiles shall come unto thee.” Isa. 60:5. God’s church is his highest appointed authority upon earth. When, therefore, the church appoints a certain time in which to do a special work, such appointment is, indirectly, the call of God to his people. Such a call is that for the Harvest Ingathering campaign. At that time God will move upon the Gentiles to give of their wealth to his cause. If you are not ready then, brother, it may be that when your convenient time comes, the Holy Spirit will be flowing in some other channel, and you will be excused. “It shall be when thou shalt hear a sound of going in the tops of the mulberry-trees, that then thou shalt go out to battle: for God is gone forth before thee.” 1 Chron. 14:15. The time and place for us to work are in God’s appointed time and channel. “Thy people shall be willing in the day of thy power.” Ps. 110:3. Character Building
By F. B. Meyer
We are sent into this world to build up characters that will be blessed and useful in that great future for which we are being trained. There is a niche which only we can fill, a crown which only we can wear, music which only we can waken, service which only we can render. God knows what these are, and he is giving us opportunities to prepare for them. Life is our schoolhouse. Its rooms may be bare, but they are littered with opportunities of becoming fit for our great inheritance. Knitting-needles are cheap and common enough, but on them may be wrought the fairest designs in the richest wools. So the incidents of daily life may be commonplace in the extreme, but on them, as the material foundation, we may build the unseen but everlasting fabric of a noble and beautiful character. It does not so much matter what we do, but the way in which we do it matters greatly. What we do may or may not live; but the way in which we perform our common tasks becomes an indestructible part of our character, for better or worse, and forever. We ought, therefore, to be very careful how we fulfil these common tasks of daily life. We are making the character in which we have to spend eternity. We are either building into ourselves wood, hay, and stubble, which will have to be burned out at great cost, or the gold, silver, and precious stones that will be things of beauty and joy forever.—F. B. Meyer. “HEAVEN knows nothing of the bended knee until the heart is bowed also.” "A Seething Caldron"
By F. M. W.
Long years ago the prophet foresaw and foretold the political conditions which would characterize the last days of earth's history. He predicted that the industries of peace would be made to contribute to carnage and bloodshed, that the heathen would be awakened, and with the other nations of earth engage in the last great conflict immediately preceding the second coming of Christ. “Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong. Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O Lord. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe: come, get you down: for the press is full, the fats overflow; for their wickedness is great. Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel.” Joel 3:9-16. That this prediction is in rapid course of fulfilment before our very eyes is too plainly and too painfully evident. To the ordinary reader the citation of statistics is unnecessary to prove that we have reached a period of great national preparation for coming conflict. A strenuous competitive struggle exists between the nations as between their individual factors. It is a strife for national existence and expansion. In every mart of commerce and trade are found the flags of the nations. Commercial interests are in conflict. It is a struggle for supremacy. The promotion and protection of these interests require the creation of armies and navies. That nation possessing the swiftest and most-destructive war-ships, the most-efficient and best-drilled armies, is regarded the most secure. This equipment can be obtained only by the investment of immense sums of money, wrung by burdensome taxation from an already-overburdened people. National rivalry, jealousy, intrigue, unpaid scores—all contribute to the intensity of the situation. The end of it all will be Armageddon. This is conceded by those who know little of the prophetic utterances of Holy Writ. What the Scriptures declare will come, many careful students of the present situation say is inevitably coming. Men in leading governmental positions see clearly the outcome, and seeing it, tremble, but are powerless to stay the on-sweeping flood. In an article contributed to Leslie’s of August 28, ex-Senator Chauncey M. Depew speaks of the present political situation in the Old World. Under the heading “All Europe a Seething Caldron,” he says in part:— More than at any time since Waterloo, Europe is an armed camp. The talk of the clubs, the articles in the press, are all of peace, and preparations for war. Germany is making what is practically a supertax on her people to raise $250,000,000 to increase her army to near a million of men, and France is straining to the limit of her ability with her smaller population to meet the invasion which may come any day and without notice. The ethics of present-day warfare as illustrated in the internecine struggle among the Balkan allies, is to attack first and without notice, hoping to find the friend of last night, but the enemy of the next morning, unprepared. If the invasion is successful, the declaration of war and the reasons for it come in the terms imposed on the vanquished. If the adversary is ready and the assault repulsed, then come apologies and repudiation of the commanding general. Under these circumstances even the Socialists admit that the only safety for any of the great powers is to be armed to the teeth. Sir Edward Grey, the British foreign minister, said in the House of Commons the other day that a general European war was averted only at the last minute and that the future is uncertain, while Lloyd George, speaking for the government, was anything but optimistic unless his country was too strong to be attacked. It is generally admitted that peace depends on the entente, or understanding, between England and America, Russia remaining stronger than if bound by treaties and therefore able to prevent the triple alliance of Germany, Austria, and Italy from consummating their ambitions to alter the map of Europe. France by this entente comes again to the front in European councils. England's fleet, with that of France, commands the sea, and Russia's countless millions of possible soldiers, combined with the army of France (in better condition now than at any time since the third republic) gives to France prestige, position, and safety. An old word has acquired a new and sinister meaning in Old World diplomacy. It is “compensation.” When either of the great powers covets territory another possesses, it claims that it has not its fair share and wants “compensation.” Germany complained that that portion of France in Morocco gave France undue prominence, and forced France to surrender half of her territory in Africa as “compensation.” France in turn did the same to Spain in Morocco. Austria did the same when she took Bosnia and Herzegovina from Turkey; and Italy went to war and took Tripoli from Turkey to be “compensated.” That word is playing the mischief with The Hague Tribunal. I attended the debate in the House of Commons recently on the naval budget. Winston Churchill, first lord of the Admiralty, equivalent to our Secretary of the Navy, made a brilliant speech for “the two-power” or a navy equal to double that of any other nation. While he talked of a cruiser to be launched every thirty days, and a superdreadnaught in size, power, and cost every forty-five days, for the next twelve months, and the opposition took him fiercely to task for neglecting to provide against the increasing navies of Austria and Italy as well as Germany, I could not help contrasting this feverish preparation with our endless debates whether we shall have one battle-ship or two. The Scriptures also foretell that while the nations are engaged in this preparation for warfare, many will be making earnest efforts for peace. Read Isa. 2:1-5. But these efforts to maintain peace will prove unavailing. This peace-and-safety cry proves but a siren song to lull people into the sleep of a carnal security, leading them to disregard the plain warnings of the day of wrath which have been given. 1 Thess. 5:1-4 Heeding the times and the seasons, we need not walk in darkness. With unruffled897 measured steps the day of wrath is approaching. We have opportunity now to prepare our hearts to stand in that fearful time. Christ will prove the refuge of his people. May we find in him a shelter from the coming storm. The Gospel and the Great Controversy
By Editor
THE Bible was made necessary and made possible by two characters that stand out with special prominence in its pages. The one was the personification of sin; the other the personification of righteousness. The one brought sin into the world in his own person; the other brought the remedy for sin, and brought it in his own person. Satan was sin itself, and he has left through the world a trail of misery and death. Jesus Christ was the gospel, and wherever he has gone misery has been assuaged and death has been robbed of its sting. That is the controversy toward whose culmination we look with fondest hope. But the remedy must go as deep as the disease and as wide as its devastating sweep has been. So it is only when “this gospel of the kingdom shall be preached in all the world” that the end will come. Do we look to that consummation with eager longing? Then our course is clear. “Go work today in My vineyard.” The Imperial Sunday Alliance
By C. M. S.
We have had occasion to speak at different times of the work and object of the Imperial Sunday Alliance,—that organization which is carrying on in England the same work that has been undertaken in Canada and the United States by the Lord’s Day Alliances. Many of our readers would doubtless be interested in seeing the Imperial Alliance’s own statement of— “What It Is, and Why It Is Wanted”
Under this heading the alliance publishes its answer to the question above quoted. We quote the document entire that our readers may see what the organization comprises and what it proposes to do. It is a rallying point which has long been needed by those who, in all parts of the country, are taking part in the great battle for our English Sunday, as the national weekly day of rest and of worship. It is a broad and simple bond of union, based on the bed-rock of the divine law and of human necessity, for one great purpose—to win back our Sundays for all classes and sections of the people of England. It is an association of the people,—men, women, and children,—who feel deeply on this great subject; and who are conscious of the loss and injury to their own lives and to their homes that will assuredly result if, little by little, the people’s rightful claim to their “Sunday rest” is taken away from them. They know its priceless value. “Of all the days within the week,
They dearly love but one day,—
And that’s the day that comes between
A Saturday and Monday.” They know, too, how, in all directions, this grand bulwark of our liberties as a home-loving and God-fearing people is being undermined. Everywhere they are asking, “Who will help us? who will show us the way to get us back our Sundays?” . . . It is a question they have the right to ask; and the Imperial Sunday Alliance is ready and able to answer it. It is formed in response to the people’s demand for a free Sunday,—a Sunday free from the selfish and cruel encroachments of needless and unjustifiable labor upon a day which, all through “our rough island story,” has been kept distinct from all other days; the day that is declared by English statute law to be at once both holiday and holy day, as being “the Lord’s day, commonly called Sunday,” the true weekly rest day for a Christian people. It is an alliance as wide and comprehensive as the nation itself; it is not a new society for dealing with the religious side only of this great institution. This task is left by the alliance to the churches themselves, and to the various societies already existing, and doing such admirable work for this special purpose. On this side of the Sunday question the alliance contents itself with affirming principles; it lays down no hard-and-fast rules as to any man’s use (or abuse) of his Sundays. But while confining its efforts mainly to a somewhat different purpose, the alliance is none the less founded on those great foundation facts which alone give meaning to “our English Sunday,” and which are held in common by all the churches. This will be seen from the names of those who, directly or indirectly, have taken part in the movement which has resulted in the Imperial Sunday Alliance. It is led by a notable combination of representative men, drawn from all sides of the religious, parliamentary, municipal, literary, scientific, commercial, and industrial life of the nation; and has twice within two years (in January, 1907, and in February, 1909) given occasion to a unique official pronouncement, or “message to the nation,” signed by the heads of all three sections of our national religion,—the Archbishop of Canterbury, the (Roman Catholic) Archbishop of Westminster, and the Rev. J. Scott Lidgett, for our non-conformist fellow countrymen. The alliance has further received the cordial approval of labor leaders and other representatives of industry and trade, including one hundred and fourteen associations of shopkeepers, trade and labor councils, federations of railway, municipal, postal, and other public servants, employees in factories, policemen, officers and seamen of the merchant service, deep-sea fishermen, clerks, journalists, omnibus, tram-car, and taxicab drivers, barmaids, hospital nurses, and many more representative workmen (and working women) of the country. This organization proposes to bring all the forces of religion, state, and industrialism to bear upon the question of an enforced day of rest. English Catholic, Roman Catholic, non-conformists, and the labor unions are clasping hands in England to force upon all the people this ordinance of the church. The struggle for religious liberty is not a North American struggle; it is a struggle that will continue until the controversy with sin is closed. It will be waged in every country, among every people. It will be coextensive with the third angel’s message. Wherever “this gospel of the kingdom” is preached for a witness to the nations, there will be brought to bear upon those who accept the message the same test that was brought to bear upon Daniel and the Hebrew worthies, upon the faithful children of God during the dark ages, and upon conscientious Christians during colonial days in America. They will have to decide whether they will yield to compulsion and go through a form of worship at the command of men, or whether they will obey God and worship him according to the dictates of their own consciences. The question of soul liberty is not a local issue, except in the sense that, being universal, it will be local everywhere. In every nation forces are at work and conditions are developing that will try the souls of men upon this point of man’s right to freedom in his worship of the Almighty. Upon that point the culmination of the conflict will come; and at that time, and by man’s attitude toward that test, there will be made very plain the distinction between “him that serveth God and him that serveth him not.” New Testament Conferences
By William A. Spicer
Titus had been appointed to work in the island of Crete. Paul wrote him:—“For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.” Titus 1: 5. For the time being, Titus was assigned the oversight of the churches in Crete, laboring among them and organizing them for service. It is just the kind of service that falls to the presidents and other officers and laborers of our conferences today. The churches of Crete, we should say in modern terms, composed the Cretian Conference; and for the time being, Titus was acting president of that conference. The New Testament gives us a view of the church as one body throughout the Roman world, organized and officered. Individual churches located in the same territory acted together as a conference of churches, members one of another, just as the individual believers were united in local churches, as members one of another. Thus, on one occasion, the churches of Macedonia took united action in appointing a delegate to represent all Macedonia in accompanying Paul to Jerusalem,—“who was also chosen of the churches to travel with us,” as the apostle wrote. 2 Cor. 8: 19. Thus churches of a district acted together, just as churches in a State conference act together in our work. And the work in those states and provinces of the eastern Mediterranean, the Greek and Roman territory, was under the general oversight of the apostle Paul, whose calling to the work among the Gentiles had been formally recognized by the general conference of representatives of all the church, at Jerusalem. Acts 15: 22; Gal. 2: 9. It was a great union or divisional field, more or less closely related in language and by national and commercial interests. Thus it formed naturally one great division of the world-wide work and was so administered. All the brief record that the New Testament gives us of the church in action shows a growth in systematic organization and administration to keep898 pace with the needs of the growing, spreading work. Order is heaven’s first law. The church, filled with the Holy Spirit, added this office and that, as the needs arose, all laboring together, as harmonious members of the one body, to carry the gospel message into all the world. And from time to time, these laborers far separated in fields, met “in conference” (Gal. 2: 6) — General Conference, we should call it — for counsel and planning and study, so that perfect unity might be maintained in the common work. The New Testament shows us a church with the gifts of government and organization planted in it by the Holy Spirit. The same thing is seen in the organization of Israel, the church of God in olden times. The same gifts of the Spirit are for the development of system and order in the work of God in the remnant church. A Serious Outlook
By C. M. S.
GRADUALLY but surely, and, we might say, section by section, this world is coming to realize that it is facing a tremendous problem and a most ominous situation. Amid the turmoil of contending nations the Palace of Peace has been dedicated to the cause of international amity and world-wide peace. While the cry of peace goes ringing through the world and statesmen are formulating and approving plans for universal peace, the plans for a universal war are progressing as never before. The race for military and naval supremacy is taxing the sinews and drawing tremendously upon the very vitals of the mightiest nations of this world, and no statesman will venture a guess as to when the fearful competition will reach its climax. The editor of the Evening News (London, England) of July 21, 1913, under the heading “World Convulsions,” draws up an epitome of the situation, and closes with the question which no man can answer. We quote:— Only the cynical or the torpid human brain can open a newspaper without a tremor of apprehension in these days. In the movement toward greater velocity that is the chief physical occupation of mankind, no less a matter than world politics has its part. In this age of speed even an empire may not come toppling to the dust with majestic slowness; it falls with a sudden crash. And the very morrow may see the sudden ruin of its conqueror. Take the news of the journals of this day. It would appear that the gods are playing odd, fantastic tricks, indeed, with the peoples here below. Turkey is no sooner risen from the green table of the diplomats, with Adrianople as one of her losses, than her crescent is flying again over that mighty fortress. Only a few weeks ago, Bulgaria was the second Prussia—the heart of a new-born Slav union that enormously disturbed the balance of European military power. The Bulgars had crushed the unspeakable Turk, avenging his long tale of outrage and tyranny of the Christian community. The statesmen of western Europe had solemnly informed the Turk that henceforth his destiny lay in Asia, and that, all things considered, this was the best thing that could have happened in his own interests. He was asked to be grateful that he had not been kicked clean out of Europe, and to be content with Constantinople and an allotment of land about it. Today the Turk is back in Adrianople, and with the most extravagantly heavy irony making believe that Adrianople must be included within his new boundary line! His note to the powers is a precious document. He is almost mournful of the fact that he has felt compelled to recover his stronghold from a foe who (which must shock the gentle Turk!) has behaved himself with “indescribable barbarity and vandalism.” True, the reports of Bulgarian savagery are as horrifying as anything we used to read of the Turk. The king of Greece’s telegram to this journal on Saturday reiterated charges which cannot be disposed of by mere pointblank denial. But who would have expected a month ago that today’s papers would contain the account of the Turk’s return, of Bulgaria’s almost complete downfall, of the revelation that the Christian community of the Near East is not a community at all? And farther east we have another amazing spectacle. China as a republic seemed to be the most stunning event in world politics that the human mind could witness and still retain its sanity. Now we behold Sun Yat-sen engaged in trying to destroy the strong man he himself set up—Yuan Shi Kai. There is a revolution today against the revolutionary government of yesterday; and nothing is more probable than a generation of Chinese internal conflict, during which, in that vast and mysterious land of mixed races, groups will form and quarrel until— But why use the word until? Will there be finality in these huge convulsions in our time or in any other? Never were the pacifists stronger or their arguments more appealing and incontrovertible. And yet we cannot look upon a newspaper page without finding the narrative of tremendous and shattering conflicts and preparations for others beside which these are mere tribal squabbles. What would he not give to be able to answer his own question, “Will there be finality in these huge convulsions in our time or in any other?” The same divine Record which foretells these “huge convulsions,” with the accompanying clamorings for and protestations of “peace, peace, when there is no peace,” points out the “finality” for which the editor asks. There is no reason why the Christian should not know what that “finality” is when the faithful and fast-fulfilling prophecies of God’s Word so plainly delineates it. How true it is that the “pacifists” are stronger than ever both in numbers and resolutions and in arguments as to why peace is preferable to war. But thus it was to be in the days when that finality was imminent. These conditions testify to the truth of the Bible, and in doing so they leave man without excuse for not knowing what these things mean and what is soon to come upon the world. The North England Conference
By Arthur G. Daniells
Our European Division Meetings — No. 2
Leaving Friedensau at the close of the East German Union Conference for Great Britain, to attend the North England Conference and the summer meeting of the British Union Conference Committee, I spent a day in Brussels, Belgium, with Elder R. G. Klingbeil and our workers associated with him in that country. It was a great pleasure to meet the laborers who are pressing the battle in that hard field. We spent the afternoon talking over the progress of our cause in all parts of the world, and in considering some of the difficult problems that have to be met in the endeavor to carry forward our work in Belgium. These brethren all seemed hopeful and of good courage, although the reports they gave of their experiences showed that Belgium is a hard field. It is surely the “wayside” described by the Saviour in the parable of the sower. Belgium was at one time intensely Catholic, but the church has to a large extent lost its hold on the people. Its domination was not broken by the direct, transforming, molding influence of the Protestant Reformation, and instead of following the course taken by Germany, Scandinavia, and England when they broke away from Rome, the people of Belgium turned from their superstitions to hard, deep-seated infidelity. This is the general attitude toward everything of a religious character at the present time. Having cast aside the restraining influences of the gospel, they live for the gratification of their natural desires. It is very difficult to induce the people to come to public religious services or to open their homes for any kind of religious efforts. But there are some here and there who want God, and it is for such that our brethren work hard, battling with these great difficulties. As a result of years of unremitting toil, we have one hundred and fifty Sabbath-keepers in Belgium. These brethren show their gratitude for the light of the truth that has come to them by paying an annual tithe of about twelve dollars a member. Their annual offerings to the cause of foreign missions reaches nearly four cents a member. As they are very poor, these sums give evidence of conscientious faithfulness and loyalty. And as our laborers see these believers rejoicing899 in the triumphs of the gospel and the hope of eternal life, they are strengthened and encouraged to struggle on with their work. The North England Conference
The North England Conference was held in the city of Nottingham, about one hundred miles north of London. The meeting was attended by the members of the British Union Conference Committee, a full delegation from the churches, and quite a number of visiting brethren and sisters residing in near-by cities. In this delegation were a number who were the first to embrace the third angel’s message in Great Britain. I enjoyed a very pleasant interview with a dear old sister who rejoices in the honor of being the first person in England who took a stand for the Sabbath as a result of the proclamation of the threefold message of Revelation 14. It was most encouraging to witness the confidence, assurance, and loyalty of these brethren and sisters who have been with the cause in England from the first. They believe the message with all their hearts, and entertain no doubts regarding its triumphant consummation in this generation. The preacher could feel that his audience had a good spiritual appetite. They brought their Bibles to the meetings, and showed the deepest interest in all the studies and sermons that were given. It is a delight to expound the Word of God to such audiences. The reports presented by the laborers for the year 1912 were very encouraging. A number of them stated that the past year had been one of the most encouraging and successful in their ministry. They had enjoyed the blessing of God in their work, and the Lord had given them good results. The report of the secretary showed that during the year the membership of the conference had been increased by one hundred and seventy-six. These reports greatly cheered the hearts of the brethren and sisters. There is nothing that lifts our people so much as to see men and women taking their stand for the truth. In addition to the regular business of the conference an advanced step was taken in the development of the work in the northern part of England. The population of this conference was 17,000,000, and the membership was a little more than 800, with an annual tithe of $10,000. In view of the long stretch of territory and the vast population, it was thought best to organize a new conference. The southern part of the territory was cut off and organized into what is called the Midland Conference. According to the division made, the North England Conference now has a population of 11,000,000 and a church membership of 450, with a tithe close to $6,000. The Midland Conference has a population of 7,000,000, a membership of 350, and an annual tithe of a little more than $4,000. Elder W. H. Meredith, who had been president of the North England Conference, was elected president of the Midland Conference, and Elder H. E. Armstrong, president of the Welsh Conference, was elected president of the North England Conference. It is the hope of the brethren and sisters in both these conferences that about the same progress may be seen in each conference that has been had in the whole territory heretofore. Thus they are planning for a strong move forward. During this meeting the members of the British Union Conference Committee held their summer council, and planned their work for the coming year. The biennial session of the conference will be held in the summer of 1914. At the close of the meeting at Nottingham I had the privilege of visiting our British headquarters at Stanborough Park. Here I found the publishing house, the food factory, and the new sanitarium all pressed with work. Our brethren have a beautiful place for their headquarters, and all branches of the work are making substantial progress. I was pleased to find the new sanitarium under the superintendency of Dr. C. H. Hayton enjoying a full patronage. This institution has been opened a little more than a year, and it has made steady progress from the first. Dr. Hayton greatly enjoys his work. These institutions, with the college, make our headquarters an interesting and important center in Great Britain. While at Stanborough Park, I had the privilege of a farewell visit with Prof. and Sister H. R. Salisbury and Dr. H. C. Menkel, who were on their way to India. They were of excellent courage, and are going to their new field with the earnest desire and prayer that God will greatly bless their labors in behalf of India’s suffering, perishing millions. It is possible even for great men to be mistaken. At a meeting held under the auspices of the New York Association for the Blind, former President Taft gave an address in which he said that he often wondered what a blind man thought when he read that statement in the Declaration of Independence in which it is declared that “all men are created free and equal.” He continued:— This isn’t true in the sense in which it is generally understood. We are not all equal in opportunity, nor in friends, nor in environment. What that clause meant was that under the new form of government, which the signers of the Declaration believed to be the best yet devised, every effort would be put forth to bring about a condition where everybody should be free and equal. The fact is that it isn’t true at all, and neither is it true that the Declaration of Independence makes that statement. It says: “We hold these truths to be self-evident that all men are created equal,” etc. What the Declaration of Independence teaches is that every normal human being that is born into this world has as much right to be in the world as any other human being, and an equal right to the privileges and opportunities which this world affords; that no individual has rights that are above those of any other individual; that before the law all men are equal. Some of the State constitutions do express the idea that “all men are created free and equal;” but the Declaration of Independence contains no such expression. The School and the Bible
By Editor
ONE of the world-wide plans of the Christian Citizenship Conference was the setting apart of one day in the year when special sermons would be preached in all Christian churches on the subject of moral and religious instruction in the public schools. The aim of the organization is to have the Bible made a textbook in all the public schools. To that end prayers were to be offered in all churches. The day set apart for that service this year was September 14. We understand that many pastors have fallen in with the idea. Would it be facetious to suggest that on one or two Sundays in the year all the churches unite in a special service looking to the adoption of the Bible in its unmutilated form as the fundamental text-book of the church as well as of the day-school? If there is any one thing that the Christians of America should pray for more than another, it is that those who profess to be children of God should make his infallible Word their chart and compass, and turn a deaf ear to the philosophical vagaries of the higher criticism. If the church will do that, she will see less need of hiring the public-school teachers as expounders of theology and religion. The church was ordained to teach the Word; but she has been criticizing it instead. As a result, she is unable to hold or to reach the masses, and this has brought about that condition which causes the church now to make a plea for the teaching of the Bible in the public school. If the church, commissioned by her Master and infallible Guide to teach the Word, will carry out her commission, she will never need to call upon the state or any other organization to do her work for her.