p. 380 | Review and Herald, Vol. 78, No. 24. (6/11/1901)

OUR ATTITUDE TOWARD ROMAN CATHOLICISM.

Under the heading of “Our attitude toward Roman Catholics,” the Oscoda and Au Sable (Mich.) Press, April 29, 1899, published a synopsis of a sermon by the pastor of the M. E. church of the latter place, given a few days before. A brother sends us a copy of this sermon, with a request that we state how the positions taken are regarded from our point of view. The pastor starts out by depreciating the alienation and division which have existed for centuries among the professors of religion, contrary to such instruction as is found in Eph. 4:3; Rom. 12:18, etc.

This is right. Division and discord ought not to exist between those who mutually profess the name of Christ, and claim to be governed by His love. And there would not be anything of the kind if those who make such profession were really united to Him; for Christ is not divided; neither can those be divided who are truly united to Him.

The apostle Paul outlined the danger and the cause of it, on this point of division, when he spoke to the elders of the church of Ephesus, and said: “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things to draw away disciples after them.” Acts 20:29, 30. This tells the whole story.

The Founder of the Christian Church never designed that there should ever be any alienation of spirit or division of feeling among His followers; and He took pains to instruct them in the fullest manner, and in the most explicit terms on this point, anticipating every root of bitterness that might spring up, and withering it beforehand with His divine condemnation, and His people might always be led by the same spirit, and always speak the same thing. 1 Cor. 1:10.

That it has at any time been otherwise has been owing to the fact that the enemy, ever alert to sow tares in the field, has prompted men to speak and act contrary to the Lord’s word. Unholy ambition, indigenous to the hearts of men, is a most responsive soil to be cultivated by the great enemy of righteousness and truth; and he has not been negligent to overlook his opportunity.

Men were thrust in upon the Church, innocently arrayed in sheep’s clothing, at first apparently humble and harmless members of the flock, who proved, when their hypocritical and deceptive covering was dropped, to be grievous wolves, whose work was to bite and devour, and who, to carry out their sinister purposes, would not scruple to go to any length to accomplish their own selfish ends.

“Also,” said the apostle, “of your own selves shall men arise, speaking perverse things.” And why did they speak perverse things, things contrary to the truth and contrary to established and settled views, in which all were united in harmony?—“To draw away disciples after them,” says the apostle. They hankered to become leaders, to be thought “original” and great thinkers, and so launched their innovations upon the Church, to the ruin of the faith of some, and at the expense of the harmony and union of the body.

To some such spirit as this every departure from the simplicity of the gospel may be traced. Christianity is not responsible for the division and confusion in the religious world, but the selfish perversity and insane ambition of the human heart is. This is the fountain head, the exhaustless source of all this evil in the Christian world.

This is the “mystery of iniquity” (2 Thess. 2:7) that was already working in Paul’s day, that soon ripened into the papacy, that has cut short the lives of millions of martyrs, and has sealed more millions to the condemnation of the great day.

This is the system which has cast its baleful shadow over the Christian world, and into the hands, or dominion, of which the saints, times, and laws were given for “a time and times and the dividing of time,” three times and a half, or twelve hundred and sixty years; or, as John puts it, “a time, and times, and half a time,” or “forty and two months,” or twelve hundred and sixty year-days, referring to the identical power, and the same times mentioned by the prophet Daniel. Rev. 12:14; 13:5.

We are now brought face to face with the question as to what should be our attitude toward this power. Scanning what the prophecies long ago said it would do, and comparing that with what history says it has done, backed up by its own admissions, what must necessarily be our attitude toward it? Remember we speak of no people as individuals. Against individuals we have no antagonism, and no censures to offer. A Roman Catholic is entitled to the same rights of conscience, and the same liberty of opinion, as any one else. He does not get it from his own church, but that, individually, is his own concern, with which no one else has a right to interfere. But we believe in the old Protestant principle, and we may say also, Scriptural principle; that is, the doctrine of the right of private judgment. “Who art thou that judgest another man’s servant? to his own master he standeth or falleth.” Rom. 14:4. We deplore the errors in which Roman Catholics have become entangled. But we throw no distrust upon the sincerity of their convictions, nor upon their integrity in acting upon what they believe to be right. But we speak of it as a system, and speaking from that standpoint, we must judge of it by its nature and its fruits; and viewed in that light, a dark and dismal cloud settles upon the whole system. It is not Christian.

The pastor, whose remarks were sent in for consideration in this article, “Rev. W. C. Hicks,” pleading for unity in religious matters, says: “We ought always to remember that the Roman Catholic is a Christian Church.” We cannot, on the other hand, help remembering that, judged by its fruits, it is not a Christian Church. Mr. Hicks is evidently aware of the burden he assumes by calling it Christian; for he hastens to apologize:—

“We have not forgotten the works which seemingly are of darkness—the massacre of St. Bartholomew, the bloody campaign of the Duke of Alva, the intolerance of the Middle Ages, and the horrors of the Spanish Inquisition.” These points are mentioned by way of apology. But what an apology: “Works which seemingly are of darkness.” Seemingly, forsooth! But was it only seemingly a work of darkness, or was it not, rather, intensely and terribly a work of darkness, to make war upon, and “wear out the saints of the Most High,” till fifty millions (the lowest estimate history gives of the victims of its bloody work) poured out their blood into the dust? And does Mr. Hicks think that it balances the whole terrible indictment, simply because he has “not forgotten” it? But more proof of a compensating nature is required; and hence he continues:—

“But we remember also the services the Roman Catholic Church has rendered us. When the ancient empire of Rome fell to pieces, it was the church that brought order out of chaos. When ages of darkness settled upon the earth, and crashing thunders of war shocked the nations, it was the Roman Catholic Church that preserved for us what little Christianity there was. We further remember the works of monks, who went from place to place establishing schools; the work of Roman Catholic missionaries, who braved every danger to preach the gospel to the ancient heathen; the Roman Catholic hospitals, whose doors swing open day and night for the sick and wounded of all faiths and beliefs; and the consecrated lives of its sisters of charity, who find no flight of stairs too high, no garret too vile and stifling, if they can only smooth some aching brow or hold the cross before their closing eyes.”

All works of charity and sacrifices made to confer benefits upon the needy and suffering are worthy of commendation, and should be duly recognized; and there are many earnest, self-sacrificing members of the Catholic Church who give evidence of being willing to bear burdens, and even lay down their lives, for others. We have no desire to disparage the number of those who manifest this spirit, nor to detract from the merit of their action. But let us not be misled from the main issue. These things do not make Christianity. The apostle Paul says that though one gives all his goods to feed the poor, and gives his body to be burned, if he has not charity, all such actions are but sounding brass, and a tinkling cymbal, and profit him nothing. 1 Cor. 12:17. Furthermore, in analyzing these credit marks bestowed upon the Roman Catholic Church, it may be pertinent to inquire, When the ancient empire of Rome fell to pieces, who was it that exerted all its power to make the disruption of society complete, and intensify the chaos?—The Roman Catholic Church. When ages of darkness settled upon the earth, who dipped its brush in the ink-pot of ignorance and superstition, and painted that darkness a deeper shade?—The Roman Catholic Church. When “the crashing thunders of war shocked the nations,” who was the secret instigator to pit nation against nation, and fasten the belligerents upon one another’s throats?—The Roman Catholic Church. And when efforts were made to establish so-called schools, who degraded education to the counting of beads, multiplying “paternosters,” trembling at false miracles, and adoring false and fraudulent shin-bone relics?—The Roman Catholic Church. And who in the face and eyes of nations which have been despoiled of their enterprise, and have been sunk in ignorance, poverty, and degradation, proposes to do for the United States just what has been done for these nations?—The Roman Catholic Church, which, through centuries of unchallenged control over these nations, has reduced them to the condition they are in.

Upon the system, inherently and radically wrong, we lay these charges. It matters not how many good things, in themselves considered, a church may do, its tendency and teaching in regard to character and conduct is the standard by which it is to be judged. The Lord told ancient Israel that if a prophet should appear among them, and make predictions which, as a sign or a wonder, should come to pass, the people even then should not hearken unto that prophet or dreamer of dreams if what he taught was not in accordance with what the Lord had instructed them; if he should say, Let us go and serve other gods, which they knew was contrary to God’s word, then even prophetic utterance, sign, or wonder should not influence their minds against what they had reason to know was the truth of God.

So with the Roman Catholic Church. If what it teaches is contrary to the teaching of Christ, it cannot be recognized by any true believer as a Christian Church. Mr. Hicks, by claiming it as a Christian Church, surrenders the whole issue, and throws away all the noble work of the Reformation of the sixteenth century; for this is to subscribe to the papal charge that the Reformation was only an outburst of fanaticism and enmity against the Catholic Church, wholly unnecessary, and to be repented of and forsaken. Can any Protestant indorse such a view?

What are some of the reasons for calling the Roman Catholic Church un-Christian? Ans.—It is un-Christian because it shuts Christ away from the people. It has endeavored to take the place of God upon the earth. It has taken a seat in the temple of God, “showing himself that he is God;” that is, the “man of sin,” the papacy. 2 Thess. 2:4. He has kept God, as much as possible, out of sight, and revealed himself to the sinner as God. This has been his studied purpose: to divorce Christ as much as possible from the thoughts and hearts of men, and draw all things to himself. The priest is thrust in between the sinner and God. The sinner must go to the priest, the priest to the pope, and the pope to God. The priest must receive the confession from the sinner, and bestow the pardon. Again: the Virgin Mary is set forth as a more available and effective intercessor than Christ. Ten prayers are offered to her by every devout Catholic, where one is offered to Christ. Thus God and Christ are put far away; and the sinner is taught to look for other help; and help of only a human kind, nearer home, but help, alas! of no merit, and no salvation.

Now Christ can be rejected, and His name blasphemed as effectually under the guise of friendship as by open opposition. When Christ is thrust aside, and something else substituted in His place, though it is under the profession of friendship and great zeal for Him, He is effectually rejected. This is Antichrist. “Every spirit,” says John, “that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of Antichrist, whereof ye have heard that it should come; and even now already is it in the world.” This union with Christ, Satan is ever seeking to destroy, so that the divine life shall not descend into the soul and be manifested through us. In the Roman Catholic Church the sacrifice of Christ is displaced by the mass. Forms and ceremonies take the place of true devotion. Faith is supplanted by works. The Virgin Mary and dead saints are set forth as ministering to the sinner’s wants. As a system, the prophet calls it “the transgression of desolation,” and “the abomination that maketh desolate” (Dan. 8:13; 12:11); and Paul makes it the outgrowth of the apostasy, describing it as “that wicked,” and designating the head of the hierarchy as “the man of sin,” the “son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped.” That one should laud this as a Christian Church shows how far he has departed from Christianity; for from this system Christ is so fully divorced that not a particle of Christianity can be found in it.

Our attitude toward Roman Catholics, then, in a word, is this: Uncompromising opposition to the errors, the workings, and the tendency of that system of religion, but a recognition of every good quality in individual members, and a desire to do them good, and to persuade them to better things.

A GOODLY HERITAGE.

David says, “Thy testimonies have I taken as an heritage forever: for they are the rejoicing of my heart.” Ps. 119: 111. What he means by the word “testimonies” is intimated in the next verse: “I have inclined mine heart to perform thy statutes alway, even unto the end.” Again he says, verse 119: “Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies.” By “testimonies,” therefore, he means the “statutes of the Lord,” that which distinguishes between the righteous and the wicked. David chose these statutes as an heritage forever. He says, “Yea, I have a goodly heritage.” Ps. 16: 6. In that he took great delight; and well he might. It furnished him great peace here: “Great peace have they which love thy law: and nothing shall offend them.” Ps. 119: 165. It gives a title to the future. Those who keep the commandments will have a right to the tree of life, and will enter through the gates into the city. Rev. 22: 14. If the people had kept the Sabbath, Jerusalem would have stood forever. Jer. 17: 25. And the Lord, through Isaiah, speaks personally to every one of us: “If thou turn away thy foot from the Sabbath [that is to keep it], . . . 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.” That is a good heritage, and the title that brings it is the right thing to choose.

In the Question Chair.

[Designed for the consideration of such questions as will be of interest and profit to the general reader. All correspondents should give their names and correct post-office address, that queries not replied to here may be answered by mail.]

804.—REMITTING SINS.

WHAT is your explanation of John 20:22, 23? “And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.” Did they receive the Holy Ghost at that time? If so, why was it told them to tarry in Jerusalem until they were endued with power from on high? Luke 24:49. Has the Church power now to remit, or forgive, sins?

D. B. H., Ogden Center, Mich.

Ans.—Those whom Christ addressed on the occasion referred to, must have received the Holy Ghost in all its power, as was symbolized by His act in breathing upon them, and the words He spoke to them. This is the only occasion of which we have any record when such a direct act was performed or such words spoken to any of the disciples; and it must have conferred upon them a specific endowment; for it included the imparting to them of power to forgive or retain sins,—a power

which no church, nor any individual, now possesses. The Roman Catholic Church, indeed, claims to possess such power, but it is a claim based upon false pretenses. No power was conferred upon the apostles to transfer or communicate any such gifts or accomplishments to their associates or successors. If any one has such power now, or receives the Holy Ghost in the sense it was then imparted, it must be by some such specific act as was then performed. But that was not “the promise of the Father” which Christ promised to send upon them, and for which they were to wait at Jerusalem until they were endued with power from on high. This “power from on high” was some other gift and operation of the Holy Spirit with which they were to be clothed, briefly comprehended, no doubt, in the promise of Joel 2:28 and parallel scriptures. As a practical illustration of the power conferred upon the apostles to remit or retain sins upon persons, the case of Peter’s dealings with Ananias and Sapphira may be referred to. Acts 5:1–10.

805.—ANOTHER ANGEL.

Are the messages of Rev. 10:6 and Rev. 14:6, 7, identical? If so, how can the angel of Rev. 14:6 be called “another angel”? Would not “another angel” have another message?

A. D. W., Fennimore, Wis.

Ans.—The position in which the angels are seen in the heavens seems to have a determining influence upon the question of the numerical order in which they are introduced. There are many angels introduced in the book of Revelation, and when John says, “I saw another angel,” it is a fair inference that he has reference to more than another angel in the sense of a separate personality; that he has reference to a scene in which an angel has been seen in the same position. The angel of Revelation 6 is introduced as “flying in the midst of heaven.” The angel of Revelation 10, which we make identical with the one of Rev. 14:6, is also called “another mighty angel,” but it is not seen flying through heaven, but coming “down from heaven;” that is the difference. The angel of Rev. 14:6 may be spoken of as “another” angel, though identical with Rev. 10:1, because the latter was not seen in the same position. There is, however, an angel introduced in Rev. 8:13 in the same position, that is, flying through heaven. That is the angel announcing the “woes” connected with the three closing trumpets, and in reference to which the angel of Rev. 14:6 could be properly called “another angel.”

DEVELOPMENT OF ORDER.—NO. 2.

By John Norton Loughborough

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” I Cor. 1:10. This scripture clearly shows the Lord’s desire for unity and harmony among those who give instruction to His people, that they be not themselves instigators of confusion.

After the close of the prophetic periods in 1844, until the light of the Third Angel’s Message was seen, there was confusion among the believers. This confusion, to some extent, existed until they saw the real present truth, and became settled in the belief of the same. The Lord was, meanwhile, manifesting the true gift of prophecy in connection with the unfolding light of the Third Angel’s Message. Those who were willing to accept His guidance now had the privilege of coming into that “unity of the faith” which true gifts are designed to promote. See Eph. 4:11–16.

To illustrate the difficulties to be overcome, brought about by the “confused ideas” of those who had just accepted the Sabbath truth, we refer to the first general gathering of our people in central New York. In August, 1848, they requested Brother and Sister White and Elder Joseph Bates to come from Massachusetts to give them instruction in the truths of the message. We read: “About thirty-five were present,—all that could be collected in that part of the State. But of this number, hardly two were agreed. Some were holding serious errors, and each strenuously urged his own views, declaring that they were according to the Scriptures.”—Testimonies for the Church, Vol. 1, page 86. The Lord, through the gift of prophecy, instructed this people respecting the truth in contrast with their errors; and when that series of meetings closed, they were a united company.

As to the kind of instruction that was given at that time to correct prevailing errors, and save the ranks from confusion, in Experience and Views, published in 1851, we read: “Such subjects as the sanctuary, in connection with the twenty-three hundred days, the commandments of God, and the faith of Jesus, are perfectly calculated to explain the past Advent movement, and show what our present position is, establish the faith of the doubting and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messenger should dwell.”—Pages 53, 54.

Of the necessity of harmony among the teachers, we read in the same book: “Some who have formerly run deep into fanaticism would be the first now to run before God sends them, before they are purified from their past errors; having error mixed with the truth, they would feed the flock of God with it, and if they were suffered to go on, the flock would become sickly, and distraction and death would follow.”—Page 53.

This being the situation, we can readily see that the very first thing “wanting” in establishing “order” among the Seventh-day Adventists was some regulation by which the flock might know who were approved ministers, and who—not thus approved—were liable to teach them “pernicious errors.” About the year 1852, the Lord gave the following instruction, which was first published in Supplement to Experience and Views, in the summer of 1853:— “Those men who are not called of God, are generally the very ones that are the most confident that they are so called, and that their labors are very important. They go into the field, and do not generally exert a good influence; yet in some places they have a measure of success, and this leads them and others to think that they are surely called of God. It is not a positive evidence that men are called of God because they have some success; for angels of God are now moving upon the hearts of His honest children to enlighten their understanding as to the present truth, that they may lay hold upon it and live. And even if self-sent men put themselves where God does not put them, and profess to be teachers, and souls receive the truth by hearing them talk it, this is no evidence that they are called of God. The souls who receive the truth from them, receive it to be brought into trial and bondage, as they afterward find that these men were not standing in the counsel of God. . . . “I saw that the Church should feel their responsibility, and should look carefully and attentively at the lives, qualifications, and general course of those who profess to be teachers. If unmistakable evidence is not given that God has called them, and that the ‘woe’ is upon them if they heed not this call, it is the duty of the Church to act, and let it be known that they are not acknowledged as teachers by the Church. This is the only course the Church can take in order to be clear in this matter; for the burden lies upon them.

“I saw that this door at which the enemy comes in to perplex and trouble the flock can be shut. I inquired of the angel how it could be closed. Said he, ‘The Church must flee to God’s word, and become established upon gospel order, which has been overlooked and neglected. This is indispensably necessary to bring the Church into the unity of the faith.’”—Pages 13–15.

After speaking of how the apostolic Church was troubled with false teachers, and of the course pursued to remedy the difficulty, the Testimony continues in these words: “I saw that we are no more secure from false teachers now than they were in the apostles’ days; and, if we do no more, we should take as special measures as they did to secure the peace, harmony, and union of the flock. We have their example, and should follow it. Brethren of experience and of sound minds should assemble, and, following the word of God and the sanction of the Holy Spirit, should, with fervent prayer, lay hands upon those who have given full proof that they have received their commission of God, and set them apart to devote themselves entirely to this work. This act would show the sanction of the Church to their going forth as messengers to carry the most solemn message ever given to men.”—Ibid., page 16.

In Experience and Views we also read: “I saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth. . . . Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the Church.”—Page 52.

Another statement is found in Supplement to Experience and Views, which says: “The Lord has shown that gospel order has been too much feared and neglected. Formality should be shunned; but, in so doing, order should not be neglected. There is order in heaven. There was order in the Church when Christ was upon earth, and after His departure, order was strictly observed among His apostles. And now in these last days, while God is bringing His children into the unity of the faith, there is more real need of order than ever before; for, as God unites His children, Satan and his angels are very busy to prevent this unity and destroy it.”—Page 12.

By comparing dates, it appears there were two years from the time Experience and Views was published until the Supplement appeared—from 1851–1853. The latter called for action. The delay to act was that all might understand the subject. The fear was the course those would pursue who claimed “freedom to go with no restraint.” From 1853 the plan adopted was that of giving the ministers who had proved their gift, and were evidently approved of the Lord, and in harmony with all the work, a card recommending them to the fellowship of the Lord’s people everywhere, simply stating that they were approved in the work of the gospel ministry. These cards were dated, and signed by two of the leading ministers, known by our people to be leaders in the work. The one given to the writer in January, 1854, was signed, “In behalf of the Church, “James White, “Joseph Bates, “Leading Ministers.”

Of course those who claimed liberty to do as they pleased, to preach what they pleased, and to go when and where they pleased, without consultation with any one, failed to get cards of commendation. They, with their sympathizers, drew off, and began a warfare against those who they claimed were “depriving them of their liberty.” Knowing that it was the Testimonies that had prompted us as a people to act, and establish order, these opponents soon turned their warfare against instruction from that source, claiming that “when they got that gift out of the way, the message

would go forth unrestrained to its ‘loud cry.’”

Our people stood faithfully at their work, following the light the Lord had given, leaving the opposers alone, and the result is seen in the REVIEW of Dec. 26, 1854, where Brother James White speaks of the situation as follows: “There never has been such strong union as seems to exist with the remnant at the present time, and there seems to be a general waking up to the work of God. The late scourge to which some refer in this number [meaning the opposition party] will prove one of the greatest blessings to the cause. It will put the people of God on their guard in their future course, and free them from some who have been a burden to the cause, and whom they could not reform.”

And so, with the establishment of point number one in church order, we could see, in one year, the blessed fruits predicted, in the union of the flock.

J. N. LOUGHBOROUGH.

INFORMATION ABOUT SAMOA.

By D. D. Lake

NOTING in a late REVIEW a request for information concerning localities where brethren from Battle Creek might settle, we take the liberty to send in facts regarding Samoa. The request was only for certain parts of the United States, but the “commission” is “unto the uttermost parts of the earth.” Samoa, unlike Gaul, is divided into only two parts, the greater and western belonging to Germany, while all east of 171° W. is under the dominion of the United States. The accompanying map will give the relative proportions and names of the various islands.

CLIMATE.—Tropical, temperature about 80°, very healthful, no malaria, little typhoid; light tropical fever, quite easily handled with water treatments, or better, by proper care, avoided. There are two seasons: the rainy, beginning gradually in September or October, increasing till January or February, then decreasing until April. During this time there are frequent rains, sometimes very hard, but seldom of long duration, generally from a few minutes to an hour. It may rain several times a day, however. From April to September the rains are similar to those in Michigan or the Eastern States, July and August being the dryest and coolest months. In fact, from May to September the climate is almost ideal.

PHYSICAL FEATURES.—The greater part of the group is mountainous; some level land lies near the sea, but most of this is occupied by natives or planters. The mountains are covered with forests, but the land is good. Hundreds of acres have lately been purchased by traders in Apia, and are being developed.

PRODUCTIONS.—Bananas, Paw Paw, taro, arrow-root, pineapples, mangos, avocado pear, yam, etc., are grown for food, but we are too far from large markets to think of exporting them. Copra, dried cocoanut, has been the staple export. It takes seven years to grow the cocoanut, however, and it does best by the sea. Cocoa is considered the great thing now, and hundreds of acres are being planted. So far, it has paid well, at least from one hundred and fifty to two hundred dollars, net, an acre. Vanilla is also receiving much attention, and will probably pay well. Some of our people might object to raising cocoa, as it is often classed with tea and coffee. True, two per cent is theobromine, but fifty per cent is oil, from which cocoa butter is made, the other forty-eight per cent is good and useful. EXPENSES.—Second-cabin fare, from San Francisco to Pago Pago, one hundred dollars; transfer to Apia, German Samoa, five dollars; on landing, a deposit of fifty dollars is required, but this money is subsequently returned. The cost of land is from three to thirty dollars an acre, according to location; or, if rented, twenty-five cents an acre, per annum. Native foods, banana, taro, etc., can be grown in less than a year. It will be three years before either vanilla or cocoa will bear. Vanilla slips cost about a dollar a hundred, should be planted seven by five feet apart. Twenty-five cents’ worth of cocoa seed will plant an acre. Clearing the land is not, or need not, be very expensive, as the method used here is simply to cut down the smaller trees, which are destroyed in a few weeks by the white ants; the larger trees are girdled in the dry season, and the insects bring them down gradually. Plowing or cultivating is not necessary. No one does it here. The weeds are kept down with a big knife, and the soil is loosened around the trees with a hoe.

The best time to come is from June to September. July and August are the best months for clearing the land, but it can be done any time. Planting may be done any time from October to May, but I think the earlier the better. Some English and Americans here seem to think that the Germans cannot colonize, therefore the place will not develop. This is, I believe, due to prejudice. Americans think themselves the champions of liberty and prosperity, while to an Englishman, there is nothing outside of England unless it is found in the colonies. That Germany has the finest and fastest steamers, as well as the largest sailing ships; makes the finest, most powerful lenses; is far in advance of America in agricultural science as well as in other lines of original research, is evidence that when they undertake to plant a self-supporting colony, they have ability to carry it through. I should prefer to see Germans coming in rather than Englishmen or Americans.

WHO SHOULD COME.—Good, stanch Seventh-day Adventists; men not past the prime of life; married, but not having a large family. They should have some experience in agriculture; should have sufficient money to live on till the trees begin to bear. No doubt an energetic man could secure employment in overseeing other plantations, but I would not make positive promise. Such men could be a great help in encouraging and supporting the work and workers here. Elder Gates is

anxious to get farmers out to the islands, and during his last visit here we spent some time in looking over land and plantations.

LIVING EXPENSES.—Freight from San Francisco to Apia is seventeen dollars a ton; that is, forty cubic feet; from Sydney, ten dollars; duty, ten per cent. Sydney is a fairly good place to trade, as good as San Francisco for some lines. Health foods can also be purchased there. Supplies can be bought here, but the trader must have his profit. Clothing is cheap, overalls and a coarse shirt for working, with white duck for dress, is really all one needs.

W. E. Floding, now in Battle Creek College, was here for several years, and will be glad to answer any inquiries. Dr. Braucht and D. A. Owen, of Christchurch, New Zealand, can also speak from experience. Any further information I can give will be gladly furnished.

D. D. LAKE.

MY WORK.

By Mrs. D. E. Walker

MRS. D. E. WALKER.

(Battle Creek, Mich.)

I’ll up and away, to the field I’ll go, In patience and faith the seed I’ll sow: In hope will I wait till the dew and rain Shall ripen it into golden grain.

No longer I’ll idly sit and say, There’s naught that I can do to-day; But I’ll up and away! like a servant true, Saying, Lord, what wilt thou have me to do?

There’s enough to do, the fields are white: The lost ones wander in darkest night; Their eyes are blinded with error and sin. Who will help to bring the wanderers in?

My heart says, Lord, here am I, send me. Let me help to set the captives free. Let me work for thee, in the field to-day, And bless my labor, dear Lord, I pray.

My crown I’ll leave in Jesus’ care, If the gathering work I may but share: And when the labor has all been done, May I share in the joyful harvest home.

Then I’ll up and away, to the fields I’ll go; With a faithful hand the seed I’ll sow: The Lord will bless with dew, and rain, And sun, to ripen the golden grain.

NOTES FOR CANVASSERS.

By Mrs. Andrew Cobb

I HAVE canvassed whenever I had opportunity. One lady said, while looking at “Bible Readings,” “It is the deepest book I ever saw; just what I have been wanting for years.” A doctor said of “Coming King:” “I want that book; it contains the most information I ever read in one book.” He asked who was the author, and to what denomination he belonged. When told that the author is a Seventh-day Adventist, he said, “It makes no difference; I want that book.” I have had some grand and glorious experiences while canvassing. I have seen God’s power manifested in answer to prayer in taking orders, and also for the afflicted. I would say to our canvassers: Sing wherever you can. People like music, especially the aged. Sing our good spiritual hymns. Brother White used to say they were the only hymn books we should need till the Lord comes. I strongly believe we are to see more of our prayers answered, and more wonderful works performed.

A boy came to me the other day, saying, “Haven’t you a new book?” I showed him “Patriarchs and Prophets.” He gave me an order, and bought a hymn book, also a Bible, a copy of “Bible Readings,” “Coming King,” “Making Home Happy,” and “Child’s Poems.” Praise God for it.

MRS. ANDREW COBB.

S. O. JAMES

By S. O. James

I AM waiting to see what my God will do In the course of the coming years. At present my portion I may not know, But He leads me so lovingly here below, And His goodness unfolds as I onward go, That I leave with Him all my fears.

S. O. JAMES

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