Taking our leave of this interesting company at Yulu, we went twelve miles up the river to Sicene, where we procured horses and traveled six miles to Owaapino, staying overnight in an Indian's house. While crossing a river just after we started, the Indian's horse walked into a hole and fell down; the satchel which he carried was completely soaked. I spread out its contents that night, and by morning they were partly dry. At six thirty we were again in the saddle, and with a half-hour's rest at noon, rode till five o'clock; then the horses and I were so tired that we could go no farther. So after tying out the horses and wrapping up in our blankets, we lay down under the stars, knowing that the same sleepless eye that watched over us in our beds at home, was keeping watch out on the open savanna.
In the morning, after a three hours' ride without breakfast, we came to the town of Sackalen, on the Wanks River, eighty miles above Cape Gracias. From Sackalen I had expected to go up the river about eighty miles to the gold-mines to meet Brother Hirst, who for three years had been writing for some one to visit him, and for a teacher for his boys; but I learned here that he had moved to the coast, and as a launch was going down next day, I took passage to the cape.
I spent six days with Brother Hirst, consulting on plans for a school, and also for the work at that place. We found a large, well-built, two-story house that had been erected by a company whose concession had been taken from them by the government. This house we learned could be bought for about eight hundred dollars, which was only one third its original cost. This building Brother Hirst proposed to buy and fit up for a school and teacher's home.
View of old convict prison, Philip Island; a point of Nepean Island; and horseshoe road leading up to Seventh-day Adventist church, Norfolk Island.
I believe Cape Gracias is ready for the message, and that many here will accept the truths for this time. I had two meetings with the people, which were well attended. After the last meeting12and without solicitation on the part of any one, the people came forward with their donations till $21.60 silver had been placed in my hand. The chief of police said, as we walked home, "I want to be married and bring up my children as I ought. I want to be a Christian." This man has a family of three children, and he feels anxious to lead a better life. In Cape Gracias there is no church, nor any Christian worker except Brother Hirst. We must send a worker there as soon as possible. The Lord has plainly opened the way before us for entering this field; and while we praise him for his mercy and power, yet our part must be to enter the field where he has opened the way, with courage to do valiant work for the Master.
Leaving Cape Gracias on March 26, we came again to Bluefields on a schooner loaded with lumber and cattle. We stayed there one day to unload cargo. I had two more Bible studies with Brother Lyon, the patient in the hospital, who decided that he would keep the Sabbath, and also subscribed for the REVIEW. The next day, on the same schooner, we started for Colon, where we arrived just eight days after leaving Cape Gracias.
Sabbath, April 6, we had our first meeting in the chapel of our new building here in Cristobal, which at present writing is being followed by a series of meetings, five nights in the week. We are of good courage, for the Lord has gone out before us. April 14 the new chapel was dedicated, and seven persons were buried by the ordinance of baptism at the close of the service; others are preparing to follow soon. The interest in our meetings is increasing, and the house is being well filled each night. We are glad to see some Americans attending our meetings.
True Riches
A WRITER in the Outlook describes a ride he once took with an old farmer in a New England village, during which some of the men of the neighborhood came under criticism.
Speaking of one prominent man, I asked, "Is he a man of means?"
"Well, sir," the farmer replied, "he hasn't much money, but he's mighty rich."
"Has he a great deal of land, then?" I asked.
"No, sir, he hasn't much land, either, but he's mighty rich."
The old farmer, with a pleased smile, observed my puzzled look for a moment, and then explained:—
"You see, he hasn't much money, and he hasn't much land, but still he is rich, because he never went to bed owing a man a cent in his life. He lives as well as he wants to live, and he pays as he goes; he doesn't owe anything, and he isn't afraid of anybody; he tells every man the truth, and does his duty by himself, his family, and his neighbors; his word is as good as his bond, and every man, woman, and child in town looks up to him and respects him. No, sir, he hasn't much land, but he's a mighty rich man, because he has all he wants."
— World's Crisis.
Origin of the "Glory Song"
By Lora Clement
MR. CHARLES H. GABRIEL, the gifted author of this stirring hymn, was born in Iowa, and spent his early years on a farm in that State. At the age of seventeen he went out into the world, unaided, to make his own way. In the fullest sense of the term, he is a self-made man, and is probably the most popular gospel-song writer in America to-day. Early in the summer of 1900, while on a bicycle trip with a Chicago publisher for whom he was preparing manuscript, he said to his friend: "I've got a song that's going to live." Then he repeated part of "O, that will be glory!"
This popular revival melody, which has so thrilled the hearts of men the world over, owes its fame largely to that magnetic gospel singer, Charles M. Alexander. We give in his own words the story of how the "Glory Song" became world-famous:—
"I remember quite well the first time I saw it in looking over a new song-book. I just glanced at it, and then said to myself, 'That man has wasted a page, for I do not believe that song will be sung much.'
"Some months later I stepped into a large Sunday-school convention, and heard an audience singing it. It took such hold of me that I could think of nothing else for days thereafter. I began to teach it to large audiences, and soon whole towns were ringing with the melody.
"In the spring of 1902 I went to Australia at the urgent invitation of Dr. R. A. Torrey, to unite with him in revival services. When I started on this journey, I made up my mind that the 'Glory Song' should be the popular song of the campaign. I felt that it would stand any pressure that might be brought to bear upon it. I reached Australia a week ahead of Dr. Torrey. I did not13know a single person there, but I had several thousand copies of the 'Glory Song' printed, and began to prepare for the great welcome meeting in the Melbourne town hall.
"I remember with what anxiety I approached that meeting. I felt that the success of the musical part of the mission depended upon some one song catching the brains and hearts of the people. After we had sung a few hymns, I announced that the next would be the 'Glory Song,' which was to be the revival song. They picked it up with the usual Australian enthusiasm, and it was an instant success. Within a month it was being sung all over Australia; and a popular writer declared that it had 'set Australia on fire.'"
The "Glory Song" has been translated into at least fifteen different languages, and though written as recently as 1900, is known the world over. It has gained unprecedented popularity, and has been the means of leading many hearts to acknowledge allegiance to the King of kings.
What Can Be Cured
By Francesca
"What can't be cured must be endured." By all means; and let us endure it with what nobility we may. But what about the things which can be cured, and ought to be cured? Are they to be endured?—No, a thousand times no! To suffer them in one's own life would be morbid; to suffer them in another's life would be cowardly. And yet how often those words are expressive of laziness rather than of submission. A brave man would never sigh such words of committal over the grave of a lost good or a dead joy until he had strained every nerve to preserve the good and to keep alive the joy.—Francesca.
Smiles and Kind Words
“SINCE smiles and kind words, which brighten the lives of those around us, cost us nothing, it proves that if we do not bestow them, we would not do better things if we could, since the better things we’d like to do would cost us more.”
The Will Made Submissive
By Miguel de Molinos
The will can only be made submissive by frequent self-denials, which must keep in subjection its sallies and inclinations. Great weakness is often produced by indulgences which seem of no importance. —M. Molinos.
The Comforter
By J. W. Foley
STUBBED your toe, didn't you, sonny?
Struck on a stone in the dirt.
Somebody thought it was funny,
Laughed, and your feelings were hurt.
He didn't see your teeth gritted,
Trying so hard not to cry;
Saw how your home-made clothes fitted,
Laughed, and just hurried right by.
Hurt yourself, didn't you? Smarted
More than somebody would think;
Just about got the tears started,
Made your eyes water and blink.
Hurts you some worse when somebody
Laughs,—and the tears in your eye
Roll down and make your cheek muddy,—
Laughs, and just hurries right by.
'Tisn't so much that you stubbed it,
'Tisn't because of the pain;
Why, when you've bathed it and rubbed it,
It will be all well again.
'Tisn't because there's blood spurting,
Not because you must walk slow;
It's something deeper that's hurting,
Hurting you more than your toe.
You can stand fun, and it makes you
Glad if it's fit time for chaff;
But when misfortune o'ertakes you,
You don't quite look for a laugh.
So when you're being a dumb one,
Trying so hard not to cry,
It makes it harder when some one
Laughs, and just hurries right by.
There—now it is better, I'm certain;
Honest—no sign of a pain?
Well, I'm right glad it's stopped hurting,
And we're both happy again.
'Tisn't the real pain that's keenest,
Brings the hot tears to the eye;
It was that laugh that felt meanest
When some one hurried right by.
—Live Wire.
Life Sketch of Elder R. M. Kilgore
By S. N. Haskell
ELDER ROBERT MEAD KILGORE died June 28, 1912, at the home of his son Charles, in South Lancaster, Mass., at the age of 73 years, 3 months, and 7 days. He leaves a wife and two children, three grandchildren, two brothers, and two sisters to mourn their loss.
Brother Kilgore was born in Tuscarawas County, Ohio, March 21, 1839. When he was six years of age, his parents moved to Washington, Iowa; and at the age of twenty-two he enlisted in the United States army, where he served three years, and was honorably discharged in January, 1864. In March of the same year he reenlisted, and at the close of the war was again honorably discharged, having been promoted, step by step, until he held the position of captain. Col. W. B. Bell speaks of him as follows: "He enlisted as a private, was promoted to corporal, then sergeant, and finally to the rank of captain. He was a young man of high Christian character when he enlisted, and he maintained that character during the entire war."
ELDER R. M. KILGORE
Elder Kilgore was married on Oct. 9, 1867, to Asenath M. Smith, the daughter of Cyrennes Smith, who was among the early Sabbath-keepers in the State of Michigan, the fruit of Elder Joseph Bates's labors in the State. Brother Kilgore was a kind, affectionate father and a loving husband, ever true to his principles as a Christian, a citizen, and a soldier.
He returned to his home from the army in 1865, and found his parents observing the Sabbath of the Lord their God. At their request, he drove thirty miles to listen to the first Seventh-day Adventist sermon he ever heard. After investigating the subject, he embraced the Seventh-day Adventist views, of which he was a firm believer till his death. In 1868 he attended his first course of lectures, given by Elder Geo.
1. Butler in connection with Elder M. E. Cornell, during which time he acted as tent master. It was about this time that he felt a burden for souls and a desire to proclaim the truth to others. He wrote his conviction to Elder James White, stating that he wanted some books, but had no money to pay for them. The following was the reply: "I send you sixty dollars' worth of books; pay your vows to the Most High." It was soon after this that Elder White ordained him to the gospel ministry, he having given abundant evidence of his calling. He continued in the ministry, holding fast the doctrines he had learned from the early pioneers. Wherever he pitched his tent or held a course of meetings, he had the pleasure of seeing souls take their stand to keep the commandments of God and the faith of Jesus.
Elder Kilgore labored for a short season in the Eastern States. In 1876 he was recommended by the General Conference to go as a missionary to Texas. He sold his home in Washington, Iowa, and with the aid of voluntary contributions, he was able to support himself and family for a number of years, until the Texas Conference was organized, he being the first president. At the beginning of the work in Texas, Elder A. G. Daniells acted as his tent master. Elder Kilgore remained in Texas for eight years, and left a conference of eight hundred members. During the first two years he labored in Texas, two hundred embraced the Sabbath. The crowning work of his life, the highest ambition of his heart, was the salvation of souls for whom Christ died.
While opening up the work in Texas, he passed through many hardships, and several times his life was threatened. On one occasion while holding a tent-meeting, he received an anonymous letter, giving him till the next day at noon to leave the State with his workers. That evening he preached his sermon as usual, and at the close read the letter and asked the congregation what he should do. The tent was full of people, and immediately a man arose and took a vote of the audience requesting him to continue the meetings. They announced that they would stand by him and defend his tent. On another occasion a woman embraced the Sabbath and wished baptism. Her husband told Elder Kilgore that if he baptized her, it would be at the expense of his life. She was baptized, and her husband was also converted and baptized. He who was fearless in the United States army was also fearless in fighting the battles of the Lord.
Elder Kilgore has held many important positions in the cause of present truth. For five years he was president of the Illinois Conference; for five years superintendent of General Conference District No. 2 in the South; for five years superintendent of District No. 5;14for one year president of the Southern Union Conference; for four years vice-president of the Southern Union Conference, while Elder G. I. Butler was president; for two years of his vice-presidency he was the active president of the Georgia Conference. During his official positions he also carried on evangelistic work in tents, meeting-houses, and halls. A short time before his death, he stated that he did not remember of ever holding a course of meetings when there was not some one who embraced the truth and began the observance of the Sabbath of the Lord. He labored not for the remuneration. One year when he was not feeling so well as usual, he made no report of his time. The General Conference, however, afterward paid him his wages, for he was ever at work, even if he could not do his full amount of labor. When stricken down by the illness from which he did not recover, he was acting as pastor of the Memorial Church in Nashville, Tenn.
In 1901 Elder Kilgore thought of leaving the Southern field; but owing to the dearth of laborers, there was a special call for workers in that field; and when Sister White, in open conference, asked, "Elder Kilgore, will you go and work in the South?" he immediately replied, "Yes, Sister White, I will go." He went, and remained there until a few months ago, when, stricken with disease, he came to the quiet home of his son Charles, where the tired warrior fell asleep in Jesus, from which none ever woke to weep. During his last illness his interest was unabated in the progress of the third angel's message. His only desire to live was that he might spread the knowledge of the truth that was more to him than all else on earth.
The funeral service was held in the church at South Lancaster, Mass., Elders G. B. Starr, F. C. Gilbert, H. C. Hartwell, and P. F. Bicknell taking part in the service. The writer spoke from the following texts: Ps. 116:15; Rev. 14:13, 14. We then laid him to rest in the Eastwood Cemetery of Lancaster, a devoted, self-sacrificing pioneer, who had spent over forty years in active service for the Master. S. N. HASKELL.
When Henry Ward Beecher Learned a Lesson
HENRY WARD BEECHER used to tell a story of how he was taught, when a boy, to depend on himself.
"I was sent to the blackboard, and went, uncertain, full of whimpering."
" 'That lesson must be learned,' said my teacher in a quiet tone, but with terrible intensity. All explanations and excuses he trod underfoot with utter scorn. 'I want that problem; I don't want any reason why you haven't it.'"
" 'I did study two hours.'"
" 'That's nothing to me; I want the lesson. You need not study it at all, or you may study it ten hours, just to suit yourself. I want the lesson.'"
"It was tough for a green boy, but it seasoned me. In less than a month I had the most intense sense of intellectual independence and courage to defend my recitations."
"One day his cold, calm voice fell upon me in the midst of a demonstration, 'No!'"
"I hesitated, and then went back to the beginning; and on reaching the same point again, 'No!' uttered in a tone of conviction, barred my progress."
" 'The next!' I sat down in red confusion."
"He, too, was stopped with 'No!' but went right on and finished; and, as he sat down, was rewarded with 'Very well.'"
" 'Why,' whimpered I, 'I recited it just as he did, and you said "No!"'"
" 'Why didn't you say "Yes," and stick to it? It is not enough to know your lesson; you must know that you know it. You have learned nothing until you are sure. If all the world says "No," your business is to say "Yes," and prove it.'"
One of the greatest delusions that a human being could ever have is that he is permanently benefited by continued assistance from others.—Selected.
Camp-Meeting at North Yakima, Wash.
By W. F. Martin
This camp-meeting, held June 17-23, was the second in the Upper Columbia Conference this summer. The attendance at this meeting was not so large as at the previous one at Spokane, but a goodly number gathered in from the southwestern section of the conference. The work in this part of the State has had a remarkable growth within the last few years.
It was the writer's privilege to labor in this field soon after the work opened here. Then there were only a few Sabbath-keepers; now there are several hundred, a number of good churches, and an intermediate school.
The same can be said of this meeting as of the others in the union: "It was a good meeting." Liberal donations were made for both the foreign and the home work. At the close of the meeting, fifty-one persons were baptized, among them being some who were remarkably converted. It was good to see husbands and wives go into the water together, and be buried with their Lord in baptism.
It was thought best to move the tent into the city, after the camp-meeting, and carry on a series of meetings. We sincerely trust that the guiding and prospering hand of God may continue to be with the workers and over the work in this part of the great harvest-field.
W. F. Martin
The Work in Baltimore, Md.
By Lynn H. Wood
‘A BEGINNING has been made in proclaiming the third angel’s message in the city of Washington, and in other cities of the South and the East; but in order to meet the mind of the Lord, we shall have to plan for the carrying forward of a far-reaching and systematic work. We must enter into this work with a perseverance that will not allow of any slackening of our efforts until we shall see of the salvation of God.’
‘In Portland, Maine; in Boston and the towns round about; in New York and the populous cities close by; in Philadelphia and Baltimore and Washington, the Lord desires us to proclaim the third angel’s message with power. . . . We must plan to place in these cities capable men who can present the third angel’s message in a manner so forcible that it will strike home to the heart. . . .’
‘As these workers talk the truth, and live the truth, and pray for the advancement of the truth, God will move upon hearts. As they work with all the strength that God grants them, and in humility of heart put their entire trust in him, their labors will not be without fruit. Their determined efforts to bring souls to a knowledge of the truth for this time will be seconded by holy angels, and many souls will be saved.’—Testimonies for the Church, Vol. IX, pages 99, 100.
This promise is surely being verified to us here in Baltimore. God has worked for us in a most remarkable way during the past few weeks, and we are glad to tell some of our experiences for the strengthening of other workers in our large cities. About a month ago Elder F. W. Paap and family were asked by the General Conference to leave Riverside, Cal., and take up work in Baltimore. After arriving, they spent nearly a week looking for a suitable location for the mission home, and finally, after much prayer and consultation, they purchased, jointly with the Chesapeake Conference, a double house in Walbrook, one of the best residence districts in Baltimore; so 1611-13 Ellamont St. is now the workers’ home, and the headquarters for the city work. All felt clear that God was leading to this place, and looked for greater blessings when the time came to locate the tent work for the summer. As soon as we were settled in our new home, we began to look for a tent and a church site. After considerable hunting, we found a lot that was just what we needed for both tent and church. It was the right size, and of easy access from all parts of the city. It was in the center of a populous residence district, and but five blocks from the mission home. It was marked for sale, and we immediately began to pray and work to get it. Finally we learned the name of its owner, and called him up by telephone, only to find it had been sold the week before. At first we thought we were a week too late, but were impressed that God was going before and would open the way even then if it was his will. And so it was. The man who had owned it was a doctor, the man who bought it, a contractor and builder. When approached concerning it, he said, ‘Yes, I will sell it to you for a church at just what it cost me.’ He had purchased two lots, and we got the benefit of his price, thus saving about $250. The builder told us to call on his architect to draw plans and specifications for the church, and it would cost us nothing. He instructed his lawyer to look up our deed and give it to us free of charge. He is to give us a survey of the lot as well as sewer connections. Altogether, this saves us about $150. We could have obtained no such concessions from the original owner.
‘Now,’ said the builder, ‘when you get ready to build your church, see me and I think I can get you many donations in the shape of material and labor. My electrician will, I think, put up your lights free of charge. If you wish to put a cathedral window in the front of the building, I will ask my glazier to furnish the cathedral glass gratis. I can buy brick at a lower figure than any one else in the building work here in the city, and I will help you along that line.’ Thus we saw very clearly how God was opening the way before us, and only too gladly did we press in as fast as we could. Later we found that the lot was too small for the tent that we had on hand. There was a new forty-by-sixty tent ordered to be shipped to the western part of the State, but in some mysterious way we found that it was shipped to Baltimore instead of to its proper destination. We felt sure the Lord’s hand was in this, and thanked him for it. Now we have a fine new tent on a lot all our own in one of the best portions of the city.
As God has gone before us thus far, we have the utmost faith to believe that he will lead all the way, and give us many souls for our hire this summer. At present there is no monument in the way of a church edifice in this city of over eight hundred thousand souls. We are meeting in a hall in the center of the city, where it is so noisy that at times the speaker can not be heard. Many of our people say that they should like to bring friends out to the service, but fear that such a meeting-place might prejudice them. For years the church has longed for a home, and at present there is about eighteen hundred dollars in cash and pledges to cover the lot and building. At every advance step we see the Lord going ahead. The workers have pledged their lives to the work, have renewed their consecration, and have determined to be such vessels that God can fill them with his Spirit, that there may be no hindering to his mighty workings here in the East.
Evangelistic Work in Colorado and Georgia
Elder G. W. Anglebarger reports from Canon City, Colo., that as a result of public services, visiting, and Bible readings, sixteen earnest souls have taken their stand for the third angel's message. Two new members have been added to the church at Pueblo.
A four-weeks' series of tent-meetings has been in progress at Columbus, Ga. As a result seven persons have taken their stand on the promises of God, and determined to obey his commandments.
Our Medical College
By Geo. A. Irwin
THAT we now have a medical college of our own, owned and controlled by the denomination, has come to be quite a well-known fact; but the need of such an institution may not be so well understood. Nearly half a century ago instruction was given to Sister E. G. White which opened to her mind the subject of health reform. There was given to the servant of the Lord a knowledge of hygienic principles designed for the instruction and upbuilding of our people and work. These principles are so harmonious, so consistent, and so genuine that the discussions, the researches, the discoveries, and the experiences of half a century have only confirmed them.
While the medical work has been a great factor in extending the truth to earth's remotest bounds, it has been recognized that this department could be built up only by giving earnest attention to the training of workers to properly represent it. In this training, it was seen, there could be no compromise of principle or conformity to worldly practises. An important problem has been that of the education of physicians to occupy positions of responsibility in our sanitariums, and to take a leading part in the missionary undertakings of the denomination. The danger in the world's system of medical education was recognized a score of years ago, and warnings were given by the same one through whom the light came in the beginning. At the time, most of our young physicians were receiving their medical education at one of the leading medical schools of the country. This warning was given:—
"A course of study at — may be thought essential for some; but evil influences are there ever at work upon susceptible minds, so that the farther they advance in their studies, the less they deem it necessary to seek a knowledge of the will and ways of God. None should be allowed to pursue a course of16study that may in any way weaken their faith in the truth and in the Lord's power, or diminish their respect for a life of holiness. . . . It is not best to advise men and women to take a course of study at —. Many who have been there have not been benefited in the past, and will not be in the future. . . . What need is there for students to bind off their education by attending at — to receive the finishing touch? It has proved to be the finishing touch to very many as far as spirituality and belief in the truth are concerned. It is an unnecessary discipline, opening the mind to the sowing of tares among the wheat; and it is not pleasing to our great Teacher thus to glorify teachers who have not ears to hear nor minds to comprehend a plain 'Thus saith the Lord.' . . . No one who is seeking an education for the work and service of God will be made more complete in Jesus Christ by receiving the supposed finishing touch at —, either in literary or medical lines. Many have been unfitted to do missionary work by attending such schools."
Because of the warnings given through Sister White and because of the recognized need of the time, the denomination proceeded to establish a medical school of its own, operated solely in the interests of the denomination, and in harmony with the light given relative to healthful living and the rational treatment of disease.
The establishment of such a school was hailed with delight by many of our young people who desired to obtain a medical education under the tutorship of men who had faith in God and in the Testimonies of his Spirit. For a time this school was prospered in its work. Many young people who received their medical education and training in it are still doing acceptable work for the Master. In time, however, wrong principles began to make their appearance in the school. In our efforts to avoid the evils that existed in worldly schools, we ran into other evils, and the warning voice of the spirit of prophecy was again heard, and the reproofs came upon the school and its management. The warning and reproof not being heeded, the servant of the Lord felt justified in warning the young people of the denomination against attending the school, since principles were being taught that would as surely lead away from the truth as would the teaching of worldly schools. Thus again we were without a medical school of our own, and once more our young people who desired to obtain a medical education were compelled to go to worldly schools, and run the risk of losing their missionary spirit and their faith in the third angel's message and its principles of purity.
If it was dangerous twenty years ago to send our young people to worldly medical schools, it is doubly so now, for unbelief has made yet greater inroads upon popular education. The Word of God is openly repudiated by many teachers, and lax principles are tolerated. The following extract from a letter bearing date of Feb. 5, 1912, written by a well-known Seventh-day Adventist of mature age, who is taking a medical course in one of the universities of the world, is to the point:—
"Our teachers assign to us a large amount of work, and we are forced to do it in order to pass. The teachers are goaded by the State board examination, and so teachers and students go along like a herd of oxen being lashed by cruel keepers; and at the same time they are goading, and pushing, and cursing, and swearing at one another."
"I feel thoroughly convinced that no Seventh-day Adventist should pass through one of the ordinary medical schools, unless he is well developed in character, has a fixed purpose in life, and knows just what he is doing; for so much of this wrong spirit and these wrong principles are imbibed, that it will be difficult to be of much service in carrying the third angel's message when the course is finished."
The following remark, made by a prominent Seventh-day Adventist who was about to finish a medical course in a worldly college, is another strong argument in favor of a medical school of our own, if we would save our young people from apostasy and preserve in their purity the divinely given principles of health reform: "I am to be graduated in June, but all I know is drug medication."
Such testimonials could be multiplied indefinitely if necessary, or if space would admit; but these are sufficient to show that the teaching in such schools not only endangers the faith of our youth, but their usefulness in the cause of God is impaired if not entirely destroyed, because of their inability to carry forward our denominational work in harmony with the light God has given us.
Consecrated medical evangelists who believe every tenet of the Seventh-day Adventist faith, are the need of the hour in our work in foreign lands. Elder I. H. Evans, one of the vice-presidents of the General Conference and in charge of the Asiatic Division, says: "Go where you may in China, outside of the great cities, and you can scarcely find a capable physician with whom you may consult, and to whom you may look with confidence for intelligent instruction concerning your difficulties. Countless thousands, yea, millions, are dying annually in the Far East because of the gross ignorance which prevails. If every worker who comes to this part of the world could have what might be obtained by a course in our medical college at Loma Linda, it would be the greatest blessing that could possibly come to our work in the Orient. I should be glad if it were possible for us to draw largely our supply of workers for some of these distant fields, from those who have finished a course of training in our school at Loma Linda."
What Elder Evans has said about China, is true of every heathen or semi-civilized country; and every one who has had any experience in such countries knows that a medical knowledge is a great help in evangelistic work, and in some instances, a positive necessity.
From every viewpoint, the need of a medical missionary training-school in this denomination is the great need of the hour. With this question settled, the question that naturally follows is, Can we supply the need?
A successful medical school from our standpoint is made up of three things: (1) Consecrated young men and women of mature age and sufficient education to begin and carry forward such a course; (2) godly and well-qualified physicians of sufficient age and experience to fit them for instructors, and withal a good degree of the missionary spirit; (3) proper buildings and appliances with which properly to operate such a school. Of the first of these, we have an abundance. Of the second, we have a sufficient number of men and women who have studied all that the worldly schools are able to offer, and who in competitive examinations come out at the head of their classes, and who feel a burden for this kind of work. In the instruction that has come from Sister White relative to the establishment of a medical school at Loma Linda, the following significant statement is made:—
"The representation of the great Teacher is to be considered an all-sufficient revelation. Those in our ranks who qualify as physicians are to receive only such education as is in harmony with these divine truths. Some have advised that students should, after taking some work at Loma Linda, complete their medical education in worldly colleges. But this is not in harmony with the Lord's plan. God is our wisdom, our sanctification, and our righteousness. Facilities should be provided at Loma Linda, that the necessary instruction in medical lines may be given by instructors who fear the Lord, and who are in harmony with his plans for the treatment of the sick."
Of the ability of this denomination to produce the third requisite, there can be no question. "The Lord has placed in the hands of his people an abundance of means to properly carry forward all the missionary operations that are necessary for the finishing of his work in this generation." In what better way could means be used at this time than in the equipping of an institution to educate and train medical evangelists to enter the needy fields in the regions beyond? You may not be able to go because of age or some other disqualifying cause, but by giving of your means to equip an institution which "if conducted according to the will of God, will become the most important in its work of all our institutions throughout the world," you may be able to accomplish a hundredfold more than you could had you gone in person. The opportunities to use our means in advancing God's cause in the earth will soon be past. A gift, an annuity, or an endowment toward this work now, will do more than double the amount later, and will bring a greater reward to the giver in the increased number of souls saved. Any who would like to bear a part in equipping our medical college should address the writer at Loma Linda, Cal. GEO. A. IRWIN.
