Review and Herald, Vol. 90, No. 3. (1/16/1913)

Review and Herald

Jan 16, 1913

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jan 16, 1913

THE GALILEAN FISHERS

By Kate T. Goode

Kate T. Goode

“We have toiled the whole of the night!” They were weary, heart and hand, With the strength put forth for naught; and the dawn rose pale and gray. “We have taken nothing!” they said; but One drew nigh on the sand, And He saw their tired faces, and the nets that idle lay.

O, the Master of all was He, and greater than wind or tide, And His heart was touched with pity at the weary looks they wore; And He said, “Cast down the net!” Then from the vessel’s side Their strength could scarcely draw it, for the weight of the fish it bore.

“We have taken nothing,” they said; has it died away, that cry? Is it echoed back from none save the Galilean hill? Across no other wave, and beneath no other sky? Master and Lord, of us all, dost Thou not hear it still?

We are toilers on life’s sea; art Thou not one of our band? Aye, with the pitying heart and the tender love of old! Bid us cast down the net; at the voice of Thy command, For the labor we put forth, we shall draw a hundred-fold!

— Sunday School Times.

“Statue of Liberty” and “Sunday Labor” Number

PARTIAL CONTENTS

Frontispiece: Cartoon “Religious Legislation Darkening the World” The Statue of Liberty—Its meaning Religious Liberty Survey of the World President Taft’s “Religious Garb” Decision Cardinal O’Connell on Religious Liberty President Attends Fourth Pan-American Mass Menace of a National Religion How Rome Dictates to Catholic Voters Religious Liberty in Holland Sunday Labor on Catholic University Religious Liberty Prohibitionists in Pennsylvania Digest of Sunday Laws in all States Catholic Church and Sunday Observance The Post-Office Closing Proviso

Center Photographs: Two-page picture showing President elect and Vice-President elect and White House.

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“Rome and the Heretics” and “Papal Persecutions” Number

By Editor

Every statement in this number supported by evidence which Rome herself can not break nor twist.

IN THE FEBRUARY NUMBER

Double Frontispiece: Vasari’s St. Bartholomew Massacre Frescos in the Vatican The Persecution of Heretics “Heresy” Officially Defined The Great Papal Persecutions Roman Catholic Testimony Concerning Persecution and Tradition Responsibility for the Civil Punishment of “Heresy” Attempting to Reverse History The Sin of Cain and Salvation by Works The New Interpretation of History A Challenge to Roman Catholics

Notes and Extracts: Four Hats of Cardinals—As to Bigots—Jerusalem, Rome, Washington—A Gigantic Conspiracy—“Ne Temere” Again—Protestant Literature Questioned by Catholic Customs Officers—The Cardinals and the Public Press—Mrs. Woodrow Wilson’s Secretary a Catholic.

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What Have I Done?

By WORTHIE HARRIS HOLDEN

WORTHIE HARRIS HOLDEN

WHAT have I done for thee, my Saviour,— Thou who didst die for me? What have I risked when only giving All that was lent by thee?

Where couldst thy flock find better pasture? Thou art their shepherd kind; Now they abide by living waters Which thou in love designed.

Thou hast redeemed us for thy glory, Save us to thy will, So to proclaim the wondrous story Sealed upon Calvary’s hill.

Guardian of the hope of Israel, In us thy grace display Till we, the gems of thy appointing, Crown thy great love for aye.

Does the History of Turkey and Egypt Since 1798 Fulfil the Prophecy of Dan. 11:40-44?

By A. G. DANIELLS

— No. 3

A. G. DANIELLS

“At the time of the end shall the king of the south push at him.” Dan. 11:40, first clause.

This statement is plain and direct. Its three simple parts are these: at the time of the end—shall the king of the south push at—him.

The first part—the time of the end—was the subject of last week’s study, in which it was found from other specifications in this and other lines of prophecy, that the time of the end was to begin at the close of the twelve hundred sixty years allotted to the supremacy of the Papacy. The history of the Papacy shows that its supremacy was proclaimed by the Roman emperor Justinian in 533 A. D., that the proclamation went into effect in 538 A. D., and that this supremacy, after a period of just twelve hundred sixty years, was taken away by a series of events in that revolutionary period in France extending from 1793 to 1798 A. D.

The King of the South

The subject now before us is “the king of the south.” What power is here referred to? It will not be difficult to determine this, for ample data are given in the line of prophecy we are studying. The king of the south is introduced in the fifth verse of this chapter, and is kept before us as one of the principal subjects of the prophecy down to the fifteenth verse.

We shall get our bearings clearly by starting at the beginning of the prophecy:—

“And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.” Dan. 11:2.

From this statement we see that Persia is the kingdom with which this long line of prophecy starts. Persia was to “stir up all against the realm of Grecia,” but was to meet in Grecia a “mighty king” who would “rule with great dominion, and do according to his will.” Verse 3. This was undoubtedly Alexander. Persia and Grecia are both subjects of the prophecy recorded in the eighth chapter of Daniel, and are there represented as follows:—

“The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king.” Dan. 8:20, 21.

The long line of prophecy of Daniel 11 opens with these two kingdoms, and it seems fair to conclude that the “mighty king” who “shall rule with great dominion, and do according to his will” (Dan. 11:3), is the same as “the first king” of Grecia represented by the notable horn of Dan. 8:21.

The first king of Grecia all know was Alexander. Of him and the vast dominion

over which he extended his conquests the prophecy declares:—

“And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.” Dan. 11:4.

Note these specifications: (1) When he shall stand up, his kingdom shall be broken; (2) it shall be divided toward the four winds of heaven; (3) not to his posterity; (4) but to others.

These specifications are all clearly met in the history of Alexander’s conquests, and the division of his empire after his death.

Immediately at the close of his triumphant march through Asia as far east as India, Alexander died in the city of Babylon, while still young and at the pinnacle of his glory and power. As he left no heir to his throne, his generals made his weak-minded half-brother Arrhidæus king. It was also arranged that if the expected child from Roxana, Alexander’s wife, should be a son, he should succeed to the throne. Perdiccas, one of the generals, was appointed regent, and other leading generals were appointed governors of various provinces and divisions of the empire. Roxana’s child proved to be a son, but in a short time both mother and child were murdered.

“With the death of Alexander’s son, the empire of Alexander the Great became only a geographical conception. In fact, it was split up into separate parts, and the central power, continually weakened since Antipater’s death, had completely vanished. The generals now regarded the provinces, which had been originally assigned to them by the high power merely for administration, as their own dominions. It was, therefore, only natural that after 306 B. C. they styled themselves ‘kings,’ for kings they had been for years.”—“The World’s History,” Vol. IV, page 134, Dr. Hans F. Helmolt, historian of Grecian department.

“The battle of Ipsus [B. C. 301] resulted in a permanent division of the vast empire founded by Alexander the Great, after twenty-two years of sanguinary wars among his generals, during which the whole of Alexander’s family and all his relatives perished. The triumphant Seleucus and Lysimachus divided the dominion of Asia between them; Seleucus received the Euphrates valley, northern Syria, Cappadocia, and part of Phrygia; while Lysimachus obtained the remainder of Asia Minor in addition to Thrace, which extended along the western shores of the Euxine as far north as the mouths of the Danube. Ptolemy was allowed to hold Egypt, along with Palestine, Phœnicia, and Coele-Syria; while Cassander was allowed to reign in Macedon and Greece until his death.”—“Library of Universal History,” Vol. III, page 779.

These two short statements record the fulfilment of every specification given in verse 4. In two hundred thirty-five years after this prophecy was given, Persia had been overthrown by Grecia, Alexander, the “mighty king,” had been broken by the hand of death, and his kingdom had been divided toward the four winds of heaven, not to “his posterity,” but “for others.” At this point two of these divisions, the east and the west, drop out of sight, while the other two, the north and the south, are given great prominence. Here history bears the following testimony:—

“After the death of Cassander, Demetrius seized the throne of Macedon and Greece; but seven years afterward, Pyrrhus, king of Epirus, and Lysimachus, king of Thrace, successively possessed themselves of the kingdom of Macedon, and Demetrius died in captivity (B. C. 283).”—“Library of Universal History,” Vol. III, page 779.

“The empire of Lysimachus had been gradually extended and consolidated. . . . Besides Macedonia proper and Thrace, Lysimachus ruled over Lydia, Mysia, Ionia, Caria, and, no doubt, over Phrygia Major also—an empire as beautiful as he could have wished.” (283 B. C.)—“The Historians’ History of the World,” Vol. IV, chap. 59, page 454.

Here we have the three kingdoms as stated by Duruy. Cassander’s division in the west had been conquered by Lysimachus and added to his kingdom, which constituted the northern division.

But this “empire as beautiful as he could have wished” was soon wrested from Lysimachus:—

“Seleucus advanced into Asia Minor, where he easily reduced all the places belonging to Lysimachus. The city of Sardis was soon obliged to capitulate. Lysimachus met the enemy at Corupedion, in Phrygia. The engagement was very bloody, and the victory long doubtful; but at last Lysimachus, who had fought the whole time at the head of his troops with incredible bravery, being run through with a spear by Malacon, of Heraclea, and killed on the spot, his soldiers betook themselves to flight, and left Seleucus master of the field and all their baggage. Thus died Lysimachus, after having seen the death of fifteen of his children; and as he was, to use the expression of Memnon, the last stone of his house to be pulled down, Seleucus, without opposition, made himself master of all his dominions.” (B. C. 282.)—Id., chap. 65, page 555.

This placed the vast territory of Alexander’s empire in the hands of two kings—Ptolemy in Egypt and Seleucus in western Asia and eastern Europe. One occupied the southern part of the territory, and the other the northern. And these two divisions are designated in the prophecy as the king of the south and the king of the north. There can be no question as to which is the king of the south. It surely would not be the kingdom occupying the northern division. Egypt, being in the south, must be the king of the south. This is established beyond question by the fact that the history of Egypt following this division meets all the specifications of the prophecy regarding the king of the south.

Unselfish Service the Law of Heaven

By Ellen G. White

MRS. E. G. WHITE

Love, the basis of creation and of redemption, is the basis of true education. This is made plain in the law that God has given as the guide of life. The first and great commandment is, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” Mark 12: 30, 31. To love him, the infinite, the omniscient one, with the whole strength and mind and heart, means the highest development of every power. It means that in the whole being—the body, the mind, as well as the soul—the image of God is to be restored.

Like the first is the second commandment, “Thou shalt love thy neighbor as thyself.” The law of love calls for the devotion of body, mind, and soul to the service of God and our fellow men. And this service, while making us a blessing to others, brings the greatest blessing to ourselves. Unselfishness underlies all true development. Through unselfish service we receive the highest culture of every faculty.

Lucifer in heaven desired to be first in power and authority; he wanted to be God, to have the rulership of heaven; and to this end he won many of the angels to his side. When with his rebel host he was cast out from the courts of God, the work of rebellion and self-seeking was continued on earth. Through the temptation to self-indulgence and ambition, Satan accomplished the fall of our first parents; and from that time to the present the gratification of human ambition and the indulgence of selfish hopes and desires have proved the ruin of mankind.

Under God, Adam was to stand at the head of the earthly family, to maintain the principles of the heavenly family. This would have brought peace and happiness. But the law that none “liveth to himself,” Satan was determined to oppose. He desired to live for self. He sought to make himself a center of influence. It was this that had incited rebellion in heaven, and it was man’s acceptance of this principle that brought sin on earth. When Adam sinned, man broke away from the heaven-ordained center. A demon became the central power in the world. Where God’s throne should have been, Satan placed his throne. The world laid its homage, as a willing offering, at the feet of the enemy.

The transgression of God’s law brought woe and death in its train. Through disobedience man’s powers were perverted, and selfishness took the place of love. His nature became so weakened that it was impossible for him to resist the power of evil; and the tempter saw being fulfilled his purpose to thwart the divine plan of man’s creation, and fill the earth with misery and desolation. Men had chosen a ruler who chained them to his car as captives.

The Remedy

Looking upon man, God saw his desperate rebellion, and he devised a remedy. Christ was his gift to the world for man’s reconciliation. The Son of God was appointed to come to this earth to take humanity, and by his own example be a great educating power among men. His experience in man’s behalf was to enable men to resist Satan’s power. He came to mold character and to give mental power, to shed abroad the beams of true education, that the true aim of life might not be lost sight of. The sons of men had had a practical knowledge of evil; Christ came to the world to show them that he had planted for them the tree of life, the leaves of which are for the healing of the nations.

Christ’s life on earth teaches that to obtain the higher education does not mean to gain popularity, to secure worldly advantage, to have all the temporal wants abundantly supplied, and to be honored by the titled and wealthy of earth. The Prince of life left the heavenly courts, laid off his royal robe and kingly crown, and clothed his divinity with humanity. He suffered the inconveniences of poverty, that he might discern the needs of the poor,—he who by his divine power could supply the needs of a hungry multitude. Not to wear the gorgeous robes of the high priest, not to possess the riches of the Gentiles, did he come to this earth, but to minister to the suffering and the needy. His life rebukes all self-seeking. As he went about doing good, he made plain the character of God’s law and the nature of his service.

Christ might have opened to men the deepest truths of science. He might have unlocked mysteries that have required many centuries of toil and study to penetrate. He might have made suggestions in scientific lines that till the close of time would have afforded food for thought and stimulus for invention. But he did not do this. He said nothing to gratify curiosity or to stimulate selfish ambition. He did not deal in abstract theories, but in that which is essential to the development of character, that which will enlarge man’s capacity for knowing God, and increase his power to do good.

Instead of directing the people to study men’s theories about God, his word, or his works, Christ taught them to behold him as manifested in his works, in his word, and by his providences. He

brought their minds in contact with the mind of the Infinite. He unfolded principles that struck at the root of selfishness.

Those who are ignorant of education as it was taught and exemplified in the life of Christ are ignorant of what constitutes the higher education. His life of humiliation and death of shame paid the redemption price for every soul. He gave himself for the uplifting of the fallen and the sinful. Can we imagine an education higher than that to be gained in cooperation with him?

To every one Christ gives the command, Go work to-day in my vineyard for the glory of my name. Represent before a world laden with corruption the blessedness of true education. The weary, the heavy-laden, the broken-hearted, the perplexed—point them to Christ, the source of all strength, all life, all hope. To teachers the word is spoken, Be faithful minutemen. Seek for the higher education, for entire conformity to the will of God. You will surely reap the reward that comes from its reception. As you place yourselves where you can be recipients of the blessing of God, the name of the Lord will be magnified through you.

Not lip-service, not profession, but a humble, devoted life, is that for which God is seeking. Teachers and students are to know by experience what it means to live consecrated lives, which reveal the sacred principles that are the basis of Christian character. Those who give themselves to learn the way and will of God are receiving the highest education that it is possible for mortals to receive. They are building their experience not on the sophistries of the world, but upon principles that are eternal.

It is the privilege of every student to take the life and teachings of Christ as his daily study. Christian education means the acceptance, in sentiment and principle, of the teachings of the Saviour. It includes a daily, conscientious walking in the footsteps of Christ, who consented to come to the world in the form of humanity that he might give to the human race a power that they could gain by no other means. What was that power?—The power to take the teachings of Christ and follow them to the letter. In his resistance of evil and his labor for others, Christ gave to men an example of the highest education.

He revealed God to his disciples in a way that wrought in their hearts a special work, such as he has long been urging us to allow him to do in our hearts. There are many who in dwelling so largely on theory have lost sight of the living power of the Saviour’s example. They have lost sight of him as the self-denying, humble worker. What they need is to behold Jesus. Daily they need the fresh revealing of his presence. They need to follow more closely his example of self-renunciation and sacrifice.

We need the experience that Paul had when he wrote: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Gal. 2:20.

The kingdom of God and of Jesus Christ expressed in character is the very highest education. It is the key that opens the portals of the heavenly city. This knowledge it is God’s purpose that all who put on Christ shall possess.

The Call of God

By Clarence Santee

From Egypt to Canaan—No. 3

The Call of God

CLARENCE SANTEE

“Moses was fitted to take preeminence among the great of the earth, to shine in the courts of its most glorious kingdom, and to sway the scepter of its power. His intellectual greatness distinguishes him above the great men of all ages. As historian, poet, philosopher, general of armies, and legislator, he stands without a peer.”—“Patriarchs and Prophets,” page 246.

Such a man, when forty years of age, turned his back upon worldly greatness, and sought the solitude of the wilderness. While caring for his flock, he wrote the book of Job, as we have seen in past studies. See “Education,” page 159. There also he wrote the book of Genesis. See “Patriarchs and Prophets,” page 251, par. 2.

When forty years had passed, and he felt sure that his time for leading Israel had gone by, the Lord called him to do that very work. Moses now feels no confidence in self. How different from the time that, without the call of God, he slew the Egyptian who oppressed the Israelite. Now, an angel calls him to the work, and in his distrust of self, he earnestly pleads with God to send some other. Ex. 3: 11; 4: 13. “Here his pride and self-sufficiency were swept away.”—Id., page 251.

Having finally consented, when assured of God’s abiding presence and care, he returned to Egypt. With Aaron, he gathered the elders of Israel and gave to them the message of God. Ex. 4: 29, 30. The elders believed the message, and a revival of spiritual life was undertaken before Moses went in before Pharaoh. One of the sins into which Israel had fallen was Sabbath-breaking. In grievous bondage they had been denied the right to keep the Sabbath. This is evident from the first accusation with which Pharaoh met Moses: “And Pharaoh said, Behold the people of the land now are many, and ye make them rest from their burdens.” Ex. 5: 5. The Egyptian translation reads, “Ye do make them to keep Sabbath.” A more rigorous law was then enacted compelling Israel to labor on that day. The Septuagint Version reads, “And Pharaoh said, . . . Let us not then give them rest from their work.”

While God had set his hand for the deliverance of his people, there were many who were unwilling to break away from the customs of Egypt. The bondage of sin held them willing captives. These weakened those who were preparing in faith to go forward. “Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians?” Ex. 14: 12.

How many to-day, under the cruel bondage of sin, oppressed, and with nothing but death toward which to look, will say, “Let us alone”? Friend, if your heart has become hard, indifferent, or unfeeling, in God’s strength break the chain that binds you. The wilderness journey may call for faith, the way may at times be rough, but with the pillar of cloud before you, uncertainty is taken away, and with sure feet you will quickly rest in the Canaan that is on the other side. There is no path to it but through the wilderness of temptation. Had we not hesitated and loitered by the way, we should ere this have been across and the rest would have been realized. See “Great Controversy,” page 458, par. 1.

From day to day as Moses and Aaron went in before the king, he hardened his heart more and more until there was no remedy. The last day of Israel’s sojourn in Egypt had come, to be followed by the midnight death scene in all the dwellings of the Egyptians. Moses had made his last visit to that proud court which for many years had been his home. The king who had thought to yield to him the crown, the foster-mother who had loved him and whom he had dearly loved, were both long since dead, and no link remained to bind him to that plague-ridden land of death. As he passed from the presence of Pharaoh, with his last warning rejected, the Spirit of God ceased its work for that king, who was left alone to perish a few days later in the waters of the Red Sea. Ex. 15: 19.

For that last, ever-to-be-remembered night in Egypt, a striking ceremony was instituted. The Israelites were to take a lamb and kill it “between the two evenings” (Ex. 12: 6, margin; Num. 28: 4, margin), or between the hours of three and six o’clock. As darkness came on, they were to take “a bunch of hyssop, and dip it in the blood,” and strike the lintel and the two side posts of the door with the blood, and the flesh of the lamb was to be eaten in that night. The angel who destroyed the first-born was to pass by, or “pass over,” the houses where the blood was seen, and the first-born would be safe. Ex. 12: 6-13, 21, 22. With this Passover supper, they were to eat “bitter herbs.” Verse 8. This was not only a memorial of their bitter servitude, but the loved ones who could not be prevailed upon to leave Egypt were remembered in this significant way. There is nothing more sad, no memory more bitter, than the memory of loved ones who have turned away from the path of life, and decided to trust their future happiness and peace to the Egyptian darkness of this world. The bitter herbs were mingled with the flesh of the lamb. The memory of loved ones, forever absent, will not be forgotten, even when the heart overflows with the love of the one who gave all to save us. As the door was touched with the blood, so the Lord will touch the door of the heart of all

who willingly heed his knocking (Rev. 3: 20), and the destroying angel will acknowledge the sign, and the inmates will be safe.

At midnight the first-born in every Egyptian home died. A cry went up from all the land of Egypt, and they urged Israel to depart. Ex. 12: 33. Many whose hearts were still in Egypt, yet who dared not remain, went out with them,—a “mixed multitude” (Num. 11: 4), who had no tangible idea of the value of liberty or Canaan, yet who feared the consequences if they remained. These were always the sources of perplexity and trouble to the truly faithful. None but the true Israel entered Canaan. The mixed multitude perished in that wilderness; but somehow their descendants still exist. They also will perish on this side, in the wilderness. None but the true Israel will enter the heavenly Canaan. The mixed multitude were noted back there only by their complaints at every advance, whether in diet, organization and leadership, or the necessary hardships by the way. Moses led the children of Israel by way of the Red Sea, although another way was much nearer. Ex. 13: 17. Their faith was too weak to implicitly trust in God, so he had to lead them where they would not be turned back by war.

Loma Linda, Cal.

Our Missionary Work and Why It Is Important

By I. G. BIGELOW

(Concluded)

I. G. BIGELOW

The Lord says that when this gospel of the kingdom has been preached unto all the world, “then shall the end come.” It is especially important that the church in this generation engage earnestly in proclaiming the gospel of the kingdom of God, for all things tell us that we are living in the generation during which the end will come. The more we study the Word of God and the testimonies of his Spirit, the more firmly are we convinced that we are living not only in the last generation, but in the last of the last generation.

I quote from that excellent tract “Home Missionary Work,” page 6, last paragraph:—

Diligence in the Master's Work

“Are we endowed with the Holy Spirit so that with heavenly wisdom we may meet the emergencies of this age and counteract, as far as possible, the movements of this world? It is no time now for the watchman to become sleepy, and cease to be a sentinel upon the walls of Zion. Peculiar and rapid changes will soon take place; and if the church is not asleep, if the followers of Christ watch and pray, they may have light to comprehend and appreciate the movements of the enemy.”

This is in harmony with the advice of Christ, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke 21:36. Distress and perplexity of nations, great disturbance of the seas, and strong men becoming weak with fear as they look upon the judgments of God, are all to be harbingers of the coming Master.

“The judgments of God are in our land. The Lord is soon to come. In fire and flood and earthquake, he is warning the inhabitants of this earth of his soon approach.”—“Words of Encouragement to Workers,” page 26.

In this time there is set before us the importance of our work:—

“O that the people may know the time of their visitation! We have no time to lose. We must make more determined efforts to lead the people of the world to see that the day of judgment is at hand. Our understanding needs to be quickened by the Holy Spirit. We need to stand constantly in a humble, contrite attitude, that we may see the Lord’s design and be prepared to make known his will from day to day, not only in word but in deed. O, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!”—Ib.

Reference is made here to the wonderful work that might be done, but let us read again on page 18 of this tract:—

“My soul was agonized as I saw the indifference of our people who make so high a profession. The blood of souls will be on the garments of very many who now feel at ease and irresponsible for souls that are perishing around them for want of light and knowledge. They have come in contact with them, but never warned them, never prayed with or for them, and never made earnest efforts to present the truth to them. There has been a wonderful negligence on this point. . . . God requires personal service at the hands of every one to whom he entrusts his truth. Not one is excused. Some may feel that if they give of their substance, they are excused from personal efforts. But God forbid that they should deceive themselves in this. Gifts of means do not fully meet the requirement of God, for the duty is but half done. He will accept nothing short of yourselves. You must work to save souls.”

“Let no one think that he is at liberty to fold his hands and do nothing. That any one can be saved in indolence and inactivity is an utter impossibility.”—Id., page 7.

According to what we have been told by our Master, all must work; but all can not preach, then what can we do? Again we are not left in darkness and doubt:—

“In visions of the night representations passed before me of a great reformatory movement among God’s people. . . . Hundreds and thousands were seen visiting families, and opening before them the Word of God. . . . On every side doors were thrown open to the proclamation of the truth.”—“Testimonies for the Church,” Vol. IX, page 126.

I believe this means missionary visiting and Bible work, but this is not all. Let us read again:—

“The great and wonderful work of the last gospel message is to be carried on now as it has never been before. The world is to receive the light of truth through an evangelizing ministry of the word in our books and periodicals. Our publications are to show that the end of all things is at hand.”—Id., page 61.

We can, then, all be preachers, for there is not one who can not handle our books and periodicals, either to sell or to give away.

According to what we now have before us, I believe it is logical for us to say in conclusion: “Our missionary work” is to “do the first works” of the church, and with even greater zeal, if possible, than we did our first works when we accepted the truths of this message, being instant in carrying this gospel of the kingdom to those who know it not.

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