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Review and Herald, Vol. 91, No. 3.

THE EVERLASTING GOSPEL

Review and Herald

Jan 15, 1914

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jan 15, 1914

THE EVERLASTING GOSPEL

OPEN DOORS TO ALL THE WORLD

The Mystery Unfolded

By Editor

This is a new book, written by Elder L. R. Conradi. It was first published in German about two years ago. It has since been translated into several languages, and has recently been issued in English by the International Tract Society of London.
Knowing many of our people would greatly appreciate having this work by Elder Conradi, we have imported a considerable quantity of printed sheets, and are now prepared to supply this book. It deals principally with the two great mysteries, the mystery of iniquity and the mystery of godliness. It spreads before the reader a brief yet comprehensive statement of God's plan for the salvation of man as revealed in the Scriptures, and especially in the prophetic books of the Bible, embracing the entire period of the reign of sin from paradise lost to paradise restored.
This book contains 350 pages, and will be sold in cloth binding for $1.25.

VALUABLE NEW BOOKS

Friends and Foes in Field and Forest

The latest juvenile book.
One of our ministers who has recently secured the book writes us, "I did not know there were so many things to be learned from bees and bugs." Another one says, "My children are reading it with the greatest delight." A union conference president writes: "I have carefully examined the book and consider it a valuable addition to our growing list of splendid young people's books. It will awaken and deepen interest in the lower forms of life and enable the reader to appreciate in a much greater degree the wonderful works of the Creator. I can heartily recommend it to our youth as a book of absorbing interest and of great educational value." It is a most charmingly written book, and will interest every young person, and if we may judge from the words of appreciation from some of our older workers who have had the privilege of reading it, the older ones, as well as the young people, will be interested in it.
This book describes the various insects and their habits, and is fully illustrated.
"God help the boy that never sees The butterflies, the birds, the bees, Nor hears the music of the breeze When zephyrs soft are blowing."
The book will be a great help in teaching the children to see the power of God displayed in nature, and will give them a deeper realization of his greatness and goodness. One can fully appreciate the book only by seeing and reading it. It contains 248 pages; cloth binding, $1.00.

Blessed Be Drudgery

This little book was brought out by the Review and Herald Publishing Association just at Christmas time. The employees, who had heard portions of it read in manuscript, were so pleased with the book that they sent out many copies as Christmas gifts to their friends.
The book consists of two essays written by William C. Gannett,—one entitled "Blessed Be Drudgery," and the other, "A Cup of Cold Water." The thought of the booklet is the real heart culture which comes from true service. Even the common things which we do, perhaps many times a day, if done from the right motive and to the best of our ability, ennoble and uplift.
"Our prime elements are due to our drudgery, . . . the fundamentals that underlie all fineness, and without which no other culture worth the winning is even possible. These for instance: . . . power of attention, power of industry, promptitude in beginning work, method and accuracy and dispatch in doing work, perseverance, courage before difficulties, cheer under straining burdens, self-control and self-denial and temperance. These are the prime qualities; these are the fundamentals."
This book is printed from new type, each page surrounded by a tint border. It is neatly bound in cloth; price, 50 cents.

O. A. JOHNSON

By O. A. Johnson

Annual Feasts and Annual Sabbaths—No. 1

O. A. JOHNSON

THE Jewish year consisted of twelve months, with alternating thirty and twenty-nine days, making 354 days, instead of 365. In order that the months might correspond with the various seasons of the year, an intercalary month was added every third year or oftener, and called Veadar.
The Jews had what they called the civil year, which began with the month called Tisri, and corresponded with our September and October. This month seems to have been the first month from the beginning, and therefore the first day of this month was their New Year's Day.
The seventh month of this civil year was called Abib, or Nisan, but since Israel came out of Egypt "in the month Abib," God therefore instructed them to call this "the first month of the year" (Ex. 13:4; 12:2); hence this year is called the "ecclesiastical or sacred year." See Horne's "Introduction," Vol. II, part 2, chap. 4, secs. 4, 5, large edition, 1852, New York.
According to the Bible the day began and ended with the going down of the sun. Lev. 23:32; Deut. 16:6. Thus "the day was computed from sunset to sunset, or rather from the appearance of the first three stars with which a new day commenced."
If the sun was not visible, sunset was to be reckoned from when the fowls went to roost."—"The Temple," by Edersheim, pages 204, 179.
They divided their day into twelve hours, but these hours were longer in the summer than in the winter. In Palestine "the longest day consisted of fourteen hours and twelve minutes, the shortest of nine hours and forty-eight minutes, the difference between the two being thus more than four hours."—Id., page 205. See Cruden's Concordance, under the word hour; Robinson's Greek-English Lexicon, under the word ὥρα (hora).

Three Annual Feasts

"Three times thou shalt keep a feast unto me in the year. Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty. And the feast of harvest, the first fruits of thy labors, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labors out of the field. Three times in the year all thy males shall appear before the Lord God." Ex. 23: 14-17; Deut. 16:16.
The Hebrew word for feast in the verses quoted above is Chag, and is defined in Gesenius's Hebrew-English Lexicon as "a festival, feast." The seventh-day Sabbath is never designated by Chag. Another Hebrew word sometimes translated feast is Moed, which is defined by Gesenius as follows: "A set time, appointed season; festival day; coming together, assembly, congregation." Edersheim makes the following remark concerning these two words: "In Hebrew two terms are employed—the one, Moed, or appointed meeting, applied to all festive seasons, including sabbaths and new moons; the other, Chag, from a root which means 'to dance,' or 'to be joyous,' applying exclusively to the three festivals of Easter [Passover], Pentecost, and Tabernacles, in which all males were to appear before the Lord in his sanctuary."—"The Temple," page 196.

The Passover

was the first of these three annual festivals; it was also called the "feast of unleavened bread," because Israel was forbidden to eat leaven during the seven days of this feast, from the fifteenth to the twenty-first day of the first month, or Abib. Lev. 23:5-8. The Lord's Passover was to be observed annually by Israel as a memorial of their deliverance from Egyptian bondage. Ex. 13: 4-10; 12:14.
The fourteenth day was the preparation for this seven days' feast, for on this day all the leaven was put out of their houses. From the hour of twelve o'clock on the fourteenth of Nisan, or Abib, Israel "was required to abstain from leaven, while at twelve it was to be solemnly destroyed.">—Id., page 221. See Ex. 12:15.
The Passover lamb was killed between the two evenings, on the fourteenth day of this month. Ex. 12:3-6, margin. This lamb was killed about three o'clock or a little later in the day, by the people, not by the priest. The slaying of the paschal lamb is thus described by Edersheim: "The priests drew a threefold blast from their silver trumpets when the passover was slain. Altogether, the feast was most impressive. All along the court up to the altar of burnt offering priests stood in two rows, the one holding golden, the other silver bowls. In these the blood of the paschal lambs, which each Israelite slew for himself (as representative of his company at the paschal supper), was caught up by the priest, who handed it to his colleague, receiving back an empty bowl, and so the bowls were passed up to the priest at the altar, who jerked it in one jet at the base of the altar."—Id., page 223. The above describes this ceremony in the time of Christ. The paschal lamb was eaten the following night, after it had been roasted with fire. Ex. 12:8.
This feast lasted seven days, from the fifteenth to the twenty-first of Abib, the first and last days of this feast being annual sabbaths. Lev. 23:6-8. Special offerings were offered on each day during the entire feast of the Passover. Num. 28:16-25.
On the sixteenth of Abib, the day following the first Passover sabbath, Israel was commanded to offer a wave sheaf before the Lord. Lev. 23:10-12.

Pentecost

The Feast of Weeks, called in the New Testament Pentecost, was the second annual feast of the Jews. Deut. 16:16; Acts 2:1. This feast fell on the fiftieth day after the offering of the wave sheaf was presented before the Lord. Lev. 23:15-21. "The Pentecost, one of the three great Jewish festivals, so called because it was celebrated on the fiftieth day, reckoning from the second day of the feast of unleavened bread, or the Passover, that is, from the sixteenth day of Nisan."—Greenfield's Greek-English Lexicon. This feast of weeks, or Pentecost, fell on the sixth day of Sivan, the third Jewish month.
Israel left Egypt on the fifteenth day of the first month, and they arrived at Sinai on the first day of the third month, or Sivan, forty-five days after their departure. Ex. 12:6-17. Allowing one day for them to get settled and one day for the making of the preliminary covenant before the giving of the law from Sinai, which was proclaimed by God on the "third day" thereafter, making in all five days to be added to Sivan 1, this would be Sivan 6, just fifty days after Israel departed from Egypt, the very day on which the feast of Pentecost fell. Ex. 19:1-20; Lev. 23:15-21. For this reason Pentecost was commemorative "of the giving of the law on Mt. Sinai." See "The Temple," page 206; Horne's "Introduction," Vol. II, part 3, chap. 4, sec. 5, page 126; "Practical Lessons," by F. C. Gilbert, pages 250, 251.
The Feast of Pentecost, also called "the feast of harvest," continued but one day, which was devoted to religious service. Special offerings were made to the Lord on this day. Num. 28:26-31.

The Feast of Tabernacles

was the third annual feast of the Jews. It began on the fifteenth day of the seventh month, or Tisri, and ended on the following eighth day, or the twenty-second day of Tisri. Lev. 23:34-39. To Israel this feast was commemorative "of their pilgrim life in the wilderness." "The people were now to leave their houses, and dwell in booths, or arbors, formed from the green branches of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook."—"Patriarchs and Prophets," page 540. See Lev. 23:40-43.
The laws concerning the various offerings for the different days of this feast are recorded in Num. 29:15-38.
"At these yearly assemblies the hearts of old and young would be encouraged in the service of God, while the association of the people from the different quarters of the land would strengthen the ties that bound them to God and to one another."—Ib.
The first day of every month was observed by special sacrifices. Num. 28:11-15.
The obligation to observe these annual feasts ceased at the crucifixion of Christ, when the law of ceremonies was nailed to the cross. Col. 2:14-17.
Walla Walla (Wash.) College.

"For the Hour of His Judgment Is Come"

By N. W. Vincent

N. W. VINCENT
Now is God's judgment day. Christ tries the hearts and reins; He seals all that obey, His blood makes white their stains; His saints as jewels he will own, And soon will take them to his throne.
Caney, Kans.

The Fall of the House of Ahab

By Ellen G. White

(Continued) MRS. E. G. WHITE
Ahaziah, Ahab's successor, "did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam." "He served Baal, and worshiped him, and provoked to anger the Lord God of Israel," as his father Ahab had done. But judgments followed close upon the sins of the rebellious king. A war with Moab, and then an accident by which his own life was threatened, attested to God's wrath against him.
Falling "through a lattice in his upper chamber," Ahaziah, seriously injured and fearful of the possible outcome, sent some of his servants to make inquiry of Baal-zebub, the god of Ekron, whether or not he would recover. These messengers were met by Elijah, with the words of stern rebuke, "Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die." Saying this, Elijah departed.
The astonished messengers hastened back to the king, and repeated to him the words of the prophet. The king inquired, "What manner of man was he?" They answered, "He was an hairy man, and girt with a girdle of leather about his loins." "It is Elijah the Tishbite," Ahaziah exclaimed. He knew that if the stranger whom his messengers had met was indeed Elijah, the words of doom pronounced would surely come to pass. Anxious to avert, if possible, the threatened judgment, he determined to send for Elijah.
Twice Ahaziah sent a company of soldiers to intimidate the prophet, and twice the wrath of an offended God fell upon them in judgments. The third company of soldiers humbled themselves before God; and their captain, as he approached the Lord's messenger, "fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight."
"The angel of the Lord said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king. And he said unto him, Thus saith the Lord, Forasmuch as thou hast sent messengers to inquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to inquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die."
During his father's reign, Ahaziah had witnessed the wondrous works of the Most High. He had seen the terrible evidences that God had given apostate Israel of the way in which he regards those who set aside the binding claims of his law. All this Ahaziah knew, yet he acted as if these awful realities, even the fearful end of his own father, were but idle tales. Instead of humbling his heart before the Lord, he followed after Baal, until he ventured upon this his most daring act of impiety.
The god of Ekron was supposed to give information, through the medium of its priests, concerning future events. Large numbers of people went to inquire of it; but the predictions there uttered and the information given, proceeded directly from the prince of darkness.
The history of King Ahaziah's sin and its punishment has in it a warning which none can disregard with impunity. Men today may not pay homage to heathen gods, yet thousands are worshiping at Satan's shrine as verily as did the king of Israel. The spirit of idolatry is rife in the world today, though under the influence of science and education it has assumed forms more refined and attractive than in the days when Ahaziah sought to the god of Ekron. Every day adds its sorrowful evidence that faith in the sure word of prophecy is decreasing, and that in its stead superstition and satanic witchery are captivating the minds of many. All who do not earnestly search the Scriptures, submitting every desire and purpose of the life to that unerring test; all who do not seek God in prayer for a knowledge of truth, will surely wander from the right path, and fall under the deception of Satan.
Today the mysteries of heathen worship are replaced by the secret associations and séances, the obscurities and wonders, of Spiritualistic mediums. The disclosures of these mediums are eagerly received by thousands who refuse to accept light from God's Word or through his Spirit. Believers in Spiritualism may speak with scorn of the magicians of old, but the great deceiver laughs in triumph as they yield to his arts under a different form.
There are many who shrink with horror from the thought of consulting spirit mediums, but who are attracted by more pleasing forms of spiritism, such as the Emmanuel movement. Still others are led astray by the teachings of Christian Science, and by the mysticism of theosophy and other Oriental religions.
The apostles of nearly all forms of spiritism claim to have power to cure the diseased. They attribute their power to electricity, magnetism, the so-called "sympathetic remedies," or to latent forces within the mind of man. And there are not a few, even in this Christian age, who go to these healers, instead of trusting in the power of the living God and the skill of well-qualified Christian physicians. The mother, watching by the sick bed of her child, exclaims, "I can do no more! Is there no physician who has power to restore my child?" She is told of the wonderful cures performed by some clairvoyant or magnetic healer, and she trusts her dear one to his charge, placing it as verily in the hand of Satan as if he were standing by her side.In many instances the future life of the child is controlled by a satanic power, which it seems impossible to break.
God had cause for displeasure at Ahaziah's impiety. What had the Lord not done to win the hearts of the people of Israel, and to inspire them with confidence in himself? For ages he had been giving his people manifestations of unexampled kindness and love. From the beginning, he had shown that his "delights were with the sons of men." He had been a very present help to all who sought him in sincerity. Yet now the king of Israel, turning from God to ask help of the worst enemy of his people, proclaimed to the heathen that he had more confidence in their idols than in the God of heaven. In the same manner do men and women dishonor him when they turn from the Source of strength and wisdom to ask help or counsel from the powers of darkness. If God's wrath was kindled by Ahaziah's act, how does he regard those who, having still greater light, choose to follow a similar course?
Those who give themselves up to the sorcery of Satan, may boast of great benefit received, but does this prove their course to be wise or safe? What if life should be prolonged? What if temporal gain should be secured? Will it pay in the end to have disregarded the will of God? All such apparent gain will prove at last an irrecoverable loss. We cannot with impunity break down a single barrier which God has erected to guard his people from Satan's power.
(To be concluded)

Just a Little Witness

By UCAL

UCAL

That thoughtful soul who is conversant with the Scriptures is constantly meeting in the discoveries of science confirmations of the word of truth uttered so long ago.
Note, for instance, the discoveries regarding light and its various rays, the X ray, the ultra-violet ray, the F ray, rays invisible to the human in his mortal condition. But by the power of these rays men have been able to see hitherto invisible things. The invisible rays make invisible things visible. They show the bony structure of the human, locate gallstones, breaks in the bones, bullets in the muscles,—if so be one has lodged there,—and by the aid of bismuth breakfasts reveal much regarding the condition of the stomach.
Now these peculiar rays, invisible to the unaided human eye, meet a Bible definition of light; for "whatsoever doth make manifest is light." Eph. 5:13. Humanity, with senses dulled by sin, can neither see nor hear nor feel many things which lower animals see, hear, and feel. But so often when man does make some discovery which greatly exalts him in the eyes of his fellows, the devout student of the Bible finds its secret told long centuries ago. Are the "dark" rays light?—No, says common observation. Yes, says the scientist.
"Whatsoever doth make manifest [reveals, discloses, whether our eyes see it or not] is light." And that is equally true spiritually of his blessed Word, though men count it darkness. "For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life." Prov. 6:23.

God's Estimate of Man

By W. S. Chapman

W. S. CHAPMAN
WE read, "The value of man is to be estimated at the price paid for his redemption;" and, "In order to understand the value which God places upon man we need to comprehend the plan of redemption, the costly sacrifice which our Saviour made to save the human race from eternal ruin."-Mrs. E. G. White, in Review and Herald, Dec. 18, 1894, and June 18, 1895.
And we are told, "The salvation of man was procured at such an immense cost that angels marveled and could not fully comprehend the divine mystery that the Majesty of heaven, equal with God, should die for the rebellious race."-'Spirit of Prophecy, Vol. II, pages 11, 12.'
Man had sinned. Sin is the transgression of God's law. The punishment for sin is death. Death is eternal separation from God. As the law is immutable and God cannot change, death had to follow as the judgment against sin. God could, however, accept a substitute, but, of necessity, the substitute must stand on a higher plane than, and be superior to, the sinner, to be an acceptable and complete offering for sin.
This is why the lives (the shed blood) of animals could not atone for sin. The life of an animal is inferior to the life of man, is of a lower order. Man was created perfect, with a mind and with the power of speech. Man can think God's thoughts after him; he can commune with God; he can companion with God, so God loves him. "Man is very dear to God, because he was formed in his own image."-Mrs. E. G. White, in Review and Herald, June 19, 1895. All other forms of animal life lack these higher gifts; they are merely dumb brutes, placed in the world, not to companion with God, but to serve other of his purposes. God could accept their spilled blood only as prefiguring a more perfect sacrifice for sin, which was to follow.
Moses was willing to die, to suffer eternal separation from God, for the people he loved; but no sacrifice by man for man could satisfy the wages of sin. Men are descendants of Adam, inheriting sin from him, born in sin; while Adam was created perfect and sinless. No man's death could be an adequate atonement for Adam's sin because "the offering made should in value be superior to man as he was in his state of perfection and innocency." See 'Spirit of Prophecy, Vol. II, page 9.'
Angels would willingly have offered themselves as a sacrifice to save the Son of God, but this could not be, as the precepts of the law of God had been violated, and the wages of transgression needed to come from a being higher than the law. The angels are created beings, on probation as is man, subject to the law.
Only a being above the law, a being equal with God, the author of the law, could make an acceptable offering. "His life [alone] was of sufficient value to rescue man from his fallen condition."-'Spirit of Prophecy, Vol. II, page 10.'
And so we read, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.
St. Petersburg, Fla.

Twenty Cents a Week

By I. A. Crane

Tobacco and Missions

I. A. CRANE
A SHORT time ago, after a friendly talk with a man about his tobacco habit, he said, "Well, it costs me only twenty cents a week." A bystander remarked that this meant $10.40 a year. "Yes," said he, "that would buy a good calf." "But if you had invested $10.40 in a calf each year during all this time, what would it amount to?" The man turned away with a smile, saying, "O, I don't want to get rich!"
Only twenty cents for tobacco! What a little bit!
And the leaders in our work, who see a great perishing world, set the mark at ten, then at fifteen, and now we hear some say, "They have raised it clear up to twenty cents a week!"
Only twenty cents for tobacco! How little!
Twenty cents for missions! How much!
When that man said "twenty cents a week," it struck me as a rather familiar expression, someway, and I thought of our twenty cents a week. Then I said in my heart, "Thank God that I can give my twenty cents a week, not to gratify some filthy habit at the expense of health, but for the most glorious work that ever can be done."
The very way those words were spoken show that we are to understand that the majority are using much more than twenty cents a week. Few business men pass the day with less than three ten-cent cigars. This means $109.50 a year. Statements from the merchants of the little town where this occurred revealed the fact that more money is being spent each month for tobacco and coffee than for flour.
Brethren, believers in the advent message, do you rejoice that God has saved you from this filthy habit? Then let your offering be a thank offering. Let none make their offerings with murmuring and complaining at the ever-increasing calls for means to finish the work, but let them be thank offerings. I never formed the tobacco habit, and from the depth of my heart today I thank God that he kept me from it.And I do want to see the world warned and the work finished that brings an end of sin and ushers in the coming of the kingdom of God.
Waurika, Okla.

Some Personal Experiences

By A. T. Robinson

—No. 1
A. T. ROBINSON
THERE is nothing that gives one greater confidence and assurance in the message which is now preparing a people for the soon coming of our Saviour than to have that truth become a personal experience in the life.
One of the special characteristics of the remnant church, as foretold in the Scriptures, is the exercise of the spirit of prophecy among them. The church of Jesus Christ, after the close of his personal ministry, was enriched by the bestowal of added spiritual gifts. "Wherefore he saith, when he ascended up on high, he . . . gave gifts unto men." Eph. 4:8. These gifts are for the benefit of the church, and are to remain therein until, through the work of the ministry, the church reaches perfection, and its entire membership comes to the unity of the faith. Eph. 4:12, 13. The testimony of the apostle assures us that when the church is waiting for the coming of the Lord Jesus, the spirit of prophecy will be confirmed therein. 1 Cor. 1:6, 7; Rev. 19:10. The dragon was wroth with John, the revelator, because of the "testimony of Jesus Christ," and in order to get rid of that gift banished that aged servant of God to the lonely island of Patmos. Rev. 1:2, 9.
The same dragonic spirit was to be manifested against the remnant church, because they "keep the commandments of God, and have the testimony of Jesus Christ," which is declared to be the "spirit of prophecy." Rev. 12:17; 19:10.
The gift of prophecy, as in the case of the early church, is for the special benefit of God's believing children. As stated by the apostle, "Prophesying serveth not for them that believe not, but for them which believe." 1 Cor. 14:22. It seems appropriate therefore to "call to remembrance" some of those experiences in which the exercise of this blessed gift has saved the cause and work of God from confusion and disaster, in connection with this closing message of the gospel. Having had some experiences in connection with the exercise of the gift of prophecy in the work of the third angel's message, the writer has felt impressed to relate some of those experiences, that others "might know the certainty of those things" "which are surely believed among us."
In the year 1887 it was my privilege to spend several weeks in company with Sister E. G. White and her son, Elder W. C. White, traveling and laboring in the Eastern States. In the early part of November a general meeting was held at Salamanca, N. Y. One morning during the time of the meeting, Elder White and I went to the room in which Sister White was staying, and in the course of conversation she said to us, "A scene was presented to me during the night, which I wish to relate to you." Her mind seemed to go from the subject, and the conversation continued on other themes. After we had left the room, I remarked to Elder White that his mother did not tell us what had been presented to her.
The following winter, in the month of January, I think, at the General Conference in Battle Creek, Mich., Sister White preached in the Tabernacle on Sabbath morning from the text, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." The Tabernacle was crowded to its utmost capacity. The sermon was a powerful appeal in behalf of holding aloft the banner of truth and letting the world know that we have a special message for this time. Three times during that sermon these words were repeated: "At the Salamanca meeting some things were presented before me which I wish to relate." Each time her mind seemed to be somewhat confused, and the third time she said, with a great deal of emphasis, "but I shall have more to say about that some other time." I felt intensely interested in the repeated references to the Salamanca meeting, and was anxious to hear her relate what had been presented to her at that time. This led me to note more particularly and remember more exactly what she said each time.
That Sabbath afternoon Sister White met in counsel with members of the General Conference committee and others, at which time she told Elder Geo. I. Butler, president of the General Conference, that she would not be out to the early morning meeting the following day.
On the evening of that Sabbath day a meeting of the members of the Religious Liberty Association was held in the Review Office chapel, at which quite a lengthy and heated discussion took place concerning the policy of the American Sentinel. One party contended strongly that the Sentinel should not contain strong articles on what was termed "the objectionable features of our faith." Others contended just as earnestly that the Sentinel must be true to its name and proclaim the whole message. One brother in that meeting exhibited a copy of the paper, calling attention to certain articles which would arouse prejudice in the minds of statesmen and leading men to whom the paper was being sent. This meeting lasted until past midnight, and the discussion waxed so warm and earnest that it ended in the adoption, by majority vote, of a resolution to drop the American Sentinel as the official organ of the Religious Liberty Association, and launch a new paper for that purpose.
From that meeting just referred to I went home with Brother W. C. White, where I was being entertained during the conference. On Sunday morning, as we were on the way to the Tabernacle to attend the early morning meeting, which was held from 5:30 to 6:30, as we passed the home of Sister White we noticed the house was lighted up, and Brother White remarked that his mother must have changed her mind and was planning to attend the meeting. It was a stinging cold winter morning, but after the meeting was opened, Sister White and her attendant came in. Elder Butler asked her if she had something to say, to which she replied that she had, and began by repeating the text of the Sabbath morning sermon. After speaking very earnestly for some time along the same line of thought that she had presented in her sermon the morning before, she said, in a very impressive manner, "At the Salamanca meeting I was taken into a meeting of brethren where the subject under discussion was the American Sentinel. One in the company arose, with a copy of the paper in his hand, and pointed out certain articles which should not be published in the paper." She then bore a very earnest testimony, to the effect that there must be no compromising of the principles of the message.
That meeting, instead of closing at half past six for breakfast, as usual, continued until past ten o'clock. I shall never forget the confessions made by those who the night before thought they were right, but who were ready to change their course of action. The brother who had made the canvass of the Sentinel the night before was the first to speak after Sister White closed. He said, "Sister White, I was in that meeting and was the one who pointed out what articles should not be published in the Sentinel. That meeting was held last night." As he said this, Sister White interrupted him, and I shall never forget the puzzled look on her face as she exclaimed, "Last night!"
Instead of strife and division among those who had been in the meeting the night before, the hearts of all were cemented together by the sweet Spirit of God, which had rested down upon the morning meeting, and all were ready to go forward in the proclamation of the whole message committed to this people.
College View, Nebr.

Faithfulness Is True Success

By Laura Moore

SOME one has said that he is glad God did not say, "Good and successful servant," for some of the most faithful have been failures from a worldly standpoint. In the truest sense, plain faithfulness is the highest success. It wins God's approval, and there are no limits to his power to use one that gives absolutely faithful service.—Laura Moore.

Steadfast Duty and Wide Vision

“EVERY day ought to have the thought of large things in it — the power of wide horizons. But every day must have the routine of small things in it. To harmonize the two is often hard and discouraging. Yet only in lives that combine steadfast duty with wide vision is the fullness of life realized.”
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