Since our last report God has been helping and blessing us in the work at Simultala and the district, and we are full of faith and courage to go forward in his name. During Elder Shaw's last visit, he had the pleasure of baptizing three Santals, the first-fruits among the Santals, as far as we know, as Sabbath-keepers. Two were school students, and one a young woman, the wife of our school assistant, and, thank God, they are doing well and studying the message. The young woman will soon be able to read her Bible, although she could not read until lately.
The two newly baptized students lead the other students on Sabbath days into the villages to sing and preach the gospel and circulate tracts and papers. We also have the Sabbath-school lessons translated into Santali, and by the aid of our prophetic chart we spend a very profitable hour together.
We hope soon to have a visit from Brother Shaw, when he will, God willing, dedicate our New Village church and schoolhouse, which has been built by God's help during the past few months, and which is situated about nine miles from the Simultala Mission on the northeast side and right among the Santals. The fifteen Santal students from the training-school will go with us to open up the village school work, and we hope to locate a newly baptized Sabbath-keeper there after we have started the school. There have been two inquirers, both Bengalis, requesting baptism during the month, and we hope to see them coming out on the Lord's side.
We have had nearly one hundred sick cases during the past three months, and a few cholera cases, of which four have already recovered, for which we thank God. May God bless all our fellow workers.—W. A. Barlow, in Eastern Tidings.
Word From Tonga
By E. S. BUTZ
NUKUALOFA.—We have published two tracts which we are scattering broadcast here, and which have created quite an interest. One on the use of tobacco has opened up new thoughts to the natives, and the testimony everywhere among them is, “Mahuega aubito” (very precious indeed). Many said they were going to give up the use of tobacco, but they did not know what a hold it had upon them. We told them that they must seek the help of the Lord, or they would not succeed. Some gave it up for one day, others for a week or two, and then gave up the struggle; while a few have apparently overcome the habit.
The use of tobacco is begun in infancy by both sexes, and with kava drinking is a part of their social fabric. On entering a house, if they have no kava or do not care to go to the trouble of making it, the first word following the greeting is to apologize for not having any kava, and the next thing is for the girls or women to prepare cigarettes by rolling up the tobacco in a dry banana leaf. To neglect this is an insult. I will mention a case in point. A man took the tract home, and he and his mother decided to give up the filthy body-and-soul-destroying habit, and succeeded after a long hard struggle. But, alas! a few weeks later he was seen with a piece of tobacco behind his ear, where the natives regularly carry a piece, as a scribe does his pen. On being asked about it, he replied, “Mooni” (quite true); “but I had to prepare cigarettes for visitors at the kava party, and could not refuse smoking.” Three months ago I had the privilege of baptizing the first native man, who had struggled over a year to overcome the tobacco habit. A great change is to be seen in the man since he left off the use of tobacco, kava, and pork—trinity of filth.
The latter part of last year I visited some outlying islands of this kingdom, and distributed literature in all the villages. In one village I handed a quantity of tracts to a native minister, asking him to distribute them there. A week later he told Brother Tindall and me that half a dozen of the people there had come to him for more tracts, saying that they had formed a “union” to stop the use of tobacco. He answered them, “I brought this good thing to you, and you get the benefit of it, for it has led you to stop smoking; but I get no good from it, for I continue to smoke.” In talking with him, he did not seem to think that he needed to give it up.
I talked with an apparently nice old man, one of the oldest native ministers here; in fact, I took passage in his boat for ninety miles. He said, “True, it is bad to smoke,” and “the tract is very, very good,” but kept on smoking all the time. We stopped for the night at a little island. They wanted to prepare a pig and fowl for me, but I told them I wanted only a kumala (sweet potato), with which I satisfied my hunger.
As I had been seasick, I lay down on a mat in one corner of the native house, and tried to sleep; but the islanders came in with kava and tobacco to honor the old minister. Soon the air was thick and foul with tobacco fumes. The kava ring was formed by the natives, sitting in a circle, cross-legged, on the floor mat. The program consisted of a speech from the presiding orator, responded to by the speaker of our party, and then a bowl (the half shell of a large cocoanut) of kava each, and cigarette smoking, sometimes passing a cigarette around, each man taking a puff from the same one. This program was faithfully carried out until a late hour, while I lay in the corner, my head almost bursting from the poison in the air. (It was raining outside, so I had to stay there.)
The next morning our minister held a religious service with the flock who had regaled him the night before, and we came to Tonga over a high, stormy sea, glad to get home. I had planned on a four or five weeks’ trip, but was away ten before I could get a passage home.
This minister told me that he remembers when the ministers did not use tobacco. He was at the meeting when a vote was taken as to whether or not they would use it, and he voted against its use. But the flesh prevailed over the spirit, and all use it now.
Not long ago I was told by our native brother that the leading white missionary asked his wife where her husband attended church. On being told that he worshiped with us, he replied, “Aho Titu” (“Seventh Day,” as we are called) is “lotu tabutabu” (a holy religion), but he thought that the natives never could live up to it, as it is too holy for them.
Since returning home, I have been very busy building a small schoolhouse, painting and repairing the house, and staining and varnishing the chapel seats and pulpit. We hope to have a teacher from Sydney before many months. We had no money to hire the work done, so the children—Alma, our little daughter, and three half-caste children we have living with us—and Mrs. Butz helped me build the schoolhouse, all but putting up the rafters. Mrs. Butz also helped to paint the mission house outside and in; in fact, she did most of the painting while hearing the children’s lessons.
Prejudice is gradually wearing away, as is illustrated by the following fact: When we came to Tonga, the Wesleyan minister would not recognize us in any way, but wrote a bitter article against us in the native paper. The last two weeks Mrs. Butz nursed the wife of one of the Wesleyan European missionaries through a serious illness in the mission house, at their earnest solicitation. At the close they thanked her most heartily, and said they did not know how they could have gotten on without her.
Many of the natives recognize that we have “the truth,” are the “true church,” etc., but they are bound by custom, habits, and the church. Their social life makes it almost impossible for them to take their stand—impossible, but for the grace of God. They lack a sense of right, and have not the courage of what little conviction they have. I think one of the worst effects of tobacco and kava is to deaden moral sense, and cause them to be satisfied with themselves. The enervating climate also tends to make people indifferent. Pray that God will give us wisdom, and that his Holy Spirit will arouse the people from this state of lethargy. They are all members of the churches, and seem to think that is all that is necessary. In a most literal sense they “take no thought for the morrow.”
E. S. BUTZ.
Sunday Bills Now Before Congress
By K. C. RUSSELL; W. A. COLCORD
Proposed Religious Legislation for the District of Columbia
Two Sunday bills, H. R. 11819 and H. R. 4859, prohibiting certain trade and labor in the District of Columbia on Sunday, are now before Congress. The first passed the House, April 6, 1904, was introduced in the Senate the following day, and is now in the hands of the Senate Committee on the District of Columbia. The text of this bill is as follows:—
H. R. 11819.
AN ACT
requiring certain places of business in the District of Columbia to be closed on Sunday.
Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That it shall be unlawful for any person in the District of Columbia to sell or to offer for sale, or to keep open any place of business for the sale or delivery of, any groceries or meats or vegetables or other provisions on Sunday, except that from the first day of June until the18first day of October meats sold prior to Sunday may be delivered at any time before ten o’clock on the morning of that day. Any person who shall violate the provisions of this Act shall, on conviction thereof, be punished by a fine of not less than twenty-five dollars nor more than fifty dollars for the first offense, and for each subsequent offense by a fine of not less than fifty dollars nor more than one hundred dollars, or by imprisonment in the jail of the District of Columbia for a period of not less than one month nor more than three months, or by both fine and imprisonment in the discretion of the court.
SEC. 2.—That all prosecutions for violations of this Act shall be in the police court of the District of Columbia and in the name of the District of Columbia.
The second bill has passed neither body, and is in the House Committee on the District. It reads as follows:—
H. R. 4859.
A BILL
to further protect the first day of the week as a day of rest in the District of Columbia.
Be it enacted by the Senate and House of Representatives of the United States of America in Congress assembled, That it shall not be lawful for any person to keep open any place of business or maintain any stand for the sale of any article or articles for profit during Sunday, excepting vendors of books or newsdealers, and apothecaries for the dispensing of medicines, and undertakers for the purpose of providing for the dead, or others for the purpose of charity or necessity; nor shall any public playing of football, or baseball, or any other kind of playing, sports, pastimes, or diversions, disturbing the peace and quiet of the day, be practised by any person or persons within the District of Columbia on Sunday; nor shall any building operations or work upon railroad construction be lawful upon said day. And for any violation of this Act the person offending shall for each offense be liable to a fine of not less than five dollars nor more than fifty dollars, and in the case of corporations there shall be a like fine for every person employed in violation of this Act laid upon the corporation offending.
SEC. 2.—That it shall be sufficient defense to a prosecution for labor on the first day of the week that the defendant uniformly keeps another day of the week as a day of rest, and that the labor complained of was done in such a manner as not to interrupt or disturb other persons in observing the first day of the week as a day of rest. This Act shall not be construed to prevent the sale of refreshments, other than malt and spirituous liquors, or to prevent the sale of malt and spirituous liquors as now provided for by law, or tobacco, cigars, railroad and steamboat tickets, or the collection and delivery of baggage.
Sunday observance originated in religion; hence all Sunday laws are, in their original intent and purpose, religious. The proposed measures now before Congress, like all Sunday laws from the days of Constantine down, are therefore religious.
Through Sunday legislation church and state were united in the fourth century. Sunday legislation will result in the same evil now.
A District Law an Entering Wedge
From almost the earliest history of this nation, contrary to one of its fundamental principles, misguided men have sought to fasten religious legislation onto the government of the United States. The chief means by which they have sought to do this has been through Sunday legislation. As early as 1829 and 1830 petitions and memorials were sent to Congress praying for legislation prohibiting the carrying and handling of mails on Sunday. In 1888 Senator Blair introduced a bill for a very stringent Sunday law, openly based on grounds directly religious. This applied to the whole nation, and provided a fine of one thousand dollars for its violation. It was rejected in committee largely because of its religious character. Since that time certain religious organizations have been urging Congress to pass a District Sunday law, it being evident that the people were not yet ready for a national Sunday law. In response to this demand, various District Sunday bills have been placed before Congress from time to time. The idea has been that if a precedent could be established, if Congress could be led to commit itself to the principle of religious legislation through a law requiring Sunday observance in the District of Columbia, it would be comparatively easy to secure a national Sunday law. A District Sunday law is desired as an entering wedge for a national Sunday law.
But all these proposed measures have failed because of their religious character. All have been met on the ground that, in this government, church and state are separate, the First Amendment to the Constitution declaring that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.”
The Bills Examined
The first bill is urged because certain dealers, it is said, are “compelled to keep open their places of business on Sunday to compete with those dealers who do not respect that holy day.” (Evening Star, April 18, 1904.) This at once shows the character and object of the bill. It is religious, and aims to stop all Sunday competition by compelling non-Sunday-observing dealers to respect the “holy day.”
We submit that no one in the District of Columbia is compelled now to labor or keep open any place of business on Sunday. All are free to rest and observe Sunday as a “holy day” if they desire to do so. But if this bill becomes a law, freedom is gone. Then all embraced in its provisions will be compelled to cease from honest business and trade on Sunday, and to observe the day, whether they desire to do so or not, or be subjected to heavy fines and imprisonment.
If a man is religious from principle, he will do that which he regards as right, even if he loses financially by so doing. The religion which is a matter of so little conscience that it needs a governmental prop to support it can not benefit its possessor, and would certainly be a dangerous thing to embody in congressional law.
If those who observe Sunday need a law compelling all others to observe the day, then, by parity of reasoning, those who observe any other day need a law requiring all others to observe that day. And the state can not grant such a law to one class and deny it to another, without enacting class legislation, and making an unjust distinction between its citizens. But the truth is, no class needs such a law. Every such law is a selfish, unjust, un-Christian thing.
To supply a loaf of bread to satisfy hunger on Sunday this bill would make a crime. In this is revealed that phariseeism which condemned Christ for permitting his disciples to pluck corn on the Sabbath day. It penalizes the sale of bread on Sunday, while the second bill expressly permits the sale of tobacco on that day. A strange inconsistency!
Must the right of men to choose their own religion and their own time to rest and labor, be treated as a crime, in order that those who observe Sunday shall have no Sunday competition? A religious monopoly is the most dangerous, the most unreasonable, and the most oppressive of all monopolies.
The religious character of the second bill is still more marked than that of the first. Its declared object is to “protect the first day of the week as a day of rest,” or Sabbath; to protect the day, not the people; to protect a religious institution, not the rights of citizens. It embraces all that is covered in the first bill, and more. Hence the first is unnecessary if the second is passed.
This bill exempts those who religiously observe another day. Why should not the first bill do the same? And if it is right to exempt one class who do not believe in keeping Sunday, why not exempt all classes who do not respect the day? This, of course, would nullify the law.
It is evident, therefore, that the passage of these measures would be—
Needless and Unjust Legislation
Now all are free; hence this legislation is unnecessary. And if it should bring suffering or religious oppression to a single individual, even though demanded by every other person in the District, it would be unjust.
Shall the people of the District of Columbia be allowed to remain free, or must they be compelled to accept this yoke? No citizen of the District of Columbia has any vote or voice in making the laws by which the District is governed. This, then, is a field most favorable for the beginning of a religious despotism. And right here the International Reform Bureau has been working for years, seeking to persuade Congress to commit itself in some way to the principle of religious legislation. After these local and apparently insignificant bills are passed, a multitude of others increasingly oppressive, not only for the District, but for the whole nation, will inevitably follow.
These bills apply to a certain class only. The first Sunday law, that promulgated by Constantine, March 7, 321 A. D., was only for a certain class. But after the union of church and state thus formed, religious tests and religious persecution followed. Liberty was in chains. Then came the world’s midnight—the Dark Ages—a time of physical, intellectual, and spiritual bondage, and finally the Inquisition.
Religious Liberty Has Made This Nation Great
This nation is great for one reason more than for any other, and that is, its founders stood for religious liberty. Note the following:—
George Washington: “Every man who conducts himself as a good citizen is accountable alone to God for his religious faith, and should be protected in worshiping God according to the dictates of his own conscience.”
Thomas Jefferson: “Almighty God hath created the mind free. All attempts to influence it by temporal punishments or burdens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness, and are a departure from the plan of the holy Author of our religion, who, being Lord both of body and mind, yet chose not to propagate it by coercion on either, as was in his almighty power to do.”
James Madison: “Religion is not in the purview of human government. Religion is essentially distinct from government and exempt from its cognizance. A connection between them is injurious to both.”
U. S. Grant: “Leave the matter of religion to the family altar, the church, and the private school supported entirely by private contribution.
“Keep the State and the Church Forever Separate”
The historian, John Clark Ridpath, has well said: “Proscription has no part or lot in the modern government of the world. The stake, the gibbet, and the rack, thumbscrews, swords, and pillory have no place among the machinery of civilization. Nature is diversified. So are human faculties, beliefs, and practises. Essential freedom is the right to differ, and that right must be sacredly respected.”
The following quotation from a Senate report on a proposed Sunday law in 1829 is eminently pertinent just now: “The proper object of government is to protect all persons in the enjoyment of their civil as well as their religious rights, and not to determine for any whether they shall esteem one day above another, or esteem all days alike holy. What other nations call religious tolerance we call religious rights. They are not exercised in virtue of governmental indulgence, but as rights, of which government can not deprive any portion of citizens, however small. Despotic power may invade those rights, but justice still confirms them.”
Furthermore, Sunday legislation is not only contrary to the Constitution and principles of this government, but both the legislation and the keeping of the day itself as the Sabbath are in direct conflict with that law which is above all law, the law of God, which plainly declares that “the seventh day [not the first] is the Sabbath of the Lord thy God.” Ex. 20: 8-11. From every standpoint, therefore, from which the question may be viewed, Sunday legislation is wrong.
Jesus, the author of Christianity, taught the separation of church and state. He said: “Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.” The Sabbath belongs to God, and therefore is not to be rendered to Cæsar. When on trial before Pontius Pilate, Jesus declared:—
“My Kingdom Is Not of This World”
Christ taught liberty. “Whosoever will, let him come.” “If any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world.”
We therefore hold that no religious day should be enforced by law, whether the first or the seventh; that any measure tending directly or indirectly to enforce religion will work injury not only to the state, but, most of all, to religion itself. Liberty, absolute and eternal, is the gift of God. In the name of those noble men who sought to build this nation free, who risked their lives, their fortunes, and their sacred honor to give liberty to the people of this country; in the name of Christianity itself; in the name of Jesus Christ, who died to set us free now and eternally, we protest against this and all other religious legislation by Congress. And we invite all Christians and all liberty-loving people everywhere to join us in this protest.
K. C. RUSSELL,
Chairman Religious Liberty Bureau;
W. A. COLCORD,
Secretary Religious Liberty Bureau.
The Week of Prayer
By S. H. LANE; C. McREYNOLDS
Reports From the Field
THE week of prayer season was a precious one, as far as I have learned, in the New York Conference, and generally observed.
S. H. LANE.
---
OUR week-of-prayer work is moving well in most places. Nearly all our forces are this week with the churches, and some real revivals are being experienced. I look for a greater offering than ever before. Surely it must be so.
C. McREYNOLDS.
Alabama
By F. R. ROGERS.
HUNTSVILLE.—To-day [December 13] has been a blessed day for us at Oakwood; not that we have not had other good days when the Lord has visited us, but to-day he visited us in a special manner.
The teachers and several students have been seeking the Lord for a blessing ever since the week of prayer began, but this morning at our early class period hearts were touched, and there seemed to be a drawing near to the Lord.
When the fifteen-minute period for song and prayer at nine o'clock came, hearts were so filled with the Spirit of the Lord that one after another continued to praise God, both by prayer and by testimony, until every soul in the house confessed Christ and determined to follow him. Two class periods were taken up in this way. All were moved to tears,—tears of joy for the presence of Jesus, whose Spirit was there. Many who before were indifferent yielded to the Spirit, claimed the promise by faith, and were free. When all had so surrendered to God, we pressed together at the front, and earnestly asked God to keep us firm and steadfast till Jesus should come. Truly we felt that we had a shower of the “latter rain.”
The same good spirit prevailed throughout the day, and at the evening service when we had the regular week-of-prayer reading, all were more eager to grasp the good things than ever before. In the social meeting that followed, testimonies having the true ring were borne, and many who were not in school in the morning service (work students) caught the spirit, and some were added to the list of those who had decided to follow Jesus.
We want this work to continue; we want more of Jesus. Pray for us that we may continue faithful, and be saved when Jesus comes.
F. R. ROGERS.
O. O. FARNSWORTH
By O. O. Farnsworth
I HASTEN to send words of joy and encouragement regarding the week of prayer. God has greatly blessed in the meetings where I have been. The readings have brought a new confidence in the speedy triumph of the message. New vows of consecration have been taken, confessions of sin made, and a general resolve to honor God in tithes and offerings has been formed.
Personally, the week has been one of refreshing to me.
O. O. FARNSWORTH
A. P. HEACOCK
By A. P. Heacock
The week of prayer has been a blessed season to the St. Joseph [Mo.] church. On account of our scattered condition, not all were able to attend all the meetings, but nearly all have the REVIEW, and we believe the Holy Spirit visited the homes, as well as the public meetings, when the good readings were read. Yesterday was an especially good day. The people caught the spirit of the message, and “rejoiced, for that they offered willingly.”
The collection, which was counted and reported before adjournment, amounted to $71.36. When the report was given, tears of joy were shed, and all united in prayer that God’s blessing might attend the offering, and be with those to whom it will come. Next Sabbath the children will follow the program in the REVIEW of December 1, when we expect the collection for the same purpose to swell our collection to twice what it was last year.
Our people are generally poor, as to worldly goods, and we still have a debt on our schoolroom, but we expect this donation not to hinder, but to help in paying this debt.
A. P. HEACOCK
H. W. COTTRELL
By H. W. COTTRELL
THE meetings in South Lancaster during the week of prayer have been excellent and well attended. The readings were given each week-day evening at the church, and to the students each morning at the chapel hour. The deepest interest has been manifested in the readings. A number who had been much discouraged were reclaimed. There was no excitement, but the Spirit of the Lord moved upon every heart. The donations were more than twice as large as the annual offering of last year.
Our meeting the last Sabbath was an especially good one. The students met with the church, and nearly the entire congregation publicly signified their intention to surrender all to God, and consecrate anew their lives to active service for him. In reply to the question how many there were in the vigor of youth or middle life who were prepared to consecrate themselves to the Lord to go anywhere in the wide world that he might call them in his service, not less than one hundred arose.
I am free to say that I have enjoyed the meetings more than any week-of-prayer meetings I ever attended.
H. W. COTTRELL
Field Notes
FOUR residents of Culleoka, Tex., have recently accepted the truth, and it is hoped a church may soon be organized there.
NINE persons have recently received baptism at Myrtle Point, western Oregon, where a local camp-meeting was held last fall.
AS a result of tent-meetings and other labor at Morrow, Ohio, and vicinity, eight persons are now keeping the Sabbath there.
BROTHER H. J. DIRKSEN, who has been laboring at Ashland, Ore., and vicinity, reports the baptism of eight persons, November 19.
A COURSE of meetings at Locust Point, Ohio, was closed December 3, three persons having accepted the truths presented, and others being reported as on the point of obeying.
The Southern Illinois Herald reports: “Elder Taggart is holding a series of meetings in the country near Marion. He reports a good interest. Four have already begun to observe the Sabbath.”
A MEETING of missionary secretaries and general agents in the Pacific Union Conference has been called to convene at Mountain View, Cal., about the middle of January, for the study of such methods of labor as will best advance the message.21
AN important council to consider some questions concerning the educational work in California, was held in Oakland, December 20, 21.
AT Gilford, Mich., where there were four persons keeping the Sabbath, six others have lately taken a stand for the truth, making a company of ten. A Sabbath-school has been organized, and regular Sabbath services will be held.
THE East Michigan Banner reports: “Brother E. R. Lauda has organized a Sabbath-school where he has been holding meetings at Sanilac Center. The work continues to go forward there.”
AS a result of meetings which have been continued through the fall at Redding, Cal., eleven persons have been won to the truth there, though it is stated that “for years the churches and missions have not been able to accomplish anything in Redding.”
ELDER F. D. STARR says, in a recent report from Colville, Wash.: “A neat house of worship is being erected here, and will soon be ready for dedication. October 22 we organized a church of seventeen members. Brother L. R. Foos was chosen elder.”
REPORTING a recent visit to his home town, Escondido, Cal., Brother A. J. Howard says: “Thus far since my home stay, nine persons are rejoicing in newfound light and obeying God’s requirements as to the Sabbath. Fourteen have been added to our Sabbath-school.”
BROTHER C. E. KNIGHT says, in a report from Arizona: “The number of Sabbath-keepers in the companies at Prescott and Buckeye was rather a surprise to me, and I expect these will soon be strengthened in membership and confirmed in the faith, and organized into churches. I have just come to the last-named place with my family, to hold a series of meetings.”
EIGHT new converts to the cause of Sabbath reform were recently gained at Burt, Iowa, and a Sabbath-school of about twenty members was also organized. Brother Archer Cotton, who is working in that vicinity, reports that “men who have never been known to attend church are manifesting a deep interest, and the prospects for further additions are very favorable.”
A CANVASSERS’ institute is to be held in Nebraska City, Neb., January 6–29. It is the plan to make this an occasion of thoroughly working the city. The program is being so arranged that two hours each afternoon will be spent by all who attend the institute, in working among the people with our books and papers. A course of public lectures will be given evenings during the time.
IN a recent report of work at Dowling, Ohio, Brother J. O. Young says: “After continuing our efforts for seven weeks, twelve persons took their stand to keep the commandments of God and the faith of Jesus. On Sabbath, September 24, eight of the twelve went forward in a baptismal service, and eleven were united in the sacred bonds of church fellowship, one of the original number having moved away.”
A RECENT course of tent-meetings in Ukiah, Cal., resulted in the addition of five to the number of Sabbath-keepers there, and a movement to erect a house of worship, which is now nearly completed. Brother A. L. Lingle, reporting from Ukiah, says: “The building is now up and enclosed, and almost ready for use. A nice bell was donated by interested persons. The church is twenty-four feet wide, thirty-four feet long, sixteen feet to ceiling. A belfry six feet square finishes the building. The building is located right in the center of the resident portion of the city, which contains three thousand inhabitants. This is the first Seventh-day Adventist church building in Mendocino and Lake Counties, and will stand as a monument, and a center from which the truth will radiate. The company of Sabbath-keepers numbers about twenty-five.”
The One Hundred Thousand Dollar Fund
AMOUNT previously reported $50,011 81
S. H. Amyes (New Zealand) 100 00
Mrs. Delia Briggs .......... 35 00
R. W. Good .......... 25 00
Hawkeye (Iowa) friends .... 20 00
Mr. and Mrs. C. W. Irwin (Australia) ............ 14 61
E. Bowhey, collector (Australia) ............ 10 63
Mr. and Mrs. John Bergquest 10 00
A. W. Herr, M. D. .......... 10 00
A. E. Devereaux .......... 10 00
K. V. Bjork .......... 6 00
FIVE DOLLARS EACH
An Oregon sister, Stephen Haylock (Bay Islands), David Haylock, (Bay Islands), Mr. and Mrs. R. M. Frink, W. S. Butterbaugh, B. A. Maker, J. E. Dunlap and family, M. P. Cady, Myrtie G. Cady.
Elizabeth Codling (New Zealand), $4.96; G. Wordsworth (Australia), $4.87; Mr. and Mrs. F. L. Chaney (Australia), $4.87; Sister Obrist (Switzerland), $4.65; a friend, $4.50; Mrs. Ester Johnson, $4; W. A. Gibson and family, $4.
THREE DOLLARS EACH
Charles L. Briggs, Mrs. A. Glockner, Mrs. J. E. Morgan, C. B. Smith, Miss M. L. Howlett.
Mrs. Eva Bodden (Bay Islands), $2.90; Mansfield (Ohio) church, $2.70; D. C. Burch, $2.50; E. J. Burch, $2.50; Johanna Grubb, (New Zealand), $2.48; M. S. Goodhart (Australia), $2.44; Mary Jacques (England), $2.44; Mrs. A. D. King, $2.15; R. A. Caldwell (Singapore), $1.83; donors (England), $1.70; Lucy Bush, librarian, $1.45; Inez (Pennsylvania) Sabbath-school, $1.05.
TWO DOLLARS EACH
Leona M. King, Mrs. Jane E. Kirkconnell (Bay Islands), R. Wood (Bay Islands), Cullie Taylor, Mrs. L. M. Payne, Mrs. Mariam Pinnace, Mr. and Mrs. E. P. Adams, Mrs. William Dail, Mrs. E. M. Wintemute.
$1.50 EACH
A. D. Aycock, Mrs. H. L. Harkins, C. J. Smith and family.
$1.22 EACH
Charlotte Creeper, (England), Miss Hughes (Australia), H. R. and P. E. Martin (Australia), T. Escreet (Australia).
$1.20 EACH
Mrs. Estella Haylock (Bay Islands), Walter Codling (New Zealand), A. Rouse (New Zealand).
ONE DOLLAR EACH
E. E. Adams, Herman E. Briggs, Mrs. Herman E. Briggs, Mrs. Eliza M. Ervay, Mrs. S. E. Harrison, Mrs. R. F. Gregory, F. V. Glockner, Mr. and Mrs. H. H. Johnson, Edwin Kirkconnell (Bay Islands), Mr. and Mrs. W. A. Webb, Marion (Ohio) church, Anna C. Rice, J. C. Rouse (New Zealand), Lizzie G. Redding, Urania Johnson, H. Munn, Mrs. C. E. Smith, A. C. Morton.
Agnes Daniel (Australia), $.97; Mrs. Lizzie James, $.85; L. Pickett (Australia), $.85; Hazel Jordan, $.80; Mrs. Jane Bridges, $.75; L. Brooking (England), $.48; La Grange (Ohio) church, $.45; A. H. K. Smith (Australia), $.37; John P. Clarke (Australia), $.37; Herschel Bridges, $.20; Edna Watson, $.20; Frank Townsend, $.10; Francis Kirkconnell (Bay Islands), $.10.
SIXTY-ONE CENTS EACH
A. A. E. Goodhart (Australia), L. Brown (Australia), Irissie Hare (Australia), T. Hollingsworth (Australia), T. N. G. Lister (Australia), W. E. Prees (Australia).
FIFTY CENTS EACH
Mrs. L. A. Wade, Clara T. Proctor, Alva S. True, Jennie B. Johnston, Rosamond Schwartz, Mrs. Christ Olson, Dr. J. R. Lockhart, Mrs. M. E. Burch, Mrs. A. E. L., D. M. L., Mabel Skelton, Katie Cashin, C. Manske.
FORTY-NINE CENTS EACH
Alice Scheffler (Australia), Ernest W. Ward (Australia), E. J. Giblett (Australia), H. Butler (Australia).
FORTY CENTS EACH
A friend, William Powery (Bay Islands), Matilda Haylock (Bay Islands);
TWENTY-FIVE CENTS EACH
Mrs. L. J. Ginther, Mrs. C. M. Cowdry, Nellie Tribbey, R. D. C. Cressey.
TWENTY-FOUR CENTS EACH
J. R. Howard (Australia), I. C. and M. G. Stewart (Australia), K. E. Giblett (Australia), Eva A. Clarke (Australia), Winifred Reeves (Australia), L. Bailey, (Australia), A. Stewart (Australia), Charles O. Berg, (Australia).
TWELVE CENTS EACH
R. Claydon (Australia), M. T. Stephen (Australia), L. and A. Clarke (Australia), M. Rigley (Australia), A. A. Parkin, (Australia), F. Parkin, (Australia), Violet T. Branford (Australia), J. and G. Stephen (Australia).
SIX CENTS EACH
M. F. Johnson (Australia), C. E. Rogers (Australia), B. Voss (Australia), M. Pontey, (Australia), R. Deering (Australia).
Hattie Andre (Australia) ... 9 74
W. A. McCutchen, wife, and daughter ............ 25 00
Leila and W. W. Roper ..... 100 00
Total reported ............$50,578 75
A further list will follow.
Send all donations to W. T. Bland,
222 North Capitol St., Washington, D. C.
The Work With “Christ’s Object Lessons”
By J. S. Washburn
There is one of our denominational schools which has never gone into debt. The Washington Training College was opened November 30 without the burden of one cent of indebtedness. Surely this is encouraging, and we believe that all our people would be glad to see every educational institution in our denomination enjoying the same liberty.
The spirit of prophecy, which led in the establishing of our headquarters in this city, and has thus far moved upon the hearts of our people to provide funds to build up the work here free of debt, has ordained the means by which all our educational institutions may be set free. Those who obeyed God in the removal of our headquarters from Battle Creek, Mich., to Washington, D. C., have proved that he is able, ready, and willing to provide funds to do his work.
Many times we have been told by the 'spirit of prophecy that our people should continue the work of selling “Christ’s Object Lessons,” not only to pay the debts of all our schools, but to provide means for aggressive educational work. Wonderful has been the 'blessing received by those who have taken part in this work. Now, at the beginning of the new year, will not all our conference presidents, our laborers and church elders, and especially the officers and teachers in our schools, unite to revive and push forward this blessed work?
We shall be glad to hear from every one who is interested in the sale of “Christ’s Object Lessons.” In order to facilitate this work, the General Conference Committee has requested Prof. M. E. Cady, of Healdsburg, Cal., to act as assistant secretary of the Relief of the Schools Committee. He will be in close touch with Elder W. C. White, the chairman of this committee. We believe that all our people will unite most earnestly with Brother Cady as he takes up this work; and we, in Washington, will co-operate in every way possible in the revival and in the continuation of this work so well begun.
We earnestly call upon all who have had any experience in selling “Christ’s Object Lessons” to take up the work again with renewed hope and faith; and are there not many others who will find a new and a blessed experience this winter in this missionary campaign? Read the book yourselves once more, and you will decide that there is no more important department of our present missionary campaign than the selling of “Christ’s Object Lessons.” Order at once through your tract society.