Earlier text: ITEMS OF INTERESTWHILE IT IS CALLED TO-DAY.
“But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin.” Heb. 3:13. This brings to view present duty, in view of present danger. The present duty is the duty of exhorting one another; and the present danger is that of being hardened through the deceitfulness of sin. The apostle strikes a point of time, and the only point which we can use and call our own. Yesterday is past, and cannot be recalled. To-morrow has not yet come, and to us may never come; but to-day is ours, to be used judiciously for God’s glory and our good. The subject is a little more extended in the next chapter: “Again, He limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day if ye will hear His voice, harden not your hearts.” Heb. 4:7. Should we live till to-morrow, then that will be to-day to us. But how long will the to-days be lengthened out? The language of verse 7 indicates a severe stretch of God’s patience,—“Saying in David, To-day, after so long a time,”—implying that much time has elapsed, but still God’s long-suffering and patience hold out; and even now His voice is still heard pleading; and if we will hear, we are invited to repent and harden not our hearts. That impressive poem, “The Boundary Line,” applies well to this point. We quote three stanzas:— “There is a time,—we know not when,—
A point,—we know not where,—
That marks the destiny of men
For glory or despair.” “How long may we go on in sin?
How long will God forbear?
Where does hope end? and where begin
The confines of despair?” “A message from the skies is sent:
Ye who from God depart,
While it is called To-day, repent,
And harden not your heart.” What is it to harden the heart? and how does one do it? It is something we are earnestly warned against. We do it by tempting God and provoking Him, as Israel did in the wilderness. Heb. 3:7–11: “As the Holy Ghost saith, To-day if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I swear in my wrath, They shall not enter into my rest.” The apostle continues, “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin.” This is one of the ways in which our hearts are hardened. We suffer them to harden under the deceitfulness of sin. Sin is phenomenally deceitful. It has never yet been known to make good one of the fair promises it has made to the children of men; and yet men are as madly infatuated with it as ever. This is natural; for we read of the human heart itself that it is “deceitful above all things, and desperately wicked;” just the soil for the deceitful element of sin to take root in. We may perhaps learn what it is to harden the heart, against which we are so urgently warned, by studying the cases of those who are held up as marked examples of that failing. The most prominent among these is, perhaps, Pharaoh, king of Egypt, of whom God says, “For this same purpose have I raised thee up,” or caused thee to stand, that is, to come to the throne, “that I might show my power in thee, and that my name might be declared throughout all the earth.” Rom. 9:17. God foresaw that a crisis was coming between himself and Pharaoh; that the king of Egypt was intending to array all his power against God, to prevent His delivering His people from Egypt, which He had promised to do. Under these circumstances He might have said, Now I will remove Pharaoh and bring a more accommodating man to the throne, who will readily yield to my will, and let my people go. Had He done so, His enemies would have said, Of course He could carry out His plans; for He took the time to do it when He had a mere puppet on the throne, a weak, pusillanimous man, whom He could influence at His pleasure. So He didn’t act that way, but let the hard-hearted, stiff-necked Pharaoh come to the throne, that he might exert the highest human power to defeat God’s purposes; and then the Lord would carry out His word over it all, to get honor to His name in all the earth. He thus vindicated His power before all men. But Pharaoh hardened his heart. Under judgments he repeatedly promised to let the people go; but as soon as the judgment was lifted, he would go back on his word, and refuse to let the people go. Thus Pharaoh hardened his heart by repeatedly denying his word, in favor of his own selfish interest. It was his own voluntary act. So he hardened his own heart. But the Scriptures speak of it as God hardening his heart, because God had pointed out the way of duty, and opened the way so fully for it to be carried out, and under these influences brought Pharaoh repeatedly to promise to do the right thing, and then suffered him to turn around and contradict and act contrary to his own word. God was treating Pharaoh as a free moral agent, setting before him sufficient light and truth, but suffering him to act out his own selfish disposition, and make his own choice. The hardening of Pharaoh’s heart was his own act directly, and the act of God only indirectly. And Paul shows that Pharaoh was not under any compulsion to do as he did. Speaking of this very case of Pharaoh, in Romans 9, he says: “What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory?” The first and leading object of God is to show mercy unto His people; and to do this it is often necessary for Him to endure with much long-suffering the vessels of wrath, as He did with Pharaoh. He has vessels of mercy, on whom He desires to make known the riches of His glory. But the vessels of wrath stand in the way, and for a time retard His purposes and delay His plans. So He endures them with much long-suffering and patience, and bears with them till His mercy and long-suffering can no longer endure, and then cuts them down. A stiff neck is often associated with hard heartedness in the characters of those who are not doing God’s will, showing that those who are opposing God have set up their own wills in opposition to His. This is a further exhibition of pride and selfishness, which God cannot tolerate in His creatures. This is another element that enters largely into the hardening of the heart which we are warned against. “To-day if ye will hear His voice, harden not your hearts.” The message to the Laodiceans tallies exactly with this exhortation: “And unto the angel of the Church of the Laodiceans write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot. . . . So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne. He that hath an ear, let him hear what the Spirit saith unto the churches.” A more deplorable spiritual condition than that of the Laodiceans it would be beyond the power of language to describe. And no language can describe a more full and gracious promise by which it is to be met. “To-day if ye will hear His voice, harden not your hearts.” AN ARGUMENT FOR CHURCH SCHOOLS.
By L. A. S.
A GREAT deal has been said of late to Seventh-day Adventists concerning the necessity of church schools. Here is an argument on the subject which possibly has not been presented. It is sent to us in the form of the following press dispatch:— “MARION, IND., OCTOBER 29.—Rev. George W. Osborne, a Seventh-day Adventist minister, was arrested to-day by Truant Officer James, on the charge of disobeying the truancy law and keeping his ten-year-old son out of school. Osborne pleaded not guilty, and his bond was fixed at fifty dollars, which he did not attempt to give, but went to jail. He gave as his reason for not sending his son to school that he did not wish him to learn certain things taught in the public schools.” Whatever danger there was in the teaching to which objection was raised in this case, there is unquestionably very great danger in the associations which a child can hardly avoid making where children of every stamp and tendency are brought together, as they are in the public schools, and parents are justified in preferring that the intellects of their children should not be cultivated at the sacrifice of virtue and morality. This is a danger which is to some extent at least obviated in our church schools.737 The State requires its citizens to receive a certain degree of education. This is done on the theory that education tends strongly to prevent the formation of criminal character, and is thus a safeguard to the State and to the welfare of society. Against this view we have no objection to make. We are not arguing that such a law is wrong. But a church school would have met the requirements of the law, and would have avoided the trouble which has come to Brother Osborne in this case. Without church schools to which they can send their children, conscientious parents who would guard their children against the antichristian teaching and associations which have become marked features of the worldly systems of education, are more than likely to get into trouble with the civil authorities. This is the first case of the kind to which our attention has been called; but many others may certainly be looked for in the near future. FALLING LEAVES — AN OBJECT LESSON.
We have just passed the season of the year when the figure of falling leaves is often used in our work. How often we hear the expression, Our publications should be scattered as thickly as falling leaves on every hand. When the weather is calm, the leaves fall on all sides of the tree, and are evenly distributed on every hand; but they do not always lie there; often a little breeze springs up, and then what a scene takes place! The leaves, just before so calm and still, are set in motion; and in proportion to the strength of the breeze, they go leaping and dancing before the gale. We have often watched them, and have thought how well they illustrate our condition when the heavenly breezes blow upon us. Under the impulse of the Holy Spirit we do not feel like lying still and settling down in one place; but, like the leaves, we are all in motion; and like the leaves under the impulse of the breeze, all move in one direction, as though we had some definite object in view. May the heavenly breezes blow in power on the Church, so that, like the falling leaves, we may be continually scurrying over the country, bearing the good news of the gospel to every nation, kindred, tongue, and people. Sin and the Atmosphere of Our World
“Because of sin the atmosphere of our world has become as the atmosphere of a pesthouse.” God's Individual Plans for Each of His People
“The Lord has His eye upon every one of His people; He has His plans concerning each.” BABYLON'S FALL; AND THE CHURCH'S PURIFICATION.
By L. A. S.
Of the spiritual state into which the nominally Christian Church will lapse before the end of time, the word of inspired prophecy says:— “Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” “And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Rev. 18:2, 4. Babylon, when the time of this prophecy is reached, will have become like the world; for “every foul spirit,” and “every unclean and hateful bird,” are things which characterize the world in its fallen state. A church becomes like the world by opening her doors to worldliness. The fulfillment of this prophecy will be reached through some movement which will draw the world into the Babylonian church, until every mark of distinction between it and the world shall be obliterated. How can the Church most readily open her doors to worldliness? What is it in the Christian Church that is calculated to keep worldliness outside of her? Worldliness is kept out, as we all know, by the absence of any inducement for it to enter. Christianity means self-denial, which is the opposite of the spirit of the world; and so long as the Church maintains the spirit of pure Christianity, she will offer no congenial dwelling place for worldliness; worldly minded people will need no pressure to keep them on the outside. The truly Christian Church is the very last place into which one identified with the world would wish to come. It is by removing this natural barrier, therefore, that the Church opens her doors to worldliness. The Church does this by presenting an inducement, from a worldly standpoint, for people to enter her communion,—by making her church-membership an advantage to a worldly end. The Church will do this—is doing it already—by going into politics. When success in politics depends on membership in the Church; that is, when the Church and religious societies go so fully into politics that their vote is cast solidly against any candidate for office who does not meet the requirements they will have set up, so that political aspirants understand that their hope of success depends on their alliance with the Church, then will they flock to the doors of the Church eager to enroll their names on her membership books, and make haste to offer their services as champions of any cause for which the Church may be seeking political aid. This was done by the Christian Church after the days of the apostles, and there came from it the “falling away” foretold by the apostle Paul, and the formation of the papacy. Looking back to the time of Constantine, we see the Church trading her religious influence to the emperor, to help forward his designs, in exchange for the emperor's authority and influence in furthering her own designs. We see this in the history of the papal church from that time forward. And when the Protestant churches of to-day shall ally themselves with politics, there will come a second “falling away” from Christianity, on their part, as complete as was the first. But while this is taking place, a “voice from heaven” is proclaiming, “Come out of her, my people.” A work of an opposite character will be going on in the Church of whom it is said, “Here are they that keep the commandments of God, and the faith of Jesus.” While hypocrites will be flocking into Babylon, they will be flocking out of the Church which is preparing for the second coming of Christ. For the time will come when men of God will be able to “discern between the righteous and the wicked, between him that serveth God and him that serveth Him not.” Mal. 3:18. The time will come when hypocrisy will no longer be able to hide beneath a cloak of piety in the Church of Christ. As it was in the days of the apostles, when Ananias and Sapphira were struck dead, and “of the rest durst no man join himself to them” (the Church), so will it be when “the restoration of all things” shall be completed in the Church. There will be the same gift of discernment that was exercised by Peter and Paul, before which no disguise could avail to hide that which was beneath it. No pressure will be needed then to separate unworthy members from the Church. All such will go out of their own choice, seeking more congenial associations. But that which drives out unworthy characters will be the strongest attraction to such as love the truth, and believers will be added to the Church, as at the first, in great numbers. Thus will the religious world separate into two companies, the one uniting wholly with the world, and the other wholly separating from the world. To which company shall we belong? The utter corruption of Babylon is accomplished by her alliance with the State—her descent into the arena of politics. By that which the Babylonian church thinks is to usher in the kingdom of God, she will separate herself wholly from that kingdom. The kingdom of God that is to fill the earth is a stone “cut out of the mountain without hands.” Dan. 2:34, 45. Not by the hands of men, not by ballots, nor by bullets, nor by any measures that men can devise, will that kingdom be set up which shall stand forever, but by the hand of Omnipotence alone; and we become connected with that kingdom by faith, and by that alone. You say that you are not in politics; that you are not going with the Babylonish company; but what about the political spirit,—the spirit of self-exaltation, of desire to rule over others, or of the worship of man? Is this spirit in your heart? If so, you are a politician in the worst sense of the word. The choice before every one to-day is between this spirit and the spirit of Christ—the spirit of self-sacrifice for others—without which a man is “none of His.” May we not regret the choice we have made, at that day when the sinners in Zion shall be afraid, and fearfulness shall surprise the hypocrites. Isa. 33:14. “The days of the purification of the Church are hastening on apace.” L. A. S. [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.] 838.—He Shall Confirm the Covenant.
WILL you kindly inform me to whom the pronoun “he” refers to Dan. 9:27? Refer me to authorities from which I can obtain information in regard to the different chronologies, as Usher’s, Jackson’s, Hale’s, etc. Would be pleased to see the twenty-sixth and twenty-seventh verses explained a little more fully than in “Thoughts on Daniel.” The “prince” is applied by some to Titus, and the “covenant” to the Jewish war. How is this? Mrs. E. F. H., Marquette, Mich. ANSWER.—The seventy weeks are enumerated in verse 25 of Daniel 9. The commandment to restore and build Jerusalem was the decree of Artaxerxes Longimanus, issued to Ezra, in the seventh year of the reign of that king, B. C. 457. From this point we reckon the periods specified: 1. The seven weeks, or forty-nine years, allotted to the building of the wall, find a proper ending in the last act of reformation by Nehemiah, in the ninth year of Darius Nothus, B. C. 408. Next come the threescore and two weeks, which, added to the preceding seven weeks, make sixty-nine weeks, or four hundred and eighty-three years, to the Messiah the Prince. Christ was manifested as the Messiah, “the anointed One,” at His baptism (Acts 10:38; Luke 4:18); and His baptism occurred at the right time in A. D. 27, autumn, when Christ went forth preaching the gospel of the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.” This was just 483 years from the time Ezra received his commission from the king, and went up to Jerusalem. Ezra 7. The commandment could be said to have “gone forth,” not when the decree was promulgated (for that was doubtless in the year 458 B. C.), but when it began to be carried into effect. “Now Ezra began to go up to Jerusalem upon the first day of the first month.” He went up, of course, with the decree in his hand, which must have been promulgated long enough before this to bring it into the year 458 B. C. He arrived at Jerusalem on the first day of the fifth month. Verse 9. Allowing two months more for settlement and collection of material, Ezra and his companions would be prepared to drive the first stake for the beginning of the work from which to run their lines of measurement for the different divisions of the long period, in the seventh month of that year, which is the exact season of the year to make the prophecy fit into all the specifications given. Christ’s ministry, as measured by the evangelist John, continued just three years and a half. John 2:13; 5:1; 6:4; 13:1. This was His fourth Passover, in the spring of A. D. 31; and this was His last; for here He was crucified. This last week of the seventy was not a week of seven days, but a prophetic week of seven years. We have seen that the seventy weeks began with the work of building the wall, in the autumn of 457 B. C. And the period that reached to the Messiah the Prince (483 even years) reached to the baptism of Christ, in the autumn of A. D. 27. It is supposed, beyond question, that Christ attended every Passover that occurred during His ministry, but only four, as mentioned above, are recorded. Where would this bring His crucifixion? The Passover always occurred in the spring. Christ’s baptism, occurring in the autumn of A. D. 27, His first Passover would be in the spring of A. D. 28; His second in A. D. 29; His third in A. D. 30; and His fourth at the end of the three years and a half, in the spring of A. D. 31. Here the crucifixion took place. This agrees exactly with the prophecy. “And after threescore and two weeks shall Messiah be cut off, but not for himself.” How long after?—Three years and a half. “And the people of the prince that shall come shall destroy the city and the sanctuary.” The Romans destroyed the city and the sanctuary. The “prince” here spoken of, then, is the prince of the Romans, Titus, who at the head of the Roman armies destroyed738 Jerusalem. But “the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he [who?—Christ] shall confirm the covenant with many for one week.” Verses 26, 27. This is the One who causes the sacrifice and oblation to cease. What covenant?—The new covenant, which Christ came to make and ratify. Although the Roman prince is brought in, in the latter part of verse 26, we must not forget that the Messiah is the burden of the prophecy in verses 24, 25, and the first part of verse 26. The prominent theme is the cutting off of the Messiah, His confirming of the covenant, and His causing the sacrifice and oblation to cease, in the midst (middle) of the week. All this points to His crucifixion, three and a half years from the beginning of His ministry in the autumn of A. D. 27. The sacrifice and oblation must refer to the Jewish service connected with the sanctuary, which did virtually cease when the veil of the temple was rent in twain at the crucifixion of Christ, just after He had said, “Behold, your house is left unto you desolate.” Matt. 23:37, 38. But how could Christ confirm the new covenant one week (or seven years) when He was cut off, and the services of the temple ceased at and by the crucifixion in the middle of that week? Paul explains (Heb. 2:3): “How shall we escape, if we neglect so great salvation [the new covenant]; which at the first began to be spoken by the Lord [was confirmed by Him during the three years and a half of His personal ministry], and was [further] confirmed unto us by them that heard Him [the apostles].” After the crucifixion, in the middle of the last week of the seventy, which were “cut off,” or allotted, to Daniel’s people, three and a half years more remained to complete the whole period. Counting from the spring of A. D. 31, they would terminate in the autumn of A. D. 34; and by that time, and about that time, the Jews had permanently rejected the gospel, Stephen had been martyred, Paul converted, the middle wall of partition between the Jews and the rest of the world was broken down, and Paul and Barnabas waxed bold and said: “It was necessary that the word of God should first have been spoken to you [for they were the ones with whom the new covenant was to be made, Heb. 8:8]: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord.” Acts 13:46–48. Such was the scene which took place when the first great dispensational section of the 2300 days came to an end, and the seventy weeks expired. Another great epoch in that period remained—when the whole 2300 years should terminate. As the first 490 years ended in A. D. 34, autumn, 1810 years remained to complete the 2300. These, added to A. D. 34, autumn, bring us to the autumn of 1844, where the Grand Trunk of prophecy, the 2300 days, came to an end, and that stupendous move in the heavenly world took place—the transfer of the service in the temple on high from the holy to the most holy place, which ministration is accomplished once for all, and the cleansing of the sanctuary, pointed out to the prophet Daniel in the palace of the king of Babylon, over 2,400 years ago, began. This scene should have made a greater commotion on earth than that which took place at the end of the seventy weeks. But by this time the theology of the world had been so lumbered up and obscured with the rubbish of error and tradition that but few understood it. But this, thank God, is being cleared away. The concentrated search-light of Rev. 18:1 is yet to shine forth on this subject. The Gentiles will come to the brightness of its rising, till multitudes more will rejoice for the consolation than glorified God for the gracious words spoken by Paul and Barnabas as recorded in Acts 13:48. Nothing can exceed the beauty and sublimity of the subject of the sanctuary, the prophecies that point to it, and the scriptures that explain the modus operandi of the ministration of Christ for perishing men. 2. CHRONOLOGY.—In answer to the call for references to chronology, we would say that we have always regarded Hale’s chronology a standard on that subject. For a brief and condensed work on the subject, Bliss’s Analysis of Sacred Chronology, published at this Office, would probably be sufficient for all practical purposes. Fellowship With God Makes Us His Ministers
“If we have fellowship with God, we are His ministers, though we may never preach to a congregation.” Making the Distinction Between Adventists and the World
“We are not to elevate our standard just a little above the world’s standard, but we are to make the distinction decidedly apparent. The reason we have had so little influence upon unbelieving relatives and associates is that there has been so little decided difference between our practices and those of the world.” Praying for Others: Blessings That Reach Beyond Self
Don't pray for anything which is to benefit yourself alone. The Lord will not bless you, unless in so doing He can bless others around you. God Speaks Personally Through Scripture to Each Reader
In your Bible, God is not speaking to any other person in the world but yourself. AN APPEAL FOR PARAGUAY.
By E. W. Snyder
THE Third Angel’s Message in its work recognizes no territorial boundaries; hence all mission fields demand our attention according to their several needs, which may be governed by the number of population, or other conditions, social, intellectual, or religious. We are glad to note that the term “foreign” has been dropped from the name of our Mission Board, and we trust it may be unknown to us as a people in dealing with mission fields in general. In the light of the foregoing, an apology for our appeal in behalf of the Paraguayan field is unnecessary. It is now nearly nine months since we first visited the National Colony, which, according to the last census taken, numbers one hundred and nine families, the French and German elements predominating. The following is a summary of work done in the colony since January 1:— Sermons preached........................................ 25
Bible readings held..................................... 124
Periodicals distributed................................. 293
Pages of literature sold and distributed.............. 15,425
Subscriptions to periodicals.............................. 7
Number baptized............................................ 5
Tithe and offerings received........................... $12.57 Four persons previously reported as keeping the Sabbath have since ceased to do so; however, others are interested, and we hope for a good company to hold up the standard of truth. Those who have accepted the truth are walking in all the light, including healthful living and tithing, and are not only disposed to do their duty, but to sacrifice in order to hold up the light in the colony. This object will not be realized without a struggle, however; for one cannot fail to be impressed with the absence of all that tends to moral, spiritual, and intellectual enlightenment; in fact, one could not render himself unpopular in any more effective manner than by espousing the cause of Christ. Here the newcomer finds no church,—not even Catholic,—no Sunday-schools, no day-school worthy of consideration, no library, no literature of any kind coming into the homes (?) of the people. The children apparently are growing up with no stimulus to a higher ideal of living than their parents are accustomed to, which means, in the majority of cases, an existence but little above the level of the animal. If the untoward influences were only negative in character, the situation would not be so deplorable; but the positive are by no means lacking. Ten distilleries of caña, or native white rum, and the numerous saloons testify to the truthfulness of this statement. As their product retails at only six cents a quart, the cases of the debauched and degraded through this traffic are not few in number. One case that appealed to our sympathy was that of a French colonist who, during the season of grinding sugar cane, from which rum is manufactured, was able to make six barrels of molasses a week, for which he received forty-two dollars. But as he, his wife, and two grown daughters could neither read nor write, they were unable to account for the receipt and expenditure of their income, with the result that the father, following his usual custom of spending Sunday in the village, usually came out of the ensuing debauch relieved of the entire week’s earnings, with no corresponding value received. We are creditably informed that even the government police, like vultures, follow the poor unfortunate inebriate, ready, in case he falls from his horse, to relieve him of his coat, hat, and money. The question comes forcibly to us. Have we done our duty to this colony after having proclaimed the truth publicly and from house to house? In view of the many monuments to the honor of the prince of darkness, it would seem to be of the highest importance that we have at least a Christian school to arrest the great tide of evil that is sweeping the youth down to destruction. The school building would also serve as a place in which to hold religious services. Several features of the colony would seem almost to insure the success of such a school: First, the existing Spanish school teaches little else than the catechism; second, the majority of the better class of colonists, being nominally Protestant, will not support the Spanish school, but would in all probability give their support to a good Protestant school; third, there is no other school outside of the colony within a radius of eighteen miles. Already the government has granted us, free, one acre of land in the village on which to erect a school building and house for the teacher. Unfortunately those who are interested in the success of this enterprise are the poorest financially in the colony. However, they have quite generally responded with the means at hand, which consists in the main of labor, and lumber in the rough. Up to the present we have less than seventy-five dollars pledged. We have taken the preliminary steps in faith, believing that the needed funds will be forthcoming. About four hundred dollars will be needed for the purchase of materials, etc., unobtainable through the supporters of this enterprise. This amount we would gladly raise among those directly interested, but it is not to be found. One colonist, a fair case, showed me the account of every cent he had received for products sold from his small allotment, which indicated an average of $37.50, Paraguayan currency, per month, equivalent to about $4.40, United States money. This amount must provide support for a family of seven persons for one month. It is true that the cultivation of sugar cane is more profitable, some having realized a gain during the harvest season of $294, gold, in three months, but as the only sale available of the molasses made from the cane is to the rum distilleries, our people have from conscientious motives desisted from its cultivation, preferring smaller gains from a more honorable occupation. Circumstances having rendered it impossible for these unfortunate colonists to provide a Christian school for their children, is it just that they be left without assistance? The Lord has plainly said that in communities where a church exists, a school should be established, though there were only six children to attend. In the National Colony of Paraguay there should be several times this number to attend our school, since there are about two hundred children without school facilities. Who of our more favored brethren and sisters will feel it a privilege to assist us in this work? All such, if faithful, will have the joy of seeing souls saved in the kingdom from this darkened land. All donations, large or small, will be appreciated, and may be sent to the treasurer of the Mission Board, H. M. Mitchell, Battle Creek, Mich. SOUTH AFRICAN CONFERENCE.
By G. W. Reaser
The tenth annual meeting of the South African Conference of Seventh-day Adventists was held at Cape Town, Sept. 26 to Oct. 6, 1901. About fifty delegates were in attendance, the majority of whom reside in the vicinity of Cape Town. One session of the Conference was held each day, also a devotional meeting, a Bible study, and a preaching service. An excellent spirit of union and brotherly love prevailed from the beginning, and was intensified as the meetings progressed. The same system of organization and conduct of the Conference prevailed as that which characterized the last session of the General Conference, and has since apparently been adopted by our people throughout the world. One church was admitted to the Conference. The medical missionary work was revived, and it was decided to reopen the Plumstead Orphanage. There was a good response to the preaching of the word,739 and the last Sabbath of the Conference six persons were baptized. There was ample money in the Conference treasury to settle with all the laborers, and the different funds of the Conference were found to be in a satisfactory condition. The report of the canvassers showed remarkable sales considering the warlike times which prevail in South Africa. Elder W. S. Hyatt was unanimously re-elected Conference President, and Brother O. O. Fortner, Secretary. There was a re-division of the territory of South Africa, and new mission fields were formed. These embrace Orange River Colony, Rhodesia, Basutoland, and Natal-Transvaal. An advisory committee of five members was created to have the supervision of all missionary work in South Africa. The persons chosen to compose this committee were Elders W. S. Hyatt, J. M. Freeman, H. J. Edmed, F. L. Mead, and the writer. This new organization is called the South African Union Council. The last two days of the Conference were especially characterized by much of the blessing of the Lord. Soul-stirring testimony meetings were held on Sabbath in connection with the celebration of the ordinances of the Lord’s house, and again on Sunday night, after a sermon on “Our high calling as Christian soldiers.” Elder Hyatt takes hold of his work with renewed energy and courage, and we trust that at this Conference the work of the Lord received new impetus and power for the coming year. The day following the close of the Conference, we received the sad intelligence of the death of Elder Mead. He had started from the mission farm near Bulawayo to attend the Conference, had got as far as Kimberley, where he was taken sick with pneumonia, and although every attention was given him by our people there, who were skilled in hydrotherapy, yet in a few days he succumbed to the disease. This loss calls for additional volunteers for bleeding Africa. We hope that our workers may hereafter be settled in more healthful localities than any portion of Central Africa, where missionary training stations can be maintained, and native workers who can endure the malarious climate, sent to the interior. Africa, with more than two hundred millions of blood-bought souls, has but five ordained ministers, who are commissioned to give the last message of mercy to the world. May the Lord lay the burden upon consecrated individuals to come to this needy field and spend their lives for the Master. G. W. Reaser.