• THE apostles of the advanced theology are making more and more sweeping claims and are becoming more and more outspoken in their attitude against the inspiration and authority of the Scriptures. They are now beginning to assert that in a short time no voice will be raised in protest against the teachings of that class of scientists who have arrayed themselves against revealed truth. A journal of wide influence interprets the present situation thus:—
Twenty-five years ago religionists of this [conservative] class were denouncing and deriding Darwin and his disciples. To-day they are still proclaiming the inerrancy of the Scriptures or of the official utterances of the church. They are busy heretic-hunting, among the Protestant sects as well as in the pale of Catholicism, but their number seems to be diminishing, their confidence weakening; and no man who has watched the course of theological digression since the publication of “The Origin of Species,” can entertain doubts as to the ultimate extinction of these conservatives. The complete acceptance of the doctrine of evolution—if not of Darwinism in the narrow technical sense—has shattered that old cosmogony on which so much of ancient Christian dogma rested.
This indicates that kind of harmony between Biblical theology and science which existed between the lion and the lamb, when the lamb lay down inside the lion. It is becoming more and more evident that in a short time only those who accept the closing message, which urges the worship of the Creator of “heaven, and earth, and the sea, and the fountains of waters,” will stand in defense of that gospel of creation which is “the power of God unto salvation.”
Intellectual Dishonesty
THESE ministers of the gospel who have attempted to harmonize the statements of the Bible and the conclusions of modern science now find themselves in an embarrassing position. Their method of apparently assenting to the teachings of the Bible, while at the same time giving to its plain statements new and unwarranted meanings, is now being designated by its right name—intellectual dishonesty. One editorial writer thus deals with the question:—
The clergyman who utters an ancient formula to which he attaches one meaning, while his less learned or more simple-minded auditors attach another, can never command respect as a great moral leader. The first requisite of such leadership is absolute sincerity and courage. . . . It is inconceivable that any church or any ecclesiastical order that indulges in sophistry or word-juggling can, in this era of universal education, long retain its hold on the minds and hearts of men.
The present teachings of science absolutely contradict the revelation made in the Scriptures when the plain and obvious meaning of that revelation is accepted, and any further attempt to harmonize them is useless.
Some Sound Teaching
By Editor
EVEN those who advocate the practise and observance of Sunday as the sabbath will often give expression to sound views on the relation of Christ’s work to the law of God when the question of the true Sabbath is not under consideration. We are glad to note the clear statement on this subject in an editorial answer to an inquiry by a reader of the Sunday School Times:—
Jesus did away with not one jot or one tittle of the Old Testament law by his atonement. This he plainly declared in Matt. 5:18. He came not to undo or to destroy the old law, but to fulfil it,—and to enable us to fulfil it. For the law was and is God’s law; and God does not alter his laws from age to age. . . . The law stands unchanged; but for the first time its full requirements were met in Christ. And when we personally and individually accept the restitution that Christ made for us, we, through him, have satisfied the law. If we decline to accept his restitution, the law must work out its death penalty upon us.
Inasmuch as Christ came to enable us to fulfil the law, it may properly be said of those who fully accept his work, “Here are they that keep the commandments of God.” The great purpose of this closing gospel message is to emphasize this truth.
Two Kinds of Service
By Ellen G. White
MRS. E. G. WHITE
“CRY aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge?”
There is a great deal of profession in our world, plenty of self-justification, but the evidence of the deep work of grace in hearts is not so apparent. There is a very earnest question before us. The time has come when every one should understand that he has a soul to save or a soul to lose, a heaven to win and a hell to shun. We need to understand what we shall do to be saved.
There is something wanting in the experience of this class brought to view by the prophet. And self is brought into their service. “Behold,” he says, “in the day of your fast ye find pleasure, and exact all your labors. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord?”
“Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?”
In the experience of God’s people there have been yokes bound upon the churches that God never ordained,—yokes that have greatly marred the experience, and have offended the Lord God of Israel. Because a man carries responsibilities in the church, he is not given liberty to rule the mind and judgment of others with whom the Lord is working. The Lord wants every soul in his service to understand what is the kind of work required of him. “Is not this the fast that I have chosen,” he says, “to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?”
His office in the church does not place the worker where he is unapproachable, but should lead him to earnest prayer, that he may have a conscience void of offense. Then God will give him power to speak words of consolation and advice and counsel to his brethren. The position he is to occupy is one of meekness and lowliness of mind. Then when one who is in trouble comes to him for help, he will be able to say, Let us pray, and kneeling down with that soul, will make himself one with him.
God has sent the instruction to break every yoke. We are one, one in Christ Jesus. Position does not make the man; position does not give liberty to exercise power arbitrarily over others. It is counsel that is needed, righteousness in deportment that is to be made manifest with meekness and humbleness of mind, and a spirit to seek the Lord until he is found.
The Reward of True Service
The prophet continues: “Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward.”
Here we have the promise of health; and our health is worth very much to us. It is our privilege to reflect light wherever we go; we can speak words of comfort and encouragement and uplifting, but let us bind no yoke upon another. Then “thy righteousness”—your right-doing, your righteous actions—“shall go before thee; the glory of the Lord shall be thy rereward.” These are wonderful, wonderful words. Let us seek to take them in. We are nearing the judgment, nearing the time when decisions for eternity will be made. Let us counsel together in meekness and lowliness of heart.
“Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; and if thou draw out thy soul to the hungry, and satisfy the afflicted soul: then shall thy light rise in obscurity, and thy darkness be as the noonday.” Praise God with heart and voice for this possibility. Praise God that we can bring this promise to the Lord for fulfilment when we comply with the conditions. When we do not know which way to turn, light direct from God will come to us, if we will follow his directions.
“And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.”
We need to understand these words, for a great work is before us,—the closing work of this earth’s history. “And they that shall be of thee shall build the old waste places.” There are many of these. “Thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.”
What is the breach here mentioned?—It is the breach in the law of God, made by the observance of the first day of the week for the Sabbath of the Lord. It is something in which all the world is taking part; but God declares, “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.”
We are not half awake to our privileges to-day. We do not understand as we should the work that is before us, or our obligation to place ourselves in right relation to God, that he may send his angels to help us in accomplishing the work. Our little selves can not do much; but when heaven is united with our efforts; when our work is blessed of God, righteousness will be revealed. There is a world to be saved; there are districts and cities to be worked that have not yet been labored for. We are thankful that we have publications that can be distributed. We are thankful for those that are being published in other languages. Let us now place ourselves in right relation to God, saying, All that I have comes from thee; all that I have I am willing to use to help in any place. I will do what I can. If I have much, I will give much: if I have but little, I will give that little to bring the truth to those who have it not.
Let us bring ourselves into submission to the Lord God of Israel. You may9have your peculiar way; I may have my peculiar way, and some others their peculiar ways; but under God that way will be agreeable. If we are not under the control of God, led by the inspiration of his Spirit, our way will not be agreeable. What we need is to stand in right relation to the great I AM. When we stand in right relation to him, we can do as Christ has commissioned. Christ gave the word, Go to all nations, and he will be with those who go. ‘Lo,’ he declares, ‘I am with you alway, even unto the end of the world.’
(To be concluded)
Rest
By M. E. YERGIN
M. E. YERGIN
THOUGH clouds rise up where the sun
went down,
Praise God, for he lives alway;
And he giveth rest to his loved, and
sleep,
While the storm wears out, away.
He giveth rest — sweet, living rest;
His power is the “Peace, be still!”
Yea, the storm, the sea, and the rocking
earth
Are naught ’neath the calm of his will.
Not the angry mob, nor the frothing
beast,
Nor the wreck of earth’s goodly things,
Can disturb the calm of our peaceful
rest,
As we hide ’neath his hovering wings.
Though the thunderous roar and hail of
war
Should wrap God’s child in its whirl,
His angels are keeping a zone of rest
Surrounding his cared-for pearl.
O he giveth rest — sweet, living rest!
His power is the “Peace, be still!”
And all the tumult and wreckage of earth
Is naught ’neath the calm of his will.
Chicago, Ill.
The Chronology of the Message of the Fall of Babylon
By GEORGE I. BUTLER
GEORGE I. BUTLER
HAVING given a general consideration to religious conditions during the last fifty or sixty years, we now come to the proclamation of the message itself.
The first message, proclaiming, “Fear God, and give glory to him; for the hour of his judgment is come,” which was to be given to every nation, kindred, tongue, and people, had for years been in progress, most forcibly calling attention to the nearness of Christ’s second coming. It was being proclaimed with great power, and multitudes believed in it. Its proclamation in the United States was especially prominent. William Miller and some three hundred others were most actively engaged in it. It is estimated that a hundred thousand believers had accepted it. Their message was based upon the close of the great prophetic period, “Unto two thousand three hundred days [prophetic days; i. e., years]; then shall the sanctuary be cleansed [margin, “justified”].” Dan. 8:14. As we have shown by indubitable evidence, the two thousand three hundred days commenced at “the going forth of the commandment to restore and to build Jerusalem,” which occurred B. C. 457. This period of time must therefore end in A. D. 1843, supposing the decree went into effect at the beginning of the year 457; for it would take 457 plus 1843 full years to make the number twenty-three hundred years complete. So the numbers stood on the old prophetic charts, in use up to the first of the year 1844. As the Lord did not come in 1843, a more careful study of the decree of Artaxerxes and Ezra’s relation to it, revealed the fact that Ezra did not reach Jerusalem with the decree in his possession until the fall of the year 457 B. C. Hence the decree of the king could not have gone into effect until that time. Therefore the period of twenty-three hundred full years would not close with the end of the year 1843, but must reach to the fall of 1844. There is no escaping this conclusion.
But this mistake in the exact ending of the final year of the twenty-three-hundred-day period was quite an important point to the friends of the advent movement; and especially was this so to its enemies. The latter then felt that a favorable point had been reached where they could safely and publicly oppose it. Previous to this, such manifest evidences of God’s blessing went with it,—such remarkable revivals, so many converts were added to the churches wherever the near advent of Christ was proclaimed,—that their enemies could not well interfere with its progress. William Miller, the great apostle of Adventism in this country, and his colaborers, did not denounce the churches. On the contrary, when many converts had been made as the result of their labors, they counseled them to join the churches they preferred. Indeed, previous to the passing of the time, the most spiritual members of the churches became believers in the soon coming of Christ, and thus exerted a strong influence in behalf of those who taught them the precious truths of the near coming of the Master.
Yet many of the ministers were at heart opposed to the movement, and many of the laity who were worldly minded and popular had instinctively a feeling of opposition to it. They did not desire to hear about Christ’s soon coming. When the time passed, these elements took courage to come out openly against the doctrine, opposing it in the churches. The ministers sought to silence those who loved to talk of it. The Adventists themselves had suffered a grievous disappointment. During the few months that followed the passing of the time, the half-believers, who had been moved by fear to nominally accept the doctrine, came out and confessed they had not really believed it any of the time. There were many of this class, who now took their places with the opposers.
But not so all. The firm, devoted believers were much disappointed, yet they studied their Bibles all the more. They prayed most earnestly—yea, agonizingly—for light from the Lord in explanation of their disappointment. They found quite a number of scriptures which were a great comfort to them—scriptures that greatly strengthened their faith. The prophet Habakkuk (Hab. 2:1-4) evidently refers to this very time: “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am argued with [margin]. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.” Christ’s servants are represented as watchmen upon their towers, deeply interested in a certain event. Then a tarrying time is brought to view, when many are disappointed, and all connected therewith are in deep perplexity. Some show their lack of faith and give up, but others cling to the precious truths they have espoused.
Paul, in Heb. 10:35-39, uses language very similar, and undoubtedly refers to the same time. Indeed, his words are almost a direct quotation of the words of the prophet: “Cast not away therefore your confidence,” he says, “for ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry.” To tarry is not to have a thing come as quickly as it is expected. “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them who believe to the saving of the soul.”
How plainly this brings to view the experience of the advent people. The time passed; there was a “tarrying” time,—a lull, till they could study and pray for light. Two classes were developed by this apparent “tarry;” the weak-kneed and worldly-minded drew out and went back into darkness. God was displeased with them. But others lived “by faith,” and soon found light from the Lord. They were all the stronger for the parting with the faithless and unbelieving element. Soon the clear light shone upon their pathway. This tarrying time was an essential blessing to the true believers. It has its place in the advent experience.
In Matthew 24, our Saviour gives most clearly the signs of his coming. He speaks of the darkening of the sun and moon, and of the falling of the stars, as the special signs of his personal appearing. He says: “When ye shall see all these things, know that it is near, even at the doors. Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” Then he speaks of two classes of servants: the good, faithful, wise servant, who gives “meat in due season,”—who shows our whereabouts in the stream of time; and the evil servant, who says, “My Lord delayeth his coming.” So it has been in the advent experience. Both classes have been plainly in view during all these years. The Saviour then illustrates the condition of the Adventist people by a parable: “Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” There were two classes,—five wise and five foolish. The wise took oil in their lamps. The five foolish did not. At midnight a command went forth to go out to meet the bridegroom. The five wise virgins, being ready, went in with him to the marriage; the foolish ones, having no oil in their vessels, could not; etc. The cry at midnight, “Behold the bridegroom cometh; go ye out to meet him,” represents some advent experiences. The lamp represents the Word of God. His Word is a lamp to our feet. The oil represents the Spirit of God. That precious Spirit was with the wise virgins. They had faith in the Bridegroom’s coming. His Spirit was with the Word.
After much prayer and study on the10subject, the advent people found that a mistake had been made in supposing the twenty-three hundred days commenced at the beginning of the year 456 B. C., and must therefore close at the end of 1843 A. D. They discovered that the period went into effect in the fall of the year, or, more specifically, on Oct. 22, 1844, the time for the great day of atonement, when the sanctuary was cleansed in the type. It was a wonderful revival of the advent hope. “The midnight cry,” as it was called, aroused all the faithful believers as one man. The message went with mighty power, exceeding anything in the past. God’s Spirit was powerfully present; multitudes were converted; the doctrine was proclaimed in all parts of the world. Publications were sent to every mission station on the globe. The solemnity of the judgment pervaded the advent believers. The opposition of the antagonistic ministry was far more bitter than ever before. The believers were treated harshly. The churches in very many instances refused to let their believing members speak in their meetings on the subject of Christ’s coming. Persecution was largely used to silence the believers. The oppression was deeply felt by multitudes of the true believers in Christ’s soon coming. The doctrine was practically shut out of the popular Protestant churches. The believers felt that they could do no more. They loved the precious doctrine of Jesus’ soon coming to gather his people. It filled their souls with joy. How could they endure to have their hearts’ joy and rejoicing smothered in this way!
Soon the cry, “Babylon is fallen, is fallen,” went through the advent ranks with mighty power, and in a very brief period of time, fifty thousand Adventists, with this cry upon their lips, left the churches. Well does the writer remember that day, though but ten years old. Father was one of the deacons of the Baptist church of Waterbury, Vt. He was one of the three deacons. Two of them were firm believers, as were also many of the best members. The minister had been very friendly previous to this point, and had not opposed, though he was not a believer in the advent movement. But now that 1843 was past, he felt that a stand must be taken against this mistaken zeal, as he termed it. He and his supporters therefore, a majority of the membership, being opposed to Adventism, made their views known to the believers. A crisis came. I well remember how serious and decided father looked when he, mother, and all the older members of the family went to attend the church meeting. Quite a large faction of the best, most earnest, members withdrew from the dear Baptist Church, with the cry, “Babylon is fallen.” They could not stay in the body which was opposed to that most precious truth, dearer to them even than the church of their choice, the soon coming of the Saviour. It was a sad day to both sides when this parting of the ways severed the church relation. But there was no other way. How “can two walk together, except they be agreed?”
And thus it was, all through the ranks of the advent believers. The message of the second angel brought fifty thousand Adventists out of the churches in a brief period, with the great truth firmly stated that “Babylon is fallen.” It is a solemn fact that when the popular churches as bodies took their stand against the grand truth of the nearness of Christ’s coming the second time, they rejected light from God just as surely as the Jewish church did when it rejected Jesus of Nazareth as the true Messiah.
Bowling Green, Fla.
Is the Seventh Day the Sabbath?
By CHAS. P. WHITFORD
CHAS. P. WHITFORD
It is better to know what the Bible teaches concerning the Sabbath than to know what men say about it: therefore do not allow any man, no matter how great or good or learned he be, to answer this question for you.
The thoughts of God are conveyed to us in words; therefore, if we are instructed by the Lord, it will be necessary to do what he tells us to do in 2 Tim. 2:7: “Consider what I say.” In Titus 1:2, we are told that God can not lie. Since God can not lie, he will, therefore, tell the truth. “Thy Word is truth.” John 17:17.
In the study of the question, “Is the seventh day the Sabbath?” let us consider the following points:—
“He hath made his wonderful works to be remembered.”
The Lord would have his wonderful work in creation remembered.
The fourth day of July commemorates the birthday of our national independence. It is a memorial.
The Sabbath commemorates the birthday of the world. It is a memorial also. God's memorial will endure throughout all generations. Ps. 135:13.
God's memorial directs the mind to the Creator. It is, therefore, a safeguard against idolatry. Ex. 20:8-11.
God's memorial is a “sign” by which we may know the true God in contradistinction to all false gods. Eze. 20:12-20.
God's memorial will never cease to be a sign. Ex. 31:17.
It will always be a fact that “in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day.” The reasons for the institution of the Sabbath are based upon these facts, and so long as the reasons for the institution of the Sabbath exist, the institution itself must exist.
Consider also the following facts:—
1. The New Testament requires us to keep the fourth commandment. Matt. 5:19; James 2:10.
2. In the time of Moses the fourth commandment could not be kept without keeping the seventh day. Ex. 20:10.
3. No one can keep the fourth commandment in our time who does not keep the seventh day. Matt. 5:18.
4. The Sabbath of the New Testament is the Sabbath of the fourth commandment. Luke 23:56; Ex. 20:10.
5. The first day of the week is not the Sabbath of the New Testament. Matt. 28:1; Mark 16:1, 2.
6. The disciples kept the seventh day. Luke 23:56.
10. If we take him for our example in all things, it will be our custom to attend church on the Sabbath day.
I believe you will agree with me that what Jesus said and did about the Sabbath should have more weight with us in deciding which day is the Sabbath, than what man may say and do.
His authority as teacher, interpreter, and guide ought to settle this question in the minds of those who are seeking to walk in his footsteps.
Not only ought we to be willing to follow Christ, who is “Lord of the Sabbath,” and “Head of the church,” but we should rejoice in the privilege.
“Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.” Eccl. 12:13.
Orlando, Fla.
Clothed in Christ
No man need fear sin when he is fully protected against it. And we may always have such protection; it is only when we choose to be unprotected, that sin works its destruction with us. The insulation of safety to the man who must handle live wires of death-dealing voltage is his rubber glove. Clothed in that, his hand has nothing to fear. Our insulation is even more sure. “Put on the armor of light,” writes Paul; and a moment later adds, “Put ye on the Lord Jesus Christ.” Christ himself is our insulation against the currents of death. We may put him on, we may be literally clothed in him. Evil can not touch him: therefore it can not reach one who is in him. No one was ever contaminated by sin except after having broken away from the protecting power and person of the Saviour.—Sunday School Times.
Making a Good Profession
A CHRISTIAN when he makes a good profession should be sure to make his profession good. It is sad to see many walk in the dark themselves who carry a lantern for others.—Becker.
The Relation Between the Local Church and the Mission Fields
By T. E. BOWEN
—No. 1
T. E. BOWEN
No subject is of greater interest to every loyal Seventh-day Adventist believer than the success of the message out in the distant mission fields. That souls will accept the truth in these dark lands, we labor, we give, we pray. Some give what to them is worth far more than money—their sons and their daughters. No one counts his sacrifice too great when the word comes back from these missionaries that souls are made to rejoice in the light that has come to them in the precious, saving truths of the third angel’s message.
Requests have been made that, in addition to the reports furnished from the missionaries for the encouragement of the brethren and sisters “holding the ropes” at home, a little insight be given regarding the work of the Mission Board itself. In answer to this request, we are attempting to give, as it were, a glimpse of the working of this great cause between the local church and our mission fields. In doing this, we need touch only upon those points with which our brethren and sisters at home are not so very familiar.
The Field Organized
Every believer in the third angel’s message has great reason to thank God for the wonderful system, or organization, he has given this people, whereby it becomes possible for us to unite all our efforts and interests in one grand effort to take this last warning message out into all the world within the limits of this last generation. Without unity of purpose and action, this never could be accomplished through human instrumentalities, which it has pleased the Lord to choose for the accomplishment of his work in the earth. The one simple object before the entire denomination is that of giving to others, whether in the home land or lands afar, the living message contained in the expression of Scripture, “Here are they that keep the commandments of God, and the faith of Jesus,” this last expression comprehending his soon return to earth according to his promise. This is the hope set before us; this is our work; and God is still blessing this mighty movement, unpopular message though it be in all the world.
The Organization
The world field is organized as follows: Individuals compose the church. Each church, with its individual organization, forms a part of the local conference. The local conference, though perfect in its individual organization, forms a part of the union conference; while the union conference unites in forming a part of the General Conference. Thus each—the church, the local conference, the union conference, and the General Conference—is prepared to operate with perfect individual freedom, and yet all are bound together into one common whole, each dependent upon the other, the same as are the different members of the one body.
The Channels of Support
The members of the local church are at home. They have control of their own time, and are engaged in different occupations for livelihood, consequently are more than self-supporting. God expects all to pay tithe and offerings. This tithe goes to the local conference treasury. Each month the conference treasurer forwards to the union conference treasury a tithe of the tithe received from the churches. The union conference treasurer in turn sends on monthly to the General Conference treasurer a tithe of the tithe received from the local conferences. The local conference audits the accounts, and settles with its ministers and other workers. The union conferences are able also to maintain their own workers from the tithe from the local conferences. But there is not sufficient tithe at present paid to the General Conference by the union conferences to maintain the workers connected with the general work. But inasmuch as these general laborers are almost entirely engaged in different ways in building up and strengthening the work of missions, it is perfectly proper that some of the mission funds should be used in their support. Yet it can be stated from the report of funds during 1907, that all the offerings to missions have been forwarded to fields outside the home land, and that during this time several of the General Conference brethren have themselves been in the mission fields, assisting with their counsel to establish the work of the message in these outposts. It is indeed very encouraging that this work has so developed strength that all the offerings to missions, such as annual, ten-cent-a-week, Sabbath-school, etc., go to the treasuries in the mission fields. A time was when even these were drawn upon somewhat in carrying on the work of the Mission Board.
Base of Supplies
The strong conferences in the United States, in Europe, and in Australia, with their educational and medical institutions, must constitute the base of supplies in workers and means for pushing out into unentered regions. To weaken here, means retrenchment in the outlying fields. There must be a constant training of young men and women in the home lands, from which recruits may be selected for distant fields. Confidence should be placed in our own young people, and opportunity given them to prove their capabilities in some kind of work for which they show adaptability. Thus all our people should faithfully support their home fields by paying the Lord’s tithe into the church treasury. The larger the tithe fund, the larger will be the surplus that can be turned over to the general work by the local and union conferences, in support of those giving their time especially to the advancement of the cause of God in the dark, unentered corners of the earth. Thus all can see the direct connection between faithful tithe-returning and offering-giving and the enlargement of the work in the mission fields.
Takoma Park, D. C.
China
By E. H. WILBUR
E. H. WILBUR
OUR Bible institute in Canton, December 3-10, was the largest gathering of young men and men in middle life that we have ever had. The average daily attendance was about forty or fifty. Brother N. P. Keh, from Amoy, and Brother Hung, of Chin Chou, near Swatow, were present, and each occupied a day in Bible instruction. Brother Keh also preached at two other times. He now speaks the Cantonese language quite readily. At our meeting last spring he had to interpret for Brother Hung; but at this meeting Brother Hung could speak sufficient Cantonese to make himself understood. The presence and loyal support of these brethren was a great help to the meeting. Our young Chinese brethren took the 7 A. M. service, having previously been assigned a subject. One had “Daniel,” another “Nehemiah,” and two others “Jeremiah” and “Elijah.” Mrs. Wilbur had “Joseph” for her subject. The first day of the institute I took up the question of the sanctuary, investigative judgment, and twenty-three hundred days. Dr. Law Keem presented that of the everlasting gospel, including the three messages. Brother J. P. Anderson conducted two meetings. Elder J. N. Anderson presented instruction to the “messengers,” also a thorough study of the law of God. On two evenings we had the question box, which provoked considerable discussion.
Altogether, this was the best Bible institute we have ever had. Such gatherings are very necessary here, where so many false doctrines are taught.
Our landlord from Ngoi Hoi, and an old teacher from Kongmoon, went up with us, and enjoyed the meetings very much. The former had a great many questions asked him on his way to the meeting, and now he uses his new Bible more, and takes notes when I preach—a hopeful sign. The old teacher from Kongmoon has studied with me only about two months. I do not think he ever saw a Bible until two months ago. Now he has read all the New Testament and one half of the Old, and has learned to pray and testify in meeting.
I must tell you about our serving-woman. She is past forty years of age; has reared a large family, and has been accustomed to a life of toil in the rice-fields. She never saw a foreigner until12she came to work for us early in 1907. She was very ignorant, and slow to learn, but was a faithful and willing worker. For the last year and a half she has attended our morning worship in Chinese. Although she could not read, she has joined us in committing texts of Scripture to memory, and gradually the truth has entered her heart. Recently some one asked what was necessary to unite with our church. She said her answer would be that a man could have only one wife, must give up tobacco, tea, and wine, must not eat pork, must keep the ten commandments, and must have a good character. We thought it would be a good thing if some others considered more intelligent had as clear a view of the Christian life. I will tell you how she learned to pray: About a month ago she went with us to Ngoi Hoi. One day I called on my old teacher, who is a great stammerer, to lead in prayer. He stammered dreadfully, and his voice was so low and mumbling that only now and then the word “Tin fu” (Heavenly Father) could be distinctly heard. This gave our servant (Ah Ye, we call her) courage. Upon her return home she was ready to take part in prayer; she thought she could do as well as the teacher did. She can pray very well, and she seems really conscientious. She always gives thanks before eating. She has a son seventeen years of age, whom we are now supporting in our Canton boys’ school.
The sisters of our landlord at Ngoi Hoi heard me sing “Jesus Loves Me,” in meeting. They thought I was the one whom Jesus loved, so sang “Ja-so oi na”—“Jesus Loves You.” Ah Ye explained to them that Jesus loves whoever sings the song; if all the world would sing it, it would be true to every one.