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Review and Herald, Vol. 80, No. 22.

Publishers' Page

Review and Herald

Jun 2, 1903

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 2, 1903

Publishers' Page

By Editor

Conducted by the Department of Circulation of the Review and Herald Publishing Company

The Life and Epistles of St. Paul

BY CONYBEARE AND HOWSON
Bound in cloth, 12mo, $1, postpaid
Our “Sketches of the Life of Paul,” being out of print, we offer the “Life and Epistles of Saint Paul,” by Conybeare and Howson, as a substitute. This book will prove to be of great value in the study of the present Sabbath-school lessons.

Prophetic Charts

We have a series of prophetic charts, seven in number, each of which is finely lithographed on muslin. These charts are large—31 x 44 inches. And instead of crowding everything into one chart, each line of prophecy is illustrated on a separate sheet. This serves to keep the mind of the listener upon the subject under consideration. The lecturer will find the charts well adapted for large audiences. The Bible worker, also, can use them to good advantage.
Number one, of the series, shows Nebuchadnezzar’s image, standing three feet high, appropriate colors distinguishing the four nations.
Number two presents the four beasts of Daniel 7.
The ram, and the he-goat with the notable horn between his eyes, dwell together peaceably on the third chart.
The central part of the next sheet is occupied by the sanctuary, showing the position and the proportionate size of the two apartments; and the table of showbread, the golden candlestick, the altar of incense, and the ark, overshadowed by the cherubim, all stand in their respective places. Above and below the sanctuary are diagrams explaining the different sections of the twenty-three hundred days.
The space of another chart is divided between the seven-headed, ten-horned dragon of Revelation 12, and the leopard beast and the two-horned beast of Revelation 13.
Number six: The three angels of Revelation 14, flying one after the other, in the midst of heaven, shed their light over city and country, land and sea, dispelling the gross darkness which covers the earth.
A ten-commandment chart, the regular retail price of which is $1, completes the set.
Sold only in unbroken sets.
But few of our workers are familiar with the merits of these charts. We quote from a letter just received from one who has secured a set of these charts:—
“The charts received. I am very much pleased with them. I feel sure that if our laborers generally were acquainted with this series, they would prefer them to any other charts on the prophecies.”
The special price of the set, postpaid, is $2.50. The regular price is $4.
Order of the Review and Herald Publishing Company, Battle Creek, Mich.

Education

BY MRS. E. G. WHITE
321 pages, beautifully bound in three-color cover design; price, $1.25.
Education in its entirety, covering all phases. Especially prepared for parents, teachers, and students. Excellent for all classes. The great principles of Christian education are clearly set forth, and invaluable counsel for the education of the youth is placed within the reach of all.
In answer to the question, “What is education?” and in defining its source, we quote a few sentences from the first chapter of the book:—
“Our ideas of education take too narrow and too low a range. There is need of a broader scope, a higher aim. True education means more than the perusal of a certain course of study. It means more than a preparation for the life that now is. It has to do with the whole being, and the whole period of existence possible to man. It is the harmonious development of the physical, the mental, and the spiritual powers. It prepares the student for the joy of service in this world, and for the higher joy of wider service in the world to come.”
“The Source of such an education is brought to view in these words of Holy Writ, pointing to the Infinite One: In him ‘are hid all the treasures of wisdom.’ ‘He hath counsel and understanding.’”
Order of the State Tract Societies, or of the Review and Herald Publishing Company, Battle Creek, Mich.

The Place of the Bible in Education

BY A. T. JONES
248 pages, in paper and cloth bindings, 25 and 75 cents, postpaid.
One of the new books just out. An excellent volume to study in connection with “Education.” Its chapter divisions are as follows:—
Christian Education; The World’s Education; The Essentials of Knowledge; The Secret of the Great Apostasy; The Greek or “Scientific Method” Today; The Separation of Christianity and the State; The Bible’s Right to Supreme Place in Christian Education; The Education of Daniel; What Was Taught in the Schools of the Prophets; The Study of Wisdom; The Study of Knowledge; The Study of Science; The Study of Mental Science; The Study of Moral Science; The Study of Physical Science; The Study of Physical Science—Anatomy; The Study of Physical Science—Healing; The Study of Physical Science—Physical Culture; Literature, History, Law, Logic; The Failures of Popular Education.
Order of the State Tract Societies, or of the Review and Herald Publishing Company, Battle Creek, Mich.

Desire of Ages

BY MRS. E. G. WHITE
This is an intensely interesting and instructive volume on the life of Christ, magnifying the truth that “God was in Christ, reconciling the world unto himself.”
In the hearts of all mankind, of whatever race or station in life, there are inexpressible longings for something they do not now possess. This longing is implanted in the very constitution of man, by a merciful God, that man may not be satisfied with his present conditions or attainments. It is God’s design that this longing of the human heart should lead to the One who alone is able to satisfy it. The desire is of him, that it may lead to him, the fullness and fulfillment of that desire. That fullness is found in Jesus, the Christ, the Son of the eternal God. “For it was the good pleasure of the Father that in him should all fullness dwell.” “For in him dwelleth all the fullness of the Godhead bodily.” And it is also true that “in him ye are made full” with respect to every desire divinely implanted and normally followed.
It is the purpose of this book to set forth Jesus Christ as the one in whom every longing may be satisfied; to present the love of God as revealed in his Son, the divine beauty of the life of Christ, of which all may partake, and not to satisfy the desires of the merely curious, nor the questionings of critics. Even as by the attraction of his own goodness of character Jesus drew his disciples unto himself, and by his personal presence, by his sympathetic touch and feeling in all their infirmities and needs, and by his constant association, transformed their characters from the earthly to the heavenly, from the selfish to the sacrificing, from small-hearted ignorance and prejudice to large-hearted knowledge and love for the souls of all nations and races, even so it is the purpose of this book so to present the blessed Redeemer as to help the reader to come to him face to face, heart to heart, and to find in him, even as did the disciples of old, Jesus, the Mighty One, who saves to the uttermost, and transforms to his own divine image all those who come unto God by him.
The “Desire of Ages” will interest all classes, for they were all represented in the various individuals who received help and encouragement from the great Consoler while he was here upon earth. This book should be in every home in the land. If you do not have it, secure a copy now, and after you have read it, loan it to your neighbors. A thousand canvassers should be selling it. Read what is said in the Silent Messengers department concerning the success that is attending the efforts of those who are engaged in its circulation. It contains nearly 900 pages, and is sold at the following prices:—
Popular edition, thin paper, narrow edges, cloth, plain edges……$2 50 Cloth, marbled edges………………3 50 Cloth, gilt edges……………………4 25 Library, marbled edges……………5 00 Full morocco, gilt edges……………7 00
Order of the State Tract Societies, or of the Review and Herald Publishing Company, Battle Creek, Mich.

Editorial

By Editor

Our Message

THERE is a message to be given to the world in this generation, and the Lord has raised up a people to give it. This denomination has been called out in the providence of God to do a distinct work, a work which is not being done by any other denomination. We should not be surprised if the enemy of God’s work should make an effort to confuse this people concerning their work, and to turn them aside from their specific mission in the world. He has attempted this more than once in the past. From the study of the Word of God we should be just as sure of our specific message for this generation as was John the Baptist in his time. He knew both his own place in prophecy and the message which he was to declare: “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.”

Our Aim

JOHN the Baptist was a type of the people who should give the closing message of the gospel, in the generation just preceding the coming of the Lord, and our distinctive aim should be just what his was, “to make ready a people prepared for the Lord.” This aim being kept clearly before our minds should give great definiteness to our work. When our Lord returns, there is to be a people who are expecting him. They will not be in darkness so that that day will overtake them as a thief, and they will not be found with sins unconfessed and unforgiven. In that day the true church of Christ will be “a glorious church, not having spot, or wrinkle, or any such thing.” There is a special work of preparation to be done that the church may be ready for translation. We should hold this steadily in mind as the distinctive aim in giving our message.

Our Work

As the forerunner of the Messiah, John the Baptist had a special work to do to prepare the way for the coming One. This was clearly set forth in the prophecy of his father Zacharias: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins.” When we remember that the one purpose of this message is “to make ready a people prepared for the Lord,” we can readily see that the same prophecy which described the work of John the Baptist also describes our work. His work was to prepare the way of the Lord, and he was to do this by giving knowledge of salvation unto his people in the remission of their sins. It is sin which separated man from God in the first place. It is sin which has delayed for so many centuries the return of our Lord. It is the remission of sin which will prepare a people to meet the Lord face to face at his coming. And so in doing the work of preparation John the Baptist preached, “Repent ye: for the kingdom of heaven is at hand. . . . Then went out unto him Jerusalem, and all Judea, and all the region round about the Jordan; and they were baptized of him in the river Jordan, confessing their sins.” The same work is to be accomplished in this day of preparation by saying, with a loud voice, “Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.” This is a call to repentance, for no one can give glory to God without confessing and forsaking his sins. Our work therefore is to minister salvation from sin,—a complete salvation from sin and sinning, that at the coming of Jesus there may be a people “found of him in peace, without spot, and blameless.”

Seeing Jesus

JESUS is the sinner’s only hope. The one way of salvation for sinners from Adam to the close of probation is to look to Jesus. This was the hope held out in the promise of the seed of the woman who should bruise the head of the serpent. This was the lesson taught by lifting up the serpent in the wilderness. “And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.” “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.” And so the Lord said through the prophet Isaiah, “There is no God else besides me, a just God and a Saviour; there is none besides me. Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.” But in the time of John the Baptist the people had lost sight of Jesus. They had so perverted the very forms of worship which God had established, and which were designed to reveal Christ to them as the sin-pardoning Saviour, that these same services had become the means of hiding Jesus from them. They did not look to Jesus in their temple service, and so they did not receive from him the blessing of forgiveness and righteousness. Then the Lord sent them a message pointing out Jesus to them as the only hope of salvation from sin. “Behold,” said John the Baptist, “the Lamb of God, that taketh away the sin of the world.” John prepared the way of the Lord by preaching repentance and the remission of sins, teaching the people of One who was to come, mightier than he. The condition of the people in this day, just before the second coming of Christ, is similar to the condition of the people in John’s day, just before the first coming of Christ. There is the form of godliness without the power. Outward ceremonies have taken the place of heart religion. There is little genuine faith in Jesus as the Saviour from sin, and consequently there is little of the genuine experience of being kept from the power of sin. There is need that the message of John the Baptist should be renewed among the people, and that there should be heard again the voice saying, “All flesh is grass. . . . Behold your God! Behold, the Lord God will come.” “Behold, the Lamb of God.”“Fear God, and give glory to him; for the hour of his judgment is come.” This message must point out Jesus as the living Saviour, and must teach the people how to believe in him for all that they need in view of the things which are now coming upon the earth. And this is the message which is committed to us for our own salvation and for the salvation of the people. We are to see Jesus as he is, our Sacrifice, our Substitute, our Surety, and then we are to help others to see him. We are to accept him as “The Lord our Righteousness,” and then we are to help others to accept him. Thus the way of the Lord will be prepared, and there will be a people on the earth looking to Jesus and ready to hail him with joy when he comes. Blessed truth! Blessed Saviour! “Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance.”

Full Salvation from Sin

JESUS CHRIST is a complete Saviour. He paid the penalty for sin in its fullness, and left nothing for us to pay. He has delivered us completely, and presents that deliverance to us freely. But what is this all for? and why has the penalty been paid?—In order to make it possible that our lives might conform to the life of God as shown in Jesus Christ.
There are many standpoints from which we may look at the life of Christ. It is many sided. While we look at one side, we should not forget the other sides. Every side is just as perfect as any other side. There is perfection on every side, and we do not get a view of the fullness of the work of Christ simply by looking at it from one side. While the work he has done in delivering us from the curse of the law is complete and perfect, there is more to it. It does not stop here, but goes right on, and here we have it: “Thou shalt call his name Jesus: for he shall save his people from their sins.” He provides salvation from sins past, present, and future, if we need to think about sins that are future. It is a complete deliverance from sin, the love of sin, and the power of sin.
Man was made in the image of God, but lost that image. Jesus Christ came in the flesh to restore that image. He is the perfect image of God. In the first chapter of Hebrews, Christ is spoken of as the brightness of God’s glory and “the express image of his person.” So also 2 Cor. 4:4: “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” And Col. 1:15: “Who is the image of the invisible God, the first-born of every creature.” The design of God in creating man was that there should be a visible revelation of the invisible God. But man lost that image by sin, and he was no more a visible revelation of the invisible God. Christ came to be a revelation of the invisible God. He came to be the image of God in the flesh. Man had failed to be the visible revelation of the invisible God; but Christ came, and he was the image of the invisible God. That is, Christ lived his life in our flesh in order to reveal the invisible God, that the life of God might become visible.
Note a statement on this point by the apostle John: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us.)” That was the life of God manifested so that it could be seen and handled. Christ lived this life to show God’s ideal concerning humanity, to show that God’s eternal purpose was that man should be a visible revelation of the invisible God. And he died to make it possible that that life might be imparted to us. He was raised again that that resurrection power might be given to us; and now he lives on high in order that that image of God, that life of God, might be lived in us. Christ lived on earth in order that he might show forth the image of the invisible God in his life; he lives in heaven in order that he may show forth on the earth the image of the invisible God in our lives. And his work was not completed when he paid the penalty on the cross. That avails only for those who will co-operate with God. The life he lives in heaven he lives for us. He took our humanity, he lived for us here, and lives for us there.
Christ is God with us. “Lo, I am with you alway,” he says, “even unto the end of the world.” His being with us did not end when he ascended. He was God with us on earth, and God present with us after he ascended. The fact of his visible presence being taken away does not interfere with his continuing his work in us. We must not stop with the cross. We must see the continuance of the work in heaven. That means present life.
What did Jesus Christ’s life do for man when he came here to earth? We read that “the Word was made flesh, and dwelt among us.” Up to the time of Christ’s first advent, taking in all that had been given them, men had what Christ always referred to as the Scriptures, what we speak of as the Old Testament. That was the Word. Christ was all the way through that Word. That Word was simply given to reveal Christ. All his life on earth was to put into language. This Word was made flesh; the Scripture was put into life and was manifested, so that the instruction which God had given in the Scriptures he gave in the life of Jesus Christ. He was the perfect revelation of God’s ideal in sinful flesh. His perfect life was lived in order to have a life to be put in the place of our sinful one. When we believe with the whole heart, the perfect life of Christ is put in the place of our life, and God does not see our sinful life; he looks on Christ.
We can not separate Christ’s life on earth and his life in heaven. His life is a continuing life, a present life. We accept the life of Christ to be put in the place of our life, and then we are accepted in the Beloved. The fact that God says, “This is my beloved Son,” is a perfect assurance that when we have accepted Christ, God will say to each one of us, “Thou art my beloved son,” because he has accepted the Beloved, and he accepts us in the Beloved.
But in accepting Christ for the remission of sins that are past, we can not separate the life of Christ on earth from the life of Christ in heaven, and his life in heaven is to keep us from sin. This is not a passive salvation. All this remission of sins in the past is with reference to our life now, that this present life may be in harmony with the will of God. What was the test of Christ’s life?—He expressed it in the words, “I have kept my Father’s commandments.” What is the test for Christ’s life in us?—The same. Christ came here, suffered, and died to make it possible that our lives now might be in harmony with his life. He delivers us from the curse of the law, that the righteousness of the law might be fulfilled in us. Jesus Christ was joined to us that the union between God and the human family might be made perfect. That is eternal life. The purpose of Christ’s work was that we might receive that life.
The whole plan of salvation is distorted when we stop short of the idea that we, mortal and erring, open to the assaults of Satan, should yet be more than conquerors through Jesus Christ. The visible revelation of God is yet to be carried out. Even in this flesh of sin God’s original plan shall be carried out; for his plan is sufficient. Man shall be a visible revelation of the invisible God. The devil can not defeat that plan, though we ourselves can defeat it. The devil can not defeat it if we purpose to co-operate with God. The purpose of God is to put away sin. That means a present life union with Christ, which brings us into harmony with the will of God.

Resistance to the Holy Spirit

THE unsaved person will lose heaven not through the weakness of his endeavors to do right, but through the strength of his resistance to the Holy Spirit.

Present-Day Church Decadence Explained

By L. A. S.

The danger of mistaking humanitarianism for Christianity,—of making more of the commandment, “Thou shalt love thy neighbor as thyself,” than of the commandment, “Thou shalt love the Lord thy God with all thy heart,” etc.—was pointed out recently by a well-known American layman, Capt. Alfred T. Mahan, as being one, and perhaps the chief, reason of the present decadent state of the Christian church. In a paper on “The Apparent Decadence of the Church’s Influence,” read at a meeting of the Church Club, of New York City, Captain Mahan said:—
In my judgment, the church of to-day, laity and clergy, have made the capital mistake in generalship of reversing the two great commandments of the law,—the two fundamental principles of her war, established by Christ himself. Practically, as I observe, the laity hold, and the clergy teach, that the first and great commandment is, “Thou shalt love thy neighbor as thyself.” Incidentally thereto, it is admitted, “Thou shouldest love the Lord thy God.” It is of course too egregious an absurdity openly to call that the second commandment. It is simply quietly relegated to a secondary place.
You may perhaps dispute this deduction as a matter of fact, or may remind me of St. John’s words, “He that loveth not his brother whom he hath seen, can not love God whom he hath not seen.” It is evident, however, on reflection, that St. John is in no sense inverting our Lord’s order. He simply appeals to evidence. This man says that he loves God. Very well, where is the proof of it? Does he love his brother? If not, he certainly does not love God, for the love of the brethren is the sure, inevitable fruit of loving God. In fact, the whole missionary spirit, and much that is not narrowly missionary, involves love for brethren whom we have no more seen than we have seen God. The love of God is the one sure motive and source of the love for man.
The love of God, and that only, is Christianity; and he who does not put this “first and great commandment” first, will not observe the second, “Thou shalt love thy neighbor as thyself.” There can of course be really no such thing as putting the second commandment above the first; for he who does not observe the first will not observe either one; but there can be, and is, as Captain Mahan points out, a substitution of certain forms of regard for the welfare of one’s neighbor for the duties owed both to God and to man, a confounding of Christianity with philanthropy, of the external results of the life with the life itself. Christianity is a life, and the manifestation of that life is seen in acts of benevolence; but the essential thing is the life, and not the outward results. For these outward acts of benevolence, considered by themselves, are often misleading. A man, or a church, may be outwardly benevolent without being Christian at all. A verse in the well-known thirteenth chapter of First Corinthians speaks on this point: “Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity [love], it profiteth me nothing.”
Of a man’s primary duty to save his own soul, Captain Mahan observes:—
Is not the judgment of the world expressed, and is it not a true judgment, in the words of indifferent contempt for a man who is trying to save his own soul—his miserable soul, as I have sometimes read? And yet what is a man’s soul? It is the one thing inexpressibly dear to God, for which, if there had been but one, he was content to give his Son, and this he has intrusted to the man as his own particular charge; I do not say his only charge, but the one clearly and solely committed to him to make the most of. It is the talent which he is to multiply by diligent care; not that he may delight in it himself, but that he may present it to God through Jesus Christ. . . . Because care of one’s own soul, by internal effort and discipline, seemed selfish, men have rushed to the extreme of finding in external action, in organized benevolence, in philanthropic effort, in the love of the neighbor—and particularly of the neighbor’s body, for the neighbor’s soul was naturally of not more account than one’s own—not merely the fruit of Christian life, but the Christian life itself. That the kingdom of God is within you, an individual matter primarily and in essence, and only in consequence, and incidentally external, as all activity is but a manifestation of life, and not life itself,—all this was forgotten. This I conceive to be the state of the church now—I mean as an organization.
As a remedy, and the only remedy that will avail, there must be, the captain says, a restoration of personal religion—“the direct relation of the individual soul to God—to that primary place in the Christian scheme which it has momentarily lost.”
This is true, and it means a restoration of individualism, as against the fast-prevailing doctrine that the individual must sink himself in the mass, that human welfare is to be promoted by the rule of “the greatest good to the greatest number”—the majority against the minority. In Christianity the principle of majority rule has no place. Christianity concerns a relationship between two parties only,—the individual and his Creator. Individual accountability, individual faith, are fundamental in its teachings. Individual faith means individual thinking and acting for one’s self in the sphere of religion; and this demands also the separation of the church from the state, with the recognition of individual rights, both religious and civil. All this has been worked out in human history since the day when the keynote of the Reformation was struck in the preaching of the doctrine of salvation by faith. An uplifting process which broke the fetters of civil and religious slavery, followed from that preaching, and out of it has come the blessings of freedom which we enjoy to-day . But there has come a turn in the tide, a backward flow toward papal doctrines and principles, which ere long will bring into conflict with the powers of this world those who hold to their Christian individualism. There will never come in or through the churches that restoration of “personal religion,” “the direct relation of the individual soul to God,” which Captain Mahan sees to be necessary, for the churches are fast drifting away from Protestantism; but Christianity still remains the bulwark of individualism, and each individual who would seize the prize which Christianity offers must restore and maintain personal religion in his own experience. It is to this that each one is called by the proclamation of God’s message for this day, which is to separate a people from the world, and prepare them for that kingdom which will sweep aside all man-made sovereignties, and restore on earth the perfect government of God. L. A. S.

An Appeal in Behalf of the Large Cities

By Stephen N. Haskell

(Concluded)
THEN you may say, What do we want in this city?—First: we need a general manager, and enough representative men to form a committee,—men who are liberal-minded,—men who live here, and are acquainted with the peculiar conditions of things. A committee a thousand miles away can never direct in the detail of the work. Neither should the committee consist of men who are loaded down with other responsibilities and burdens.
Second: there should be many restaurants established here to represent our work. There should be individuals who can instruct those who are trying to do something in that work,—those who are willing and ready to devote their means to this end if they can be properly educated. We want educators in every department of the work.
Third: we need small sanitariums in the suburbs,—not one mammoth concern, but many small ones. Greater New York is a world in itself. There are more people in a ten-mile radius than in any one State in the Union, except Ohio, Pennsylvania, Illinois, and the State of New York, where we are. No one mammoth sanitarium can fill the bill. We need a dozen of them in different locations. The nurses, the restaurants, the treatment rooms, and the sanitariums will pay financially. We say, Give us the consecrated men and women, and with the blessing of God, the work will sustain itself.
Fourth: we should have a training-school that can educate men and women in the Bible and in the health principles. We should have those who can raise the standard according to the mind of God. All should be educators, so that the workwill not be belittled. If we are consecrated, God will add wherein we are deficient. A volume might be said upon this point.
Fifth: these restaurants should be located where there can be permanent cooking schools connected with them. Then individuals will be moved upon by the Spirit of God to go forth and impart to others. They will open restaurants of a high order, which will represent our work. So it should be with the health schools, and every other enterprise connected with our work. A hundred such enterprises would be established in New York to-day if the real situation were taken in by our brethren and sisters. Thousands of dollars would be devoted to these enterprises. There is also wealth upon the ground that would flow into the treasury.
But how can this be done? — Not by any one conference, nor by any one union conference. The work should be conducted under some more general management, and funds should be called for from all parts of the country. It is and should be a training-school in no sense local. It should be general in its character.
There has been a general call for funds to pay for a meeting-house in Washington, D. C., the capital of our nation. This was right, and every cent of indebtedness should be paid. But has any one considered that Washington is the fifteenth city in the United States as to population? Have our people considered that if the work was done in the leading cities of America, the representative men who go to Washington would be reached in their social relations, where the chances to do them good are a hundredfold more than in the city full of bribery and corruption, where the inducement to sin is far greater than at their homes? If there is one reason why help should be rendered to Washington, there are ten why there should be a general call and general support for New York.
We have been here eighteen months. We have tried to work on the lines I have mentioned. We have held several cooking schools and health schools, have furnished free health dinners, and expect to do more of this work in time to come. We have carried on our Bible instruction in the home with our workers. We have two Bible classes each day. Over thirty workers have been in attendance at the training-school, and most of them are in the field to-day as successful workers. Over fifty have decided to observe the Sabbath as the result of our efforts. We have raised the money with which to do this work, except our first month's rent (sixty dollars), which the union conference paid, and eighty-three dollars, which the Atlantic Conference gave us before Greater New York was set off by itself. We have never had a single conference appropriation to our work. Ohio and New England paid the expenses of the workers that they sent to us, but with this exception we have raised our own money. We have picked up our own laborers from Dakota, Nebraska, Florida, and other parts of the country. We have paid their railroad fares ($246.33), besides supporting our workers and paying our rents. But you may say, Where did you get your money? Our answer is, God gave it to us. It has come from different parts of the country. Men and women, moved upon by the Spirit of God, have sent us various sums. Men, whom we did not know, have come to us and have given us fifty dollars. They said that the Lord moved upon them to come and do it. To God be all the praise. Since coming to New York we have paid over $2,859.74 for the support of our workers. One man, who had never heard of present truth until one of our workers brought it to him, is now laboring as a minister in another conference. The workers who have gone out from us are scattered in different parts of the country.
Now, in conclusion, we want to say that while you are considering far-off fields, remember the Saviour said, Begin at Jerusalem, begin at home; for they would not pass over the cities of Israel until the Son of man should come. He also tells them to go into all the world, but they were to work Jerusalem until it was surrounded with armies, then they were to flee. So to-day the signal has been given when to leave the large cities. It is no time to move into the cities, and purchase homes for your children, but come into them and work, knowing that your time is short, very short. And there is no city from which the truth can be sent to all the world better than from New York City.
My dear brethren in the General Conference, we appeal to you in the name of Christ, who died for souls that are in darkness in our cities, especially New York, for this is the largest city in this country.
We appeal to you in behalf of a city which the Spirit of God has said is ripe for the harvest, and already the judgments of God are hanging over it.
We appeal to you in behalf of a city which the Spirit of God has encouraged us to believe contains men of wealth who will devote their means to the cause of present truth.
We appeal to you in behalf of a people to whom God has sent special messages. The angel of mercy still hovers over this city, but will not long wait.
We appeal to you as believers in present truth, in the name of reason, to do something, and to do it now. Come upon the ground and investigate for yourselves. We are not coveting the work in this great metropolis. Several times we have left, intending not to return to enter the work again; but when we saw this neglected field, we returned, and began work again.
We appeal to you from the standpoint of a foreign field, where there are a million Germans, eighty thousand Scandinavians, and more than one hundred thousand Jews. Come upon the ground and establish some general work, so you can bring men of experience here who can act as a committee and prevent steps being taken that will not advance the work.
And we appeal to you in behalf of New York as a field where hundreds of thousands of periodicals can be sent to all parts of the world by proper persons visiting the docks, and furnishing reading-matter to the hundreds of thousands of people who are going to foreign lands, and also to those who are landing upon our shores. Why should we not have the ground before Satan occupies it? He has already stepped in some open doors, and will enter more of them unless we do something soon.
With this we leave it with you. May the Lord bless you in all your deliberations, and may we see from this General Conference such an impetus given to the work as we have never seen in the past.
S. N. HASKELL.

Note and Comment

“THE CATHOLIC CHURCH WILL NOT RULE THE WORLD,” declares The Northwestern Christian Advocate, with reference to the recent speech of Archbishop Quigley, at Chicago, in which he said, “When the United States rules the world, the Catholic Church will rule the world.” The Advocate admits the possibility that the United States may rule the world, and cites a number of evidences that the power of the papacy, both in this country and elsewhere, is marvelously on the increase; but it relies on the American people to experience an awakening to threatening dangers which will forever defeat any papal scheme. It says:—
Archbishop Quigley has done both the country and his church a service in thus, unwisely though it may be, revealing to the American people the purpose which the Roman Catholic Church has in view. It is true that the American people are not awake to the purpose of that church, but they will awake, and once aroused, they will make their power felt irresistibly.
But The Advocate forgets that the only power that was ever felt irresistibly against the papacy is the power of the Word of God. By that Word the separation of Protestant nations from Rome was effected, and Rome’s power was curtailed in the earth; and it is not whatthe people are going to do with their ballots, but what they are going to do with the principles of Protestantism and the gospel, that will decide the question of Rome’s future supremacy. By the surrender of gospel principles the early Christian church went into apostasy, and the papacy was developed. By a return to gospel principles under the preaching of Luther and the Reformers the power of Rome was broken, and the blessings of civil and religious freedom were given to many countries of the earth, foremost among them being the United States. But the Protestants of to-day are surrendering their principles, which are their real weapons against Rome, and the increasing prestige of Rome is due not so much to the abilities and schemes of the pope and his hierarchy as to this change on the part of Protestants themselves. In the vital matter of Sabbath observance, for example, Protestants hold to tradition rather than to the Scripture, and Catholic days, such as Easter and Good Friday, are observed with ever greater deference by Protestant churches. Protestants themselves are bringing a restoration of Catholic supremacy.
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