To a Seventh-day Adventist the opinion of the speakers at this convention on the work and worth of Romanism in the various countries of earth, was exceedingly interesting. There was no hesitancy on the part of any of them in paying their respects to that organization and its work in the world. No word of commendation for either was heard by the writer in any of the many addresses. Dr. V. Losa was positive in his assertions that immigrants from Catholic countries did not know anything of true conversion, experimentally. Dr. Lyman Davis declared, in his address on our legacy in the Philippines, that “we have inherited the dark ages.” And this he could say in the twentieth century, after four hundred years of the preaching of the gospel as it is preached by the Roman Church, and after the nominal acceptance of that gospel by practically the entire population of those islands.
This was interesting as a practical demonstration of the futility of the very system of government which the National Reform Association is seeking to establish in this country—the union of religion and the state. In the Philippines such a system existed, with none to hinder its operation or question its right; and the record of what the American government found there, and what evangelical missionaries found there, is far from pleasant reading.
The National Reform Association in all its institutes here has urged the supreme importance of “national Christianity” and national salvation as compared with individual Christianity and individual salvation; and yet the testimony of Dr. Losa on the Christianizing of immigrants, and the testimony of the missionaries from Catholic countries on the evangelization of the natives there, directly and emphatically contradicted this position of the National Reform Association. Said Dr. Davis, in his address on the Filipinos: “There must be individual work done to kindle the souls of the Filipinos. Our first work there is to reach the hearts of the individual Filipinos.”
That is a fact which the true missionaries of the cross have demonstrated in every land; and it ought not to be necessary for a Christian minister to state it in a congregation of Christian ministers. It seemed nothing short of an interposition of divine Providence that such testimonies should be borne again and again in an institute committed to the opposite idea.
The antichristian nature of the religion-and-state idea and régime was made manifest, incidentally, in the following statement by Dr. Losa when speaking of conditions in Austria. He said: “Protestants in Austria are not allowed to develop the missionary spirit. They would be arrested at once for disturbing the religious peace of the people.” How true is this always of a state wherein religion and the state are united. Whoever attempts religious work unsanctioned by the religion which is dominant there, is “disturbing the religious peace of the people.”
It is not in Europe alone that such a spirit is manifested. The same spirit is alive in America, and is seen in many communities where the “religious peace” of some people is disturbed by seeing observers of the seventh day of the week quietly working on Sunday.
On the evening of August 11 a special meeting was called for the purpose of discussing the objects of the next World’s Christian Citizenship Congress and the arrangements being made therefor. This world’s congress is to be held in Portland, Ore., from June 29 to July 6, 1913. The president of the National Reform Association and the secretary of the Young People’s Department are now touring European countries for the purpose of engaging the most influential public men possible to give addresses at that congress. It was stated by the superintendent that the city of Portland had pledged the equivalent of twenty-five thousand dollars to insure the holding of the congress in that city. Fifteen thousand dollars in cash had been pledged by the city. The other ten thousand guaranteed is made up of hall rentals and caring for the local interests of the congress.
The problems to be discussed at this congress will be such as the securing and protecting of the weekly day of rest, the labor and capital problem, public education in its relation to morality and religion, laws relating to the family, intemperance, war and how to abolish it, vice, crime, and political corruption. It is expected that there will be reports from every country in the world with reference to the attitude of those countries and their governments toward prevailing religions, and especially toward Christianity. “The cooperative work of the church and state in the upbuilding of the kingdom will be brought to the fore,” said the superintendent, which means simply that the state is expected, under the National Reform régime, to help the church in promulgating the gospel of Jesus Christ and bringing about the conversion of the people. This, to an ordinary American, looks like a union of church and state; because, wherever, during past centuries, church and state have been united, the state has helped the dominant church to upbuild the kingdom, and has used in that work the same power that it has employed in all its other work—the power of force. The state helping the church has stained with blood every country of the world, has filled her prison-cells with her best citizens, has crucified conscience, and bred a race of hypocrites in every country thus deceived and thus afflicted.
The superintendent, in explaining the purpose of the congress, declared that its object was to secure the adoption of the Bible principles of civil government in national life; to secure our national Christianity through the recognition of God and of Christian institutions in our great fundamental law—the national Constitution. The association proposes to change the Constitution of the United States so that it will be in harmony with what that association denominates the “unwritten or vital constitution.” Much stress is laid upon the unwritten constitution, and the disagreement between that and the written Constitution. No account is taken of the fact that if a hundred different classes were to seek to draw up the articles and sections of this “unwritten” constitution, the result would be one hundred different constitutions, not one of which would agree with any other. What the National Reform Association is laboring for is a complete metamorphosis of the nation; an overturning of its basis of government, with a resulting curtailment of the liberties of the people; a union of8the civil and religious elements, with the religious dictating every move of the civil, and the people bowing again under the iron hand of a compulsory religion.
Said Dr. Martin again: “We stand for the complete Christianization of our own country, and through that to bring all the nations into harmony with these views, in order that the world ultimately may be taken for Christ. There is such a thing as national Christianity, and we propose to emphasize and maintain national Christianity.”
It will be interesting to place alongside this statement of Dr. Martin’s another which he made at the very close of the institute. It was this: “We need a revival of national religion. The greatest revivals recorded in the Old Testament are revivals with which the king and the civil rulers had a great deal to do. Take Nehemiah. What an active part he took in bringing about a revival in the nation! The will of God as revealed through Jesus Christ, so far as that relates to the state or nation, the two should work together, hand in hand, in carrying it out—the king and the prophet. Josiah had his Jeremiah; Nehemiah had his Malachi; and is it not true that Hezekiah and Josiah and Nehemiah all took the initiative in bringing about great revivals in the national life, in the civil and political sphere? And that is one of the growing needs of the hour in this country of ours at the present time. The church is the prophet of the state.”
After listening to such statements, an American citizen naturally asks himself. Are we, then, living under a theocratic government? Does the National Reform Association speak truly when it says that it is opposed to a union of church and state, and immediately proposes the reestablishment of the régime of ancient Israel, which was that of a union of church and state?
Let us consider the doctor’s two statements side by side. His association proposes to Christianize the nation (by the means already indicated), and through this nation, thus Christianized, to bring all the other nations into harmony with its views and operations. It proposes to do this by having the king and the prophet—the state and the church—work hand in hand. Wherever, in the past, the king and the prophet have worked hand in hand to accomplish revivals, the prophet has pointed out to the king what he should do, and the king has done it.
Now, when all the nations of the earth are united under one policy, and all the nations have professed religion, and all the rulers are being directed by the church as to what they must do in the promulgation of religion, and those rulers are all doing it, what have we but the Papacy over again, a perfect image of that power? If that power—the Papacy—is denominated by the revelator as “the beast,” we do not have to look any farther for what that same writer denominates “the image of the beast.” The formation of that “image” we can now see with absolute certainty in actual process. C. M. S.
The Privilege of Serving
(Concluded)
AGAIN this service, based thus upon the right of ownership in creation and redemption, is a reasonable service. The Scripture speaks of it in these familiar words:—
“I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.”
Thus it must follow that God has a right to complain when that service is not rendered to him.
“Hear, O heavens, and give ear, O earth; for Jehovah hath spoken: I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know, my people doth not consider.”
No wonder both heaven and earth are called upon to hear the charge. Here are words that apply very closely to our times:—
Right reason acquiesces in, and approves of, the dedication and sacrifice of everything we have and are to the honor of our God. It is infinitely right and fit to engage ourselves unto the Lord; it is proportionate to his excellences and to our state and wants. The way of obedience approves itself to the mind of man, and is sanctioned by the approbation of his inmost soul. We, then, treat God as he is; we act agreeably to his nature and our relation to him. Till we do this, we act most irrationally; we “walk in a lie.” Sinners, “who conform themselves to this world,” and refuse to dedicate their bodies and souls to God, choose a most unreasonable part; so unreasonable, that at the last day they will be condemned out of their own mouths.—Bishop D. Wilson.
This service of God is for our own good. We are not to serve for our own good; but when we serve God for his glory, it does minister to our own good, and brings to us the highest good. Strange that we do not see it, yet we do not. Other pictures come before our minds. Other inducements are pressed upon us, and these things lose their keenness, their worth and value; and we see them not in their true clearness and in their true relationship. It may be that our eyes are directed only downward, and not lifted heavenward; but it is a distinct promise that this service will bring us honor here. We have it in these words:—
“If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the Father honor.”
Now in contrast with this, a very direct contrast, hear these words of warning and of counsel:—
“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the vainglory of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever.”
This attraction of the world sometimes reveals itself in a way which seems to us piteous. Just hear this incident, which is put in print by a man of wealth, a man of the world, who relates this as an experience which he adduces to show to what extent the love of the world may take hold upon the heart:—
Of all the futile things in the world none is more futile than wealth itself. Eliminate the necessity for struggle, and you remove from money all its true value. It becomes either dross, to be thrown away for other things better worth while; or it becomes an idol, a god, the very sum and substance of the world’s desire. I remember an incident in which I took a part, not very long ago, that showed me this latter result in all its horror.
I was at a very brilliant social function in the London social world. I met at that reception a woman whose name I had heard as a household word in society for many years. She was esteemed a brilliant woman; she was reckoned a leader in the most splendid society of the world. She was wealthy beyond all human need. She occupied a powerful place in the political world, where everything human had its part. She was a companion of princes, the equal of peers. We were talking alone, immediately after our introduction, when she said:—
“O Mr. Martin, you are a Wall Street man. You could help me to get some of your American gold!”
I was astounded, and I showed it in my answer: “Why, my dear lady, surely you have gold enough! If I am not mistaken, you rank among the wealthiest women of the nation. Why should you want gold? Moreover, you have social standing and are famous throughout England. Of what possible use could more gold be to you?”
I can still see the haggard face, the quivering lips, the blazing eyes of this great society woman as she answered me: “O Mr. Martin, you do not know me—I am almost ashamed to confess the truth. I dream night and day of gold. I want to have a room at the top of my house filled with it—filled with gold sovereigns. I would like to go into that room night after night, when every one else is asleep, and bury myself in yellow sovereigns up to my neck, and play with them, toss them about, to hear the jingling music of the thing I love the best!”9Think of it! Picture a woman, wife of a man, mother of splendid children, born with the beautiful instincts innate in her sex, sinking to such a depth as that! Think of the awful, shallow emptiness of a life and training that bore such fruit as this!
This is love of the world and of the things of the world. “The world passeth away with the lust thereof; but he that doeth the will of God abideth forever.”
This service is rendered by love. The most eloquent words are but sounding brass and tinkling cymbals, except there be love. The Scriptures set it forth plainly and simply. Here are some of the words:—
“For ye, brethren, were called for freedom; only use not your freedom for an occasion to the flesh, but through love be servants one to another. For the whole law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself.”
So again in that chapter to which appeal is so often made:—
“Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet, and if there be any other commandment, it is summed up in this word; namely, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor: love therefore is the fulfilment of the law.”
This gives the whole meaning to that wonderful thirteenth chapter of the first epistle to the Corinthians. Love is not an abstraction, nor a passion, nor a sentiment; it looks deeper than mere feeling. Love is the very life. Love works, and love gives. Love works no ill. A very short sentence; but a very remarkable sentence. Love works no ill; therefore love is the fulfilment of the law.
This might lead us to suggest a word concerning this question of law and love, and the law of God in its relation to our service. We are called to freedom; but we are not to use this freedom wrongfully. We are called to service, and this service is set forth clearly in the Scriptures in that law for service. Note these words:—
As central in the moral world, which is itself central in the material, the moral law holds the central place in the universal system. It is the law of laws. Characterized by the unbiased and unswerving uprightness, straightness, or equity of its dictates, it is known as the law of righteousness. Righteousness is simply rightness. In its ultimate analysis this law of rightness is love, the purest, highest, and most comprehensive of all principles. Its exclusions and inclusions embrace the entire realm of morality. Love worketh no ill. Love worketh all good. No more comprehensive principle can therefore exist. As applicable to all moral beings whatsoever, no higher nor greater moral law than the law of love can be conceived. Universal justice and benevolence are included in its range, and eternal harmony in its results. Upon its fulfilment depends the union or unity of the moral universe.
And now let us observe. While this law is the law of service for us, yet there is a law for service that comes through the whole creative world,—the law of subordination in our serving another.
The law of subordination leads up, step by step, to the supremacy of the moral law. . . .
Inorganic nature subserves the organized world.
In the vegetable kingdom, inferior forms of life subserve superior forms.
The vegetable kingdom subserves the animal.
Lower animal races subserve the interests of higher.
The material world subserves the mental.
The physical subserves the moral.
In the realm of mind all is subordinated to moral law.
Moral law, though supreme in the world by right, is not supreme in fact.
Revelation exhibits the restoration and establishment of the supremacy of moral law.
Revelation further traces the progressive subjection of “all things” to Christ, by whom the moral law is established, and through Christ to God; “for he must reign, till he hath put all his enemies under his feet.”
The very purpose of gospel service is to see in our hearts and minds, and in the hearts and minds of others, the supremacy of the law of love, which is the law of service.
May I add a word as to the relation which exists, and under the present circumstances necessarily exists, between suffering and service?
“Though he was a Son, yet learned obedience by the things which he suffered.” “For it became him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.”
If we refuse to be corns of wheat falling into the ground and dying; if we will neither sacrifice prospects nor risk character and property and health, nor, when we are called, relinquish home and break family ties, for Christ’s sake and his gospel, then we shall abide alone.—Thomas Gajetan Ragland, India.
If we are simply to pray to the extent of a simple and pleasant and enjoyable exercise, and know nothing of watching in prayer, and of weariness in prayer, we shall not draw down the blessing that we may. We shall not sustain our missionaries who are overwhelmed with the appalling darkness of heathenism.
. . . We must serve God even to the point of suffering, and each must ask himself, In what degree, in what point, am I extending, by personal suffering, by personal self-denial, to the point of pain, the kingdom of Christ? . . . It is ever true that what costs little is worth little.—Rev. J. Hudson Taylor, China.
What do I know about pain, and sorrow, and trouble? I know only what everybody knows—I know what has grown out of the heart-soil scarred by the plow and torn by the harrow. I look at the receding storm, and I see the splendor of the rainbow. I go into the depths of a murky swamp, and say, “A nest of pestilential fevers.” Lo, at my feet the delicate beauty of an orchid. I catch the perfume of the sandalwood on the edge of the ax. I hear the axes ringing in the forest of Lebanon, and I say, “Death and destruction.” Lo, the fragrance of the carved beams in the temple. For it is the cedar that we call dead—the trees felled and wrought into shapes of grace and use of worship, not the living cedar in the forest—that gives forth its incense of praise. I search the world over, all its continents, islands, and seas, for the sweetest, tenderest, holiest spot it holds, and I kneel beneath the gnarled olives of dark Gethsemane. My soul is made stronger, my thoughts purer, my life nobler, by its agony of renunciation. I look upon the cross of shame—a Roman instrument of torture and humiliation. Lo, it shines above every crown in the world, it glows with a radiance more enduring than the sun, throughout the length and breadth of civilization—an emblem of authority, by which princes reign. It gleams in the splendor of heaven above the dome of the universe. It glorifies everything that it shines upon. The contemptuous phrase of a Roman governor, a brutal sneer at the Prisoner whom he feared, a taunt to exasperate the Jews, whom he despised,—“Jesus of Nazareth, King,”—endures forever. Angels echo it in anthems of exaltation, and “a great multitude, which no man could number,” and every created thing which is in the heaven, and on the earth, and under the earth, and in the sea, with one mighty voice shall catch up the scoff of Pilate, and with it ascribe blessing, and honor, and glory, and dominion, forever and ever, unto the Lamb which was slain,—not unto him who put the cup aside at Gethsemane, not unto him who came down from the cross and saved himself, but unto him who suffered, who endured the cross, unto him who was slain.—Robert J. Burdette.
So it is with suffering; so it is in the very nature of the case. “Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren.”
What shall we say, just in a word, as to what is the reward of service?—Chiefly, it is this: The capacity and the opportunity for more service. Highest among the rewards offered for earnest, faithful, devoted service in this life is the capacity and opportunity for greater service hereafter. He endured the cross and despised the shame. Why?—Because of the joy set before him. What is the inducement held out to us? “Well done, good and faithful servant: . . . enter thou into the joy of thy Lord.” And not the least element of this joy will be the opportunity of service.
I may say, in passing, that it is a splendid commentary upon this whole theme to remember that to-day we have no class here, specifically leaving this Seminary, graduating this season. Why?—Because they have been called to service during the year, they have responded, and they are now in the field.10To me this is the most practical comment possible upon such a theme as this.
Nor does this service end with the present. Our capacity to serve increases, and our joy of service increases, with the extended opportunity. Let us read of it in these words:—
“After these things I saw, and behold a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb. . . . And one of the elders answered, saying unto me, These that are arrayed in the white robes, who are they, and whence came they? And I say unto him, My lord, thou knowest. And he said to me, These are they that come out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God; and they serve him day and night in his temple.”
Service here prepares us for higher and better service hereafter. This is both the incentive and the reward.
The Issue in Maine
By C. M. S.
PROBABLY never in the history of the world has an election in one small State in one nation created so much interest and real anxiety in all parts of the world as has the approaching election in the State of Maine. By that election on September 11, the people of that State are to decide whether the question of the prohibition of the liquor traffic shall be again submitted to the people. If the majority decide for resubmission, it will mean that the prohibitory clause will be stricken from the State constitution, and that the wheels of progress in that State will be turned back half a century. For that length of time Maine as a State government has stood for temperance, and her prominence in that particular has made her conspicuous to all the world and a recognized leader for the better element in all the world. And her influence has been felt. There has been a steady progress toward temperance reform in educational and scientific circles since the adoption of prohibition in Maine, and that State has been looked to as a veritable bulwark by the temperance people of Europe as well as of America.
For years the money-loving brewery and distillery corporations have been using large sums of money to create an impression that prohibition in Maine is a failure. This has been done by systematic press bureau work, seizing upon every incident of violation of the temperance law in that State, padding out its details, and publishing it in every newspaper to which they could gain access. The fact that their intoxicating beverages are advertised in so many of the large newspapers has been a key to unlock the reading columns of these periodicals to that class of matter. The liquor power has felt that if it could just now overthrow the Maine prohibitory law, a great point would be gained in swinging back the other States that have left the liquor ranks, and materially checking the rising tide of temperance in this country.
A remarkable feature of the campaign in Maine is the reception of many memorials from the people of other countries, in which the citizens of Maine are strongly urged to maintain their prohibitory law at all hazards. These memorialists freely acknowledge that the people of Maine have been the leaders in this important move for a better civilization; and they see and strongly deprecate the evil that would result should Maine take a backward step just now. That evil would be incalculable; first, upon the future of the State itself, and second, and more far-reaching, upon the people of all nations who have been struggling for freedom from the demon of intoxication. If the liquor forces win in Maine on September 11, it will not be because the majority of the people are antagonistic to prohibition, but because those who are opposed to it have had their ranks added to by those who do not appreciate what is involved in the matter, or who look upon their right of suffrage as one of their immediate financial assets. The power of money is great over those whose consciences are seared and calloused, who have no regard for the welfare of their fellow men; but the votes of such count as much as do the votes of those who vote from the most conscientious convictions and are most strongly interested in human welfare. We trust that Maine will take so firm a stand for temperance at this election that no body of men within the State will ever have the courage to call again for resubmission. C. M. S.
Christians and Amusements
By F. M. W.
IN settling the question as to what amusements should be indulged in by the Christians, the Western Recorder (Baptist) of August 3, thinks that the difficulty may be largely settled by honestly asking a few vital questions:—
First of all, Is the amusement of a doubtful character? The very fact that a thing is of doubtful propriety should be sufficient reason for the Christian to shun it. Certainly Christian conduct should not be predicated upon a question mark.
The next and very necessary question concerning any amusement is, “Does it help or hinder my Christian life?” For example, does the dance give one a clearer vision of Christ and duty? As a rule, are the dancers in a church looked upon as leaders or as examples of piety? Will those who attend theaters claim that the stage is a friend of grace or a help to right living? Is it customary for those who attend dances and theaters to ask God to bless the theater and the dance-hall? Is it conceivable that if Christ were on earth, he would attend the theater or dance-hall? and if not, why not?
The child of God must consider not only the influence of the theater and kindred amusements upon his own life, but the effect of his influence upon others. No man liveth unto himself. One might feel that he could safely attend some worldly amusement, although this of course would be untrue, but he must consider also the effect which his conduct would have upon the weaker brother. Possibly he himself might escape being drawn into continued snares; but the weaker one, following his example, might be led on to final destruction. No wrong course of conduct can be safely tolerated in the slightest degree. If we are faithful to avoid the appearance of evil, and refuse to take the first steps in a downward course, however slightly they may appear to deviate from the right, we shall be saved from the fateful ending at last.
F. M. W.
The $300,000 Fund
By W. T. Knox
THE following action was taken by the General Conference Council at Friedensau:—
That during 1911, earnest efforts be made to raise what is still due on the $300,000 Fund.
The importance and necessity of such action was fully realized by those in attendance at the council. While there remain but four months in the year in which to accomplish this work, yet it can be done if it is taken hold of energetically by all. But no time should be lost in inaugurating a systematic and active campaign in behalf of this object.
The following statement gives the portion of this fund assigned to each union conference, and the amount received from each up to July 31, 1911:—
UNION CONF.
AM’T TO BE RAISED
AM’T RAISED TO JULY 31, 1911
Atlantic
$24,892.80
$10,259.85
Canadian
4,233.60
2,426.10
Central
44,097.60
14,421.20
Columbia
31,536.00
9,058.30
Lake
61,200.00
17,846.92
Northern
28,704.00
12,436.97
North Pacific
29,073.60
12,938.28
Pacific
36,580.80
12,598.93
Southeastern
6,907.20
4,637.68
Southern
6,417.60
1,428.31
Southwestern
22,036.80
3,193.42
Western Canadian
4,027.20
2,581.10
Miscellaneous
4,849.45
Let all now determine that future reports shall show the denomination’s approval of this recommendation of the council, and that the beginning of 1912 shall see this good work finished.
W. T. Knox, Treasurer.
Died in the Faith in an Indian Prison
By L. J. BURGESS
L. J. BURGESS
WE are sad to be obliged to relate the circumstances of the unexpected death of one of our most zealous Indian preachers, Brother John Last, who died in the jail at Patiala, India, on May 10. The circumstances of his arrest and death were given me by one well acquainted with the matter, and are as follows:—
As is the custom here in India, Brother Last used to preach on the streets of the city in which he lives, Patiala, the capital of an independent native state. His neighbors, becoming annoyed by his preaching and warnings to repent in view of the judgment, had him arrested and taken to jail. But as no charge could be brought against him, he was released. Not long after this, he had a presentiment, by dream or otherwise, that he would again be seized by the Mohammedans, and that his life would be ended by beating and poisoning. He told a number of his friends about this, and asked forgiveness of his neighbors if he had disturbed or annoyed them in any way, telling them that he never expected to return to their street.
Brother Last lived in a two-story building, in the upper flat of which a Mohammedan lives. A sick woman, relative of Mohammed Hosain, who lives in the upper room, came to Patiala for medical attention. Within a few days she became worse, and finally died. At the time of her death Brother Last was up on the terrace, or roof. Mohammed Hosain, hearing the wailing of the women, came hurrying up to the room, and seeing Brother Last on the terrace, supposed him to be to blame for the disturbance. Without investigating the matter, he called his neighbors, and had Brother Last bound and taken off to the police station, where he was stripped of his clothes and beaten, then placed in a solitary cell in the jail compound. No one but the Lord and those concerned know how he was treated there. His wife went to see him three successive days, and seeing that he would die from the effect of the abuse he had received, tried to secure his release, which was denied. On the fifth day of his confinement Brother Last expired, before having been given a trial, and was buried by the jail authorities.
Brother Last was formerly a Hindu of high caste, but was converted to Christ a number of years ago, and from that time devoted his life to the Master's service, most of the time supporting himself by his own efforts, and preaching the gospel to Hindus and Mohammedans. We became acquainted with Brother Last in 1907, at which time he became interested in the message of the Sabbath and the second coming of our Lord, to which he soon accepted with his whole heart. He was baptized in Mussoorie the following year, and has since been a zealous herald of the soon coming of the Lord. During the past two years he has traveled and preached at his own expense, with the help of donations received.
JOHN LAST, WHO SUFFERED DEATH AT THE HANDS OF FANATICAL MOHAMMEDANS IN NORTH INDIA
All who became acquainted with Brother Last were impressed with his earnestness and integrity. He was never contented except when going about preaching the message to his people, and warning them to flee from the wrath to come. Our hearts are grieved at his sad death; but it may be that the blood of this martyr for Christ may water the seed he has so earnestly sown, and bring forth a harvest of souls in Patiala. We hope the time is near when this message may become established in the Punjab, and we may find that the work begun by Brother Last has not been in vain.
