Review and Herald, Vol. 84, No. 44. (10/31/1907)

Review and Herald

Oct 31, 1907

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Oct 31, 1907

“He Giveth Quietness”

By Emily Huntington Miller

“He giveth quietness.” O Elder Brother, Whose homeless feet have pressed our path of pain, We can not follow our wayward wills, That in our losses we might find our gain.

Of all Thy gifts and infinite consolings I ask but this: in every troubled hour To hear Thy voice through all the tumult stealing, And rest serene beneath its tranquil power.

Cares can not fret me if my soul be dwelling In the still air of Faith's untroubled day; Grief can not shake me if I walk beside Thee, My hand in Thine along the upward way;

Content to know there comes a radiant morning When from all shadows I shall find release; Serene to wait the rapture of its dawning. Who can make trouble when Thou sendest peace?

—Emily Huntington Miller.

Church Members, Arouse

“Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Isa. 60:1

T is time for the “working band” in each church to arise and “smite as one man” the Midian hosts of darkness. The shout of victory should be heard from every quarter, “For Jehovah and the truth.”

You probably think that every one in your neighborhood has heard the truth, and that you can not circulate any of our literature. Read the following encouraging words from a tract society secretary in the Atlantic Union Conference: “Brother —— sold our books here in the territory where the truth was first preached, and where we thought the people too prejudiced to buy our books. He sold them to the people, they knowing what they were buying, and who he was. We are told that there is salvation in the name ‘Seventh-day Adventist,’ and I believe that many times it will help to sell our books rather than hinder.”

The work will be finished soon. Have you finished your part? Is there not some one near you who would take one of these truth-filled books if you gave him the opportunity? Try it to-day.

The Seer of Patmos

By Elder S. N. Haskell

The many inquiries from the territory that has been canvassed for this book, show that the people are aroused on account of the truth it contains. It is one of the most timely books we have, and one that any church-member can handle successfully.

Why It Is Timely

It cites clearly the evidences by which we may know that the Lord is coming in this generation. It gives the work of the United States in the world’s last drama. It reveals the triumph of the church over the powers of darkness. It treats thoroughly the sanctuary question, which is the basis of our special message, and upon which so much depends just now.

Description

Two beautiful and substantial bindings have just been issued, which make this one of the most attractive books we have, and one that will appeal to all classes of people.

Prices

Half cloth .................. $1.25 Full cloth, with gold stamp .. 1.50

The Desire of Ages

By Mrs. E. G. White

The following from the pastor of the Centennial Baptist church of Washington, D. C., well illustrates how this book is appreciated:— “After a careful examination of ‘Desire of Ages,’ I feel free to commend it to every reader. It is at once a life of Christ and a volume of homiletic thoughts. The story of Christ’s life is told in a most attractive and simple style with powerful description. The clear illustrations are well chosen and forceful.”

When those not of our faith appreciate this wonderful book, surely the people to whom this message is commissioned should not fail to do so, but should give every one possible an opportunity of securing that which may be the means of salvation to him.

The new styles and prices bring within the reach of every one this intensely interesting and instructive volume. Think of the amount of truth contained in the 900 pages of this book! The size: same as “Great Controversy” and “Daniel and the Revelation.”

Prices

Cloth, marbled, edges ..... $3.00 Half morocco ............... 4.50 Full morocco ............... 6.00

Review and Herald Pub. Assn. Takoma Park Station, Washington, D. C.

Editorial

By Editor

CHRIST is the life. He came to this world to bring life from heaven, being in himself a channel for that life. He came thus, the very life of God in human flesh, in order that this life may be reproduced in us. He came as the life-bearer to men, in order that what he is, we may be; in order that the very image of God revealed in him, may be revealed in us..

Sin Is Falsehood

SIN is falsehood, and Satan is the great falsifier of the universe. Jesus said to the Jews, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” He not only speaks a lie, but he is himself a falsehood. Sin is a departure from the truth, and no man can be true before God, as God looks at truth, and be found in sin. A Christian is simply a man of truth; a sinner is simply a liar. Christ was the truth because in him was found no sin.

Testament or Covenant?

IN the Authorized translation of the New Testament the same Greek word, diatheke, is sometimes rendered “covenant” and sometimes “testament.” In the Revised Version the word is uniformly translated “covenant,” with the exception of the passage in Heb. 9: 16, 17, where the word “testament” is retained. Which is the proper rendering? Does it make any difference which is used?

As throwing light upon this inquiry we will quote from the preface to Green’s Greek-English Lexicon to the New Testament, the writer of the preface being the late H. L. Hastings, well known as a Bible student: —

The Greek of the New Testament differs materially in its character from the classical Greek, or from the Greek language as a whole. About B. C. 288 the law of Moses was translated from Hebrew into Greek, by request of Ptolemy Philadelphus, who sought everywhere for books to enrich his great library at Alexandria. Subsequently other portions were translated, and hence, we have what is known as the Septuagint version of the Old Testament. This was largely used among the Jewish people in Egypt and elsewhere in the time of our Saviour. It was a Greek version of a Hebrew book, and it was through this book, as well as by intercourse with Grecian people and foreigners of Jewish stock, that the Jewish people became acquainted with the Greek tongue. But the Greek of the Septuagint was full of Hebrew ideas and idioms, and hence the Greek of the Jews in Palestine, and of the New Testament which is also saturated with Old Testament ideas, differed from the ordinary language of the Greeks, new meanings having been imparted to various words, in order that they might represent Hebrew words and Hebrew ideas. For example, when the Greek word hades is used, we are not thereby committed to a belief in all the fabulous ideas of the Greeks concerning the abode of the dead, for the word was but the representative of the Hebrew word sheol, which is almost always translated hades in the Greek Old Testament. Hence in studying this Greek word in the New Testament we are not to go to the Greek classics to find out what they mean by the word hades, but rather to the Hebrew prophets to learn in what sense they use the word sheol, of which it is the Greek equivalent. So the word diatheke in classic Greek signifies a will, testament, covenant, and so the term in the common English version is translated in both these ways. But in the Septuagint the word diatheke is used to translate the Hebrew word berith, which signifies covenant, but does not signify a will or testament.

Both the Authorized and the Revised Versions of Heb. 9: 15, 16, give countenance to the assumption that our Saviour made his last will and testament, and by his death gave it validity. But in that case would not his resurrection three days later have rendered it null and void? The subject under discussion in Hebrews 9 is not two testaments, or wills, but two covenants, or agreements; and the death referred to seems to be not the death of a “testator,” or mediator, but the death of the sacrifice which was offered after the custom of ancient times when a solemn covenant was made, and whose blood sprinkled on the ground and over the covenanting parties, sealed the covenant, which was of no force until the sacrifice was slain. The first covenant was sealed with the blood of calves and goats; the second covenant with the blood of the Son of God.

In harmony with the principles laid down in this extract is the translation of Heb. 9: 15-17 as made by B. Boothroyd, D. D., which reads as follows: “And for this purpose he is the mediator of the new covenant, that by means of death for the redemption of the transgressions under the first covenant, those, who are called might receive the promised blessing of the everlasting inheritance. For where a covenant is, there must also of necessity be the death of that which establisheth it. For a covenant is made firm over the dead victims; whereas it is of no force while that which establisheth it liveth.” This translation of this passage makes it consistent with the dedication of the first covenant as recorded in Ex. 24: 6-8: “And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which the Lord hath made with you concerning all these words.”

The force of this suggestion concerning the proper translation of the Greek word diatheke and of this translation of Heb. 9: 15-17 by Boothroyd, in their relation to some false teaching, is pointed out in another article with the title “‘The Testator’ Error.”

Truth and God’s Word

To know what truth is, we must go to God's Word. No man can speak the truth, except he speaks in harmony with what God speaks; and no man has the right to stand before men bound for the judgment, men who must meet at the judgment-seat of God the record of their lives, and present to them anything except the living truth. “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” “Ye are complete in him,” and “in him dwelleth all the fulness of the Godhead bodily.”

The Last Warning—The Closing Work

By C. M. S.

God never designed that sin should taint and corrupt this earth. He “made man upright,” and was satisfied with the work of his hands. The self-seeking corrupter of angels transferred his blandishments to earth, and, as God could not force the love, and would not force the obedience, of his creatures, man must stand the test. He failed; he sinned; he brought death into the world through his sin, and that corroding work is still in progress.

God does not design that the cruel work of sin and death shall be allowed to continue eternally in his realm. At the finishing of a certain work the Lord declares: “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. 22:12. At that time will be the fulfilment of Christ’s promise to his followers: “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” John 14:3. At the same time “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” 2 Peter 3:10.

That puts an end to the work of sin in this present world; that puts a stop to the making of graves and the breaking of heart-strings; that opens the great prison-house in which “the dead in Christ” are held; that ushers in the last epoch in the long, red story of sin.

God does not permit this great climax without faithful warning to his creatures. His own declaration in Amos 3:7 is in reality a promise that the warning message of Rev. 14:6-14 would be given before the close of probation. The first declares that God will do nothing without warning the world of what he is to do. The persons who perished in the flood were as faithfully warned as were those who were saved from it. The manner in which they related themselves to that warning determined whether they would ride in safety upon the flood or find in it the instrument of their destruction.

Just so with God’s last great warning message of Revelation 14. It is the guide-board that points the way right over the burnings of the last day into the place prepared by our Saviour for the redeemed. By heeding it and rightly relating ourselves to God, we find, as did Noah and his family of old, the only shelter there is. By rejecting it as the millions of that day rejected the warnings of God through Noah, we perish even as they did in God’s work of purging the world from sin.

The trouble with the people of Noah’s time was that they had forgotten God. In the midst of his glorious works which had not then been so marred with sin as they are now, they did not see, or did not care to see, the hand that fashioned them. The father of Noah was fifty-six years old before the death of Adam; and one hundred twenty-six years after the death of Adam Noah was born. It would thus seem that there was no excuse for that forgetting of God almost universal in Noah’s day. They had the verbal account of creation only one step removed from the first created human being.

While the creative power of God was still manifest in his works, and stood as a witness for him before the world, yet, because the people to whom they witnessed forgot him, God gave them another witness,—the written Word,—and included in that as a further witness, the record of man’s own course, as well as God’s dealings. But even with that they forgot him. Failing to know God, they could not rightly interpret his character. So they made a religion of dead forms, and broke the spirit of every commandment while they made a burden of the letter.

Then it was that, while having these two witnesses, the works and the Word, God gave the world another—the life-example of his own Son born in the flesh; but they had so far forgotten the principles of God’s government and God’s character, that they could crucify this last witness. Now we have the three—the works, the written Word, and the Word made flesh; and these three are witnessing now to this generation. Now, those who hold out against God will be sinning against threefold light.

In the culminating work of this age, under the search-light of the accumulated witnessing of all the past, come the final warnings of God to a world that is deciding now whether it will resist and perish or yield and live. “Fear God, and give glory to him; for the hour of his judgment is come.” That is the warning call of this hour. Beyond the execution of that judgment, sin and sinners can not go. There is still time in which to determine what we shall do; but we know that time is short. Of those who heed this warning it is said: “Here are they that keep the commandments of God, and the faith of Jesus.” Rev. 14:12. So we see the connection between giving glory to God and keeping the commandments of God. There will be no other warning message given to the people of this world. That ushers in the finishing work; and they who are found unprepared will remain so forever. It is the most solemn warning this world has ever been given; for it closes the work of the gospel and completes the work which must be done before the appearance of our Redeemer in the clouds of heaven. C. M. S.

“The Testator” Error

THE covenant of grace has been of force since the gospel was first preached in Eden. The promise that the seed of the woman should bruise the head of the serpent comprehended the whole plan for the salvation of those who would believe on him who was God manifest in the flesh; and faith in him before the Word became flesh brought just as complete salvation from sin to Abel, Abraham, Enoch, and all other believers of the olden time as to Paul, John, James, and the long roll of worthies since their time.

The first advent and the death of Christ did not open up a new way of salvation or introduce any new gospel principles. There was a development of the old truths, but they were not set aside. There was a change in gospel ordinances, by virtue of which the typical services pointing to a coming Redeemer were superseded by such as kept in mind the great fact that the Son of God had actually been manifested according to the promise, and that faith should now lay hold upon a crucified, but risen and ascended, Saviour. By the death of Christ the covenant of promise, already made valid by the oath of God, was ratified by the blood of the all-sufficient offering, but no new conditions were introduced into the covenant.

It becomes necessary to call attention again and again to these simple facts because of the widespread and constantly fostered idea that some fundamental change in the plan of salvation was effected by the life and death of Christ. As a sample of this kind of teaching, and to show how one error grows out of another, we will quote the following from the sermon of a revivalist in Kansas, as reported in a local paper:—

I said and maintain that Christ lived under, and observed to the letter, the Mosaic law; the new testament could not exist until the death of the testator; Christ came to fulfil the law, and it was not fulfilled until his death. A man makes a will, codicil, testament, or covenant, as you may choose to call it, and it is not until after his death that his executors or administrators begin the execution of the will, and the disposition of the estate can possibly be made legally; that the demands by that testament may be executed. Therefore the new testament, fulfilled by the shedding of the blood of Christ, was not in effect until his death. This question also brings in the observance of the Sabbath, or the Lord’s day. The Mosaic Sabbath was Saturday, and was commanded by the Jewish law; it was compulsory. The Lord’s death fulfilled, or completed, the law. Nowhere in the New Testament is there a command that Christians observe the Sabbath. The Lord’s day was not commanded, but was established by the Christians’ love for Christ. He arose on the first day of the week; the three thousand were added on Pentecost,—the Lord’s day,—and it was thus that the Lord’s day was established from a pure motive of love.

Here we have a strange mixture of unfounded and illogical assertions — declarations which could not be made by a thoughtful student of the Scriptures, and which never would be made by any one if it did not seem to be necessary to provide some sort of an excuse for keeping Sunday instead of the Sabbath of the fourth commandment. Note the unsupported statements which are so utterly contrary to sound doctrine: there was no new covenant until the death of Christ; Christ fulfilled the law by his death; Christ was the testator whose will became effective after his death; there was no Sabbath commandment in the will, or new testament; therefore there is no Sabbath in the new covenant, but Christians, through the pure motive of love, have established a day to take its place.

The first fundamental error in this combination of errors is the assumption that the new covenant was a testament, or will, of which Christ was the testator, and which therefore became of force at his death. This interpretation of the meaning of “covenant” is not sustained by the real teaching of the Scriptures, and can not be applied in the various places where the covenant is considered. The truth of this last statement can easily be demonstrated by attempting to substitute “will” for “covenant” throughout the New Testament. This matter is quite fully considered in another article in this department, with the title “Covenant or Testament?” and therefore does not need to be discussed further here.

The second fundamental error in this preacher’s teaching is that “the Lord’s death fulfilled, or completed, the law,” meaning thereby that the death of Christ abolished the law. It was the work of Christ to magnify the law and to make it honorable both in his life and in his death, and to make it possible for all who believe in him to establish the law in their hearts by faith; but he did not make it void, neither did he teach his followers to do so. He said, “Think not that I am come to destroy the law.” The death of Christ was the most weighty evidence possible of the eternal nature of the law of God. If that law could have been changed or abolished, Christ need not have died.

In asserting that the Lord’s day “was established by the Christians’ love for Christ” this teacher shows plainly that he is not conversant with early church history, and so does not know how this rival sabbath really came to be observed; and in assuming that Pentecost came on Sunday he goes contrary to some weighty evidence, although it does not make the least difference in deciding which day is the Sabbath whether Pentecost came on the seventh day or the first day. The Sabbath does not rest upon unwarranted inferences drawn from uncertain historical data. “The seventh day is the Sabbath of the Lord thy God.”

What a pity that professed representatives of Christ should so misrepresent him and his work!

“Such a Time as This”

By William Ambrose Spicer

THERE was never such a call sounding from all the world as that which comes to this people to devote their resources to the work of God. Just review the facts of the situation.

The Lord has prepared the way for the warning message of the judgment-hour to be carried to all the world; and to Seventh-day Adventists has been committed the work.

The winds of strife that might easily fill the whole world with the tumult of war are being held, in order that this sealing message of Sabbath reform may be carried to the nations. As the angels hold these winds in check, they must certainly look toward this people to rise in the might of God and hasten on with the message.

Barriers have been removed before this final advent movement as truly as the river gates of brass were opened to let the Persians into Babylon. More than a century before Cyrus marched against the city, the word of prophecy had declared that the way would be opened before his invading army. Just so the sure word has declared, and God’s providence has been demonstrating, that the way into all the earth is to be made plain to the people commissioned to bear the last gospel message.

The psalmist calls: “O that men would praise the Lord for his goodness, and for his wonderful works to the children of men! For he hath broken the gates of brass, and cut the bars of iron in sunder.” That is still being done.

The Lord began from afar to prepare for this time. The world was being found out by traders and adventurers. Captain Cook found his way through the Straits of Magellan and into the cannibal world of the South Seas. It was not so long ago but that the tree still stands under which he addressed the people of the Tonga Islands. The story of his voyages added fuel to the flame of missionary interest, kindling in Carey’s heart in Leicester. The shoemaker-preacher declared for the gospel to all the world, and a devoted little band opened the century of missions to the accompaniment of scoffs and ridicule from those who thought the idea absurd. God was breaking the brazen gates of indifference.

In 1796 a proposal in the Scottish Church Assembly to evangelize the heathen was met by the resolution:—

To spread abroad the knowledge of the gospel among barbarous and heathen nations seems to be highly preposterous, in so far as philosophy and learning must in the nature of things take the precedence, and that while there remains at home a single individual without the means of religious knowledge, to propagate it abroad would be improper and absurd.

As the resolution was presented, old Dr. Erskine cried out to the moderator, “Rax me that Bible,” and he read the great commission, “Go ye into all the world, and preach the gospel to every creature.” The discussion of this proposition and the agitation that followed aroused Scotland. The iron bars that held back the Protestant churches from the highway of missionary achievement were being cut asunder.

In 1792 the Baptist Missionary Society was started. In 1795 the Congregationalist bodies formed the London Missionary Society. The Church of England founded its society in 1799. And in 1800 the first German missionary training-school was established. As Professor Warneck says, “This was the beginning of the missionary age.” And this was the very “time of the end” of Daniel’s prophecy, when the prophetic book was to be unsealed, and knowledge to be increased.

From that day on the barriers that shut the nations of the world away from the coming light have been removing. Up to fifty years ago, as the advent message was rising, vast changes had taken place; but in the last fifty years, God’s hand has indeed swept away gates of brass, and cut asunder iron bars. A recent writer has said:—

The problem is no longer “the open door.” The doors are wide open in every land. With the exception of Tibet, Afghanistan, and the Belgian Kongo State, there is not a country in which the delivery of the gospel message is not merely feasible, but a constant fact. It is not the securing of an audience. It is indeed no more true to-day than it has ever been, that the great masses of Asia and Africa are hungering and thirsting for Christianity. Yet nowhere is it difficult to gather a company of those willing to hear, while many, everywhere, are eager to know of Christ. The great problem of to-day is the securing of the funds needed to enter these open doors.

In over four hundred languages the Word of God is speaking to-day. One Bible Society alone, the British, has nine hundred thirty agents in all the world. And of course the vast number of missionaries are all scattering the seed of the word in highways and byways.

It means that the last message is to go quickly, and the end is near at hand. With such a mighty impetus in the development of the cause of God in missions, gathering and increasing for a century and more, aiming at the finishing of the work in this time, no indifference or unbelief of individuals can halt the

work. It is to be done, and done now. We have come to the knowledge of the kingdom for just such a time as this. To fail now to stand in the line of duty is to fail indeed. To believe this truth to-day means to be praying and working and giving to send the third angel’s message into every unentered field.

W. A. S.

Note and Comment

THERE is an organization in this country known as the Woman’s National Sabbath Alliance, which is circulating petitions among the people in the interests of a better observance of Sunday. The signers pledge themselves “to discourage, as far as possible, such employments on the Lord’s day as would prevent ourselves, our servants, or others for whom we are responsible,” from having an opportunity for rest and worship. This way of protecting the supposed sacredness of the day is much better than attempting by law to enforce its observance upon those who see no divine obligation in it; and yet it seems peculiar, to say the least, for Christians to pledge themselves to do something Christ never did and never instructed them to do.

THAT Sunday laws are not “mere matters of police regulation” frequently crops out in spite of the protestations of the advocates of such laws that that is all they are. The commissioners of the District of Columbia have been stirred up to regulate more strictly the playhouses of Washington which keep open on that day. At the present time the only regulation governing the character of Sunday theatricals is that they must be decent. The corporation counsel was asked for an opinion as to whether the commissioners had authority to adopt regulations governing the character of Sunday concerts. The counsel, Mr. Thomas, in his opinion, said:—

An infraction of public decency is the same, whether the occurrence happens on a secular day or Sunday, and if the object be the protection of Sunday alone, in my opinion the joint resolution which gives the commissioners power to regulate public decency is not broad enough to afford a full remedy.

But it is not the matter of the “decency” of the shows that is under consideration; for they have the power to regulate that matter already. No arrests are made upon that charge, and no complaints are made that “public decency” is being violated. The object is “the protection of Sunday alone,” as the corporation counsel intimates in the above quotation. He further states that in his opinion the commissioners have power to pass a regulation along the line indicated, whose violation would mean the revoking of the license of the playhouse in which the violation occurred. The purpose of these regulations—as of all Sunday laws—will be to protect and enforce a religious institution rather than to protect the public from indecent shows. If it were “a mere matter of police regulation,” as so frequently asserted, the commissioners would need no regulations concerning Sunday shows other than those already in force.

A Golden Opportunity

By Arthur G. Daniells

It is a pleasure to call the attention of our people to the World Missions Special of the Signs of the Times. This is undoubtedly the most interesting, and, in some respects, the most valuable special number of the Signs ever brought out by its publishers. The general plan of this number was suggested by the editors, and approved by our conference presidents generally, more than a year and a half ago. The Special was to have been issued a year ago, but when it was nearly ready to go to press, everything pertaining to it was burned in the fire that destroyed the Pacific Press building.

Although this was a great disappointment and a serious loss to the publishers and editors, they did not abandon their plan to publish a Missions Special. With commendable courage they began the work for it all over again, and after months of untiring correspondence, they have secured the fresh articles, the important data, and the variety of illustrations required for such a great subject as the Special deals with.

The leading articles present the great missionary problem of the world under such divisions as these: The Open Doors before God's People in Mission Fields, A Century of Missions, Medical Missions, The Evangelization of the World in This Generation, The Divine Program of Missions, A Mighty Factor in Missions, etc. It contains fresh, Spirit-filled messages and appeals from our own missionaries in all the principal countries in the world. Altogether, this Missions Special is the greatest document we as a people have ever published in the interests of the world-wide missionary problem.

Now the hour has come for all the people to work. For a year and a half the editors have been working with untiring vigilance to get this number ready, and to make it a powerful agency for the cause of God. It is now ready to go forth to the world, but it can not go of itself. The editors and publishers can not do this part alone. This requires the hearty, continuous co-operation of all our people.

There are thousands of people all through this country, in the churches and out of them, who are deeply interested in foreign missions. They have a secret conviction which they can not throw off that the day has come for Christians to make the gospel known to lost, dying humanity in all the dark places of this world. We as a people know that this must be done in this generation. I can not think of any message we can take to these people that will help them more than the wonderful message of this Missions Special. And who can tell the help this may prove to be to the missionary enterprises themselves? It may bring to us and our great missionary undertakings the help promised in Isa. 60: 1-10. We are known as a people who stand for the Bible, the law, the second advent, religious liberty, and temperance. Why should we not be known as a missionary people, working earnestly and at great sacrifice to give the light of the gospel to the lost in the darkest lands of heathenism in all the world? We should, and this Missions Special will help to make this known, and open the way for those whose hearts are drawn in that direction to help us in our work.

The time for this great Missions Special is most opportune. It is brought out at the close of a series of twenty-six numbers of the Signs of the Times which have been giving the third angel's message in strong, clear lines, and it introduces a new series containing Bible Studies for Winter Evenings, which will cover the grand phases of the message again during the winter months. The series that is now closing has had a weekly circulation of over forty thousand copies. After giving to so many thousands of people the doctrines of the third angel's message, what a splendid thing it will be for our people to place in their hands this Missions number, which will contain such an array of convincing evidence that this gospel of the kingdom is rapidly going to all the world. Nothing could be more fitting than to close one of these doctrinal series and begin another with this beautiful missionary number which will stand as a key-stone in the strong arch of truth which the Signs has built up for this year's effort.

Again I say, Now is the time for all the people to take hold and work in order that the hard work and great expense of the editors and publishers shall not have been in vain.

A million copies of this splendid number can, and should, be sold by our people. We can not print another number of this kind soon again. What we do in behalf of missions in this way must be done now. Then let none fail at this critical and opportune time. This is of sufficient importance to warrant the making of an earnest appeal to all conference and church officers to take this work up with all the people and press it until a great work is done for the Master and lost humanity. A. G. DANIELLS.

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