Review and Herald, Vol. 82, No. 42. (10/19/1905)

Review and Herald

Oct 19, 1905

Review and Herald Publishing Association · Washington, D. C. · Oct 19, 1905

Rest in God

By Francis McLellan

FRANCIS McLELLAN

O soul of mine, Why dost thou worry so O'er things unknown to thee, O'er future days to be, Which only God may know?

Poor, weary soul, Why added burdens take, Why scan with anxious eyes The clouded, darkened skies Through which no sunbeams break?

Sad, longing soul, Look up to God on high, Cease thy sad doubts and fears, Banish thy cries and tears, Behold thy help is nigh.

Weak, trembling soul, Make God thy help and stay, He will a refuge prove, His an enduring love, Strength for thy darkest day.

Brave, earnest soul, 'Tis sweet to trust and rest Under His shelt'ring wing, To learn in the dark to sing, Knowing He doeth best.

The Seed and the Sowers

“He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.”

Any publication mentioned on this page may be ordered through your conference tract society or from any of our publishing houses or their branch offices. See last paragraph on this page for addresses of our publishing houses.

Many most favorable openings for missionary effort will be presented to our people during the coming year, as the Sunday-school lessons of the International series are to be on the “Words and Works of Jesus,” as recorded in Matthew, Mark, and Luke.

“Desire of Ages” covers the entire ground of the Sunday-school lessons for 1906, and our canvassers should begin at once to introduce this book to Sunday-school officers and teachers. A leaflet is in preparation giving references from each Sunday-school lesson to the pages in the “Desire of Ages” which treat the topic under consideration.

In some localities, a large number of copies of “Desire of Ages” has been sold in the past. Excellent missionary work might be done by our sisters in visiting those who have a copy of the book, showing its value as a “help” in the study of the Sunday-school lessons, and encouraging its use. Such visits might open the way for Bible study, or for the introduction of other reading-matter.

Every member of our Young People’s Societies should have the Youth’s Instructor to read. The series of lessons for the use of these Societies, to be published in this paper during the next few months, is worthy of special mention, and should be studied by every young Seventh-day Adventist. For full particulars as to cost in clubs for Sabbath-school or Young People’s Society use, address Youth’s Instructor, Washington, D. C.

What are you planning to do to develop the interest created by the circulation of the special issues of Life and Health, Signs, and Watchman? Look over the list of books for “Home Workers” published on page 22 of the Review of October 5, and select the one which you think best adapted to such work. Get a copy, and study it carefully as you have opportunity, and then re-canvass your territory with it, making a special point of seeing all who purchased a paper of you.

A brother in Ohio writes of the October number of Life and Health: “I find Life and Health just what the people want; have sold the one hundred in just a few hours. My order is in for another hundred.” Many others are having a similar experience with this most excellent health journal. You can readily sell it, and this kind of work often makes a favorable opening for Bible readings, or for the sale of other literature. Life and Health is furnished at 2½ cents a copy where twenty-five or more of any one issue are ordered at a time. The October and November issues are special ones for use in the missionary campaign. Order a supply now.

A firm in Chicago has recently ordered one hundred copies of the little booklet on “Colds: Their Causes, Prevention, and Cure.” Now is a good time to sell the book, and our canvassers will find it an excellent “help.” Subscription book discount to regular canvassers.

Most valuable help in answering some of the perplexing questions which have arisen in your private study of the books of Daniel and Revelation, will be found in the two books “Story of Daniel” and “Seer of Patmos,” by S. N. Haskell, a pioneer in the message. Price of each book, $1 a copy.

You can furnish a leaflet on some phase of the message to nearly three hundred people at the small cost of fifty cents. A one-pound assortment of “Signs of the Times Leaflets,” comprising about eighteen copies each of sixteen different leaflets, is furnished at the above price. See Review of October 5, page 22, for list of topics treated in the series.

“My Garden Neighbors” contains such interesting stories of the habits, customs, and doings of certain birds and animals, which for the most part inhabited the author’s garden, that one can hardly lay it down till he has read it through. Dr. L. A. Reed has furnished a most valuable addition to the literature for our young people, in this book. Teachers, students, and all lovers of nature study will appreciate it. Price, $1 a copy.

Twenty-five cents invested in a “Year-Book” will give your interested friend, or inquirer, a better idea of the magnitude of our work, of its past history, and of the fundamental principles of the message, than a similar amount spent in any other way. The 1905 “Year-Book” has been revised as to its General Conference directory, and there is still a good supply on hand. Order now.

The first one of the special Gospel Message Series of The Signs of the Times is ready. Following is a list of its most important articles: “Nearness of the End,” Mrs. E. G. White; “Object of Prophecy,” R. A. Underwood; “Prophecy May Be Understood,” W. S. Sadler; “Importance of Prophecy,” S. H. Lane; “Christ Will Come Again: How? When?” Geo. B. Thompson; “Three Visions of Earth’s Dominion,—As God Sees Man’s View, Abdiel; As Man Sees God’s View, Abdiel; God’s View of Nations,” F. M. Wilcox; “What His Coming Means,” B. Franklin Richards, M. D.; “Christ Our Life,” Wm. Covert. There are three other numbers in the series, and they are furnished in sets of four only. For prices and full particulars, see Review of October 5, page 2.

Orders for any publication mentioned on this page may be sent to any conference tract society or to any of the following: Review and Herald Publishing Association, Washington, D. C., and Battle Creek, Mich.; Pacific Press Publishing Company, Mountain View, Cal., also Portland, Ore., and Kansas City, Mo.; Southern Publishing Association, Nashville, Tenn., and Fort Worth, Tex.

Editorial.

By Editor

Vital Orthodoxy

In this time of discussion about creeds and doctrines it should be remembered that power for holy living does not come from a mere intellectual assent to an orthodox form of doctrinal statement. Sound doctrine is essential to a sound Christian experience, but this sound doctrine must be believed with the heart as well as with the head. “With the heart man believeth unto righteousness.” We must not only advocate the perpetuity of the law of God, but through our faith in the divine Mediator that law must be written in our hearts. In our teaching of the nature of man we should not only show that “the dead know not anything,” but we should also remember that the living are wholly dependent upon God for knowledge, since “all flesh is grass,” and that “the wisdom of this world is foolishness with God.” The doctrine of the coming of the Lord is more than an argument to prove from the prophecies that the second advent is near; this is incomplete apart from the blessed truth that “the Word became flesh, and dwelt among us,” and that in the person of the Holy Spirit he has come to be with his people according to the promise, “Lo, I am with you alway, even unto the end of the world.” There is no power unto salvation in a theory, even though it be a theory of the truth. It is “the power of an endless life” which is essential for a genuine Christian experience. Sound doctrine wrought into the life and revealing itself in the fruits of righteousness—this is vital orthodoxy.

The Exalting Heathenism

It is to be expected that the heathen will be strengthened in their heathenism by the success of the Japanese in the recent war with Russia, but why should Christians encourage the present tendency to place Christianity and heathenism on the same level by calling attention to the “practical Christianity” of this idolatrous nation? Is it an evidence of “practical Christianity” to be able to fight like devils? Is skill in military tactics an evidence of “practical Christianity”? Is utter disregard of human life an evidence of “practical Christianity”? Some excellent moral maxims can be found in the teachings of Buddha and Confucius, but shall we look to India and China for lessons in “practical Christianity”? This leads us to inquire whether there can be “practical Christianity” without Christ, and if so, why need we send the gospel of Christ to the heathen? There was a time when the defenders of the faith were very jealous for Christianity as an exclusive religion, but we seem to have come upon strange times. There are some conclusions which inevitably follow from the teaching that every man, regardless of the question of personal faith, is a temple of the Holy Ghost, but they lead directly to the exaltation of heathenism,

The Bible and the Creed

GROWTH is the law of being. We grow physically until we come to our full stature. That which interferes with growth during this period represses, and may even destroy, the life. So it is in spiritual things. We are to grow in grace until we attain “unto a full-grown man, unto the measure of the stature of the fulness of Christ.” Whatever interferes with this experience will result in spiritual death.

But there is a great difference between growing into a deeper and broader experience in the revealed truths of the Bible, and growing out of these same truths. There are infinite depths to divine truth which we can never fathom, and there are heights in Christian experience which will ever rise before us, and to all eternity we may increase in the knowledge of God, but all this is comprehended in the revelation which has been made to us in the Word of God. When men, however, attempt to formulate these infinite truths into their own language, and to define and limit the thoughts of God in a creed, they are putting bands upon men, and are substituting their finite conceptions of revelation for the revelation itself. It is quite possible therefore for men to outgrow a creed, and still remain in harmony with divine truth. This is the usual experience in a genuine reform movement.

But it has come to be quite the fashion in these days to place the Bible and the creed on the same level, and to think that we may outgrow the Bible as well as the creed. This is one of the results of that kind of criticism which classes the Bible with human productions, and which declares that God “is in the prophets of the twentieth century after Christ as truly as in the prophets of the sixth and seventh centuries before Christ.” On this basis it is just as safe to follow the teachers of the “New Theology” of to-day as to accept the prophecies of Isaiah and Daniel. This seems to be the modern conception of growth in spiritual things, and from this standpoint there are many who have outgrown the fundamental truths of Christianity as revealed in the Scriptures.

A very plausible excuse for this sort of experience is found in the following paragraph taken from a recent discussion of this subject:—

Man is subject to the law of growth. He increases in wisdom as well as in stature; the church has just the same right to require a man to have the same intellectual conceptions and spiritual aspirations at eighteen and eighty that it would to require him to have the same weight and measure. . . . Which is greater, the creed or the man? And will you, to save the creed, lose the man?

The principle here stated is sound. There should be constant growth. He who has walked in the path of truth until he is fourscore years of age, ought certainly to have a deeper and a broader experience in the things of the kingdom than when he first set his feet in the heavenly way. There is, however, a fallacy in this reasoning which will plainly appear when we put the argument in this form: A creed is a statement of religious belief acceptable to the men of a certain time in the past; further study and the natural application of the law of growth have led the men of the present day to take views different from those expressed in the creed; therefore the men of the present day are only following the divine law of growth when they reject

the teaching of the Bible as not being adapted to this age of light and progress. It will be seen at once that the correct conclusion is that men ought to be at liberty to reject the creed framed by men in the past, but, putting the Bible on the level with the creed, under this plea for the right of growth in spiritual things, men assume to accept the conclusions of their own study and research as of more authority than divine revelation. Here is the heart of the difficulty. It is one of the ways in which man is putting himself above God.

There is another principle which should not be overlooked. It should be remembered that the latest and fullest development of truth will always agree with the earliest and simplest statement of truth. There is a constant development in the revelation of truth given to us in the Scriptures. Many things which are shadowy and dim in the Old Testament are fully set forth in the New Testament. In a few words Isaiah declared the purpose of God to create new heavens and a new earth, but John saw and described them. Yet in all such instances the prophets of the first century after Christ did not contradict the prophets of the olden time. The later prophets had a fuller knowledge of divine truth than some of the earlier prophets, but the two were in perfect accord. The later prophets had not outgrown the revelation made through the earlier prophets. But the case is different now. The alleged prophets of the “New Theology” discard as unreliable the teaching of the prophets of the Bible, and advocate an entirely new philosophy. Instead of growing in a knowledge of the truth, they have grown out of it. This is one of the greatest deceptions of these last days.

The creed is not the Bible. We may deny the truthfulness and the authority of any creed which is not in harmony with the Scriptures, but further growth in the truth will not disparage nor set aside the truth already revealed. ‘The sum of thy word is truth.’ ‘Sanctify them in the truth: thy word is truth.’

Some Remarkable Questions and Answers

IN the October number of The Defender, a magazine published by the New England Sabbath Protective League, we find a series of fourteen “questions and answers about Sunday for the young.” We quote the following:—

1. What reason have we for keeping Sunday? Remember the Sabbath day, to keep it holy.

2. What further reason for keeping the day? Our Lord’s command to keep the law, and his example in keeping the day holy.

3. Why was Sunday changed from the seventh to the first day of the week? In remembrance of Christ’s resurrection from the dead on the first day of the week.

9. Can people do as much work by resting one day in seven? It has been proved that they can do more and better work by resting on Sunday.

13. What have our greatest statesmen said about Sunday? That the safety of our republic depends on our keeping it a holy day.

It is not often that so much false teaching is found in so few words. Such utter perversion of the truth is actually startling. In its effort to defend the observance of Sunday, The Defender seems to overlook the ordinary principles of fairness and honesty. And yet these men doubtless really think that they are doing God service.

But let us note some of the conclusions which inevitably follow from such teaching. They are of importance as showing the sort of campaign of education which is being conducted upon the Sunday question, and its meaning to the advocates of the Sabbath of the Lord. Although the word “Sunday” is never used in the Bible, and both the term itself and the custom of celebrating the day are of purely pagan origin, yet The Defender assumes as the foundation of its remarkable assertions that “Sunday” as now used is synonymous with “Sabbath” in the Scriptures. Having thus begged the whole question, it calmly applies the Scriptural authority for the observance of the “Sabbath” to the observance of “Sunday.” It accordingly cites the first part of the fourth commandment (the remainder of it would not fit its assumption) and Christ’s example in keeping the Sabbath as reasons for keeping Sunday. It then explains the change of Sunday “from the seventh to the first day of the week,” although it must know that the seventh day of the week was never known as Sunday, and gives as a basis of this imaginary change a reason which is not found in the Bible. It thus uses that part of the fourth commandment which says, “Remember the Sabbath day, to keep it holy,” as authority for the observance of a day different from that mentioned in the commandment, and substitutes the tradition of men for the plain statement of the commandment, as its excuse for doing this. We do not recall a more flagrant case of playing fast and loose with the Word of God.

Of course the purpose of all this is to accustom the people to the idea that “Sunday” has always been observed according to the commandment, and that to keep Sunday now is to obey the fourth commandment. Such jugglery in the use of language by professed religious teachers is well calculated to deceive those who do not study this Sabbath question for themselves.

Furthermore we call attention to the linguistic sleight of hand by which The Defender changes “one day in seven” into “Sunday.” It asks whether people can “do as much work by resting one day in seven,” and in its reply deftly substitutes “Sunday” for “one day in seven” by declaring that experience has proved that they “can do more and better work by resting on Sunday” (Italics ours). Of course the argument for rest “one day in seven” would apply with equal force to any day of the week, but in order to make it serve as a Sunday argument The Defender assumes that “one day in seven” must be Sunday. This is another illustration of the kind of reasoning which argues that it does not make any difference which day of the week you observe as the Sabbath provided that day is Sunday.

But it must not escape our attention that The Defender is laying the foundation for the claim which will doubtless be made later on that the disregard of Sunday is equivalent to treason against the republic. Mark these words: “Our greatest statesmen” have said that “the safety of our republic depends on our keeping it [Sunday] a holy day.” The legitimate conclusion from this teaching is plain enough. Those who speak against Sunday speak against the safety of the republic, and those who refuse to keep Sunday as a holy day are the enemies of the republic. Of course it follows that the republic must make the necessary provision for its own safety, and therefore Sunday laws should be enacted and enforced. It is astonishing that intelligent men do not see that this kind of logic fully justifies all the persecutions of the Christians in the days of the Roman republic when paganism was the religion of the state. Professed Christians of to-day are using the arguments of the pagans of Rome in behalf of the pagan Sunday!

Many years ago these words were written: “At the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the churches and nominal Adventists, as they could not refute the Sabbath truth. And at this time God’s chosen all saw clearly that we had the truth, and they came out and endured the persecution with us. I saw the sword, famine, pestilence, and great confusion in the land. The wicked thought that we had brought the judgments upon them, and they rose up and took counsel to rid the earth of us, thinking that then the evil would be stayed.” It is clear that these experiences are near at hand, and we need a special preparation for them. Those who “proclaimed the Sabbath

more fully” were “filled with the Holy Ghost.” The demand of to-day is for a Spirit-filled company of believers in God’s message for to-day.

“Christian Citizenship” Again

By L. A. S.

A WRITER in Collier’s Weekly (New York) says that the greatest issue before the country is that of Christian citizenship. Such a thing as Christian citizenship does not exist now, he affirms, but it could be quite easily created. It would simply mean, he says, that all Christians should vote their duty to God at the polls, and if they would do that, he is confident they could carry every election with ease. He reasons on the subject like this:— It will be conceded that every man’s first duty is to God; it will also be conceded, and with strong emphasis, that a Christian’s first duty is to God. It then follows, as a matter of course, that it is his first duty to carry his Christian code of morals to the polls and vote them. Whenever he shall do that, he will not find himself voting for an unclean man, a dishonest man. Whenever a Christian votes, he votes against God or for him, and he knows this quite well. God is an issue in every election; he is the candidate in the person of every clean nominee on the ticket; his purity and his approval are there, to be voted for or against, and no fealty to party can absolve his servant from his higher and more exacting fealty to him. He takes precedence of party; duty to him is above every claim.

It is the Christian congregations that are responsible for the filling of our public offices with criminals, for the reason that they could prevent it if they chose to do it. . . . They could accomplish it by each individual resolving to vote for God at the polls; that is to say, vote for the candidate whom God would approve.

This writer is sure that this would save the country, and that without it the country is surely going to moral destruction.

Advocates of this and similar plans for saving the nation do not usually give much attention to the practical details of their scheme, but deal in general statements which clothe it with an appearance of plausibility. When we come to consider its practical working, some difficult questions arise. How is the voter to know, for example, whether it is the clean Democratic nominee, or the clean Republican candidate, who represents God in an election? Or whether God is represented in the person of some other candidate for the office — Populist, Prohibition, etc.? Or do all clean opposing candidates represent God, and so make God divided against himself in the election? And what could the clean officials accomplish without the support of clean public sentiment? It is well known that public sentiment is the force on which the efficiency of the laws depends. And where sinners are in the majority, how are they to be outvoted by the saints? There is, unfortunately, conclusive evidence that this world is mostly given over to the control of the former class, whose spiritual ruler is designated as “the prince of this world.” The real problem therefore becomes that of the conversion of sinners into righteous men, and this takes the matter out of politics and into the realm of that upon which alone men depend for conversion — Christianity.

These various schemes of “Christian citizenship” and for effecting the moral salvation of the nation through politics have one vital fault; they operate upon the supposition that God is to become a partner in the political schemes of men. God himself has not so designed it. He will let men into partnership with him in his purposes, but he does not become a partner with men in man’s purposes. The plans and the wisdom by which they are executed, must be all of God. But as these things are now managed, men organize a political party, draw up the platform, nominate the candidates for office, and then it is expected that the Almighty will join himself to their organization. The Omnipotent does not work on that plan. He has an organization in the earth of his own devising; he has framed its platform; he has established agencies by which its work is to be accomplished, and its work is that of saving individuals from sin, and thus promoting righteousness in the earth. The organization, the principles and platform, the plans of work, and the agencies, the wisdom and the means, are all of God; and he invites all men to co-operate with him in the work. That organization is the Christian church.

This is why it is that history shows no instance where the moral regeneration of a nation was accomplished through politics, notwithstanding almost innumerable attempts of the kind, and why any hope of saving the country by such means to-day is absolutely futile.

L. A. S.

Then and Now

It is no new thing for men to evolve their own ideas of religion by substituting reason for revelation. This very thing was done in the days of the apostles. The following historical extract bears witness to this:—

Christian societies were scarcely formed, and in a manner organized, when at once there were men everywhere, who, little contented with the simplicity and purity of that religion which the apostles taught, attempted innovations, and of their own heads wanted to fashion a religion for themselves. This appears from various passages in the epistles left us by the apostles, and particularly from Paul's.—Mosheim's Ecclesiastical History, Book I, Century I, Part II, chap. 5, par. 1.

All the errors which have ever been taught in the name of Christianity had their beginning in this same way. Some men “of their own heads wanted to fashion a religion for themselves.” This is simply one manifestation of that self-assertion which, when carried to its logical end, means the casting down of God from his throne, and the putting of some one else in his place. But this is all that Lucifer ever desired to accomplish (Isa. 14:12–14), and the present campaign against the Bible and against the way of salvation through the atoning work of Christ is simply one phase of the great controversy and of the attempt to overthrow the government of God. It is all inspired by the master mind of Satan, who is redoubling his efforts in these closing days of the controversy in order to deceive if possible the very elect. The exhortation given in the days of the apostles is applicable now: “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith

which was once delivered unto the saints.” The situation then and the situation now are alike in many respects.

In Unhealthful Climes

By William Ambrose Spicer

A PARAGRAPH from the report of a Bible society colporteur in Sumatra shows the kind of places that the pioneer worker often gets into:—

Belawan is considered one of the most unhealthful places in the East, so much so that it is almost impossible to stay a single night there without having a bad attack of fever next day. Vessels put to sea every evening and return early next morning, or else the European part of the crew go up country each night, to escape the dread malaria.

On the way to Medan, he passed over a railway, twenty miles of which, through a swamp, had cost as many lives of Europeans and natives, they say, as there are ties or sleepers along that portion of the line. At such a cost the Dutch have provided a channel for commerce and a means for spreading the gospel.

Through all these regions the Lord is sending his word, and the last gospel warning will be given “wherever man is found.” We must move along the line of least resistance, and plant our permanent stations in the most favored parts of all these lands. But the whole populous tropical belt is a battle-field. During the last season in some parts our missionaries have had particularly trying times with fevers. Not one has had to forsake the field, and we get words of cheer from all. But let us assure them that the believers in the churches will pray definitely that the health and the lives of the workers may be protected and their labors blessed in gaining permanent footholds in all these difficult regions. W. A. S.

The Medical Missionary Convention

By A. G. DANIELLS

As announced in last week’s REVIEW, a medical missionary convention is to be held at College View, Neb., November 21-26. This convention is called by the officers of the Medical Missionary Council of the General Conference, in harmony with a decision of that council made at the close of the General Conference last May.

The object of this convention is to advance the interests of the Medical Missionary Department of our cause. This general department was organized during the last session of the General Conference. The members of the department committee had little time and opportunity to counsel and plan together before leaving the conference. A number of the members who were elected on the committee were not at the conference. This convention will give the members of the committee living in the United States an opportunity to become better acquainted with one another, and to lay broad, practical plans for the advancement of this branch of the work.

The topics selected for consideration at the convention are practical and comprehensive in their scope. If correct conclusions are reached, and right plans laid as a result of the discussion of these subjects, the convention will prove a great blessing to our physicians, nurses, ministers, and people.

This is the first convention to be held by this new department of the General Conference. It is not expected that it will be a very large gathering. I understand that it is the desire of the officers that all the members of the committee shall attend who can consistently do so. An invitation is extended to physicians, nurses, and ministers who are not members of the committee to attend and take part in the work of the convention. I hope that conference presidents and ministers will respond to this invitation, and do all they can to encourage and support the department committee in their work. This is a part of our message and our cause. Of the medical missionary work, the spirit of prophecy has said:—

“The different lines of our work are but parts of one great whole. They have one center.” “Never should a sanitarium be established as an enterprise independent of the church.”—“Testimonies for the Church,” Vol. VI, pages 235, 240.

“Again and again I have been instructed that the medical missionary work is to bear the same relation to the work of the third angel’s message that the arm and hand bear to the body. Under the direction of the divine Head they are to work unitedly in preparing the way for the coming of Christ.”—Id., page 288.

“The medical missionary work should be a part of the work of every church in our land. Disconnected from the church, it would soon become a strange medley of disorganized atoms. . . . The gospel ministry is needed to give permanence and stability to the medical missionary work; and the ministry needs the medical missionary work to demonstrate the practical working of the gospel. Neither part of the work is complete without the other.”—Id., page 289.

These clear-cut statements make plain to both ministers and physicians the true course to follow in promoting the medical missionary work of this denomination.

A. G. DANIELLS.

My Visit to the European Field

By A. G. DANIELLS

Belgium and England

On my way from Friedensau to London, I went down to Antwerp to visit our brethren and sisters in the northern part of Belgium. Elder Klingbeil has charge of the work there, and has been located in Antwerp a year or more. I was glad to find Brother and Sister Klingbeil and their children nicely located, in excellent health, and very courageous in the work. I had the privilege of meeting these dear workers at Rotterdam, Holland, five years ago. At that time Brother Klingbeil had charge of the work in Holland. He is now pioneering in Belgium.

Belgium is a strong Catholic country. Romish superstition has a terrible hold on the people. This makes our work difficult, and our progress slow. It is almost impossible to secure the privilege of holding Protestant meetings in either a public hall or a private house. When Brother Klingbeil first went to Antwerp, he hired a hall for a definite period for public meetings. After he had held a few services, the man of whom he rented the building begged him to close the meetings, owing to the threats of the Catholics to destroy the building. Later he transferred the services to his house. Then one of the priests in that part of the city stirred up the people to mob the place. One Sunday night hundreds of angry people gathered in front of the house to break up the meeting, but they did not succeed. They seemed to be restrained by some unseen power. This demonstration caused many people to make inquiry regarding the things Brother Klingbeil was teaching, and in the end really proved a blessing to his work. He has continued his meetings until the present time without interruption. A few dear souls have accepted that the third angel’s message, and others are investigating. I was glad to meet with these brethren and sisters who are rejoicing in the new light which has come to them.

I did not find the conditions in either Antwerp or Brussels that were most prominent in my views regarding the people of Belgium. I had heard and read so much in America about the ignorance, poverty, and socialism of Belgium that I could scarcely help expecting to find crowds of dirty, unemployed people, dingy, neglected, and unsanitary cities, and a general state of dissatisfaction and suffering. But this is the very opposite of the conditions in these cities. They are clean, well-kept cities. The stores and business places are as bright and inviting as any of our finest cities in America. The people are as well dressed and as cheerful and contented as any people I have found in Europe. There may be plenty of ignorance, poverty, and discontent in Belgium, but they are not by any means predominant in the parts of the country I visited. The superstitions of popery are undoubtedly the greatest difficulty we shall have to contend with in Belgium. We must be clothed with power to turn the people from the darkness which surrounds them to the glorious light that has come to us. Pray for the prosperity of the cause in Belgium.

Leaving Antwerp, I came to London to spend a few days with the brethren in charge of the varied interests of the cause at the headquarters of our work in Great Britain. I found our people in London full of courage, and just as busy as they could be. The publishing interests, under the careful, aggressive management of Brother W. C. Sisley, are steadily growing. A steady stream of papers, journals, tracts, and books is flowing out to all parts of the kingdom. The educational work has been developed by Prof. H. R. Salisbury from a very small beginning to a most encouraging and efficient position. Our London school has already come to be a potent factor in our work in the British field. I found the sanitarium at Caterham full to overflowing. Dr. A. B. Olsen has given this institution his untiring and enthusiastic services from the day it was purchased, and a good record has been made.

It was a great pleasure indeed to meet the brethren in charge of these institutions, and all their associates in the work. The evangelical work is being steadily advanced in this great city. People are continually embracing the truth, and new companies are being established in different suburbs. A fuller statement regarding the work in Great Britain will be given next week.

A. G. DANIELLS.

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