p. 25 | Review and Herald, Vol. 79, No. 2. (1/14/1902)

FALSE CHRISTS AND FALSE PROPHETS.

Our Lord, in mapping out the course of the Church from the time He was on earth to the end, especially noting the main features of the days just before His coming, says: “For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. . . . Wherefore if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” Matt. 24:24–27. In reference to the coming of the Son of man this deception and falsehood occurs. As this is set forth as one of the prominent signs of the times, our eyes should be open to it, and watching every development in this direction. The Lord tells us what not to believe, and what not to do. “Believe it not;” and “go not forth.” Why?—Because there is one infallible sign by which the true view of the coming of the Lord may be tested: As the lightnings flash across the heavens from the east to the west, so apparent and visible will the coming of the Son of man be. Verse 27. There can be no mistake about it. All the tribes of the earth, sunk in last-day delusions, will wail because of Him (Matt. 24:30); the scene of Rev. 6:14–17 will occur, and from the greatest men of the earth a universal prayer will go up to the rocks and mountains, beseeching them, with their supposed opaque and impenetrable masses, to hide them from the face of Him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of His wrath is come; and who shall be able to stand?

In view of such testimony (which is a “Thus saith the Lord”), it is astonishing that men will suffer themselves to be led away by any view which cuts squarely across this testimony, and be sidetracked by any of the self-evident delusions springing up on this subject.

There will be preternatural power connected with this work. It is described as “great signs and wonders,” by which, if possible, the very elect would be deceived. Paul describes it as the “working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.” In the sight of heaven, the greatest miracle is the conversion of a soul. So the exercise of the power of evil to turn away a soul from the truth, is a sign and wonder. Thus says the Lord concerning the prophet that gives a sign or a wonder, and the “sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul.” Deut. 13:1–3. Here, though the words of the pseudo-prophet come to pass, and his predictions are fulfilled, we are to pay no heed to them if the tendency of the teaching is to lead away from the truth, and deceive the people. And this will be one of the special perils of these last days. This means will be largely employed, and by means of this it doubtless is that the very elect will be deceived, or would be, if possible.

The world for many years has been full of these impostors. We have had “Elijahs,” and “flying rolls,” and “winnowers” to separate the chaff from the wheat, and “shepherds” to separate the sheep from the goats, etc., etc. The most prominent character of this kind now before the public is the famous John Alexander Dowie, who boldly proclaims himself to be Elijah the prophet. Then there is another person in Allegheny, Pa.; another in New York City; another in Shiloh, Me., etc. Now another appears in Oklahoma Territory who claims to be the “steward” that is to give the household meat in due season in the last days. The basis of his position is that at the close of fifty years from the end of the twenty-three hundred days in 1844,—namely, in the autumn of 1894,—Christ’s work in the sanctuary closed, and probation ended; and the household of faith are now sealed, and shut in the ark of safety, as Noah was shut in a short period before the flood actually came.

This contradicts Rev. 10:7, or the accepted view of that passage, which is that at the conclusion of the twenty-three hundred days, in 1844, there would be no more prophetic time,—“there should be time no longer,”—not that there would be no more time to be regarded in a prophetic sense; for the opening words of verse 7 are to be so regarded; but that there would be after that no other definite prophetic period, as there would be if we are to reckon a definite period of fifty years from 1844. We do not know of any reason, beyond a mere fanciful idea, for reckoning a period of fifty years from 1844, or any other date.

It is a dangerous doctrine, so widely nowadays entertained, that probation remains, and hope of salvation may be entertained by the wicked after the second coming of Christ. It is equally dangerous to set apart a period before Christ comes, while we are in danger of falling, and shield ourselves under the conclusion that our cases are decided for heaven, and we are destined under any condition to be saved.

But this brother is very confident in regard to his position. He says: “You will not have to wait long till you will know who the steward is. If there is any one that holds a higher commission than I do, I am ready to resign the stewardship.” And he hopes all will be done on time, “as it was in the days of Noah,” when the ark was made ready in time for the flood. And just now comes in another special attempt, called the “Loud Cry.” This seems to be the object and aim of all these movements: people get an idea that some special movement is pointed out in prophecy, and under a spirit of self-inflation and presumption, think they can jump right in and have notoriety and the glory of being the agent in the fulfillment of the same. Beware of all such people. The result is deception to all who receive them.

THE LAW AGAIN.

A BROTHER has sent us a copy of The Gospel Preacher, of Granbury, Tex., of Nov. 14, 1901, in which the editor endeavors to thrash over some old straw on the Sabbath question. He says, “Christ in many instances condemned the superstitious observance of the Jewish sabbath.” Suppose He did. He would do that in reference to any Sabbath, but that is all He did do in reference to the seventh-day Sabbath. He condemned the traditions and superstitions of the Jews; for by them, He said they made void the commandments of God. Matt. 15:3, 6. The editor continues, in contrast with what he calls the Jewish sabbath, “We are prepared to show that God has more highly honored the Christian sabbath [meaning Sunday] than any other day known to history, sacred or profane.” By oft repetition men come to think such rash statements are true. But it is the broadest declaration, with the least foundation, that it would be possible to utter. How has Christ put all this honor on Sunday? He never called it the Sabbath; never gave it any sacred title; never commanded its observance, nor condemned its violation; never indicated by example that it was entitled to any regard, nor promised any reward for keeping it, nor threatened any loss for not observing it; in fact, He never took the name of the day into His lips. How then can it be said that He more highly honored it than any other day known to history, sacred or profane? Men who make such assertions have not the least idea of what they are talking about.

After throwing together a mass of references, and dancing over them without reference to their relevancy, or bearing, he says, in conclusion: “If any part of the law has become void, tell us what part it is, and just what part remains for Christians to keep.” Christ answers this question: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” Matt. 5:17. None of the primary, original, moral laws are relaxed, made void, or taken out of the way. That law was binding on all men from the beginning, saint and sinner alike, and will be till the end of time.

Here is another equally presumptuous proposition: “Can you give chapter and verse in the Bible where Gentiles were ever commanded to keep the Jewish sabbath?” It is positively wearisome to hear people harping on the “Jewish sabbath” or the “Christian sabbath.” There is no such sabbath. The Sabbath is one, as God is one. It is the Sabbath of the Lord thy God. Whoever is the friend of God must take His Sabbath. Who supposes that any man, Jew or Gentile, can be released from any moral obligation? Such an idea is preposterous. Such talk as the above is therefore mere claptrap. But the whole system of types, shadows, and ceremonies has fulfilled its purpose, and given place to a more direct gospel. But that does not affect the Sabbath, nor our obligation to the Ten Commandments, which are another law, on another basis. Confounding the two laws, the moral and eternal on the one hand, and the typical, ceremonial, and temporary on the other, makes most of the trouble on the law question. Avoid the trouble by keeping those laws distinct and separate so long as the subject is under contemplation.

KNOWN BY ITS FRUITS.

By L. A. S.

“By their fruits ye shall know them,” is the Scriptural rule whereby we are to test the genuineness of that which claims to be from God. In the Christian Standard of December 7 (Disciple organ) appears an article written to prove that by this rule the belief of Seventh-day Adventists must be error. The author of the article is D. M. Canright, a man who has a special motive for proving that Adventists are in the wrong, since he himself was for years prominently identified with the Adventist body. Upon such proof his own course in leaving the denomination depends for justification.

Mr. Canright has endeavored to substantiate his position upon ten different points which he specifies, and which he denominates in general the “bad fruits of Adventism.” It may be worth while to notice briefly what this ex-Adventist minister can say in the way of making it appear that a belief in the approaching advent of Jesus Christ and the observance of the seventh day as the Sabbath are productive of “bad fruit.”

First, Mr. Canright notices the disappointment of the Adventist body who expected the Lord to come in 1844, and the confusion and disintegration which came upon them after the passing of their set time. As these people were not Seventh-day Adventists at all, we might pass over this point as proving nothing with regard to the system of belief held by the latter; but we may note the fact, in passing, that while very many of those who expected the end in 1844 did afterward lose their bearings and give up their faith, many others held on to the experience they had had under the Advent message, received light on their position from the subject of the sanctuary in heaven, and enjoyed a new and richer Christian experience under the Third Angel’s Message than they had known before. Now if this was true of many who looked for the end in 1844, why was it not true of all? Was it the fault of the Advent message? or was

it the fault of those who afterward turned from it?

Did that message bear good fruit to some and bad fruit to others?—Certainly not. If the message was bad, no good fruit could have come from it. No true Christians could have been made by it, or Christian experience built upon it. Yet without that first message, the great Advent message of to-day—the Third Angel’s Message, now sounding in every quarter of the globe—would fall to the ground, with all that it has done for the uplifting of men from a life of sin. The one is inseparable from the other.

The second of the “bad fruits of Adventism” is specified thus:—

“When they begin work in any place, their effort is to utterly destroy the confidence of all in all other churches. These churches, one and all, are denounced as Babylon, fallen, apostate, rejected of God, and soon to be visited with His unmingled wrath.”

The Advent message is the message of the second coming of Christ. Adventists proclaim this message as they find it given in the Scripture, where it is declared unmistakably that that event will bring the end of the world, with the total destruction of all earth’s inhabitants who are unprepared to meet the Lord of glory. The “sign of the Son of man” shall be seen in heaven, and “then shall all the tribes of the earth mourn.” The islands shall flee away, and the mountains shall be removed, and “the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man [shall hide] hid themselves in the dens and in the rocks of the mountains; and [shall say] said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?” Rev. 6: 15–17. From this and other scriptures that might be cited it is plain that one who believes in the proximity of Christ’s second appearing must necessarily lose confidence in all churches that stand opposed to the message of His coming, and to the religious reforms for which that message calls, to prepare men for this greatest of all events. It is no part of the work of Seventh-day Adventists, however, to denounce other people or other churches. The Advent message is positive, not negative; it is one which builds up the truth that has been broken down, and restores the “old paths” marked out by the word of inspiration.

“In a majority of places,” continues Mr. Canright, “they fail to secure enough followers to build a church or to organize a society. Hence their sympathizers are left without any place to attend church. They will not go to any other church nor let their children go, for that is Babylon. So here they are left without any religious services whatever. They soon drift off into irreligious, godless lives.”

Because not enough followers are secured in a place to build a church or organize a society, it does not follow that the few who accept the message “are left without any religious services whatever.” Did not the Saviour mention particularly that “where two or three are gathered together in my name, there am I in the midst of them”? Did not the Saviour foresee that there would be times and circumstances to which these words of His would apply? Church privileges are to be prized, but they are not essential to the worship of God. Where there is no church, Sabbath meetings are held in private houses, and the presence and blessing of God are there as fully as would be the case in a church building.

The third point brought forward by Mr. Canright is but a variation of the second. “In very many places where they attempt to secure a following,” he says, “they get only a few, two or three, perhaps half a dozen, scattered here and there, but not enough to hold meetings. These are soon left to shift for themselves, with no leader, no pastor, no preaching, no church, no meetings. They will attend no other church, nor take the least part in any religious work whatever. They may hold on to their own faith, but they will never co-operate with any body in any effort for the general good after that. Henceforth they live in seclusion religiously as completely as if they were dead.”

Of this it need only be said that it is not true that Seventh-day Adventists “will never co-operate with any body in any effort for the general good.” This is merely a question of fact, and the facts do not bear out this writer’s assertions.

Next, this opponent of Adventism says that “where they do succeed in securing followers enough to hold meetings, they draw off wholly by themselves, and take no part nor interest in anything for the public good, in religion, or in schools, or in politics, in temperance work, or in business enterprises. Their whole time and energy are absorbed in making proselytes to their sect.”

Here he finds that the Adventists are very busy in working among the people for the purpose of “making proselytes,” whereas he had just previously discovered that they soon “drifted off into irreligious, godless lives,” and lived “in seclusion religiously as completely as if they were dead.” He goes on:—

“Convinced that everything is wrong in Church and State and schools and society, that all are soon to go to wreck and ruin, they take no further interest in any of them.” “This same effort to draw off by themselves has marked most of the extremely heretical sects in every age, such as the Mormons, the Shakers, the Oneida Community, etc.”

The assertion that Seventh-day Adventists seek to “draw off by themselves” is another one that wholly fails to be borne out by the facts. As Mr. Canright well knows, Seventh-day Adventists are scattered all over the United States and all over the world, and are constantly instructed, where they are in sufficient numbers to form any thing like a “community,” to scatter out and carry the message of Christ’s coming to the people in other places.

The Adventist meetings, Mr. Canright further asserts, “are necessarily dry and uninteresting.” If this is so, it is not because the subject of Christ’s second coming and the signs pointing to that event, is a dry and uninteresting theme. “Their numbers,” he continues, “are few, from six to thirty or forty.” “Their meetings are held in some private house, or a little hall, or a small church in some out-of-the-way place.” Here he finds that the Adventists, in places where their numbers are very few, hold meetings “in private houses,” although one of his points against Adventism is, as we have quoted, that where these people “fail to secure enough followers to build a church or to organize a society,” and have no “place to attend church,” they “are left without any religious services whatever.”

Next he mentions that the Adventists are “opposed to all Sunday laws,” and “throw their whole influence against any effort to close the saloons or restrict the liquor traffic on that day.” It is true that Adventists are opposed to all Sunday laws, Sunday being a religious institution, and therefore, having no shadow of rightful claim to support from the civil authority. Seventh-day Adventists believe in prohibition,—not in shutting the saloons by law one day in the week only, and thus by the same law, sanctioning these wicked and demoralizing institutions the other six days; but in closing the saloon seven days in the week, which is the only truly temperance measure that can be proposed with reference to the liquor traffic. The influence of true Seventh-day Adventists everywhere is always entirely in support of the cause of temperance.

This is sufficient for a proper examination of the alleged “bad fruits of Adventism” to which this opponent endeavors to call attention. Some few others are mentioned, but of a similar nature to those already examined, and to which perhaps more space has been devoted than their importance will warrant. The substance of Mr. Canright’s objections, taken as a whole, is that faith in the soon coming of Jesus and the observance of the Fourth Commandment Sabbath make people seclusive, irreligious, and useless in work for the uplifting and betterment of mankind. He would give one the impression that in other churches there is much more spiritual life and zeal for the cause of Christianity than exists among those who are looking for the coming of the day of God.

But he does not mention the things that show the sad decline of piety in the popular churches,—the small Sunday congregations, in which the men are conspicuous by their absence; the church fairs and festivals and shows by which money for the “Lord’s treasury” is obtained; the prevalence of intemperance, the use of tobacco, the dancing parties, card parties, and theaters, and other fashionable forms of worldliness that are inundating the churches like a flood; from all which men and women are saved by the reception of the stirring message, “Behold, He cometh!” Verily, if there is anything that will call a person out from the world, and make him an example “in all holy conversation and godliness,” it is the belief that He who was received up into heaven from the summit of the Mount of Olives nineteen centuries ago is about to come again to earth “in the glory of His Father,” to receive His people and purge the earth of its iniquity. What message could be better suited to this world-loving, degenerate age?

In proportion to their numbers, where is there a people that maintain more colleges and schools, more institutions for the treatment of disease and the relief of human suffering; that scatter more literature advocating the principles of temperance and healthful living; that conduct more missions for reaching the fallen and unfortunate in the cities, and that are sending more missionaries into other lands, than do the adherents of that system of belief which Mr. Canright is endeavoring to disparage? These are its fruits, visible to all. Are they bad? Let the system be judged by its fruits; but let the fruits be examined as they are in fact, and not as prejudice or ignorance represents them, before the judgment is passed.

L. A. S.

“CHRISTIAN SCIENCE:” ARE ITS DOCTRINES TRUTH OR ERROR?

By George Ide Butler

Introduction.

We are living in a wonderful, a marvelous age. No other in human history compares with it. In every avenue connected with human life we discern a feverish activity, a rushing intensity, a tremendous pressure of contending forces struggling for mastery. New and wonderful inventions meet us at every turn. Ideas and schemes, new and strange, surprise us continually. Old ways and methods are discarded, and relegated to obscurity.

Even in the great fields of national life rapid changes are discernible. The old moss-covered nations living in the dim past for ages, asleep in their old traditions, taking no interest in any but themselves, only desiring to be let alone, are now being moved by the elixir of new thoughts and modern views and interests, and are rousing up to enter the fray with the foremost modern nations.

The sleepy Orient is waking up. What wonderful changes have occurred in the memory of many of us, in old and young Japan? China is being stirred from top to bottom. And no telling what will occur when the sleeping giant becomes fully awake. The Mohammedan nations are alert, seeking to keep pace with the great procession of earth’s political powers, that they may be ready for the final consummation. The leading modern Powers are racing over the earth, seeking to find weaker peoples or sparsely populated regions where they can plant a flag or establish military stations, and gain another slice of old earth’s surface, and hold in subjection a weaker race. All are jealously watching one another, lest some advantage shall be gained over them. Never were the Powers of earth preparing as now for the great and final conflict.

In no other quarter is seen greater stir, ferment, and change, than in the religious world. Those of us who are old can better discern this condition than those who have come later upon the stage of action. Notice the change of attitude in the Protestant and Catholic churches, the most influential of all the religious bodies of Christendom. In the days when some of us were boys and girls, the Protestant bodies

generally regarded the papal Church as being the Apocalyptic Beast, finally destined to go into perdition. Now many Protestant ministers teach that it is one of the oldest members of the great Christian brotherhood of churches, true churches of Jesus Christ, to be honored as such. Quite a change to occur in half a lifetime. The Protestant bodies are even courting the old mother Church to help them to accomplish some of their most cherished designs, especially the enforcement of Sunday laws upon everybody, whether they believe in Sunday sacredness or not. And the ancient mother very graciously accepts these advancements, and kindly assists these bodies in exalting an institution of her own origination. The honor being paid to many of the papal holidays in these later years by most of the Protestant churches, is another straw showing the direction of the wind. Various other evidences might be given.

The practical acceptance by the great mass of Protestant educational and religious institutions of the teaching of geological skeptics and Biblical critics is rapidly filling the pulpits with ministers having little practical faith in the inspiration of the Scriptures. Multitudes of professed Christians have very little faith in the Bible as a book of authority. With the great Christian anchor—the word of God—practically discarded, the drift is rapid to various substitutes and vagaries of theological cranks and religious impostors, for the religious faculties demand something to cling to.

In this brief glance at the changes occurring in the religious world, we cannot refrain from calling attention to the remarkable increase of interest in old heathen mythology and pagan doctrines now being manifested even in the most civilized countries. The intelligent reader will certainly not forget the great convention of all religions at the Chicago World’s Fair. Here assembled learned Brahmins from India, Buddhists from China, Shinto teachers from Japan, Mussulman instructors from the Mohammedan countries, and a host of representatives from other religious cults, Catholic and Protestant. Days and perhaps weeks were spent presenting and listening to the various beliefs of all these conflicting creeds. A famous Protestant preacher acted as chairman, and a leading Catholic divine made the opening prayer. The proceedings were all published in one or more large elegant volumes. What the beneficial effects of all these efforts were we have never been told. Possibly it may partially account for a renewal of interest being taken even in our own land in old heathen doctrines and views. It is a fact that some eminent writers have accepted Buddhism, and small companies of believers are found in our own cities. The public prints have told of teachers of these old religions coming or intending to come here for the propagation of their doctrines.

These things show the disintegrating effects of unbelief, and the lack of spiritual power in the great mass of teachers and membership in the popular churches of Christendom.

Another fact very noticeable in the lifetime of many yet living is the coming up of various bodies claiming wonderful supernatural power, gifts of healing, etc., and relying on these things especially, as proof that they have special heavenly indorsement, and a wonderful work to do.

The Mormons are among the first of these who come in this generation. They have indeed cut quite a figure in the last threescore years. From a very humble beginning (their prophet, Joseph Smith, coming from the lower walks of life) they have made quite a mark in the world. They have full control of one State in the Union,—Utah,—and nearly a balance of power in several others. Their influence is felt quite strongly throughout the great western slope of the Rocky Mountains. Their push and energy in propagating their religion, and in material progress, have been very remarkable. They send out thousands upon thousands of missionaries to preach their views to very many countries of the world. They strongly claim that they shall do great things. By their energetic efforts, they yearly gather large numbers of believers.

The Spiritualistic movement since the Rochester rappings in 1848, has spread wonderfully around our globe. It has created a wonderful stir in many places. It has penetrated even to kings’ courts, and made converts, it is said, even in royal households. Many judges of courts, members of Congress or Parliament, and various public functionaries have believed in its claims. The leading mediums have practiced their arts among the highest circles. They have claimed to perform wonderful cures. The public progress of Spiritualism has not appeared of late to be so rapid as some years ago. Whether this progress is properly illustrated by the stream rising in the hills and mountains, making a great deal of fuss and noise as it runs over falls, rapids, and rocks, till it reaches the more level intervals, where, though it is much increased in size, yet its progress is quiet and noiseless, we cannot say.

Of one thing I am very sure: Spiritualism, as it is popularly called, has wonderfully affected multitudes of minds, many of whom perhaps are unconscious of the fact. It is being received by many who are really unaware of the origin of the views they are adopting. Take one illustration: The denial of the existence of a personal devil is very common in many professed evangelical churches. The idea prevails almost everywhere. The Spiritualists have made this view pre-eminent in their teachings, and have done more to disseminate it than any others. The denial of the second coming of Christ is also strongly taught in their philosophy. Many are accepting it; and so of other doctrines.

There are very many other smaller movements presenting similar teaching, claiming wonderful power to heal—Dowieism, mind healing, etc. I will not now notice these at length. I will close the list by mentioning “Christian Science,” so called, the subject of present investigation. This is about the latest of these semireligious cults to attract public attention. Mrs. Mary Baker G. Eddy familiarly called by her disciples “Mother Mary,” is the pioneer, the leader, and the prophet of this new religious movement. Her leading doctrinal book, containing a full statement of her views and doctrines, is entitled “Science and Health, with key to the Scriptures.” In the first pages of the preface, edition 201, 1900, she states that she discovered the system which she denominates “Christian Science” in 1866. Her first pamphlet on Christian Science did not appear until 1876. Her first edition of “Science and Health” was published in 1875. Her “first school of Christian Science mind-healing was begun by the author in Lynn, Mass., about the year 1867, with only one student.” In 1881 she opened the Massachusetts Metaphysical College in Boston, Mass. To set before the reader some idea of the growth of this new religious cult, I quote from the Christian Science Journal of June, 1901, the official journal of Mrs. Eddy:—

“The first Christian Science church was organized in Boston, in 1879. There are now 441 organized churches, and 134 other places where services are held—575 in all; in Canada, Great Britain, France, Germany, Australia, and elsewhere. In the past four years the movement shows an organization of about six church societies monthly in the United States. The per cent of growth during ten years has been greater than that of any other denomination. The first one hundred editions of “Science and Health,” each edition consisting of one thousand copies, were published from 1875–96—twenty-one years; the second one hundred editions from 1896 to 1900—four years.”

I give an extract from this same journal, from Professor Seward, an Episcopal layman, bearing on their increase: “They never proselyte; they never seek patronage; they never advertise, except in their own official magazine; they do not dedicate church buildings until they are paid for; they have a larger church property than any other denomination in proportion to their membership; they have a larger attendance. The growth of the movement is beyond all precedent.”—Pages 154, 155. They further claim (page 52) that “more than one million persons have been benefited by their teachings.”

Certainly, if these be facts, their progress has been very rapid during the one fourth of a century of the existence of this movement. It is very proper to inquire why this progress has been so rapid, and what are the doctrines Christian Science teaches. In our next I shall begin the examination of this movement. (GEO. I. BUTLER.)

NEW ZEALAND.

By A. T. Robinson

Neidpath Road, Eglinton, Dunedin, New Zealand, Nov. 22, 1901.

My Dear Brother Smith: My mind often wanders back to the homeland, and to dear friends whom we learned to love in the Lord. How sad it seems to think that the ranks of the pioneers in the message have become so thinned; also to learn of so many of the younger generation of laborers falling at their post. We received word a few days ago of the death of Brother Fred Mead, of Buluwayo, also of D. T. Jones. How long shall death, the tyrant, reign? How many more of the faithful soldiers of the cross must fall ere the last enemy shall be destroyed?

I think I have not written to you since we left South Africa, but presume you have had a general idea of our movements. We were in South Africa a little less than six years. We came to Australia in October, 1897, and were connected with the Victorian Conference until February, 1900, when Mrs. Robinson and I were called to Cooranbong, New South Wales, to act as Bible teachers in the school. We remained there until the last Union Conference, when, in response to a request from the New Zealand Conference, we were invited to open mission work here in the city of Dunedin, New Zealand, where we arrived September 1, of the present year.

We have enjoyed a good degree of health and many precious experiences during these ten years. By the way, as I think back, I am reminded that it is just ten years ago yesterday since we left New York.

Unless it be Port Elizabeth, Cape Colony, Dunedin is the most picturesque city I was ever in. The main business portion of the city is composed of three or four streets running the whole length of the city, on flat ground close to the water of the bay; but all the resident portion of the town is built on the sides and top of hills, and much of the way to these houses one has to climb up by steps. For instance, the house we live in is so high that our front veranda is on a level with the houses on the opposite side of the street, while the fruit garden, at the back, is just on a level with our back veranda. From the bay window of the room where I am writing, we look down upon terrace after terrace of residences, and at the bottom, the whole of the southern suburbs of the city is spread out before us; and looking out over all, we get an excellent view of the ocean. In another direction, we look down upon the main business portion of the city, and thence out upon the bay and harbor. There are the most charming views from these hills that I have ever seen. A climb of fifteen minutes, some of the way so steep that only foot passengers can get up, brings us from the post-office, and center of the city. I suppose it is about three quarters of a mile up and one half a mile down.

We are beginning to see good fruit of our work here. Some are accepting the truth, although we have so far worked in a quiet way, not having held any public meetings. This is a Scotch city, and very Scotch at that. If one wants to see Scotch Presbyterianism, blossomed and gone to seed, he never need go farther than Dunedin.

The New Zealand camp-meeting is now in session at Palmerston North, in the North Island. About the end of December we are expecting Elder Farnsworth to spend a month or six weeks here in Dunedin, and we hope to open fire on the town, in quite a vigorous manner. We are expecting to see a great stir when the nests of the Presbyterian preachers are meddled with.

My heart was touched with tenderness and love for dear old Elder Butler, on reading his letter in the REVIEW several weeks ago. I thought I would write him a good long letter, but I presume, like many other good resolves, time will pass without my doing so. If you should be in correspondence with him, kindly remember me to him. I believe the Lord has a special regard for the men who have worn themselves out, and have almost gone into the grave, beneath the pressure of the work.

What I started to write you about was to say that I am sending, under another cover, some copy for the REVIEW, if it is deemed suitable matter. One short article is on “The Rich Man and Lazarus.” I have also written a series of six articles under the general heading of “God’s Kingdom in This World.” These articles are written especially to meet the fallacy of the British Israel theory. Perhaps you do not meet that error so much in the States, but here it is almost universally believed. The churches are just permeated with it. It is the worst doctrine we have to meet, in the way of taking off the real edge of every phase of the message. You may look these articles over, and if you think they will not meet some real want, in the way of presenting this question to the readers of the REVIEW, of course I would rather you would not use them. I am sending them for publication in the Bible Echo, and I thought they might be run through the REVIEW as well, as the two papers are not very extensively read by the same persons.

With very kind regards to yourself, family, and co-workers, Sincerely yours, A. T. ROBINSON.

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