p. 10 | Review and Herald, Vol. 89, No. 31. (8/1/1912)

Notes on Important Eras of Fulfilling Prophecy

By William Ambrose Spicer

The Hand of God in History — No. 17

Notes on Important Eras of Fulfilling Prophecy

The Triumph of the Two Witnesses

THE prophecy of Revelation 11 had said:—

"And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. . . . And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. . . . And the same hour was there a great earthquake, and the tenth part of the city fell."

The symbolism of the prophecy gives surely a striking picture of an attack to be made upon the two witnesses—the Scriptures of the Old and New Testaments. It was to come just as the great prophetic period of 1260 years of papal supremacy was ending. And at the same time one of the ten parts of the mystical city of prophecy, spiritually like Sodom and Egypt, is overturned as by earthquake.

The end of the long prophetic period, we know, touches the years of the French Revolution. And the French monarchy that fell in the political and social earthquake of that time was one of the ten kingdoms of divided Rome, a "tenth part" of "that great city, which reigneth over the kings of the earth." Rev. 17:18.

That was "a great earthquake" truly. Hardly a historian dealing with the period fails to bring into use the phrase, "the earthquake of the French Revolution," to describe the events of that unparalleled upheaval. Lamartine wrote:—

The Revolution had lasted five years. These five years are five centuries for France. Never perhaps on this earth, at any period since the commencement of the Christian era, did any country produce, in so short a space of time, such an eruption of ideas, men, natures, characters, geniuses, talents, catastrophes, crimes, and virtues.—"History of the Girondists," Vol. II, page 129.

And amid the frightful scenes of this time of overturning came the onslaught upon the two witnesses as portrayed in

the figurative language of the prophecy.

It is of interest to note that even generations before these events, early students of prophecy saw France pointed out in this prophecy; and looking forward from amid trials and persecutions, they hoped fondly that the events foretold meant the ending of the Papacy.

Dr. Thomas Goodwin, of England, so wrote in 1639. Inasmuch as the earliest of the Protestant witnesses "underwent the great heat of that morning of persecution" in the valleys of France, he felt it divinely appropriate that from the French kingdom, formerly the Papacy's chief supporter, should come "the last great stroke in the ruin of Rome."

Peter Jurieu, minister of the French church at Rotterdam, writing some time before 1687, said:—

Now what is this tenth part of the city, which shall fall? In my opinion, we can not doubt that 'tis France. This kingdom is the most considerable part, or piece, of the ten horns, or states, which once made up the great Babylonian city. . . . This tenth part of the city shall fall, with respect to the Papacy; it shall break with Rome and the Roman religion.—"The Accomplishment of the Prophecies," Vol. I, page 265 (London, 1687).

In 1742, another Bible student, John Willison, of England, saw in this prophecy the foreshadowing of a "marvelous revolution" in France, adding:—

However unlikely this and other prophesied evils may appear at the time, yet the almighty hand of the only wise God can soon bring them about when least expected.

Now, looking back upon those times, we can see how closely events followed the course outlined in the prophecy. As the 1260 years were drawing to a close, during which the two witnesses were to bear their testimony clothed in sackcloth, a new attack was made upon them. All along, the satanic power of apostasy had perverted the Scriptures and sought to keep them from the people. But now arose, as never before in the world and never since, an organized atheism, "out of the bottomless pit," the very abyss; and (in intent and purpose) it set about to slay the divine witnesses outright in this French portion or "street of the great city." Goaded to madness by the despotic rule of apostate religion, the French revolutionists sought to annihilate religion itself. It is not to be wondered at that this complete unmasking of Satan's fierce enmity to the Holy Scriptures should be noted in prophecy as one of the landmarks in the closing history of the 1260 years.

Speaking of this outbreak of atheism against all religion, an observer and Bible student who lived at the time wrote:—

If we search the annals of the world, we shall not find even a private society or sect, much less civil community and state, which, before our day, has in the most public manner proclaimed to all nations around it that there is no God, and made that position the basis of the constitution of its government: but in our day we not only read of it, but see it with our eyes; and that in a manner so perfectly consonant with all its various prophetic marks that the unprejudiced infidel (if there be such a being) can not mistake it.—"Commentaries on Prophecies Referring to the Present Time," by Joseph Galloway (London, 1802).

French writers of the period who describe the outburst from beneath, unconsciously use almost the identical phrases of the prophecy. Lamartine speaks of "the boundless and bottomless abyss of atheism," and the Abbe Burruel wrote (in 1797) of "the dark recesses from whence it burst into being."

W. A. S.

(To be concluded)

The Responsibility of the Pastor

By C. M. S.

THE apostle says: "As we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." The example of Paul in this regard is one which every minister of the gospel of Christ should strive to emulate. In fact, that is the only attitude of the professed minister of God which is honoring to God.

As Christ declared that it would be more tolerable for Sodom and Gomorrah in the day of judgment than for those cities of his day which refused his witness with all the light they had, so may we know that it will be more tolerable in the day of judgment for such men as Paine and Voltaire and Ingersoll than for those professed ministers of God who have stood in the sacred desk and cast discredit and doubt upon the Word of God. Those were open enemies in the field; these are traitors in the camp. Men who were yearning for God and desiring to know and to do his ways would not go to such men as Ingersoll in their soul-hunger. But when they go to those who are entrusted with the gospel, they go in sincerity, with open minds and hearts, ready to believe, anxious to know what the messenger of God has to teach them. He who casts a single doubt into the mind of such an inquirer, "it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."

Such men as Paine and Voltaire have drawn their sustenance from the commissariat of the enemy while working for him; but the unfaithful trustee of the gospel message has drawn his support from the church of Christ while working against it and its Founder. The hungry soul expects through the doctor of divinity the bread and the water of life, and has a right to expect them; and such a professed servant of Christ who feeds a single soul a stone of doubt and a serpent of unbelief has taken upon himself the most fearful responsibility that it is possible for a human being to assume. The consistent, open infidel will fare better in that day than he who, in the garb of religion, has taught men to look upon the Word of God as a myth, an unreality, the work of human minds and hands.

It is infinitely better to anchor to the Rock of Ages than to flounder, and swamp, and sink in the sea of doubt; better to believe in the word of him for whose glory we were created, and then live and reign with him eternally, than to fill the world with the philosophies of doubt, and then perish on the grave of our false theories.

What God wants of those who have named his name is unswerving loyalty to him and his Word. The disloyal, the doubters, the questioners, the critics of "that which is written," God has not commissioned and can not use in the promulgation of his message of salvation. Let the pulpits be relieved of such teachers, and the atmosphere of the professed church of Christ will be cleansed and vivified, and then will the zeal of the church be aroused, souls will be converted, cold hearts be melted, and the question of the empty pew will need no effort for its settlement. There are not two different ways leading to the kingdom; neither are there two different commissions given to the followers of Christ who are to proclaim the coming of that kingdom. It is not, Go ye into all the world, and dissect and criticize, and teach men to doubt the written Word of God; but, "Go ye into all the world, and preach the gospel to every creature." He who has accepted the calling of the ministry, and, forgetting the commission, begins to cast discredit upon the Word and to teach men to doubt it, has taken upon himself a fearful responsibility. We read that "it is a fearful thing to

fall into the hands of the living God." It will be indeed a fearful thing to stand before the bar of God in the garb of a minister of the gospel to meet the record of a "higher critic."

The Lesson of the Cherubim

By C. M. S.

In the record of man's expulsion from the garden of Eden, we first read of angelic beings, the cherubim. "He drove out the man; and he placed at the east of the garden of Eden the cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life." Gen. 3:24.

The selection of this class of angels to perform such service has in it a deep significance. It was not a purposeless selection. The work that they did in the garden of Eden was directly in line with their long-established occupation in heaven. The following scriptures make plain that occupation:—

"Jehovah reigneth; let the peoples tremble: he sitteth ["is enthroned," margin] above the cherubim; let the earth be moved." Ps. 99:1.

"Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest ["art enthroned," margin] above the cherubim, shine forth." Ps. 80:1.

The cherubim come in closest contact with the throne of God. They stand at either side of that throne, the guardians of its foundation. "Righteousness and justice," says the psalmist, "are the foundation of his throne." Ps. 97:2. And again he says, "Let my tongue sing of thy word; for all thy commandments are righteousness." Ps. 119:172.

The commandments of God, then, are the foundation of his throne. The law of God is the foundation of his government. The cherubim are the guardians of the foundation of God's throne, therefore guardians of the law of God, which is that foundation.

In the explicit directions that God gave for the construction of the sanctuary, the office of the cherubim is fully set forth; and as that earthly sanctuary was to be made according to the pattern of things in the heavens, we should expect to find the representation of the heavenly cherubim harmonizing with what the Word says of their office in the courts above. So we read:—

"Thou shalt make a mercy-seat of pure gold. . . . Thou shalt make two cherubim of gold; of beaten work shalt thou make them, at the two ends of the mercy-seat. . . . And the cherubim shall spread out their wings on high, covering the mercy-seat with their wings. . . . And thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony [the law of God, Deut. 10:2] that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel." Ex. 25:17-22.

That was the visible representation of the throne of God, the place where he would meet his people to dispense judgment and mercy. In that ark, under that mercy-seat, was placed the law of God; and upon that mercy-seat stood the two cherubim, guardians of that representation of the throne of God, guardians of that law of God which is in the very foundation of God's government. There was an object-lesson to all Israel, and, through them, to all the world, of the sacredness, the undying perpetuity, of the law of God. That law can not be tampered with without tampering with the throne of God. That law can not be abolished or changed without overturning the very throne of God. That is what God meant to teach in putting the two tables of his law in the most inaccessible portion of the tabernacle, underneath the representation of his own throne, with the cherubim, the angels of his very presence, standing guard over it.

We can not conceive of the commands of God being given from any other place than his throne. So in this earthly representation of the court of heaven, we read: "And when Moses went into the tent of meeting to speak with him, then he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the testimony, from between the two cherubim; and he spake unto him." Num. 7:89. He spoke from between the cherubim, spoke from above the mercy-seat, whereunder lay the law of God.

Can we imagine in those days one sufficiently God-defying to attempt to remove the law from its resting-place? For a less offense Nadab and Abihu were slain by the forth-shining glory of him who dwelt between those cherub guardsmen. Can we consider ourselves less offensive in the sight of heaven now if we teach the abolition of that law, the foundation of God's government? Uzza laid his hand unwarrantedly upon the ark containing that law, and was slain. It is a lesson which has come down to us through the ages for our admonition.

Adam and Eve, in coveting, stealing, and in dishonoring their common parent, broke that law, and found themselves outside the gate of paradise, with the cherubim, the guardians of God's law, flashing toward them the sword of his displeasure. That sword turned every way to guard the way to the tree of life. Men are still outside of Eden, and we may know that so long as we maintain in our heart enmity toward the law of God, the cherubim stand armed against us to prevent our approach to the tree of life. That means the denial of heaven to us, the loss of eternal life, if we set ourselves against the government of God in trampling upon his holy law. Christ said: "Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven." Matt. 5:19.

It is worth while to note here that the only class mentioned in the Bible as worthy of entering paradise and coming to the tree of life is that company that has respect to the commandments of God. They must pass these appointed guardians of the law, and they can not do it while carrying in their hearts hatred of that law. We read concerning them, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:14. Those angel guardsmen kept Adam and Eve out of Eden for disobedience to God's law; and neither can we pass them unless we are submissive and loyal to all its precepts. Let us learn the lesson of the cherubim with the flaming sword.

Did the Apostles Change the Sabbath?

By F. M. W.

We found in our study last week that nowhere in the Sacred Record is there given any instruction, either direct or implied, that the Lord Jesus effected a change in the Sabbath institution. On the contrary, we found his attitude toward the original Sabbath to be one of unswerving loyalty and regard. He sought to restore it to its original design and purpose as an institution in the observance of which all would find spiritual and physical blessing. We find also that his most intimate earthly associates gave to the seventh-day Sabbath the same careful regard, even refraining from doing on the seventh day that which they felt free to do on the first day of the week; namely, to anoint the body of the Lord after his crucifixion. It is natural next to inquire if after the return of the Lord to glory any change was made with respect to the Sabbath institution by his apostles.

Such a suggestion seems to the thoughtful Bible student entirely out of place; for surely if the Author of the Sabbath made no change in the institution, if he left no instructions to his church regarding any change in the observance of the day, it would seem sacrilegious for his apostles to undertake to make a change which he himself did not attempt. Every law remains in full force until it is repealed. As stated by W. C. Pierce, in the Western Recorder of July 11, 1912, a law “may become a dead letter; because of unfaithful executives, violations of it may pass unnoticed and unpunished. But it remains a law just the same, and when the national conscience is aroused, there will be a clamoring

for its enforcement, if it is just; or for its repealing, if not just.” The abrogation of God’s law surely would be made as public as its promulgation. From the blazing peaks of Sinai, amid thunder and lightnings, with a voice that shook the earth, the law of God was given. We can not believe that any abrogation or change in the divine precepts would be brought about covertly or insidiously, but that it would be as broad and frank and open as is the character of Christ and Christianity. And a careful study of all the epistles of the apostles reveals neither by plain declaration nor even by suggestion an abrogation or change.

The first day of the week is several times mentioned in the New Testament Scriptures, but not in one single instance is it called the Lord’s day or Sabbath; nor is there attached to it, either directly or indirectly, any suggestion of sacredness or holiness. The reader will observe this if he will look up the eight passages cited, the only instances where the first day of the week is mentioned: Matt. 28:1; Mark 16:1, 9; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. 16:2.

In the twentieth chapter of Acts is found the only record in the New Testament of a religious meeting on the first day of the week. By a close study of the text the reader will observe that this was upon the dark part of the first day, which could have been no other time than what we call Saturday night, as the Bible reckons time from sundown to sundown. On the next morning, in the light part of the day, Paul started on a journey from Troas to Assos, across the peninsula, to join his companions, who, during his meeting Saturday night at Troas, had been laboring hard to bring the boat around the peninsula to meet him at the appointed time.

In the Corinthian letter specific directions are given to the church-members to lay aside a part of their income for the Jerusalem collection. It will also be observed that this money was not to be given at the church in the public congregation, but each was to lay aside the offering by himself in his own home. 1 Cor. 16:1, 2.

By some it is argued that every record we have of the meeting of Christ with his disciples after the resurrection was upon the first day of the week. That this was not the case may be abundantly shown; but even if it were so, that of itself would prove nothing for the sacredness of the first day. When he first met them on the day of his resurrection, they had no faith that he had risen from the dead, and were upbraided by him in consequence. See Mark 16:14. Another occasion on which he met with them was the time when he found them engaged in their old vocation, that of fishing on the Sea of Galilee. John 21:1-4. This meeting certainly does not show regard by either Christ or his disciples for First-day sacredness.

In contrast with this mention of the first day of the week in the New Testament writings, the seventh day, the day on which the Jews met in their synagogues for worship, which could have been no other than the seventh day of the week, is always spoken of as the Sabbath, thus showing the recognition given this day by Christian writers in the Christian era, writing under the direction and inspiration of the Holy Spirit. See Acts 13:14, 15, 42; 17:2; 18:4, 11.

In the last two references cited, it is observed that the same course is predicated of Paul as of Christ, that it was customary for him to meet with others on the Sabbath day for divine worship. Compare with Luke 4:16. And this great apostle, during his last journey through Asia, when he met the elders of the church at Ephesus in that which he predicted, and which proved, to be his last meeting with them in this world, declared that he was free from the blood of all men, because he had not shunned to declare the whole counsel of God. Acts 20:17-35. And yet in his epistle to the Ephesians, as well as in the historical record of his meeting with that church, as also in his epistles to other churches and believers, we find not one word regarding a change in the institution of the Lord’s Sabbath. There can be but one conclusion, and that is that Paul in no wise attached sacredness to the first day of the week; for certainly, if he had, he would have counted it a part of the counsel of the Lord, and would have plainly incorporated it in his instruction to the church.

Hence we must conclude that the apostles had no authority, nor did they assume the authority, to change the Sabbath commandment. Like their divine Lord, they regarded the holy character of the one universal Sabbath, set apart at the beginning of time for the benefit of the race of man. F. M. W.

Note and Comment

By Editor

The Chinese Revolution

It is apparent that the great revolution that has held China in its throes during the last two years has entered more deeply into the experience of the nation than a mere change of the form of government. It is believed by many that the revolution means the introduction of China into a new sphere of operation politically, socially, and religiously. The slavish superstitions regarding idol-worship are loosening their hold upon the minds of the people. It is to be hoped that with the increased openings for the Christian religion, the forces of the Christian church will rally to the call of duty, and improve the opportunities before them. The Record of Christian Work for May, 1912, speaks as follows of these changes coming to China as the result of the revolution:—

Forty years ago a curious psychic epidemic swept over China. Multitudes were taken with fear lest their queues should be cut off by aerial sprites. Now the queue can not disappear fast enough. With it the idol is also passing to the lumber-room of history. It has been remarked that in the whole revolutionary struggle no allusion has been made to the god of war by either side, although in the Japanese war twenty years ago, the war-god was given a place in the pantheon with Confucius himself. The references now are to the Highest. The iconoclastic movement is almost droll in its fury. Into the temples of Canton, revolutionists have pressed, and haled the Buddhas out into the temple courts. Here the wooden heads have been cut off from the wooden bodies in a formal execution.

Love and Law

Of the relationship of love and law the California Christian Advocate of June 6, 1912, says:—

Many fairly thoughtful persons tell us that the time has come to place emphasis on the love of God instead of on the law of God. That seems reasonable enough. But the love of God is the law of God. The presence of love does not exclude the presence of law. Wherever love is, there is law. Love demands the protection of law. The greater the love, the more intense is the law. The absence of love is lawlessness. . . . Preaching the love of God preaches the law of God. In this higher sense we believe in placing the emphasis on the love of God. The soul sensitive to love is sensitive to law. We need more of the love of God to make us sensitive to the presence of evil in all its forms.

From the Catholic Standpoint

Quoting the New Century, the Catholic Transcript of June 20, 1912, says this regarding the opposition of the A. P. A. (Guardians of Liberty) to the Roman Church:—

This is the glorious land of free speech — the freer the better, apparently, when it is directed against the Catholic religion. But Catholics should possess themselves in patience, notwithstanding, and permit the new A. P. A. free room for expansion. It is a noxious weed, and will flourish only where the atmosphere is unfit for a healthy man to breathe. When, therefore, A. P. A. lecturers come to a city, we should not seek to curtail their right to speak; but if, in their references to Catholics, they make statements laying them open to libel, then is the time for Catholics to get busy. Father Vaughan, S. J., some years since, in his famous victory over the Rock, set Catholics on both sides of the water an example they would do well to follow on like occasions.

Barotseland Mission, South Africa

By R. C. Porter

(Continued)

Watching the Lion by Night From a Tree

THINKING this a good opportunity to study the nature and tactics of this most wary king of beasts, we decided to camp by the river about a mile farther on. Leaving Sister Anderson in charge of the camp, with our native attendants to keep the camp-fires burning, Elder Anderson and I decided to return, take our position in the tree, and remain there during the night. Accordingly about four in the afternoon, taking our repeating rifles, and the ax to clear the limbs that would obstruct our view, we returned and took our position in the tree. On our return, we found that the lion had been there and taken another meal during the day. There the carcass of the eland lay directly in front of us about fifty or sixty feet from our location. It was our hope that the lion might return before dark, as, under the conditions in which we were placing ourselves, we were treed for the night unless he should appear before nightfall. He did not return, however, until about two hours after dark. His coming was as noiseless as that of the approaching darkness save for an occasional grunt or purr as he advanced. He approached against the wind, and evidently scented us in the tree. He turned aside into the tall grass, and lay there for about two and one-half hours before he returned to eat. He was so near that we could hear his deep breathing. We were so safely located out of danger that we felt no fear, and it was very interesting to study his wary proceedings. At last as noiselessly as he came at first, he crept up and began to feast upon his prey. It was now so dark that we could not see him; and as we did not wish to drive him away to our camp, where Sister Anderson had bravely volunteered to remain in charge, we did not disturb him.

He would crush the ribs of the eland more readily than they could be chopped by a meat-ax wielded by a strong man. After eating for about fifteen minutes, he retired through the tall grass, taking another route than the one by which he came. Although near enough to hear him breathe, we could not hear a rustle of the grass as he departed. His deep bass grunts indicated his movements, however, so that we could follow him until beyond hearing distance.

After about three hours of waiting we began to grow sleepy, when again we heard his purr and grunt approaching. It was still dark. This time he approached cautiously, but advanced at once and began to eat. After about the same length of time he departed as before. We drew our rifles to see if there were any possibility of an aim at him, but it was too dark to see even along the rifle barrels, so we concluded to risk his returning again after the moon should have arisen. After waiting another three hours, the moon had risen, and again he approached so noiselessly as not even to give warning by a sound of purr or grunt, so that we did not observe his approach. The light of the moon evidently caused him to be more fearful of detection. Not knowing of his approach, I made a slight noise, and like a shot he was off with a bound into the tall grass, and as far as we could hear, he was still galloping toward a place of safety. Another sound in the rear indicated that there were probably a pair of them, although but one came near enough to eat. Following his example of caution, we waited in our safe quarters in the tree top until daybreak, when after firing two shots to frighten any lingering lion from the vicinity, we returned to camp. We were glad to find that Sister Anderson had slept well, and that there had been no disturbance during the night.

The night's experience taught us some valuable lessons. We learned that there is no such thing as hearing the lion's noiseless approach, but that he is afraid of the light. He is not afraid of the coals or embers of a camp-fire, but of a light that will reveal his approach. A short time since, near Pemba, a native attendant, sleeping under the wagon in which his white master lay, allowed his camp-fire to die down to embers, and the lion stole into the camp and snatched him suddenly from his slumbers to his death. Three lanterns will make any camp practically safe from lions or leopards. It is poor economy, and presumption rather than courage, for any of our missionaries to expose themselves to unnecessary danger when protection is possible and costs so little. I felt uneasy about the safety of our missionaries in these lion-infested districts until that night's experience taught me the value of light. Two lanterns while on trek, one in the lead and one in the cart, and three lanterns about the camp at night, will generally insure safety from attack by any wild animal except the rhinoceros. Lions and leopards will rarely attack a team when it is in motion. Missionaries should not be presumptuous when traveling in these dangerous places, but walk as children of light as well as when bearing the torch of truth to those who sit in darkness.

Norfolk Island

By C. H. Parker

C. H. PARKER

Dotted, like beautiful gems, all over the mighty bosom of the South Pacific, lie islands of every description, size, and shape. These, separated by a large expanse of water from the continents and from one another, are little kingdoms of their own, having customs and practises peculiar to themselves, yet connected by blood relationship to all the rest of the world. God "hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation."

Such is Norfolk Island, which has been separated by an infinite hand and a munificent providence. It is one of the smallest islands, being only seven miles long by three miles wide, and containing only thirteen square miles; yet it has a history second to none. The beginning of its history would seem to cloak its future in a cloud of gloom, as it was used by the British government as a penal station.

In 1856 the increasing population of Pitcairn Island rendered it necessary that the islanders should find a wider home. The British government therefore offered them houses and land on Norfolk Island, as they had removed the convicts to Port Arthur, Tasmania. Of course the people shrank from the idea of leaving Pitcairn, when it was first proposed, but finally consented, and were landed on Norfolk Island, hundreds of miles from their old home, in June, 1856. Moses and Mayhew Young, with their wives and families, became so homesick for their old home on Pitcairn that they returned the same year. A few others returned later. The rest remained. Of the married couples who came from Pitcairn, only six persons still survive on Norfolk.

The whole coast of the island is steep and rocky, and landing is possible only at two or three places. There is a rise of a few hundred feet to an elevated plateau in the middle of the island.

All the residents have their allotted portion of land, mostly fifty acres, which has been subdivided among their children, cutting down the acreage of many to five. Nearly all live "in the country," as they term it. The whole island is formed of undulating hills, steep but well grassed, never rocky nor broken. The cleared lands are beautifully green; and as the noble pines were left standing, the whole island looks like a magnificent park. Every hollow, known locally as a valley, is filled with dense vegetation,—bananas, oranges, peaches, passion fruit, persimmons, lemons, pomegranates, guavas, rose-apples, quinces,—while on the level parts and the more gentle slopes grow melons, strawberries, beans, peas, vegetables, and maize in abundance. The soil is wonderfully fertile, and supplies everything needful but clothes. Every one owns at least one horse, and all, from the age of two, ride or drive. Sheep, cattle, pigs, and poultry are very plentiful. Poverty, as we understand it, is unknown, though actual cash is very little in evidence. The people are a happy, light-hearted race, extremely hospitable, and much given to social intercourse and pleasure of all kinds.

SEVENTH-DAY ADVENTIST CHURCH, NORFOLK ISLAND

You may drive for hours along good roads until you can hardly realize that you are on an island containing only thirteen square miles. These roads were formed in convict times. But the glory of the island is its famous avenue of pines, an excellent road bordered on both sides by a regular, close row of giant pines, running for more than a mile through beautiful green lands, giving here and there peeps of the sea on one side, and of Mt. Pitt, with its thick growth of pines, palms, and tree-ferns, on the other. This avenue leads to the Melanesian mission, which is the headquarters for the work of the English Church in Melanesia. Here they bring boys from different parts of their mission field, and educate them for teachers.

Mt. Pitt is the highest point of the island, being 1,000 feet high, and from its summit presents a beautiful view of the island, surrounding sea, and of Philip and Nepean Islands, which are but a short distance away.

There are about 900 inhabitants, all told, upon the island. Spirituous liquors are not allowed. No exporting is done, except whale-oil, as the fruit trade of Sydney, Australia, has, by a high tariff, practically barred its doors against the importation of the island's products. Therefore, the people have to depend in a large degree on home consumption.

There are three churches on the island—English, Methodist, and Seventh-day Adventist. Each has one central place of worship, which is at Kingston, the old prison site.

The third angel's message was introduced into this island on the visit of the "Pitcairn." The whole island was much agitated over the truths taught. A number identified themselves with the message, some of whom are still alive and faithful. A church was organized in May, 1895.

Alfred Nobbs, son of Pastor Geo. H. Nobbs upon whom the mantle of John Adams fell, was the schoolmaster of the island, and accepted the tenets of this faith in the year 1891, becoming the devoted elder and pastor of the church. He served well and faithfully, carrying on the work through the most troublous times of its effort for a foothold. He never faltered in the battle until he was called by the great Captain to rest from his arduous labors, Sept. 26, 1906.

In December, 1894, Brother and Sister Stephen Belden, of America, joined Brother Nobbs in his labors. Brother Belden labored well and faithfully until he fell at his post of duty, Nov. 4, 1906, just one month and ten days after the death of Brother Nobbs. Sister Belden still clings to the people of their choice, like Ruth to Naomi.

Brother H. Mitchell and wife, of South Australia, took up the work laid down by these two faithful workers; but they were compelled, after three years of earnest labor, to leave the island on account of the failing health of Sister Mitchell. A year ago last January Brother A. H. Ferris and wife were appointed to this island, and they have been working earnestly and perseveringly since coming here. Their labors and ministrations of love are much appreciated, and their hands are full to overflowing with work for this dear people. The seed sowing of past years is beginning to be reaped.

Thus the message is going from one continent to another, and from one island to another. Lately the standard has been raised on Lord Howe Island, which is the only island between here and Sydney. Now we are bearing it on to the New Hebrides, from which place we trust soon to flash the signal along to other island fields. Soon the gathering call will have sounded to all nations.

Faith, Hope, Charity

By A. Allen John, M. D.

A. ALLEN JOHN, M. D.

FAITH soon shall be immersed In vision bright, ecstatic, Its conflicts o'er. Hope, anchor of the soul,— To pilgrims emblematic Of heaven's shore,—

Entrancingly shall blend With Eden's full fruition Of joy and peace, Eons of pure delight— Enrapturing condition, Blissful surcease!

Then, Charity supreme O'er Love's celestial ocean, Banner unfurled, Shall herald to all spheres His glorious reign, whose death Redeemed a world.

Chicago, Ill.

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