In the vision of the four great kingdoms of Daniel 7, the fourth was the one that engaged the special attention of the prophet. Though he lived in the days of Babylon, it was that fourth monarchy, Rome, and especially the events following the division of the empire, that gave him deepest concern:—
"Then I would know the truth," he said, "of the fourth beast. . . . And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." Dan. 7: 19-22.
The symbol is clear. It shows an ecclesiastical, kingly power rising in the field of the divided Roman empire.
The empire, in fact, as shown by another line of prophetic history in the Revelation, was to give its ancient seat to this ecclesiastical power: "And the dragon [that had been working through pagan Rome] gave him his power, and his seat, and great authority." Rev. 13: 2. When Constantine removed the capital to Constantinople, that ancient city of the Cæsars was left to come into possession of the Papacy,—"that great city, which reigneth over the kings of the earth." Rev. 17: 18.
So the prophecy declared, and so it came to pass. Cardinal Manning wrote:—
From the hour when Constantine, in the language of the Roman law, "Deo jubente," by the command of God, translated the seat of empire to Constantinople, from that moment there never reigned in Rome a temporal prince to whom the bishop of Rome owed a permanent allegiance. From that hour God himself liberated his church.—"The Temporal Power of the Pope," page 12 (London), 1862.
And according to the prophecy, this ecclesiastical power that secured the ancient seat of empire, was to set itself forth as a king, even to rule "over the kings of the earth." The Rev. Jas. P. Conroy, in the American Catholic Quarterly Review (April, 1911), has said of the succession of the Papacy to the kingly throne:—
Long ages ago, when Rome through the neglect of the Western emperors was left to the mercy of barbarous hordes, Romans turned to one figure for aid and protection, and asked him to rule them; and thus, in this simple manner, the best title of all to kingly right, commenced the temporal sovereignty of the popes. And meekly stepping to the throne of Cæsar, the vicar of Christ took up the scepter to which the emperors and kings of Europe were to bow in reverence through so many ages.
The apostasy developed. The bishop of Rome gradually came to assert precedence over all the bishops. With the removal of the seat of the empire to Constantinople, the bishop of that city was a rival. Schaff says:—
In this long contest between the two leading patriarchs of Christendom, the patriarch of Rome at last carried the day. The monarchical tendency of the hierarchy was much stronger in the West than in the East, and was urging a universal monarchy in the church.—"History of the Christian Church," Vol. III, page 236, sec. 57.
Of the times of Pope Simplicius (A. D. 468-483), when the Western empire fell, and the division into ten kingdoms was completed, Schaff says:—
Now, to a certain extent, it [the Papacy] stepped into the imperial vacancy, and the successor of Peter became, in the mind of the Western nations, sole heir of the old Roman imperial succession.—Id., page 323, sec. 64.
The "little horn" of Daniel's prophecy was lifting itself up, with a look "more stout than his fellows." The Papacy was inheriting the power and seat and great authority, or prestige, of the universal Roman empire. The historical development was an exact filling in of the prophetic outlines. As an old English writer, Thomas Hobbes, of Malmesbury, quaintly said long ago:—7
If any man will consider the original of this great ecclesiastical dominion, he will easily perceive that the Papacy is none other than the ghost of the deceased Roman empire, sitting crowned upon the grave thereof.
Of the special work of this apostasy in relation to the truth of God, the angel said to Daniel:—
"And he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time." Dan. 7: 25.
That was why Daniel said, as he pondered it after the vision, "My cogitations much troubled me, and my countenance changed in me." Verse 28. It is a mournful story that history tells of the fulfilment. A few glances at the sad record must suffice for this outline review:—
1. "He shall speak great words against the Most High."
All names which in the Scriptures are applied to Christ, by virtue of which it is established that he is over the church, all the same names are applied to the Pope.—Cardinal Bellarmine, "On the Authority of the Councils." Vol. II, page 17.
All they of the West have their eyes bent on our humility; they regard us a god on earth.—Pope Gregory II, to the Emperor Leo (Ranke's "History of the Popes," page 9, London, 1843).
The decision of the Pope and the decision of God constitute one decision. . . . Since, therefore, an appeal is always taken from an inferior judge to a superior, as no one is greater than himself, so no appeal holds when made from the Pope to God, because there is one consistory of the Pope himself and of God himself, of which consistory the Pope himself is the key-bearer and doorkeeper. Therefore no one can appeal from the Pope to God. . . . There is one decision and one curia of God and of the Pope.—Augustinus de Ancona, On an Appeal From a Decision of the Pope (from Latin copy of the writings of Augustinus, in British Museum).
How great a dignity God has conferred upon you [the priest]! how great is the privilege of your order! God has set you above kings and emperors, he has set your order above all orders; nay, rather, to express the idea more profoundly, he has set you above angels and archangels, above thrones and dominions.—St. Bernard, quoted in "Jesus Living in the Priest," by Rev. P. Millet, S. J. (New York, 1901, Benziger Brothers, printers to the Holy Apostolic See).
The prophet described that "little horn" rightly by the words, "Whose look was more stout than his fellows."
2. "And shall wear out the saints of the Most High."
The history fills in the prophetic outline in colors red and terrible. In the second century, when pagan Rome oppressed the Christians, Tertullian, one of the Catholic Fathers, wrote:—
It is a fundamental human right, a privilege of nature, that every man should worship according to his own convictions; one man's religion neither harms nor helps another man. It is assuredly no part of religion to compel religion—to which free will and not force should lead us.—"Ad Scapula," chap. 2 (Library of "Antenicene Fathers").
In the third century, Lactantius, another great Catholic Father, wrote:—
It is religion alone in which freedom has placed its dwelling. For it is a matter which is voluntary above all others, nor can necessity be imposed upon any, so as to worship that which he does not wish to worship.—"Epitome of the Divine Institutes," chap. 54 ("The Antenicene Fathers," Vol. VII).
This is in accord with the teaching of Jesus:—
"Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's." Matt. 22: 21. "If any man hear my words, and believe not, I judge him not. . . . The word that I have spoken, the same shall judge him in the last day." John 12: 47, 48. "My kingdom is not of this world." John 18: 36.
"The weapons of our warfare," said the apostle Paul, "are not carnal." But a change came, a "falling away," as the prophecy predicted. The fallen church coveted the power of earthly kingdoms; and laying aside the "sword of the Spirit," it seized the sword of civil power. Prof. Alfred Baudrillart, rector of the Catholic Institute of Paris, says:—
The Catholic Church is a respecter of conscience and of liberty, as we were lately reminded in clear and beautiful language from the pulpit of Notre Dame; with Saint Bernard, the Fathers, and other theologians, she believes and professes that faith is a work of persuasion, not of force, "fides suadenda est, non imponenda." She has, and she loudly proclaims that she has, a "horror of blood." Nevertheless when confronted by heresy, she does not content herself with persuasion; arguments of an intellectual and moral order appear to her insufficient, and she has recourse to force, to corporal punishment, to torture. She creates tribunals like those of the Inquisition. She calls the laws of state to her aid; if necessary, she encourages a crusade, or a religious war, and all her "horror of blood" practically culminates into urging the secular power to shed it, which proceeding is almost more odious—for it is less frank—than shedding it herself. Especially did she act thus in the sixteenth century with regard to Protestants. Not content to reform morally, to preach by example, to convert people by eloquent and holy missionaries, she lit in Italy, in the Low Countries, and above all in Spain, the funeral piles of the Inquisition. In France, under Francis I and Henry II, in England under Mary Tudor, she tortured the heretics, whilst both in France and Germany during the second half of the sixteenth and the first half of the seventeenth century, if she did not actually begin, at any rate she encouraged and actively aided the religious wars. No one will deny that we have here a great scandal to our contemporaries.—"The Catholic Church, the Renaissance and Protestantism," pages 182, 183 (Kegan Paul, Trench, Trübner & Co., London, 1908).
The testimony is sufficient to recall the long history of those dark days when the Roman Catholic Church was dominant among earthly powers. It shows that the cruel work predicted was accomplished. The Catholic writer states the facts frankly; for his answer to this record of the past is that a change has come. "A gentler spirit prevails." "The church no longer thinks of using its ancient rights, and the state, supposing it returned to Catholicism, would beware of helping her even if asked."—Id., page 184. And, furthermore, the writer shows that some Protestants in the old days got possession of civil power and used it against Catholics, even to the death, and against dissenters from popular religious practises and teachings.
But this is only to argue that those who came out from the Roman Papacy in the Reformation times saw many things with the eyes of their former teacher. The leaven of the papal principle of union of the civil and the religious was still working. And no Protestant can consistently protest against the persecutions of the dark ages who does not take his stand squarely on the Christian principle that religion shall not seek the aid of civil power.
3. "And think to change times and laws."
As the apostasy was a "falling away" from the truth of God, the change in times and laws must relate to God's law and God's time. Yet it was all to be done in the name of divine authority; for the "lawless" one of prophecy was to sit "as God," "in the temple of God, showing himself that he is God."
The standards of the Roman Church plainly declare that the church has made one great change that affects God's law at the very point of God's time. The law of God says:—
"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God."
The Catholic Church claims to have changed the day of the Sabbath. In the Catholic work, "An Abridgment of the Christian Doctrine" (page 58), under questions on the fourth commandment, we read:—
Question.—By whom was it changed?
Answer.—By the governors of the church.
Ques.—How prove you that the church hath power to command feasts and holy days?
Ans.—By the very act of changing the Sabbath into Sunday, which Protestants allow of, and therefore they fondly contradict themselves by keeping Sunday strictly, and breaking most other feasts commanded by the same church.
Ques.—How prove you this?
Ans.—Because by keeping Sunday they acknowledge the church's power to ordain feasts and to command them under sin.8
The prophecy foretold that this apostasy, which began its lawless working in apostolic days, would "think" to change times and laws. In Challoner's "Catholic Christian Instructed," page 211, we read again:—
Ques.—What was the reason why the weekly Sabbath was changed from the Saturday to the Sunday?
Ans.—Because our Lord fully accomplished the work of our redemption by rising from the dead on a Sunday, and by sending down the Holy Ghost on a Sunday; as therefore the work of our redemption was a greater work than that of our creation, the primitive church thought [italics ours] the day in which this work was completely finished, was more worthy her religious observation than that in which God rested from the creation, and should properly be called the Lord's day.
That is what the primitive church "thought," the catechism says; and that is what the prophecy said the church of the "falling away" would "think." However early it began to work, it came to its full development within a few centuries of apostolic times. The councils of this church denounced the keeping of the seventh day, which God had made holy, and enjoined the Sunday festival, which men had substituted. The Scriptures know nothing of First-day sacredness. Cardinal Gibbons says:—
You may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify.—"The Faith of Our Fathers," page 111.
The three counts of the prophecy are sustained by history. The Roman Papacy has spoken great words against the Most High; it has worn out the saints of the Most High; and it has thought to change the times and the laws of the Most High. W. A. S.
The Proper Setting for Protests Against Romanism and the Infringement of Religious Liberty
By F. M. W.
IN considering the setting for the protests which we may make against Romanism and the infringement of religious liberty, it is proper that we first consider our work as a denomination, and the position which Providence has assigned us in this thrilling and eventful period of earth's history.
Our work is the giving of the great threefold message of Revelation 14. This message embraces the everlasting gospel, with particular reference to the climax of its long conflict with Antichrist and the powers of evil, the development of a people who take their stand on the broad platform of truth, as represented in the commandments of God and the faith of Jesus, and the final judgment of character as determined by the last great tribunal.
The message with which we are entrusted is both positive and negative in its character. It is positive in that it proclaims and carries in the forefront the great positive upbuilding principles of eternal truth. It calls upon men to fear God and to give him glory, to worship the Creator instead of the creature, and gives as a reason for doing this the fact that the hour of God's judgment has been reached. The message is negative in that it sounds a solemn warning against the worship of the beast, against his image, and against the reception of his mark.
When we consider the character of this great threefold message, and the fact that we have been made its conservators, the special messengers to give it to the world, the proper setting for protests which may be made against Romanism and the infringement of religious liberty is not difficult to determine. The setting of our protest against the beast, his image, and his mark must be that of the third angel's message, and other prophecies of the Bible which foretell the very conditions now existing, and the events which are soon to take place.
It is not enough that we look at the efforts of Romanism with the eye of the statesman. He may recognize her steady advance, her crafty designs, her efforts to shape and mold legislation to suit her own interests. Seeing this, he may take alarm for the liberties of his country, and raise a note of warning. This, so far as it goes, constitutes a deterrent force against Roman ascendency. But this falls far short of the warning committed to us. This man, though used of God to stay the oncoming flood, is not giving the third angel's message.
The same is true of many religious teachers, ministers, and editors to be found in the so-called Protestant church. These men, judging Rome to-day from the Rome of the past, realize that the same causes operating in the twentieth century will produce the same results as they did in the fourth century. They see Protestantism slowly but surely succumbing to this monster evil, and they cry out against Roman aggression. But they know but little, if anything, of the declarations of Scripture regarding the conflict before us. Their protest must be weak at best, and fall far short of the stirring testimony to be borne in God's order against this evil system.
The standard of these Protestants can not be our standard. For us to oppose Roman principles and aggression from their standpoint would be much the same as to consider the great industrial conflict or the conditions obtaining in the social world from the standpoint of economics or social ethics rather than in their relation to the prophecies of the Bible, which clearly point them out as signs of the times in which we live. Those connected with this movement occupy a unique position; they belong in a class by themselves. They have a message to proclaim of divine origin, the warning of God, and not merely their own deductions drawn from the history of the past or from present-day observations.
In pointing out sin, we should also point out the remedy. This is the principle of the gospel. The only remedy for the malefic influences of Rome is found in the positive truths of the third angel's message. Those men in the great Christian church who recognize the evils of the Roman system, not knowing the message of God for this day, or the prophetic setting of the true protest to be made against papal principles, are powerless to point out the remedy. The principles of true Protestantism, even in their experience, have been corrupted. They lack a knowledge of the truth for this time to give point and power to their protest. This emphasizes the necessity of our giving our protest with such a setting as shall make it vibrant with power in giving the message of God for this day and generation.
Many who listen to our protests against Romanism and the infringement of religious liberty, or who read some copy of our journals dealing with this question, perhaps may never have another opportunity to hear or read the truth. How necessary, then, that in what they learn, whether it be in a sermon or an article, there shall be presented not merely the negative side of the message, the warning against the beast and his image, but as well the setting of that warning in the prophecy of which it is a part.
And how desirable also that the world should clearly recognize the difference between our viewpoint and reasons of attack against Romanism and those leading to the unwise attacks of others. Otherwise, if it be not clearly recognized that our protest springs from other than personal considerations, we shall be counted in the same class as the violent religious demagogue. Our effort may be more dignified, our arguments more logical, but our opposition will be considered as springing from class hatred or religious prejudice. "What is the chaff to the wheat? saith the Lord." "He that hath9my word, let him speak my word faithfully." This, we believe, has been well done by our excellent journals which particularly deal with these questions.
It is necessary in the proclamation of the truth to unmask error and warn men of the specious deceptions of sin. Sometimes the cloud of superstition and error must be broken through in order for the rays of truth to penetrate. But it must always be a question for careful study as to how much time should be spent directly in combating evil teaching. This is a matter that concerns every missionary dealing with the subtle philosophies of heathen religions. They might expend all their energy in disputation, and in many instances, from the standpoint of the logician, they would find foemen worthy of their steel. As the darkness of night is dissipated by the penetrating rays of the sun, so we believe that as a rule error is best met by the preaching of the plain, straightforward truth, "The burden of our message should be the commandments of God and the faith of Jesus."
The conflict in which we are engaged will become so complex and complicated in the days before us that many phases of religious and political questions will be involved. It will be necessary many times to give consideration to these religio-political questions, but let us realize that in doing so we are treading on dangerous ground. The times before us are full of peril, and it is only by heavenly wisdom that we shall be kept from serious mistakes that would mar and retard rather than advance the cause of truth. We shall be tempted to discuss these complicated questions from the standpoint of the logician or would-be reformer, holding in abeyance the message of God.
Satan will seek to switch us off from the great main track, the giving of the message, to the discussion of technicalities and subsidiary questions, which, while connected in a way with the great issue, are brought in only to confuse and divert our effort. He sought to divert the early Christian teachers by controversies over genealogies, strivings about the law, and oppositions of science falsely so-called. He will seek to side-track us by the same methods. Only the guiding of the divine Spirit, with careful consideration of the question involved, and the time, place, and circumstances, can determine our proper course. We believe, however, that if we make our chief burden the proclamation of the positive truths of the message, and show the prophetic setting of our protest, these subsidiary questions will largely fall into their natural place in the discussion.
We believe that it is in God's order that changing methods in political procedure shall enable us to bring more directly before the people the issues involved in religious legislation. Perhaps we shall not be confined so closely as in the past to the discussion of constitutional technicalities, but can more freely explain to the public the basis of our opposition as contained in the Scriptures.
We would not suggest in this that every effort put forth against Romanism, or in opposition to religious legislation, should be tagged the third angel's message. There is an eternal fitness in all things, particularly in the presentation of religious truth. The time, the place, the circumstances, and the subjects of labor involved must all enter into a determination of the extent to which the principles of the message shall be given, and the manner of their presentation. We do mean, however, that we should never forget why Providence has called into existence this movement with its multiplied agencies, and that the spirit of the message should give point and direction to all our labor. Our business in the world to-day is to give the third angel's message. This principle of labor actuated our Lord and his apostles. They saw in every occasion, in personal converse, in the home, in the market place, in the synagogue, in the palace of Caesar, and before judicial assemblies, an opportunity to preach the truths of a saving gospel. These opportunities they eagerly embraced for this purpose. We can not improve on their methods.
The situation confronting us to-day is greatly intensified over the conditions that existed ten, five, or even one year ago. The Roman peril, which heretofore we have thought was still future, is now here. We face it. It meets us in the open. It stands, not alone in our thought but in the minds of thousands of our fellows, as the great, burning question of this time. But by many, even among our own membership and with some of our laborers, the seriousness of the situation is not appreciated. We must arouse our people to the great importance of the question. We must study the problem more deeply, and thus become better informed as to the principles involved.
Already others are looking to us for ammunition to use in the conflict. We should be in a position where we can afford them help, and show them as far as possible the true basis of opposition found in the message of warning which God commissions us to give.
But it is not enough that we merely warn men. Our message is to save men, to give the warning in such a way and with such a spirit that while they see the terribleness of sin, they will be won to the beauty of the gospel truth and to the righteousness of the Lord Jesus Christ. Hence our protest against Romanism should be Christlike and dignified. No harshness should mar our effort. No words of gall should embitter our message. While we must speak the truth plainly, and unmask error boldly, let us seek to do so kindly and in the spirit of the Master. Says the spirit of prophecy:—
It is true that we are commanded to “cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” Isa. 58:1. This message must be given, but while it must be given, we should be careful not to thrust and crowd and condemn those who have not the light that we have. We should not go out of our way to make hard thrusts at the Catholics. Among the Catholics there are many who are most conscientious Christians, and who walk in all the light that shines upon them, and God will work in their behalf. . . . Let every one bear in mind that we are in no case to invite persecution. We are not to use harsh and cutting words. Keep them out of every article written, drop them out of every address given. Let the Word of God do the cutting, the rebuking; let finite men hide and abide in Jesus Christ. Let the spirit of Christ appear. Let all be guarded in their words, lest they place those not of our faith in deadly opposition against us, and give Satan an opportunity to use the unadvised words to hedge up our way.—“Testimonies for the Church,” Vol. IX, pages 243, 244.
We are not carrying on an anti-Catholic campaign as such. We have no controversy with individuals. We represent not ourselves, but a cause, a great movement, eternal principles, even the principles of the government of heaven. Let the consciousness of this exalted ministry dignify our lives, eliminate cheapness from our methods of labor, and make us humble, meek, and gentle, but faithful and fearless representatives of true present-day Protestantism.
Protestants Working for Catholics
CRITICISM of the action of the World’s Missionary Conference at Edinburgh in declining representation to Protestant missions in Catholic countries is still heard. Some of the Baptist journals have taken serious exception to this action of that conference. At the Southern Baptist Convention, which has been in session during the last few weeks, the following resolutions were passed according to the Western Recorder of May 30, 1912:—
Whereas, The Edinburgh Missionary Conference expressly agreed to exclude all mention of Protestant and Baptist missions in papal lands; and,—
Whereas, The Lord has blessed and is so richly blessing our missions in papal countries; therefore—
Be it resolved, That Southern Baptists, in convention assembled, disown any and all part in such agreement, and that we reaffirm our time-honored contention that papal countries present an opportunity and an obligation for Southern Baptist missions.
Exchange
By Iva M. Lawson
I'VE a white robe of glory, transcend-ingly bright,
Saith the Saviour and King to the pil-grims of night,
To exchange for the dark robe of sin;
This robe of bright glory, its fabric di-vine,
For aye in the kingdom eternal shall shine;
This pure robe of righteousness never can fade,
Nor aye in the ages eternal grow old:
Wilt thou make the exchange?
I've a mansion above in the city of love,
Where the streets are of gold, which I gladly will give
In exchange for thy home in this world.
This mansion is builded of jewels and gold,
Its brightness by mortal can never be told.
Near by flows the wonderful life-giving stream,
And life's tree in its beauty forever shall bloom,
And its sweet, healing shade shall be thine.
I've a life that's eternal for thy life to give,—
A pure life of righteousness, holiness, love,
To exchange for thy life that must cease.
This life is not darkened by sorrow or pain
Or grief or remorse, nor clouded by sin;
This life is immortal, unburdened, and free,
And its joy and its happiness all are for thee:
Wilt thou give me thy life?
I've riches to give which thy heart can not know,
Of gold and of lands and of treasures untold,
For the riches thou claimest below.
These riches shall never, no never decay,
Nor rust nor corrupt through eternity's day;
No foe shall defraud, and no thief enter there,
E'en death can not rend thee from treasures so fair;
Thy wealth shall remain.
I'll give thee the friendship of angels of God,
The redeemed of the earth, and the friends thou hast loved,
For the friendship of those of the world;
These pleasures I'll give, which forever shall last,
When the pleasures of earth are but thoughts of the past.
Thy heart shall be glad in that kingdom of love,
If the world thou wilt give for these treasures above:
Wilt thou make the exchange?
This life that's eternal, I bought at the cost
Of the death that I suffered on Calvary's cross,
That thou mightest be with me above.
Wilt thou give up the dark robe of sin thou dost wear,
The friendships of earth, and its pleasures so fair?
Wilt thou give up the gain that so soon must decay,
That thou mayest receive what I've purchased for thee?
Canst thou give up these trifles for me?
Milton, Fla.
A Visit to the Basutoland Missions
By E. C. Silsbee
LEAVING Bloemfontein, I passed through a rolling country for several hours on the train; then the hills and mountains began to make their appearance.
Brother H. C. Olmstead met us at the siding called Generaal's Nek (General's Pass), with a cart and four oxen. He also brought a pony, which he and I took turns in riding, as that method of travel is much more satisfactory in every way than the ox-cart.
It was rapidly getting dark as we approached the river, which was little less than a torrent in some places, as a result of recent rains. After a hasty counsel, however, we decided to cross over, if possible, that night. Brother Olmstead went on ahead and procured the use of an old boat, which sometimes serves the purpose of a ferry here at the drift, and into this we all climbed, deeming it better to try going over this way than to attempt going over in the cart, as some of the oxen were small, and the river was large; and besides, we had quite a little baggage, as Sister Olmstead and little Lola were also on their way to the mission from Kimberley. It was now dark, but we launched out for the other shore without rudder or sail, but with two small oars; and a great launching this was. First we were headed straight across the river, but struck a sand-bar; then we pushed off and headed down stream, and came to deep water where I could not touch bottom with my oar, and our boat nearly capsized. As there was a sharp turn in the bank of the river here, we returned to the same shore from which we started. This not being our goal, we headed the other way, and after turning and twisting, rowing and poling, now ahead, now sidewise, then backward, but ever with the opposite shore as our aim,
we landed, or rather stuck in the mud. Brother Olmstead, who was ever to the rescue, and full of resources, and who had previously displayed his sailor wisdom by removing his shoes, got out and waded ashore, pulling the boat as far up as possible. It looked to me an easy jump to dry land, so I made the attempt, landing in soft mud and wading out.
After restoring the boat to the opposite shore, Brother Olmstead started the drivers over with the cart, he himself riding the pony. The oxen got in deep water and stuck. The luggage had to be carried ashore. After clambering up the steep bank with it, we loaded it onto the cart, and started on our way rejoicing. The fact that it was quite dark made the crossing of the river all the more interesting. We arrived at the mission about midnight, and fully appreciated a place to rest.
When I awoke the next morning, a most delightful scene met my view. The mission house is a good stone building situated at the foot of a mountain; and looking away across the beautiful green valley, one can see the native villages in the distance, and the mountains (the Maluti range) beyond. The mountains are almost treeless, but their rugged appearance is grand and awe-inspiring. They rise to precipitous heights, and are many times capped with great masses of solid rock, often overhanging.
The mission garden is doing well, and we relished a treat of plenty of green sweet corn, tomatoes, potatoes, etc. There are a number of springs (at least three) on the mission which furnish water the year round. There is a fair crop of mealies, Kafir-corn, and oat forage. The goodly number of fruit-trees and berry-bushes in the garden, and forest-trees around the mission place and in various nooks and corners, shows that Brother Olmstead has not been idle.
There is an interruption in the school work just now, as the chief whose house had been lent for a schoolhouse, desired it for another purpose. A holiday of two weeks was declared, during which Brother Olmstead could vacate his present dwelling-house by moving into the new one. His old house will be used for a schoolhouse until a new one can be built.
Friday we procured two ponies and went to visit some of the chiefs. Chief Jonathan, who is head chief of all this section, received us cordially, inviting us to come again. We also visited various other chiefs and villages, and were welcomed by each and all of them. I was glad to note that without exception these chiefs held the "Sabbatarian missionary" in high esteem; especially did Chief Jonathan mention the fact that his people did not care for trees, but he did, and the missionary (Brother Olmstead), who for this reason was his friend.
As we visited a few of the villages, and saw many others about us which we had not time to visit, we realized to some extent the great work that is to be done in giving the gospel to this nation in this generation, but we believe that God has11again set his hand to this work, and that with his blessing it will now go forward, as we hope soon to begin aggressive evangelistic touring. Pray for the work in Basutoland.