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Review and Herald, Vol. 90, No. 44.

LIBERTY
Earlier text: LIBERTY

A Short Sermon

By H. A. St. John

Death of Saints

H. A. ST. JOHN
“Precious in the sight of the Lord is the death of his saints.” Ps. 116:15.
WHAT a beautiful, comforting expression of divine love is this. The same divine love gave Jesus to die. Jesus was precious to his Father, whether in life or in death. His preciousness was attested by a glorious resurrection, and a glorious exaltation. Although death is an enemy, it is the last enemy, and a conquered enemy. While under the power of death the saints are resting sweetly, their conflicts are all over. They are sleeping in Jesus, a “blessed sleep, from which none ever wake to weep.” They are resting in the everlasting arms. Precious, precious, O how precious, are these sleeping ones to our Heavenly Father no mortal ever can tell or know!
“Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” Rev. 14:13.
In all their labors of love for their Master, when they were alive, they were blessed. Jesus said, “Blessed are the poor in spirit. . . . Blessed are they that mourn. . . . Blessed are the meek. . . . Blessed are they which do hunger and thirst after righteousness. . . . Blessed are the merciful. . . . Blessed are the pure in heart. . . . Blessed are the peacemakers. . . . Blessed are they which are persecuted for righteousness’ sake. . . . Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad.” Thus we see the saints have the blessing of God that maketh rich, in all the afflictions, trying conditions, walks and works of life; and then when their life-work is ended and they come to die, a voice from heaven says, “Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” Truly we may say, Blessed are they who live in the Lord, who die in the Lord, who sleep in the Lord, who are made alive in and by the Lord; whose bodies are changed and fashioned like unto the Lord’s; who are caught up to meet the Lord, go home with the Lord, and so shall ever be with the Lord. Let us ever praise the Lord.
Sanitarium, Cal.

The Power of Encouragement

By John Watson

It is a question whether all our searching criticism has ever done so much to produce efficient work and to bring our neighbor to his best, as words of genuine and hearty encouragement.—John Watson.

J. N. LOUGHBOROUGH

By John Norton Loughborough

Judas—No. 1

J. N. LOUGHBOROUGH

HAVING read the various statements from the spirit of prophecy concerning the case of Judas, I have arranged them in the order of their occurrence, and present them, as follows:—
“While Jesus was preparing the disciples for their ordination, one who had not been summoned urged his presence among them. It was Judas Iscariot, a man who professed to be a follower of Christ. He now came forward, soliciting a place in this inner circle of disciples. With great earnestness and apparent sincerity, he declared, ‘Master, I will follow thee whithersoever thou goest.’ Jesus neither repulsed nor welcomed him, but uttered only the mournful words: ‘The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.’ [See Matt. 8: 19, 20, and “Spirit of Prophecy,” Vol. II, page 202.] Judas believed Jesus to be the Messiah; and by joining the apostles, he hoped to secure a high place in the kingdom. This hope Jesus designed to cut off by the statement of his poverty.
“The disciples were anxious that Judas should become one of their number. He was of commanding appearance, a man of keen discernment and executive ability, and they commended him to Jesus as one who would greatly assist him in his work. They were surprised that Jesus received him so coolly.”—“Desire of Ages,” trade edition, page 339.
“The fact that Judas was numbered among the twelve, with all his faults and defects of character, is an instructive lesson, one by the study of which Christians may be profited. When Judas was chosen by our Lord, his case was not hopeless. He had some good qualities. In his association with Christ in the work, by listening to his discourses, he had a favorable opportunity to see his wrongs, to become acquainted with his defects of character, if he really desired to be a true disciple. He was even placed in a position by the Lord where he could have his choice either to develop his covetous disposition or to see and correct it. He carried the little means collected for the poor, and for the necessary expenses of Christ and the disciples in their work of preaching. This little money was to Judas a continual temptation, and from time to time, when he did a little service for Christ, or devoted a little time to religious purposes, he paid himself out of the meager fund collected to advance the light of the gospel.”—“Testimonies for the Church,” Vol. IV, pages 41, 42.
“Judas was highly regarded by the disciples and had great influence over them. He himself had a high opinion of his own qualifications, and looked upon his brethren as greatly inferior to him in judgment and ability. They did not see their opportunities, he thought, and take advantage of circumstances. The church would never prosper with such short-sighted men as leaders. Peter was impetuous; he would move without consideration. John, who was treasuring up the truths that fell from Christ’s lips, was looked upon by Judas as a poor financier. Matthew, whose training had taught him accuracy in all things, was very particular in regard to honesty; and he was ever contemplating the words of Christ, and became so absorbed in them that, as Judas thought, he could not be trusted to do sharp, far-seeing business. Thus Judas summed up all the disciples, and flattered himself that the church would often be brought into perplexity and embarrassment if it were not for his ability as a manager. Judas regarded himself as the capable one, who could not be overreached. In his own estimation he was an honor to the cause, and as such he always represented himself.”—“Desire of Ages,” trade edition, pages 855, 856.
“Judas was first to take advantage of the enthusiasm excited by the miracle of the loaves. It was he who set on foot the project to take Christ by force and make him king. His hopes were high. His disappointment was bitter. Christ’s discourse in the synagogue concerning the bread of life was the turning-point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.’ He saw that Christ was offering spiritual rather than worldly food. He regarded himself as far-sighted, and thought he could see that Jesus would have no honor, and that he could bestow no high position upon his followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“From that time he expressed doubts that confused the disciples. He introduced controversies and misleading sentiments, repeating the arguments urged by the scribes and Pharisees against the claims of Christ.”—Id., page 858.
“The heart of Judas had not suddenly grown thus base and corrupt. His love of mammon, like any vice which is left unchecked, had daily grown stronger, until it overbalanced his love for the Saviour, and he had become an idolater. His mind had become debased by covetousness; and a man who is enslaved by avarice is in danger of going to any lengths in crime.
“Judas, with the rest of the twelve, had been privileged to listen to the teachings of Jesus, and to witness his acts of sacrifice for the benefit of men. He had noted his forbearance and patience; that when weary, hungry, and pressed upon by the multitude of poor and afflicted, he had pitied their cries and turned none away unrelieved. Judas had seen him perform miracles in giving health to the dying and joy to the despairing. He himself had felt in his person the evidences of his divine power. But when men reject light, and blindly follow their natural inclinations, they are led into darkness, and the plainest facts are unheeded. Judas was naturally avaricious, and he had fostered this evil propensity, until it had become the ruling motive of his life.”—“Spirit of Prophecy,” Vol. III, page 82.
“The discussions which frequently arose among the disciples as to which of them should be the greatest, were generally created by Judas. . . . This spirit led to the request of James and John that one might sit at the right hand of Christ, and the other on his left, in his kingdom.”—Mrs. E. G. White, in Review of Oct. 5, 1897.
Lodi, Cal.

The Sabbath

By O. Soule

O. SOULE
To Christ and his people, the institution around which the most endearing memories will cluster to all eternity will be the Sabbath.
Christ made the world (John 1:10; Col. 1:15, 16), and the Sabbath is the memorial of that work. Ex. 20:8-10.
Man, spoiled by the fall, has to be made new, “created in Christ Jesus unto good works.” Eph. 2:10. But this making man anew and setting him apart to good works is commemorated by the Sabbath, and Sabbath-keeping is the proof to the sinner that he has been converted and sanctified. Eze. 20:12.
Then when our old, decaying, mortal bodies give place to new bodies, it will be the voice of Christ that will produce the change. 1 Cor. 15:52, 53. This, too, will be the exercise of creative power, and therefore will be commemorated by observing the Sabbath.
Finally, “he that sat upon the throne said, Behold, I make all things new.” Rev. 21:5. And in that new earth, “from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord.” Isa. 66:23.
Thus all the precious things that Christ ever did for us will be commemorated by Sabbath observance, and to all eternity we shall celebrate the power of Christ in our creation, in our conversion, in making us new bodies, and in making the new earth our final home, by Sabbath observance. May we all be faithful now.
Miami, Fla.

The Grace of Silence

By Harriet B. Stowe

LET us all resolve, first, to attain the grace of silence; second, to deem all faultfinding that does no good a sin, and to resolve, when we are happy ourselves, not to poison the atmosphere for our neighbors by calling on them to remark every painful and disagreeable feature of their daily life; third, to practise the grace and virtue of praise.—Harriet B. Stowe.

Forget Errors, Act Anew

ONE cannot too soon forget his errors and misdemeanors. To dwell long upon them is to add to the offense. Not to grieve long for any action, but to go immediately and do freshly and otherwise, subtracts so much from the wrong. — Thoreau.

Serving God Without God

THIS appears at first thought an anomalous condition, and yet it is a possible one, and a condition into which all are in danger of falling. The history of the church affords many illustrations of those who, while engaged in God's service, did so without the power of God in their lives. To this class the service of God appealed in outward form and ceremony and ritualism; in deeds of the flesh. With the heart they failed to serve the Lord God.
This service was the service of the old-covenant relationship, but God's true children pierced the outward form and laid hold upon the spirit and the power. They were not content to possess the law engraven on letters of stone only, but by the quickening Spirit of God they sought to have it inscribed upon their hearts. They were not content to find in the Sabbath of the Lord physical rest alone, but obtained in it that spiritual soul rest, that blessed communion with God, which made it indeed a spiritual rest day.
This lesson is for us who live in this generation. We are in the same danger in our experience of grasping the outward form, but failing to sense and appreciate that for which the outward form stands. Professedly this people are a body of missionary workers. Note our extensive operations in mission lands, in distributing gospel literature, in ministry to the sick. A large number of workers are employed in denominational institutions. Are we endeavoring to serve God and carry forward his work with his divine presence in our own hearts? Is our service a form? Is our faith a theory merely? Is our profession a pretense? We cannot determine this for one another. No man can judge his fellows in these matters, but every soul, with the enlightenment of the Holy Spirit, may determine this for himself. Alone with God, opening our hearts to the searching light of his Holy Spirit, we may truly discern the motives and purposes which work in our experience. There is no deception so great as that of self-deception. Let us not permit the enemy to blind our eyes or cloud our minds to our actual relationship to the Lord. God does not want uncertainty in our experience. It is not his purpose that we should go along stumblingly, halting and hesitating as to our acceptance. It is the privilege of every child of God, through faith, to know that his sins are forgiven, that his name is written in heaven, that he is accepted in the Beloved.
Dear reader, do you know this for yourself? Are you a minister of the gospel, a Bible worker, a foreign missionary, a teacher, a nurse? As such do you know that God accepts your work because it is wrought in faith? Let every one ask himself the question as to why he is engaged in God's service. Is he preaching for hire? Is he laboring to build up a name? Is he working for position? Is it a matter of earning a livelihood? These are unworthy motives to possess the worker for Christ. The underlying motive of labor should be that of love—love for God and love for our fellows. We love him and labor for him because he first loved us and gave his life for our redemption. Labor for God with love as the prompting motive,—this is the only service acceptable to the Master.

A Statement of Relationship

By F. M. W.

OUR readers for the most part are acquainted with the reasons which led the Seventh-day Adventist denomination several years ago to withdraw its active support from the Battle Creek Sanitarium. It was strongly felt that those directly responsible for the management of the institution had adopted certain principles and views which were diametrically opposed to those held by the denomination. For that reason it was not considered in harmony with the aims of this movement, nor for the good of our young people, to recommend them to go to that institution to receive their education. Some have questioned of late if the situation has not changed, and if it is not entirely consistent now for our young people to enter that institution for their training.
As indicating the present attitude of the management of the Battle Creek Sanitarium toward Seventh-day Adventists and the doctrines which they hold, we present herewith a statement taken from the Battle Creek Idea of Sept. 15, 1913. This journal is issued in the direct interests of the Battle Creek Sanitarium and the principles for which that institution stands. The number in question contains “A Lecture on the Battle Creek System, by the Rt. Hon. Sir Horace Plunkett.” Among other things Mr. Plunkett says:— In 1866 a little band of altruists purchased a small two-story farmhouse in a grove on the edge of the then-unknown village of Battle Creek, and opened a water-cure under the name of The Health Reform Institute. The founders were Seventh-day Adventists—their successors still, as the uninitiated would say, keep Sunday on Saturday; but otherwise the sect, whatever its views or practises, has no connection whatever with the administration or procedure of the Battle Creek Sanitarium.
Following these remarks of Mr. Plunkett is inserted a statement, in brackets, by the editor of the paper, which presumably correctly expresses the attitude of the management of the Battle Creek Sanitarium. It reads as follows:—
The institution was from the start a private enterprise, and was never under the control of any denomination or sect, though for some years affiliated with the church and its founders. All such affiliation ceased years ago. The management have no connection with the religious organization referred to, and no sympathy with the fanatical beliefs and practises which pertain to it. Neither has the Battle Creek Sanitarium any connection whatever with the numerous small religio-medico-sectarian institutions established by this sect in various parts of the world. The prestige of the Battle Creek System has suffered greatly because of the unauthorised claims of these church-controlled concerns. Hence this explanatory note.
It is not our purpose to enter into any discussion regarding the establishment of the Battle Creek Sanitarium, or the extent to which the denomination was responsible for its establishment, nor do we desire to revive any controversy over the question. We call attention to this statement in the official organ of the Battle Creek Sanitarium, in order that our people may have a clear understanding of the situation as it exists today.
In the light of this statement, is any argument necessary to demonstrate to our brethren and sisters the danger which confronts believers in this message who may go to that institution for training? Should our sanitariums seek affiliation with the Battle Creek Sanitarium in the light of this estimate of their work by the management of that institution? Surely these are not debatable questions. Loyalty to this movement and to the principles it represents admits of no equivocal position.
We have no controversy with the personnel of the management of the Battle Creek Sanitarium. We do not even know who constitute the present board of management. We doubt not but that connected with the institution are Christian men and women. Some of its workers we regard as personal friends. We believe, however, that in justice to our readers, and as a safeguard to our people who may not understand the situation, all should clearly recognize that the management of the Battle Creek Sanitarium, by their own public announcement, “have no connection with the religious organization referred to [Seventh-day Adventists], and no sympathy with [what they are pleased to designate] the fanatical beliefs and practises which pertain to it.” F. M. W.

The Apostolic Delegate on Sunday

By C. M. S.

(Continued)
ONE of the arguments used by the apostolic delegate, as quoted in last week's issue, to prove the binding obligation of Sunday is that “the first day of the week is called the ‘Lord's day’” in Rev. 1:10. If the sanctity of the first day of the week can be proved by Rev. 1:10, so can the sanctity of all the days of the week be proved by the same text. The text reads: “I was in the Spirit on the Lord's day, and I heard behind me a great voice, as of a trumpet.” How can one read that text and then truthfully and conscientiously say the text calls the first day of the week the Lord's day? That such a claim can be put forth by any one is one of the unexplainable wonders of this most wonderful age. The first day of the week is not mentioned in the text. It is just as consistent to claim that this text teaches that Wednesday is the Lord's day as to claim that it calls the first day of the week the Lord's day. The making of such a claim proves how desperate is the case for Sunday sacredness.
In making such a statement concerning the text in question, the papal delegate has done what the Lord himself has warned all men not to do. We read:—
“I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto them, God shall add unto him the plagues which are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.” Rev. 22:18, 19.
Certainly he who declares that Rev. 1:10 teaches the first day of the week to be the Lord's day has added to the words of that book. From that text alone, it is impossible to tell on what day the apostle “was in the Spirit.” But there are two facts which ought to make it possible for every true-hearted Christian to know what day is meant: First, the Lord has set apart only one day as his day, and that is the seventh day of the week, the true Lord's day. He declares himself to be the Lord of the Sabbath day. Mark 2:27. The apostolic delegate will not claim that Sunday is the Sabbath. Therefore he cannot claim that Sunday is the day of which Christ declares he is Lord. The Lord's day is the Sabbath day, the only day he ever hallowed, set apart, and blessed, and is therefore the day upon which John declares he was in the Spirit.
Second, the first day of the week was not called the Lord's day in the age in which John the revelator lived and wrote out the wonderful prophecies of the Revelation, nor was it called such until long after this aged servant and companion of our Lord had been laid to rest. When the church became practically overwhelmed with a flood of half-converted, half-heathen members, the customs of a pagan world were grafted to the professed church of Jesus Christ; and finally a baptized paganism sat in the seat of power and dictated to all Christendom what it should do and believe and profess. Then there came into being that master counterfeit of the ages; the day that had been the high day of sun-worship was declared to be the Lord's day, and they who persisted in observing the day which was indeed the Lord's day were outlawed and anathematized.
Another of the apostolic delegate's reasons for the change from Sabbath to Sunday is, “Because it was on this day that the apostles received their commission, as apostles, from Jesus Christ, with the same power and authority which he, as man, has received from his Father.” If it were possible to prove that the great commission was given on the first day of the week, the delegate would be no nearer proving his point than before; for that has nothing to do with what day of the week is the Lord's day.
The apostles were sent out by the Saviour, says the delegate, even as the Saviour was sent out by the Father. But he was not sent out by the Father to pursue a course of his own, to carry out plans of his own, to make new laws and to change the ordinances of the eternal Father. “I came down from heaven, not to do mine own will, but the will of him that sent me,” says Jesus. He even declares that he did not come speaking his own words, but the words of the Father. Again he declares, “I delight to do thy will, O my God: yea, thy law is within my heart.” He even declares that till heaven and earth pass away no jot or tittle of the law shall fail.
In view of these facts and these declarations of the Son of God, what presumption it is for any one to declare that Jesus gave his apostles authority to change the law of God or to do what the Father had not given him authority to do, and what he so emphatically declares cannot be done! What a pitiable example is this of the attempt to bolster a lost cause, when the giving of the commission to the disciples to teach that which Jesus had commanded is taken as authority for changing the law of God! The apostles did not change the day.
The delegate further argues: “It was also on this same day of the week that the Holy Ghost came down upon the apostles, and that the faith and law of Christ was for the first time solemnly published to the world by them.”
This is an assertion which it is impossible to prove. The best authorities are divided. Some hold that it occurred on the Sabbath, counting fifty days from the Saviour's crucifixion. Barnes, in his comments on Acts 2:1, says:—
If the views of the Pharisees were followed, and the Lord Jesus had with them kept the Passover on Thursday, as many have supposed, then the day of Pentecost would have occurred on the Jewish Sabbath, that is, Saturday. (Kuinoel; Lightfoot.) It is impossible to determine the truth on this subject. Nor is it of much importance. The day of Pentecost was kept by the Jews also as a festival to commemorate the giving of the law on Mt. Sinai.
But the identity of the day on which Pentecost fell on that year has nothing to do with the question of whether Sunday is the day Christians should observe. There was nothing said or done upon that day by the apostles that gives even a hint of a change from the seventh to the first day of the week or of a disposition on the part of the apostles to change the law of the Most High.
Neither is it true that on this particular occasion the faith and law of Christ were first “solemnly published to the world by them.” They had been doing that work before, under the personal supervision of the Messiah, especially when he had sent them out two and two; but on this day the Holy Spirit's enduement had intensified their endeavors, and, working with them, had greatly multiplied the fruits of their efforts. They preached to a more cosmopolitan audience than at any other one time, and with more wonderful results. But this did not change the Sabbath command of the decalogue any more than it changed the command against theft or murder. Moreover, if they solemnly published the “law of Christ” on that day, as the delegate claims, they did not publish it as a broken law or as a remodeled one. The law of Christ is the law of God. “I and my Father are one.” C. M. S.
(To be concluded)

Do All to God’s Glory

By F. M. W.

Christian Recreation—No. 3

As Christ came to this world to represent the Father, so Christ’s disciples are sent among their fellows to represent Christ. They stand among men as the ambassadors of the government of heaven. While in the world they are not to be of the world, nor to be governed by worldly purposes nor contaminated by worldly associations. In every relationship —in rest and in labor, in the seclusion of their own homes and in the publicity of the world’s gaze, in business dealings and in social relationships—they are to represent the spirit of the Master whose disciples they profess to be.

Do All to God’s Glory

Says the apostle, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.” The question of how and where and when the Christian may best do this becomes a determining factor in every decision. The worldly standard of doing cannot be adopted as the standard of the Christian. The Christian business man cannot imitate the sharp dealing of his worldly competitors. The disciple cannot follow the world’s standard in dress or in diet, nor can he adopt the standard of the times with respect to recreation and social enjoyment.
The spirit of excess and dissipation has taken possession of the minds of men. In this excess God is forgotten. The disciple of the Lord is to set an example of moderation. It is for him to demonstrate that the material things of this world, the enjoyments and pleasures pertaining to time and sense, may be used without abuse for spiritual advancement and for God’s glory.

A Marked Contrast

It is proper that Christians today take time for rest and recreation as did the disciples in the first century; but “between the associations of the followers of Christ for Christian recreation, and worldly gatherings for pleasure and amusement, will exist a marked contrast. Instead of prayer and the mentioning of Christ and sacred things, will be heard from the lips of the worldlings the silly laugh and the trifling conversation. The idea is to have a general high time. Their amusements commence in folly and end in vanity. We want in our gatherings to have them so conducted, and so to conduct ourselves, that when we return to our homes we can have a conscience void of offense toward God and man; a consciousness that we have not wounded nor injured in any manner those with whom we have been associated, or had an injurious influence over them.”—Mrs. E. G. White, in “Recreation,” page 23.

Holiday Occasions

The world has many stated holidays, in which thousands give themselves up wholly to the spirit of pleasure and dissipation. There is afforded our young people at such times a great temptation to unite with the world in these celebrations. These holidays should not be wholly ignored, but they may be turned by Christians into occasions of direct benefit to themselves, and furnish an example of proper recreation to the world about them. Says the author quoted above:—
I saw that our holidays should not be spent in patterning after the world, yet they should not be passed by unnoticed, for this will bring dissatisfaction to our children. On these days when there is danger that our children will be exposed to evil influences, and become corrupted by the pleasures and excitement of the world, let parents study to get up something to take the place of more dangerous amusements. Give your children to understand that you have their good and happiness in view.

Christian Association

Of the manner in which such days may be profitably observed we read further:—
Let several families living in a city or village unite and leave the occupations which have taxed them physically and mentally, and make an excursion into the country, to the side of a fine lake, or a nice grove, where the scenery of nature is beautiful. They should provide themselves with plain, hygienic food, the very best fruits and grains, and spread their table under the shade of some tree, or under the canopy of heaven. The ride, the exercise, and the scenery will quicken the appetite, and they can enjoy a repast which kings might envy. On such occasions parents and children should feel free from care, labor, and perplexity. Parents should become children with their children, making everything as pleasant for them as possible. Let the whole day be given to recreation.
Exercise in the open air, for those whose employment has been within doors and sedentary, will be beneficial to health. All who can, should feel it a duty to pursue this course. Nothing will be lost, but much gained. They can return to their occupations with new life and new courage to engage in their labor with zeal, and they are better prepared to resist disease.—“Testimonies for the Church,” Vol. I, pages 514, 515.
This good counsel is in direct harmony with the example given by the blessed Lord in the means of rest which he sought out for himself and his disciples. Circumstances and conditions, of course, must govern the adaptation of this general plan. Some may be situated where they cannot find amid the scenes of nature the rest and quiet they desire. It is proper, no doubt, under such circumstances that more mechanical means be devised, and that innocent pleasures be provided to meet the demand for relaxation.

Innocent Pleasures

Regarding this, Sister E. G. White, on page 769 of the REVIEW AND HERALD for 1884, says:—
Youth cannot be made as sedate and grave as old age, the child as sober as the sire. While sinful amusements are condemned, as they should be, let parents, teachers, and guardians of youth provide in their stead innocent pleasures, which will not taint nor corrupt the morals. Do not bind down the young to rigid rules and restraints that will lead them to feel themselves oppressed, and to break over and rush into paths of folly and destruction. With a firm, kindly, considerate hand, hold the lines of government, guiding and controlling their minds and purposes, yet so gently, so wisely, so lovingly, that they still will know that you have their best good in view.

Manual Labor

There is danger that too much dependence will be put upon games on the part of students and those of sedentary occupations for the securing of necessary exercise and recreation. To this class of workers there is nothing so beneficial and wholesome as manual labor, and as a rule those schools that have made the most of their industrial departments are troubled the least with the demand on the part of students for games and amusements. The following appropriate word from the pamphlet “Recreation,” page 31, is to the point in this connection:—
The greatest benefit is not gained from exercise that is taken as play or exercise merely. There is some benefit derived from being in the fresh air, and also from the exercise of the muscles; but let the same amount of energy be given to the performance of helpful duties, and the benefit will be greater, and a feeling of satisfaction will be realized; for such exercise carries with it the sense of helpfulness and the approval of conscience for duty well done.
In the children and youth an ambition should be awakened to take their exercise in doing something that will be beneficial to themselves and helpful to others. The exercise that develops mind and character, that teaches the hands to be useful, and trains the young to bear their share of life’s burdens, is that which gives physical strength and quickens every faculty. And there is a reward in virtuous industry, in the cultivation of the habit of living to do good.
In change of employment, diversion and rest may be found for both mind and body. Speaking of the need of ministers and laymen for sports and games, Bishop P. S. Janes, of the Methodist Episcopal Church, says:—
Does the studious, hard-working minister need recreation? Let him find it in turning from the severe study of theology to biography, or poetry, or rhetoric, or logic. Does he need a still greater change? Let him take up for the time being astronomy, or geology, or history. Does he need physical as well as mental relaxation and change? Certainly he can find them in his pastoral work—in visiting the sick, in instructing childhood, in looking after the general interests of the church, in walking, or riding, or attending to the interests of his family, or enjoying their society. Surely, here is a vast realm in which he can find rest and recreation for both soul and body, and grow wiser and better all the while.
Does the layman of the church need recreation as a relief from the monotonous and exhausting labors and cares that come upon him daily? Let him find it in gardening, in cultivating flowers, in reading, in music, in Christian activities, in domestic offices and intercourse, in social visiting, in attending instructive lectures, in attending devotional meetings. These are rational, spiritual, satisfying enjoyments. None but the weak, who think more of conformity to the world than of conformity to Christ, hanker after any other.
These quotations suggest ideal methods of securing rest from mental labor and sedentary employment.
In securing relaxation, in engaging in every recreation, the question to be considered is, Will Christ be glorified in this? As a result of my engaging in this exercise shall I become better fitted for his service? Will it lessen my desire for prayer, my love for the study of his Word, my interest in the salvation of souls? Will it increase my spirituality or bring to me leanness of soul? Should I be ashamed to meet my Saviour while thus engaged? Can I ask him to go with me on this occasion, being assured that he will grace the gathering with the presence of his Holy Spirit? These considerations should be the determining factors in our arrangements for recreation. Of the Christian’s relationship to the world’s great sports we shall speak more at length. F. M. W.

General Conference Committee Council

By W. A. Spicer

THE autumn council of the General Conference Committee opened October 14, in the chapel of the Foreign Mission Seminary, at Takoma Park. It was held in connection with the council of the North American Division Conference Committee. In addition to those listed as present from outside of Washington in last week's REVIEW, W. D. Salisbury, Prof. B. F. Machlan, and Dr. W. A. Ruble joined the council.
The following actions by the council may be reported:—

Estimates and Appropriations, 1914

First in importance was the consideration of estimates and appropriations for 1914. Detailed estimates of needs had been sent in from the fields, the council studying them one by one, and making up the budget for 1914, totaling $474,749.
Much as the mission fields need even more than the full amount of appropriations voted for their ever-expanding work, it was realized that the budget was a large one and that all the believers must indeed carry a continual burden for the missionary advance if the funds are to be supplied. The General Conference treasurer's financial report for the eight months of 1913 showed that the sending out of the many new workers appointed at the time of the General Conference had consumed all the mission funds in hand, including the working capital which the mission treasury needs in order to tide over times of stringency. Thus every additional grant for 1914 calls for increased income.

Thirteenth Sabbath Offerings

The council named enterprises to be the object of contributions in the Sabbath-schools on the thirteenth Sabbath of the present quarter. The Sabbath School Department will make announcement to the schools. This thirteenth Sabbath offering in the schools has grown into a great missionary enterprise.

Study for the Ministry

The following action was taken concerning educational preparation for the work of the ministry and courses of systematic reading for ministers:—
For the purpose of encouraging young men to study for the gospel ministry, and in order that our evangelical work may be strengthened,—
We recommend, 1. That our conferences and schools urge young men who are looking toward the ministry to finish either a ministerial or literary course in one of our denominational schools.
2. That conferences in licensing young men to the ministry require at least the completion of an academic course of twelve grades in one of our schools, or its equivalent.
3. That young men who are now licensed ministers who have not completed the academic course be urged to pursue studies in our training-schools, or in the Fireside Correspondence School, with a view to reaching this educational standard before ordination.
4. That a reading course for ministers be prepared each year by the General Conference Department of Education, in counsel with the General and North American Division Conference Committees, and that the course shall be conducted by the General Conference Department of Education.

The 1914 Harvest Ingathering Campaign

The council reviewed the splendid results achieved in the past by the Ingathering campaigns, and the enthusiastic reports of progress in the campaign just now going forward in all the conferences, and made the following recommendations for the campaign for 1914:—
1. That the REVIEW AND HERALD be the publication to be used in the 1914 campaign.
2. That we undertake to circulate 1,000,000 copies of the special issue during the campaign.
3. That we undertake to raise during the campaign the sum of $250,000 for foreign mission work.
4. That the publishers of the German and Scandinavian periodicals publish a special for their respective nationals, containing such portions of the reading-matter and cuts from the English campaign number as seems advisable, and that the foreign churches be encouraged to use these specials during the Harvest Ingathering.
5. That the reading-matter and illustrations for the 1914 special be gathered and compiled by the following committee: W. A. Spicer (chairman), F. M. Wilcox, W. W. Prescott, and T. E. Bowen, with the suggestion that some articles bearing on the signs of the times and the second advent constitute a portion of the reading-matter.
6. That the campaign in the North American Division be placed under the direction of the Home Missionary Department, and the Treasury Department of the North American Division.
Further report of actions is deferred to another number.
W. A. SPICER, Secretary.
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