Your ShelfYour Projects

Review and Herald, Vol. 78, No. 26.

MORNING
Earlier text: DAVID AND SAUL

ONLY DON’T MAKE IT BINDING.

MEN somehow cannot tolerate the idea of submitting to authority. Dr. Bixby, of the University of Leipsic, has written a book on the ethics of evolution. In it he promulgates the idea that “morality is not a result of statutes, nor can it be referred to the divine will, simply, or to the revelation of it given in the Bible or other sacred scriptures. The Jewish decalogue, and all the rest of the moral precepts of the Scriptures, are but the reflections of the morals of that race and time—not originators of right and wrong. The reason that injustice is wrong, is not because it is forbidden by divine edicts, but it is wrong whether forbidden or not.” Again, “The law of right” is as independent of authority, human or celestial, as it is everlasting.”
But however independent of authority men may imagine themselves to be, there must be some standard by which they may judge between right and wrong, according to what is authoritatively allowed or forbidden. “By the law,” says the apostle, “is the knowledge of sin.” And where did the race at the time referred to get its morals to reflect, outside of the decalogue? People seem to say, “Oh, yes; we are all ready to cultivate justice and morality, only don’t give us any authoritative statutes or regulations for these things. We can get along without them.” Better fall in with the spirit of David, who exclaims, “Thou art good and doest good; teach me thy statutes.” Ps. 119: 68.

A SERMON FROM NAPOLEON'S TOMB.

The following eloquent words are attributed to Col. R. G. Ingersoll, as he gazed in profound meditation on the tomb of the great Napoleon. The lesson is no less instructive because it comes from one who was led to scoff at religion because misled by the travesty of its professed followers.
“A little while ago I stood by the grave of the old Napoleon,—a magnificent tomb of gilt and gold,—fit almost for a deity dead,—and gazed upon the sarcophagus of rare and nameless marble, where rest at last the ashes of that restless man. I leaned over the balustrade, and thought about the career of the greatest soldier of the modern world. I saw him walking upon the banks of the Seine contemplating suicide. I saw him at Toulon. I saw him putting down the mob in the streets of Paris. I saw him at the head of the army in Italy. I saw him crossing the bridge at Lodi with the tricolor in his hand. I saw him in Egypt in the shadows of the pyramids. I saw him conquer the Alps, and mingle the eagles of France with the eagles of the crags. I saw him at Marengo, at Ulm, and at Austerlitz. I saw him in Russia when the infantry of the snow and the cavalry of the wild blast scattered his legions like winter's withered leaves. I saw him at Leipsic, in defeat and disaster—driven by a million bayonets back upon Paris—clutched like a wild beast—banished to Elba. I saw him escape, and retake an empire by the force of his genius. I saw him upon the frightful field of Waterloo, where chance and fate combined to wreck the fortunes of the former king. And I saw him at St. Helena, with his hands crossed behind him, gazing out upon the sad and solemn sea.”
“I thought of the orphans and widows he had made—of the tears that had been shed for his glory, and of the only woman who ever loved him pushed from his heart by the cold hand of ambition. And I said I would rather have been a French peasant and worn wooden shoes. I would rather have lived in a hut with a vine growing over the door, and the grapes growing purple in the kiss of the autumn sun. I would rather have been that poor peasant, with my loving wife by my side knitting, as the day died out of the sky—with my children upon my knees and their arms about me. I would rather have been that man than to have been Napoleon the Great.”

Food of John the Baptist.

We read in Matt. 3:4 that the food of John the Baptist was locusts and wild honey. Is the word “locust” here the same as that found in Lev. 11:22? E. B. B., Plum City, Wis.
Answer.—It is the corresponding Greek word. This word refers primarily and exclusively to the living insect called the locust; that is, we find no definition of the word applying to any other object. In the East there is a tree called the locust tree, bearing pods with beans, called the locust bean; but these are not so specified in the lexicons. At the bazaars, in Syria, one can find the fruit of this tree, which goes by the name of “St. John’s bread.” On the other hand, one can find locust meal, made from the dead bodies of locusts dried and pulverized, and sold as food, as it has been from ancient times. It is said to be pleasant and nutritious food. There is nothing in this passage, nor in the context, to show that John the Baptist used the vegetable product as his locusts. He doubtless followed the custom of those times, and ate that which was most convenient and nutritious.

812.—Form of the Sanctuary.

We are now studying about the sanctuary; and I would like to get a correct picture of it in my mind. In your book it is represented with a pointed roof; and so all the Bible helps give it; but I do not find anything in the Bible to show that the roof was raised to a peaked form. If the inner covering was drawn over flat, the edges would extend far enough over to form a porch all around, about five cubits in width. Can you kindly tell me where a description is found in the Bible, to show that the top was raised in the form of a ridge-pole? A. S. B., Palestine, Neb.
Ans.—We do not know of any specific description as to the form of the roof of the sanctuary in its tent, or original, form. But the material of which the two outer coverings was composed (Ex. 26:1, and onward) would suggest a form that would give the most thorough protection against sun or rain. In the wilderness of Sinai, where the tabernacle was first erected, of course it seldom rains; but we must remember that the sanctuary was to retain its original form after its entrance into the promised land, where provision would have to be made against heavy dews and abundant rains; and the tabernacle did remain as at first constructed, for over five hundred years, till the days of Solomon. There has been a question how these coverings were applied to the tabernacle. If they were thrown straight over, there would be a depression, or sagging, in the center, and the water would certainly work through, and snow would form such a weight as to tear the curtains in pieces; besides, applied in this way, the curtain of goats’ hair, being thirty cubits long, would hang over the walls of the tabernacle ten cubits, or, in other words, reach the ground on both sides; whereas it seems to have been designed, according to Ex. 26:13, to hang down only one cubit on each side. In view of these particulars, Smith, in his Unabridged Bible Dictionary, Art., Temple, argues that the sacred tent must have been raised in the center, or have a ridge, as all tents have had from the days of Moses. It seems extremely probable that the tabernacle was arranged in this manner.

GETTING SOMETHING FOR NOTHING.

By A. J. B.

A FRUITFUL source of unhappiness to many in this age of the world, is the disappointment sure to follow their vain endeavor to obtain something for nothing. Many are possessed with the false idea that it is actually possible for them to secure the desirable things of life without paying the price; that they are entitled to the roses without the thorns. Wily advertisers take advantage of this illusion in the minds of the people, and as the result, the journals of the day fairly reek with advertisements offering, “free of charge,” almost any article that one could mention, worth from five cents to five hundred dollars each. But those who have ever answered such advertisements, know full well that they are absolutely false, and that in each case where any article is secured, its full, round price is always paid in advance. The man who does this kind of advertising is not in the business for charity’s sake, nor for the sake of his health, but for the money there is in it. For every seeming advantage that one gains in a trade there is a corresponding disadvantage. He who cheats finds himself cheated in the long run; for while he reaps pecuniary gain for the time being, his losses in peace of mind, purity of character, and Christian manhood, are correspondingly great.
The righteous have their reward in this life as well as in the life that shall be. The very exercise of charity, honesty, and virtue, carries with it its own priceless reward. This present reward of the righteous is not, of course, wholly made up of material things which may be seen—though the Master sees to it that material prosperity also follows His faithful children. The best reward or compensation, for good works, is that peace of soul which inevitably accompanies the very act of doing a good work; it is well described as “the peace of God, which passeth all understanding” (Phil. 4:7), and which no fortune, however great, can purchase.
There are two classes of people to whom peace does not come: first, those who do not righteousness, and, secondly, those who try to get it for nothing, or for a faith that does no good works. That the first class do not abide in peace, is proved by the fact (Isa. 57:21) that “there is no peace, saith my God, to the wicked;” for the preceding verse says, in like strain, that “the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” Again, those of the second class are clearly debarred from the enjoyment of peace by the declaration of Paul (Rom. 2:10) which assigns “peace, to every man that worketh good.”
Everything in this world has its price, and that price must be paid. Those who would have high offices, power, wealth, or other greatness, should stop their chase after these things long enough to compute the price that must be paid in each case. It is an impossibility to secure only the good side of life. Life’s cup is a mixed one, and he that is anxious to change his lot for that of another, thinking thereby to gain the desirable and escape the vile,—to escape paying the price for life’s benefits,—must, in the words of the poet Tupper, take,—
“Poverty, with largeness of heart; or a full purse, with a sordid spirit; Wisdom, in an ailing body; or a common mind, with health: Godliness, with man’s scorn; or the welcome of the mighty, with guilt: Beauty, with a fickle heart; or plainness of face, with affection. For so hath Providence determined, that a man shall not easily discover Unmingled good or evil, to quicken his envy or abhorrence.”
The first murder recorded in history (Genesis 4) was primarily due to the fact that Cain, the first murderer, had endeavored to secure something for nothing. Instead of conforming to the requirements of the sacrificial system, which called for the sacrifice of “the firstlings of his flock and of the fat thereof,” as an “offering unto the Lord,” Cain imagined that he could secure the approval of the Lord by offering something which would cost him less than “the firstling of his flock and of the fat thereof.” Accordingly, to obtain, in exchange for the divine blessing, approval, and forgiveness, he offered to the Lord an offering “of the fruit of the ground.” Abel, on the contrary, conformed strictly to the directions given respecting sacrifices to the Lord, and the record says that “the Lord had respect unto Abel and his offering: but unto Cain and to his offering He had not respect.” The result was that “Cain was very wroth, and his countenance fell.” He became filled with jealousy, which finally ripened into hatred and the murder of his righteous brother. The Lord then asked him why he was wroth, and why his countenance had fallen; and then enunciated the following principle: “If thou doest well, shalt thou not have the excellency? and if thou doest not well, sin lieth at the door.” This principle still holds good. That which is required must be done before the benefit desired is received; no shifting about, no cheating, no substitution of a cheaper article, can be allowed. Favors cannot be paid for in such false coin. The law of life is: “Do the thing, and you shall have the power, or the benefit, or the honor; if you refuse, you shall not have it.” And that the reward, or punishment, comes, to a certain degree, in this life, is proved by the record of Cain’s crime. Immediately after its occurrence, the Lord said unto Cain: “And now art thou cursed from the earth. . . . When thou tillest the ground, it shall not henceforth [from this very time] yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.”
The miserly rich man who gloats over his ill-gotten profits should count the cost of his wealth, and remember that the “treasures of wickedness profit nothing” (Prov. 10:2), and that the rich are not exempt from the consequences implied in the following warnings of Paul: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.” Gal. 6:7. And he who sows but little, reaps but little, even as it is written: “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” 2 Cor. 9:6. Those who, by fraud, think to obtain something for nothing, are also sure of their reward; for the prophet Habakkuk pronounces a “woe to him that increaseth that which is not his,” and also “to him that gaineth an evil gain to his house.”
Such a man is ever troubled for want of peace and quietness of mind, and with a guilty conscience. Every work of his accuses him, as it were: he cannot gaze upon earth, sea, or sky without being accused of his crimes. Habakkuk understood this principle of compensation in this life; for, speaking of him who is: “a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people,” he says (chapter 2), “Shall not all these take up a parable against him, and a taunting proverb against him? . . . Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? . . . Thou hast . . . sinned against thy soul.” As he ponders over his evil course, he finds he is unable to escape his accusing conscience, quickened by the sight of every object associated with his evil deeds. For this reason the prophet predicts that “the stone shall cry out of the wall, and the beam out of the timber shall answer it.” “Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!”
It was Paul who also inveighed strongly against this attempt on the part of so many, to get something for nothing. Writing to the Thessalonians (2 Thess. 3:8–12) he commanded “that if any would not work, neither should he eat,” and also said, in regard to his own habit of paying for what he received: “Neither did we eat any man’s bread for naught; but wrought with labor and travail night and day, that we might not be chargeable [under obligation] to any of you.” He then reprimands “some which walk among you disorderly, working not at all,” and commands and exhorts them “by our Lord Jesus Christ, that with quietness they work, and eat their own bread.” Knowing full well that “the borrower is servant to the lender” (Prov. 22:7), and not wishing to be under debt or obligations to any, Paul made his living from place to place, as a rule, by his tent-making trade; and his example in paying full price for all that he obtained of good in this life, should be emulated by all Christians.
The clerk who flatters himself that he is getting something for nothing by drawing his full pay without rendering to his employer full service therefor, is cheating himself. He is losing day by day what little worth there is left in him: he is withering his faculties of usefulness, allowing his God-given abilities to rust from inactivity; losing by degrees his self-confidence and independent manhood. And, though he realizes it not, he is surely shortening his days of employment. As is eloquently expressed in Hubbard’s “Message to Garcia,” “in every store and factory there is a constant weeding-out process going on. The employer is constantly sending away ‘help’ that have shown their incapacity to further the interests of the business, and others are being taken on. No matter how good times are, this sorting continues, only if times are hard, and work is scarce, the sorting is done finer—but out, and forever out, the incompetent and unworthy go. It is the survival of the fittest. Self-interest prompts every employer to keep the best—those who can carry a message to Garcia. . . . When all the world has gone a-slumming, I wish to speak a word of sympathy for the man who succeeds—the man who, against great odds, has directed the efforts of others, and, having succeeded, finds there’s nothing in it—nothing but bare board and clothes. I have carried a dinner-pail and worked for day’s wages, and I have also been an employer of labor, and I know there is something to be said on both sides. There is no excellence, per se, in poverty; rags are no recommendation; and all employers are not rapacious and high-handed, any more than all poor men are virtuous. My heart goes out to the man who does his work when the ‘boss’ is away as well as when he is at home. And the man who, when given a letter for Garcia, quietly takes the missive, without asking any idiotic questions, and with no lurking intention of chucking it into the nearest sewer, or of doing aught else but deliver it, never gets ‘laid off,’ nor has to go on a strike for higher wages. Civilization is one long, anxious search for just such individuals. Anything such a man asks shall be granted; his kind is so rare that no employer can afford to let him go. He is wanted in every city, town, and village,—in every office, shop, store, and factory. The world cries out for such: he is needed, and needed badly.”
In his relations to God, however, man is obliged to receive from his Creator everything for nothing—for the ample reason that all that man is and has, is God-given to him, moment by moment. And though God does give to man, and require of him, in return, a faith that is productive of good works, still man, even were he perfect, would ever be a debtor to Him who gave him life, and showers his pathway with free and countless blessings. Less futile would it be for one to attempt to empty the Atlantic Ocean with a thimble, than to try to repay the Father of all for His gifts. But in his relations to his fellow beings, man is admonished (Rom. 13:8) to “owe no man anything, but to love one another.” Therefore, it becomes all persons, whether Christians or not, to cheerfully submit to the inevitable work-decree of the Infinite: “In the sweat of thy face shalt thou eat bread.” Those alone are happy and contented, in this world, who are willing to cease the vain endeavor to get something for nothing; who are willing to abandon the attempt “to leap to heights that were made to climb,” to secure the gain without the getting; who are, in short, willing to pay the full price (though not necessarily in cash) of the benefits they receive from their fellow men. And the more of such people there are in this world, the happier will it be. Those who seek contentment in any other way are engaged in the hopeless task of twisting a rope of sand.
A. J. B.

811.—ACCESS TO THE TREE OF LIFE.

Did Adam and Eve, after the fall, have access to the tree of life? “Patriarchs and Prophets” says, “Adam and Eve had free access to the tree of life.”—Page 47. But on page 49 it says, “Obedience, perfect and perpetual, was the condition of eternal happiness. On this condition he was to have access to the tree of life.” Please harmonize these statements with the teaching that cherubim were placed in the east of the garden, to prevent Adam from eating of the tree of life, and thus becoming an immortal sinner. R. W., Atkinson, Ind.
Ans.—The Lord sent Adam and Eve forth from the garden, and placed the cherubim at the east of the garden, which turned every way to keep the way of the tree of life; that is, to keep every one on earth from having access to it. Gen 3:24. And the reason given for this is, “Lest he put forth his hand, and take also of the tree of life, and eat, and live forever.” Verse 22. From this it appears that continual access to the tree of life would have enabled Adam and Eve to live forever, even in a state of sin. So they were shut away. The time when they “had free access to the tree of life,” was before the fall; and if they had always lived in perfect obedience, they would have continued to have free access to it. Adam’s life was suspended upon that condition. He failed, and sin came in, and cut him off. No one now has access to the tree of life, because it has been removed from the earth, and is now growing in the midst of the paradise of God in heaven. Rev. 2:7; 22:2. And we secure a right to it, and to eternal life, on the same condition which Adam had; namely, perfect and perpetual obedience. But being sinners, something must be done for us. So Christ comes in, cancels our past sins, and changes our hearts, to bring them into harmony with the law of God, so that we can keep it; and thus we come up to the law of God, at last, through faith in Christ, and have a right to the tree of life, and enter in through the gates into the city. Rev. 22:14. What a blessed plan of salvation! and what harmony and consistency in the government of God!

EDITORIAL NOTES.

By Editor

DON’T try to get to heaven by consulting the weather-vane of public sentiment. Go to the unchanging compass—the word of God. There is only one way that leads to heaven.
You cannot drive darkness out of a room, nor evil out of your character, by an exercise of the will. You must let in the light; you must open unto Him who says “Behold, I stand at the door, and knock.”
THE proper study of mankind is not man, but God. If you would learn the truth about yourself, study the revelation God has made of himself. To know God aright is to have the knowledge that will secure your own salvation.
DON’T be misled by the wonderful works to which you may be pointed—even the seeming miracles, it may be—performed by some man who exhibits the spirit of the devil. The descendants of Simon Magus are still numerous in the earth. There are many who can do wonders in the name of Christ; but “if any man have not the Spirit of Christ, he is none of His.”
“AM I a Christian?” If this question comes up in your mind, you can easily answer it by asking yourself another, Do I long to see Jesus? If you do, you are a Christian; but if not, something is wrong.
If you have made a mess of managing your own affairs, don’t begin to wonder if you could not do better at directing the affairs of the Lord.
SELFISH generosity—giving somebody a “piece of your mind.” Better control your temper so that your mind will not fly into pieces.

RUSSIA'S SINEWS OF WAR.

By A. J. B.

The rôle played by money, in warfare, is an important one. Vast outlays of means are required for the support of the soldiery, for ammunition, military stores, the mobilization of troops, and their equipment, and countless other war necessities. For this reason it is that one of the greatest war captains of modern times declared that the three essentials to success in modern warfare are: “Money, more money, and, finally, still more money.” In order to obtain the necessary war funds, nations are obliged to borrow of their wealthy citizens or friends, paying interest upon the amounts thus secured.
So far as can be ascertained, Russia is the only nation upon the earth to-day that is not obliged to borrow her sinews of war from private individuals or syndicates. Of course, she may do so as a blind; but the fact is, she is not obliged to borrow. In the May issue of the Arena, Mr. Malcolm J. Talbot informs us that the Russian government has succeeded in hoarding the enormous sum of four billion dollars [four thousand millions! think of it!] as a “Sacred Fund.” It seems that, for the sake of secrecy, “all official reports are silent as to the existence of such a fund, but it is vouched for by an attaché of the late czar, and affirmed by one of the highest church functionaries of St. Petersburg. This fund was founded at the close of the Napoleonic wars, and has been built up to its present figure by the Russian Church. Every year for almost a century an average amount of fifty million dollars has been added to this fund, which has never been intrenched upon to the extent of a single ruble. Every subject of the czar makes a regular contribution to the Church, and this is one source of increment to the ‘Sacred Fund,’ while from the product of the gold mines worked by the government, many millions of dollars of which no public record has been made, have been directed in this same channel.” It must also be remembered that the government of Russia taxes every trust or corporation that enters its domains, and has many other means of revenue not known to those not in its employ.
This vast amount of hoarded wealth gives Russia an immense advantage in case of war. Secure as she naturally is, owing to her unique position in the northern parts, she could devote her entire energies to offensive warfare or to strategy, as the occasion might demand. Again, she would not need to consult any of her subjects, rich or poor, regarding her war policy, as would England, France, or other borrowing nations, who are constrained to advise with the great bankers of Europe before undertaking to fight.
In order to form a faint idea of what Russia could do, in case of war, with the vast means at her command, it may be of interest to note merely one of the pranks she might have played upon England during the strained relations between the two countries about twelve weeks ago. Had the annoying incident in China been sufficiently serious to provoke a declaration of war, Russia might have succeeded in conquering her enemy by the process of starvation. To-day England is absolutely dependent upon the outside world for her food supply. Her annual consumption of breadstuffs is about 230,000,000 bushels, of which amount only 50,000,000 bushels are produced at home. She depends upon the United States for about 100,000,000 bushels each year, and receives from Russia and eastern Europe 40,000,000 more, and from her own colonies about 25,000,000 bushels. Having declared war, Russia would, of course, refuse to send any breadstuffs to England. Then, should she be able by means of secret agents on the Chicago Board of Trade, for instance, to buy up all the wheat the United States had to spare, famine prices would at once prevail in England, and the latter country would have not only Russia to fight abroad, but might have to face bread riots at home. One or two shrewd capitalists, such as young Mr. Leiter, or Mr. Phil Armour, have already been able to “corner” the American wheat market. That being so, why should Russia not be able, by the use of a dozen or more secret agents having Russia’s “Sacred Fund” of four billion dollars to back them, be able easily to secure all the surplus wheat or other breadstuffs of this country?
Commenting upon this possible situation of affairs, Mr. B. W. Snow, a Chicago journalist, states that “the urban population of England is about 25,000,000, and of this number at least 8,000,000 souls barely manage to exist under present normal conditions of food prices. The middle working class, who live in fair comfort so long as the industries of the country furnish steady employment, constitute about 13,000,000, leaving about 4,000,000 in the well-to-do class, who would not immediately suffer if opportunity for employment were limited, or food prices suddenly advanced to a high range. Any serious change in food prices would at once make the first class of 8,000,000 a public charge to be fed by the nation. A great war with a Continental Power would cut off much of England’s trade, and to that extent would withdraw steady employment from a considerable part of the second class, promptly reducing a portion at least to the class of public charges. In 1863 our Civil War, by shutting off one half of England’s cotton supply, threw 400,000 starving people upon public charity in Lancashire alone, and, if such conditions should now arise throughout the industrial communities of the country, it would mean that the government must feed 15,000,000 or 20,000,000 of its people. . . . A deal of this character would cost money, but if the purchases extended even to 200,000,000 bushels, and the price went up fast enough to make it average $1.50 per bushel, the amount involved would only reach $300,000,000; and when the war was over, the property would sell for at least half that sum, so that the total loss of the coup, which would neutralize England’s magnificent navy and win the supremacy of the world by starving her [Russia’s] rival, would cost Russia $150,000,000, a mere bagatelle, as modern warfare goes.”
As to the length of time that England would be able to hold out under such circumstances, the same writer asserts that “should such a campaign be inaugurated immediately after harvest, the English crop and stocks available in that country would suffice, with economical use, to feed the country for perhaps six months. If it was begun in April, the similar supply would suffice for perhaps four and one-half months. In any case, with the American surplus bought up, and the Russian supply garnered by that government, the task of feeding, for even a short time, the millions of people who, under no condition, could endure any material advance in the price of their daily loaf, would test to the limit the endurance of the British government. If it is difficult to maintain an efficient commissary department for a highly organized army, the task of organizing, under stress of war pressure, a commissariat to feed one third of the people of the country, may well be regarded as appalling, if not impossible. Certainly no aggressive action would be possible against an enemy of equal power, in the face of starvation, riot, and possible revolution at home.”
Of course, these are possibilities, not necessarily probabilities; but possibilities may at any time become probabilities. While it is true that for years the studied policy of the British government has been to maintain a navy equal to “the combined strength of any two possible rival Powers,” still a new combination of circumstances, of alliances, might break even her command of the sea to such an extent as to jeopardize her daily supply of food. As Mr. Smith says, “a campaign of starvation is not a new one to the Russian. He conquered Napoleon by such a policy, even after he was no longer able to face the French legions in the field. The Russian military bureau, studying English trade returns in foodstuffs, is in a position to repeat the observation of the Russian farrier who exclaimed, upon being shown a shoe from a French cavalry horse, ‘No ice points, and winter here. We will win without fighting.’” However that may be, the contemplated movements of Russia, whether possible or probable, will always be of great interest to the student of prophecy and of history. She is already so powerful that one word from her is sufficient to stop most of the Powers, and to check any one of them—the United States included—in any moves they may have on foot that do not suit her. The mere fact that her diplomats, spies, or secret emissaries infest every land, sending her detailed information concerning her enemies—accounts minute enough to include even grocery and meat-market bills—this of itself makes her still more to be dreaded. This great Power is mentioned in prophecy, the words “Rosh,” “Meshech,” and “Tubal” in Ezekiel 38, 39, R. V.—from which are derived the words “Russia,” “Moscow,” and “Tobolsk”—having undoubted reference to the land of the czar.
A. J. B.

IN THE GERMAN CONFERENCE.

By Ludwig Richard Conradi

The work in the German field is still progressing. We can see the prospering hand of the Lord in the growth of our membership and in the increase of our means.
During the quarter ending March 31, quite a number were baptized. In Holland, five were baptized at Amsterdam, two at Rotterdam, and two at Leiden; in Germany proper, five were baptized at Berlin, nine were added to the church in Hamburg, eight at Leipzig, six at Magdeburg, five at Stuttgart, two at Hannover, eleven at Göttingen; at Fogaras, Hungaria, three were baptized; and in Rumania, twenty-six were added to the number of believers. Altogether, one hundred and seven new members were received, ninety-four of whom came in by baptism.
The outlook for the present quarter is promising. Elder Lorenz has organized a church of twenty members at Breslau, a city containing four hundred twenty-two thousand inhabitants; Elder Obländer has raised up a company of nine at Worms, so well known because of its prominence during the Reformation; a church has been organized in Rhenish Prussia, where about fifteen have been baptized by Elder Stückrath; Elder Pieper baptized about a dozen in Berlin and Stettin; Elder Frauchiger as many in southern Germany; Elder Waggner about fifteen in eastern Prussia; Elder Klingbeil, who is laboring in Holland, reports additions to our numbers in Amsterdam, Zwolle, and The Hague; while Elder Hüenergardt writes of additions in Hungaria. Thus the good work goes on.
Since returning from America, I have, besides doing a great deal of editorial work, visited Stettin, Berlin, and Friedensau. I found our sanitarium at Friedensau nearing completion, and ere this reaches our readers, we hope to be able to occupy it. At present, our Friedensau school has an attendance of thirty pupils. Of these, five are from Russia, two from Bulgaria, one from Macedonia, one from Hungaria, two from Holland, and the rest are from Germany. This year, as last, we expect to have our annual camp-meeting at Friedensau, July 18–28. At the same time and place the General European, the German Union, and the Scandinavian Union Conferences will be organized.
At present (June 7) Elder Olsen, Brother Dail, and myself are attending the Norway Conference in Christiania. The attendance is much better than last year. The outlook is promising, and all are heartily at work, trying to improve the condition of things here. May we ever remember the great European field in our prayers. L. R. Conradi.

KANSAS AND MINNESOTA.

By F. H. Westphal

From the 23d of May to the 2d of June, I attended the camp-meeting at McPherson, Kan. It was a local meeting, and not very large. The attendance of the Germans was from one hundred to one hundred and fifty. The English attendance was still smaller; but from the first, there was a good spirit in the meeting. Each speaker had liberty in speaking, and the Lord gave a message through each discourse.
We spoke of our school work in South America, and a collection amounting to eighty dollars was taken for the Entre Rios school. This meeting was of great importance to me for several reasons: I had the privilege of laboring here in connection with my brother, who will soon go to South America to labor; also, a few brethren had moved from Kansas to South America, to help start the work there, and I met some of their friends and relatives here, who were greatly encouraged because of the results of the work in South America.
A large number of the inhabitants of McPherson and the surrounding country attended the meeting each evening. Many seemed deeply interested. We hope that some precious souls may accept the truth there.
Our German meetings at the Anoka (Minn.) camp-meeting were small as to the number of those attending. The Lord met with us, however, to the joy of all present. From day to day His sweet presence filled the weary pilgrims with new hope and courage. We spoke to brethren of the work in South America, and a collection was taken up, which amounted to forty-seven dollars. All were glad to see that the work is prospering in South America.
Other enterprises were remembered in other donations. There was a good spirit in the meetings, and the business was done harmoniously. Brethren Prescott, Daniells, and Hoopes, Dr. Paulson, Brother Newton, and others rendered valuable help in the English meetings. Brethren Graf and Kuehl and the writer had the responsibility of leading the German meetings. The Lord be praised for His presence and blessing.
I am now in Manitoba, to attend the camp-meeting at Morden. In this mission field the work is progressing rapidly. We expect a large German representation at this meeting.
F. H. WESTPHAL.
Continue reading: ORGANIZATION AND DEDICATION