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Review and Herald, Vol. 83, No. 42.

Our Publishing Work

Review and Herald

Oct 18, 1906

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Oct 18, 1906

Our Publishing Work

By Editor

The Lord gave the word: great was the company of those that published it. Psalm 68:11.
See last paragraph on this page for instructions where to order.
A good book for the unconverted, and for the doubting church-member, is that excellent work entitled “Steps to Christ.” Every reader of the REVIEW should keep several copies of this book to loan to neighbors and friends. In paper covers, 25 cents. Cloth, 50 cents.
We have a few damaged copies of “The Analysis of Sacred Chronology,” by S. Bliss, revised with notes, together with “The Peopling of the Earth,”—historical notes on the tenth chapter of Genesis,—by A. T. Jones. This book contains 299 pages, bound in cloth, library, and leather. We have a few damaged copies in all bindings. As long as they last, we will furnish them for 50 cents a copy, post-paid.
The new commandment chart just printed by the Review and Herald Publishing Association is 36 inches wide and 51 inches long. The type is large enough to be easily read in the largest hall or tent. It has the words, “The Law of God,” printed in large type at the top. It is in all particulars a decided improvement over the old chart, yet the price remains the same,—$1, post-paid.
We again call attention to the Sabbath-school Lesson Quarterly for the fourth and last quarter of 1906. The lessons in this quarter are of special importance to all. They are composed of topics bearing directly upon the plan of salvation. They are the result of a thorough study of the Scriptures, and will be of great profit to all who desire to know more of the great plan of salvation. Price, 5 cents.
We want again to call the attention of our readers to the 1905 Year-Book. It contains a historical summary of the denomination that can not be secured in any other publication. This summary is itself worth more than the original price of the Year-Book, 25 cents. Every member of the denomination ought to possess this Year-Book for the historical summary it contains. The Year-Book is practically worthless in every respect except the summary. The special price at which we are offering the 1905 Year-Book at this time is 10 cents, post-paid.
While there are many persons suffering with real disease, there are many who are merely mind-sick. To such, “Ministry of Healing” would be a great blessing, for it reveals the fact that many die of disease, the cause of which is wholly imaginary. “Ministry of Healing” reveals clearly the purpose of the Creator in placing the mind in control of the body. It reveals the true relation between the mind and the body, and gives suggestions to those who are mentally sick that will greatly assist them in overcoming their imaginary difficulties. No better service can be rendered the general public than placing “Ministry of Healing” in the possession of the people. Prices: $1.50 in freight shipments, $1.65 when sent by mail.
“TRUE EDUCATION READERS” for church-schools will probably not be ready before January 1. Definite notice will be given when these readers are printed.
All should remember that “Early Writings” contains the first published Testimonies of Mrs. E. G. White, and that a new edition has been prepared in uniform size with “Testimonies for the Church.” Bound in plain cloth, 75 cents. Flexible leather, $1.25.
“COMING KING” is a book that shows how the events of the present time fulfil the Scripture predictions of the soon coming of Christ. While hundreds of thousands of copies of this book have been sold, there seems to be as large a demand for it as ever. Readers of the REVIEW should attempt to place this book in circulation among neighbors and friends during the winter months.
Dr. Heald's booklet entitled “Colds” reveals how to prevent a cold, and how to stop one when it has been contracted. It also gives instruction for home treatment. Some persons, for lack of knowledge and proper treatment, attempt to “wear out a cold,” thereby weakening the system, and opening the way for some more serious disease. It will pay every individual to secure a copy of Dr. Heald's little work on colds. Price, 25 cents.
The “New Testament Primer,” by J. E. White, described in our issue of the 4th inst., is now on the press, and will be ready for mailing in a short time. This new book is handsomely illustrated with new half-tone engravings, with type work in blue ink. All pictures are printed in two colors. It will make a very attractive book for children. It contains four departments, so graded as to be well adapted to the progress of a child in his reading. Price, in board covers, cloth back, will be 25 cents; in full cloth, 50 cents.
We wish especially to call the attention of our readers to “Bell's Language Series,” adapted for use in home study. These books are properly graded and adapted to language study from the first lesson to the college course. This series follows principles rather than a statement of rules. It comprises the genuine natural method in English. Book 1, for Primary Language Lessons, 65 cents. Book 2, Elementary Grammar, 65 cents. Book 3, Complete Grammar, 80 cents. Book 4, Rhetoric and Higher English, $1.25. Book 5, Studies in English Literature, $1.75.
Orders for any publication mentioned on this page may be sent to any conference tract society or to Review and Herald Publishing Association, Takoma Park Station, Washington, D. C., or Battle Creek, Mich.
Also Pacific Press Publishing Company, Mountain View, Cal.; Portland, Ore.; Kansas City, Mo.; Southern Publishing Association, Nashville, Tenn., and Fort Worth, Tex.

Things Above

THE very intensity of the times tends to distract our minds and to prevent us from devoting our best thought to the things of the kingdom of God. The things which are seen press themselves upon our attention. The constant turmoil and strife in various parts of the world, the frequency of great disasters, and the steady increase of shocking crimes, may occupy our minds to such an extent that we have little time or mental power to give to the cause and kingdom of God in the earth. It is not enough to know that violence is filling the world; we must also know that the Prince of Peace dwells in our hearts. It is of more importance that we should daily enter by faith into the heavenly sanctuary with our great High Priest and avail ourselves of his intercession in our behalf than that we should rove to the ends of the earth with the news-gatherers or study the particulars of every move in the great political game. "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth." "The world passeth away, and the lust thereof: but he that doeth the will of God abideth forever."

Theories and Plans

It is one thing to advocate as a theory the doctrine that the Lord will come in “this generation,” but it is quite another thing to plan in a practical way for finishing the work of warning the world, with the definite expectation that we ourselves shall see our Saviour coming in the clouds of heaven, and that we shall be translated without passing through the grave. A most encouraging feature of the recent council and convention held in this place was the frequency with which the great fact of the nearness of the second advent was mentioned, and the practical bearing which this glorious doctrine had in shaping the plans which were under consideration. All seemed impressed with the solemn responsibility resting upon us to reach all the people with the message from heaven for this generation, and all seemed anxious to press the work heartily in all fields. There were no merely emotional appeals. There was no special flight of feeling. The plans for a wide-spread and aggressive campaign were not adopted under the stimulus of a passing wave of enthusiasm. Men whose lives have long been devoted to the proclamation of this truth, acting under the conviction that this advent movement is directed by the Captain of our salvation, counseled together with the assurance that the Holy Spirit was helping them to realize the greatness of their work, and to adopt such measures as would enable them to finish even this great work in the allotted time. The effect was inspiring. The hope and courage of the burden-bearers were renewed. An uplift was experienced which will prove to be a conquering power in meeting future difficulties. The fellowship of faithful and courageous fellow laborers was a comfort and a strength to those who must furnish inspiration to the workers under their direction. In this representative gathering theories crystallized into practical plans, and a new impetus was given to a great movement. The result will be seen in hastening the coming of the great day.

Those “Hard Nuts” Again

We conclude this week the consideration of the “hard nuts” which have been given to Seventh-day Adventists to crack.
The writer of the leaflet under review submits the following as his next proposition: “Paul says the ministration of death written and engraven in stone was done away. When, where, and by whom was it brought back into force?” That we may know just what “was done away” let us have the exact words of the text. We quote from the American Standard Version as follows: “But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the spirit be with glory?” 2 Cor. 3:7, 8. Now compare this with the statement made in the leaflet: “Paul says the ministration of death written and engraven in stone was done away.” Of course this opposer of the Sabbath means to quote the apostle Paul as authority for the position that the ten commandments written upon stone have been done away, although this same apostle writes to the Romans that this same law is “holy, and the commandment holy, and righteous, and good.” But by reading the text we find that the apostle does not say what is attributed to him. He is comparing the glory of the ministration of death with the glory of the ministration of the spirit, and declares that the former glory “was passing away,” or “was to be done away.” The context shows that the contrast is not between the law in force and the law done away, but between the law on stone and the law in the heart. Inasmuch as this question is based upon a perversion of the text, it does not require any further answer.
The next question is this: “If the early Christians kept the Sabbath day, why did they break bread on the first day of the week?” The supposed force of this inquiry must lie in the assumption that to break bread on the first day of the week was sufficient to show that the Sabbath had been changed from the seventh to the first day of the week. But thisis pure assumption. There is no Scriptural basis for such a claim. Furthermore, there is nothing in the Scriptures to show that the celebration of the Lord’s supper was confined to any particular day, while, on the contrary, there are plain intimations that at the first this ordinance may have been observed every day. Acts 2:42, 46. The incidental mention of the fact that on this particular occasion the disciples broke bread on the first day of the week has no bearing whatever upon the Sabbath question.
Again the writer of this leaflet inquires: ‘If Christians are to keep the Sabbath day, how do you account for the fact that the apostles preached the gospel in Jerusalem, Samaria, to Cornelius the Gentile, and to many others, without commanding a single individual to keep it?’ This question ought to run like this: If Christians are not to keep the Sabbath day, how do you account for the fact that the apostles preached the gospel in Jerusalem without being accused by the Jews with being Sabbath-breakers? The silence of the Jews on this point is very convincing when we remember that after Jesus had healed the blind man on the Sabbath, the Jews said, ‘This man is not of God, because he keepeth not the Sabbath.’ The most candid, and the best informed observers of the first day of the week freely admit that the early disciples observed the seventh day of the week as the Sabbath, and taught their converts to do the same. To argue otherwise is to refuse to believe the plain facts of history.
The next question is the most remarkable of them all. It reads thus: ‘Is it not a fact, according to the book of Acts, that the thing done was of more importance than the day?’ We suppose that the originator of this inquiry had some thought in his own mind when he propounded this question, but this is certainly an illustration of the statement that language is sometimes used to conceal thought rather than to convey it. We further suppose that this question was designed to have some relation to the question of Sabbath observance, but we freely confess that we are unable to comprehend its meaning, or to see the least connection between it and the matter at issue. It is not worth the while to waste time and strength in cracking a nut which contains no meat. We are willing to leave empty shells for others.
The next question is too long to print in full, but the substance of it is contained in these words: ‘Can you demonstrate that the day you keep is really the seventh day or Sabbath coming down in regular succession from the day on which God rested? . . . Will you affirm that it is possible for all men to keep the same day? . . . Do you not see that it is a geographical impossibility for all men to keep the same day, and that the law was only intended for one people, one country, and one age?’
The proof of an unbroken succession of Sabbath days is very simple. By a series of weekly miracles covering a period of forty years the particular day of the Sabbath was pointed out by God himself. That this was the day set apart at creation is shown by the commandment as given at Sinai during the time of these miracles. This very day was observed by the Jews during all their history until the first advent of our Lord, and he himself, the Lord of the Sabbath, recognized the day which they kept as the true Sabbath. Since the beginning of the Christian era all history testifies that there has been no break in the succession of weeks. We do affirm that it is possible for all men to keep the same day, but not at the same time. The Sabbath travels around the earth, just as any other day does, and the inhabitants of the different portions of the earth observe it as it comes to them. We do not recognize any ‘geographical impossibility’ as an excuse for refusing to obey the law of God. We have ourselves traveled around the world, going in a westerly direction all the time, and when we returned to our starting-point, we found that we were observing the same day for the Sabbath as our seventh-day brethren who had remained at home all the time. Those who find difficulty concerning the observance of the seventh-day Sabbath on a round world are those who live in the same place and theorize about it. Those who travel meet with no such difficulty. When God created man, he said, ‘Be fruitful, and multiply, and replenish the earth,’ and God’s law was given to a people who were to fill the earth. What an absurdity it is to conjure up ‘a geographical impossibility’ as an excuse for disobedience to the law of the God of the whole earth. Such an excuse is foolish, and it will sound foolish to those who make it in the day of judgment. Shall the thief in America plead ‘a geographical impossibility’ as a sufficient reason for breaking the eighth commandment? Shall the idolaters in the islands of the Pacific be released from the obligation to worship only the one true God because of ‘a geographical impossibility’? There is just as much reason for answering these questions in the affirmative as to claim that the Sabbath commandment was intended for the people of Palestine only, and that it is ‘a geographical impossibility’ to observe the same day as the Sabbath on a round world. The law of God was intended for every people, in every country, and in every age. ‘Sin is not imputed when there is no law.’ ‘Do we then make void the law through faith? God forbid: yea, we establish the law.’
We now come to the final question: ‘Do you keep the Sabbath day? No dodging, do you? Do you rest, or put in the day promulgating your doctrines?’ In the time of Jesus the self-constituted censors and directors of religious observances complained bitterly because the Saviour did not keep the Sabbath according to their views, and in reply to their accusations he laid down this principle: ‘It is lawful to do well on the Sabbath days.’ We hold to this principle, and sincerely endeavor to keep the seventh-day Sabbath according to the interpretation of the commandment as given in the example and teaching of the Lord of the Sabbath. In the service of the sanctuary the priests were required to perform extra duties on the Sabbath, and yet Jesus taught that in so doing they were ‘blameless.’ We regard the teaching of the truth of God as entirely in harmony with Scriptural Sabbath-keeping, and we are certain that only carping critics can seriously take any other view of the matter.
We have now considered all the ‘hard nuts’ found in this leaflet. Not one of these questions contains, or even suggests, any valid argument against the observance of the Sabbath of the fourth commandment. It further seems to us that not one of them grows out of a sincere inquiry after the truth, but that, on the contrary, they indicate a settled determination to avoid any candid study of the subject, and a purpose to cast odium upon those who are willing to make a sacrifice in order that they may ‘keep the commandments of God, and the faith of Jesus.’ We have a sincere respect for those who are honestly seeking to know the truth, although they may differ with us, but the captious objector and the unprincipled caviler constitute a class by themselves. Like the scribes and Pharisees of old, they shut up the kingdom of heaven against men; for they neither go in themselves, neither do they suffer them that are entering to go in. We can not hope that our replies to these questions will convince such persons, but we hope they may have some weight with those who desire to know the truth as it is in Jesus. ‘If any man willeth to do his will, he shall know of the teaching.’

Finishing the Work

By Editor

Editorial

In his prayer just before his betrayal Jesus said to his Father, “I have finished the work which thou gavest me to do.” Our Saviour recognized that he had a definite work to accomplish, and he gave himself wholly to it. In this last generation we have just as definite a work to complete,— the warning of the world and the preparation of a people for the coming of the Lord,— and all our energies should be intelligently directed toward the finishing of this work. Other movements which may be good in themselves should not be permitted to divert our attention from this one thing.

The Mind of Christ

“LET this mind be in you, which was also in Christ Jesus.” When that admonition is complied with, we shall find delight in those things in which he delighted. “I delight,” said he, “to do thy will, O my God: yea, thy law is within my heart.” Carnal desires give place then to spiritual longings, and the condemnations of conscience give place to the assurance of acceptance with God.

The Law and the Gospel

By C. M. S.

God's work is not self-destructive.
Free salvation does not put a license upon sin.
Therefore the gospel does not abolish the law.
The law of God came into the world for a definite purpose—that man might know the character of God and the principles that underlie his government. There must be the utmost harmony between the character of God, the law of God, and those who are accounted worthy of eternal life. “We shall be like him,” says the apostle John, “for we shall see him as he is.” When the universe is freed from the disease of sin, there will be one unbroken harmony of life and character through all the realm of God.
The apostle says, “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation.” Sin made salvation necessary. “Sin is the transgression of the law.” That salvation which the gospel brings to light is salvation from sin and its consequence—death. The necessity of salvation proves the existence of sin; and the existence of sin proves the existence of the law, for “sin is the transgression of the law.”
If, then, we assert the abolition of the law because of the existence of the gospel, we take away the very necessity for the existence of the gospel. If the law is abolished, there is no sin, for “sin is not imputed when there is no law.” If there is no sin, there is no need of salvation, no need of a Saviour, no need of a gospel. Take the law of God out of this world, and God could not condemn any man for any act he might do. There would be no sin then, for we can not transgress a law that does not exist. There would be no salvation then, for we can not be saved from a condition that does not exist. There would be no gospel then, for God will never proclaim the “good news” of a salvation for which there is no need.
The Word declares, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Again: “All have sinned, and come short of the glory of God.” The Bible, in both the Old and the New Testament, recognizes the presence of sin in the earth. It must therefore recognize the existence of the law of which sin is the transgression. As the forgiveness of our sins depends upon the confession of our sins, and as the fact of our being sinners proves the existence of the law of God, we see at once that the forgiveness of our sins depends upon our recognition of the existence of the law of God.
If that law were abrogated by the death of Christ while we still live in him, then we would be driven to the conclusion that the trouble was with the law rather than with us who had broken it. It would mean that the law was imperfect or unjust, or both, and that the only way to get rid of it and save our lives was for Christ to be slain under its condemnation, that he might thereby, in some inexplicable way, remove the faulty code from the realm of God.
But what is the word of Inspiration in reference thereto? “So the law is holy, and the commandment holy, and righteous, and good.” Rom. 7:12. James calls it “the perfect law, the law of liberty.” James 1:25. Did Christ come to the world to abolish that which was holy and righteous and good and perfect?—Nay, verily; for those are the very qualities of his own character. Because his character was in perfect harmony with that law, he was holy and righteous and good and perfect. The law of God being the expression of his character, God could not abolish it without abolishing his own attributes. The conflict in heaven never was between righteousness and righteousness—between perfection and perfection—but between righteousness and unrighteousness, perfection and imperfection.
So Christ says: “Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil.” Matt. 5:17. On the other hand we read, “To this end was the Son of God manifested, that he might destroy the works of the devil.” If he abolished the law, the inevitable conclusion would be that the law was of iniquitous origin, a part of the works of the devil. Thus we see what dishonor it brings upon God to claim the abolition of his law through the mediatorial work of Christ. The devil had sinned and caused many other of the angels to sin. When the angels sinned, they transgressed the law of God. “For if God spared not angels when they sinned, . . . the Lord knoweth how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment.” 2 Peter 2:4-9. For God to abolish the law which they transgressed would be to acknowledge that the law and the giver of the law were in the wrong, and Satan and all his angels were in the right. It would palliate the sin, excuse the sinner, and declare the law imperfect and unjust. Satan would indeed have cause to exult if that were done. It would be the proof of all his accusations against God and his government. As long as men are being judged righteous or unrighteous, worthy of eternal life or meriting eternal death, God can not abolish the law, for that is his only standard of righteousness.
Christ declares of himself: “I have kept my Father's commandments, and abide in his love.” John 15:10. Because he did that, the Word calls him “Jesus Christ the righteous.” Again: “Be ye holy, for I am holy.” What is the test of holiness?—The law, there is no other. “Ye therefore shall be perfect, as your Heavenly Father is perfect.” Matt. 5:48. The standard of perfection is the law—“Whoso looketh into the perfect law of liberty.” Looking into that law, we see revealed the defects of our character. If we are faulty, it reflects our faults; if righteous, it witnesseth to that righteousness.
But that law, perfect as perfection itself, can not confer perfection upon us. It can reveal it, or the lack of it, in us; but the very test of its perfection is that it can reveal our every imperfection. The remedy for our imperfection is not in the law, but in something outsidethe law. It is found in the gospel of Jesus Christ. We can not be saved in our sins—but we can be saved. Jesus Christ was “manifested to put away sin by the sacrifice of himself.” Heb. 9:26. “The blood of Jesus his Son cleanseth us from all sin.” 1 John 1:7.
That righteousness, that perfection in the eye of the law, comes to us through Christ; and the “good news” of that fact is the gospel of Jesus Christ. When there was no power in ourselves to keep us from sin, no power in us to save us from the consequences of sins already committed, no power in us to achieve righteousness by the deeds we might do, then came the gospel of Christ, “the power of God unto salvation.” Then came Christ, bearing “in his own body our sins upon the tree.” “made sin for us,” that he might pay the penalty of the broken law for us, and confer upon us an inheritance in the kingdom of righteousness.
Thus we see that there is no conflict between the law and the gospel. The one reveals sin, the other reveals the remedy. The one reveals the character of God, the other reveals the only arrangement whereby we can have bestowed upon us a likeness of that character. The one reveals heaven's rule of government, the other reveals the only arrangement God has made to counteract the effect of Satan's rebellion against that government. Thus do the two work together, and thus will they continue to work together until sin and all the results of sin have been eradicated from the universe. Then will the gospel cease, for salvation will have been completed; but the law will never cease. “The sum of thy word is truth; and every one of thy righteous ordinances endureth forever.” Ps. 119:160.
C. M. S.

Holiness and Healing

THERE is no place either for fads or specialists in a well-balanced presentation of the third angel's message. The Biblical doctrine of holiness, “without which no man shall see the Lord,” is an integral part of the message for this generation, but it is not the whole message. Divine healing in answer to the prayer of faith should be revealed in the experience of those who are preparing for the coming of the Lord, but it is only one phase of such an experience. Those whose only burden is to teach holiness, and who are not willing to test that holiness by the law and the prophets, are not safe leaders. Those who set themselves up as specialists in divine healing, and who boast of their success in this direction, need to learn more fully concerning the work of God for this generation. We believe in that holiness which is revealed in a life in perfect harmony with that law which is holy and just and good, but not in that holiness which sets itself above God's law. We believe in divine healing according to the Word of God, but not in professional healers. These are distinctions which need to be borne in mind.
Confusion is sometimes brought into our churches by permitting those to conduct services who have a message to bear which is only a substitute for the third angel's message. Such persons present a perversion of one feature of the truth in the place of the whole truth, and the fruit is not righteousness and peace. The elders of our churches and all who have responsibility as under-shepherds of the flock should guard the people against these false teachers. Our people need to hear the whole gospel in its purity and in the setting in which it has been placed—the prophecies for this generation. There can be no substitute for the third angel's message.

The Law-Protected Sunday Institution

Referring to the hearings before the legislative committee of the Massachusetts General Court for the amendment of the present Sunday law, the Congregationalist of September 29, says:—
With both Canada and France stiffening rather than relaxing legislation governing Sunday labor, it is no time for Massachusetts to be in a less conservative mood. Latest reports from Paris tell of voluntary compliance with the new Sunday rest law by six leading railway companies, who agree within eighteen months to give fifty-two days a year off to their joint staff of 280,000 men, a day of rest once a week being conceded, on Sunday when possible.
Time was when America was regarded as an example to the world in the matter of religious liberty and the proper relation between church and state. It seems like a long step backward when America looks to Catholic France or to our nearer neighbor, so strongly Catholic, as a mentor in such matters. It would be but natural that France, the child of the papacy, should do what she could to protect the papacy’s most conspicuous institution; and Canada, with her very large Catholic constituency, might be expected to do likewise; but for the editor of a great Protestant religious paper to step into line in the same work is, to say the least, an incongruity and a denial of Protestant principles. But all over the world we see a rapid growth in the idea of the law-protected Sunday institution.

Note and Comment

THE action of the Canadian Parliament in passing the Lord’s Day act is characterized by Collier’s as “a curious piece of legerdemain in connection with Sunday observance.” It gives the credit (or the odium) of securing this legislation wholly to the Lord’s Day Alliance, whose object it declares to be “to force conformity to this [Sabbatarian] sentiment upon those who do not share it.” After referring to the “pressure” brought to bear upon the Laurier government to compel it to bring in the bill, and mentioning the stringent provisions of the proposed law, Collier’s says:—
But protests, especially in Quebec, arose in such volume that the government was alarmed, while at the same time the pressure of the Lord’s Day Alliance was too great to allow it to abandon the bill. Accordingly, it resorted to the safe old methods of the American statesman who was “in favor of the law, but agin its enforcement.” It retained most of the formidable phraseology demanded by the Lord’s Day Alliance, but put in two little clauses, one providing that nothing in the bill should interfere with any provincial law “now or hereafter in force,” and the other forbidding prosecutions under the new act without the leave of the attorney-general of the province in which the offense was alleged to have been committed, or after the expiration of sixty days from the time of the commission of the alleged offense. As the law is not to go into effect until the first of next March, the legislatures of the non-Sabbatarian provinces will have ample time to pass local measures superseding it, and even without such legislation its enforcement against small offenders in such provinces would be impossible.
Because of the introduction of these “two little clauses” Collier’s calls this Lord’s Day act “a faded blue-law.” If, however, the purpose of the Lord’s Day Alliance has been foiled this time, we may expect that it will increase its “pressure” until it secures what it apparently desires—a law enforcing the observance of the false sabbath. There is a master mind working through every available agency to exalt the rival Sabbath, and to bring contempt upon the Sabbath of the Lord. This will bring the climax in the great controversy between Christ and Satan.

Canada’s Sunday Law Misrepresented

The following paragraph appeared in a paper published in Logan, Kan.:— Dr. Davis received a letter from Rev. S. W. Gamble, Monday, stating that he had been in Canada fourteen months, and during that time he had delivered over seven hundred lectures and sermons on the Sabbath question, and that Canada was enacting a law prohibiting any one from laboring on the sabbath day (Sunday), and also that Adventists were not allowed to labor on the sabbath day, as it was considered that they disturbed the peace and quiet of the citizens of communities in which they live.
Mr. Gamble is correct in saying that “Canada was enacting a law,” but his other statements are utterly at variance with the facts. While the law is certainly stringent enough, yet there are so many exceptions made in its application that it is far from prohibiting any one from laboring on Sunday; and neither Adventists nor their work on Sunday have been made the subject of legislative inquiry or action. The law, such as it is, is of general application. The present value of the Canadian Sunday law is well estimated in an editorial paragraph from Collier’s, which is printed elsewhere in this issue.

China’s Rapid Evangelization

That others besides those of our own denomination are looking for and believing in the rapid evangelization of heathen lands is shown in the following declaration of Dr. Griffith John, the veteran missionary to China. He says:—
China is not only waking up, she is awake, and very much awake. There is no reason why China should not be evangelized within this century, so far as China herself is concerned.
That is what appears to this missionary observer from what he sees now actually going on in China. But in view of God's promise to do a quick work in the earth, the watchword of this denomination is not an unreasonable one.

Gospels Distributed in the Philippines

The leaders of the Independent Catholic Church in the Philippines are co-operating with the colporteur of the American Bible Society to place in the hands of the Filipinos translations of the Gospels into the native dialects. By this arrangement fourteen thousand copies of the Gospels were recently sold to twenty-five congregations, and in another case fifty thousand copies of the Gospels were supplied to the natives of one of the islands.
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