JESUS CHRIST has established an institution in the world which will continue until he comes to gather his faithful to himself. It is that company of the faithful, who, at his coming, will constitute the ideal church. They must stand in7the most trying time the world has ever seen; but they will stand, and stand not only upon the promises of God, but upon the commands of God, the law of God, as well.
Speaking of that church, the ideal church, our Lord, through the prophet John, says, "Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus."
Concerning other characteristics of the ideal church the Word says, in speaking of Christ's work for it: "That he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish." Eph. 5:27. One of the petitions in Christ's last recorded prayer was, "that they may be one;" and concerning the place which his followers were to occupy in this world, Christ declares in that prayer: "They are not of the world, even as I am not of the world." John 17:16. Therefore the ideal church will not be mixed up in the politics of this world. It will not be turned aside from its work for any cause whatever.
Again; the ideal church must be a missionary church. It must obey the command, "Go ye into all the world, and preach the gospel to every creature." There has never been a time in the history of the world when the church could plead that it had accomplished its purpose in forwarding the interests of Christ's kingdom, and could now turn its attention to the work of helping the state to straighten out the affairs of the kingdoms of this world. The church of Jesus Christ has on its hands the greatest enterprise in all the world. The ideal church will bend all its energies to the accomplishment of that purpose.
In the world, but not of the world; married to Christ, but not joined to the state; fully absorbed in God's work alone; loyal to God in all circumstances; obedient to all his commandments; and, because obedient, having the gift of prophecy in its midst,—these are some of the characteristics of the ideal church.
The Ideal State
The state is a legitimate institution. Being such, it has a field distinctly its own. Anarchy is as much at variance with God's purpose as with the governments against which it aims its poisoned arrows.
The purpose of the ideal state is to safeguard individual rights. It must sit as a judge upon the cases of those who wantonly invade rights, destroy property or chastity or reputation, or take life. Should it fail to do this, there would be no reason for its existence; no guaranty of safety to person, life, or property.
Because men will not respect the rights of others, the state uses force to compel them to refrain from invading those rights.
The state cannot compel men to cease being covetous, or to cease hating other men; but it can, through fear of punishment, to a great extent compel them to refrain from taking the possessions of others, or allowing hate or greed to manifest themselves in murder.
The ideal state cannot punish for evil thoughts, but it can punish the evil thinker for carrying his evil thoughts into practise, and thus can and does to a great extent control and hold in check the floods of evil deeds that otherwise would flow unchecked in tremendous volume. In other words, it does not demand righteousness, but civility. It does not punish for sin, but for crime.
The ideal state can demand of men no religious duty or service; for the state is not a deity. It cannot demand that such duty or service be performed toward the God of heaven; for the God of heaven himself has placed before men every necessary requirement, made his service voluntary, not compulsory, and has delegated to no power nor institution on earth the authority to enforce any of those requirements upon any soul. The right of choice is a sacred right which even the Deity himself will not invade. The ideal state, therefore, cannot invade it. The ideal state, being a part of the divine purpose, cannot or will not violate divine principles.
Can the Two Join?
Jesus Christ recognized the fact that the church and the state must stand each in its own sphere. "Render therefore unto Cæsar [government] the things which are Cæsar's; and unto God the things that are God's." Matt. 22:21.
The policeman is not the man to carry the gospel message. He has no commission so to do. The minister of the gospel has no business with the policeman's club or pistol or the warrior's sword or rifle. God has given him no commission to carry on that work. That belongs to the state, not to the church. The only weapon the Christian may carry is the sword of the Spirit. To teach, and to convince men of sin and convert them to Christ through the operation of the Holy Spirit,—this is the business of the ideal church. To protect the person, property, and liberties of the individual,—this is the business of the ideal state. Unite them, and you have a combination that has not been authorized of God, and is bound to invade the rights of men in both domains. He who flees from civil punishments to the protection of a legalized creed has made himself a hypocrite and has shut the door of heaven in his own face. That is what a union of religion and the state teaches men to do. C. M. S.
The Aim of Rational Recreation
By F. M. W.
Christian Recreation — No. 2
WHAT place should recreation fill in the life-work? How is it related to labor? With many in these days amusement has come to be the aim of life's existence. The apostle tells us that in the closing days of earth's history many who make a profession of Christ would prove lovers of pleasure more than lovers of God. They would possess a form of godliness but by their careless lives deny the power thereof. 2 Tim. 3:1-5.
The Aim of Rational Recreation
What a great change has come into the practise of the Christian church with respect to this question! We have before us a little book (now out of print) entitled "Popular Amusements," written by J. T. Crane, D. D., a Methodist clergyman, in the year 1869. This was in the period when the Methodist Church still retained much of its original simplicity; when its prohibition against its members' engaging in the popular pleasures of the world was not considered so largely as it is today a dead form. While we cannot agree with all that Dr. Crane expresses in this volume, we are indebted to him for the excellent quotations not otherwise credited which this article contains. Speaking of the aim and object of recreation, he says:—
The true idea of rational recreation is expressed in the very name. The aim is to renew, restore, create again. It is to lay aside the more serious avocations of life for a brief space, that we may resume them with new vigor. It is to make a little truce with toil and care, that we may return to the battle with stouter hearts and keener weapons. We rest, that we may be better prepared for work. Rational recreation never loses sight of duty. It teaches us to seek, now and then, a little leisure, that we may be able to labor the harder and the longer; to be gay and merry, only that we may be the more susceptible, in its time, of all solemn, holy emotion. Recreation, in the true sense of the term, is not only free from evil, but it is full of good intents, aiming, above all, to aid us in the great concerns which look beyond the horizon of the present life. We shake off care, but not conscience. We do not lay aside the service of God and take a day to ourselves, but strive to win the benediction pronounced upon "the man that feareth alway."
A clear distinction should be made between recreation and amusement. The following quotation from "Education," page 207, expresses the difference:—
There is a distinction between recreation and amusement. Recreation, when true to its name, re-creation, tends to strengthen and build up. Calling us aside from our ordinary cares and occupations, it affords refreshment for mind and body, and thus enables us to return with new vigor to the earnest work of life. Amusement, on the other hand, is sought for the sake of pleasure, and is often carried to excess; it absorbs the energies that are required for useful8work, and thus proves a hindrance to life's true success.
Underlying Principles
In settling every question we should consider the principles which underlie it. What principles should govern the selection of recreative enjoyment? The following we believe are worthy of careful consideration in the study of this question.
1. Our recreations should be innocent in themselves. It is not essential that we consider the question of recreation in its bearing on health alone. If it is health-giving, that of course is in its favor so far, but there may be other considerations which would lead to its rejection. If there is contained in it any element of wrong, on this ground it should be discarded.
If it involves any transgression of divine law; if it leads us to disregard the welfare of our fellow; if the pleasure is purchased by pain wantonly inflicted upon man, or beast, or bird, or insect; if it tends to render us frivolous or reckless, or in any way leaves us farther from God and heaven, less conscientious, less devotional, less tender in heart, less active and earnest in all good works, we must condemn it, no matter how fascinating it may be, no matter what may be the members or the social position of those who favor it. Of all the poor excuses for sin, one of the poorest and meanest is the plea that we trampled on the law of God and defied his justice for the sake of amusement.
2. Our recreation should be of a character that will not unfit us for religious duty, nor lead to a disinclination to engage in spiritual exercises. That which leads us to neglect the services of God's house; which takes away our interest in the study of his Word; which gives us disinclination to engage in secret prayer; which leads us to feel less interest for the cause of Christ and for the salvation of our fellow men,—any amusement or recreation which has this influence in our lives should be avoided. We cannot afford to build up our physical powers at the expense of our souls' interests.
3. Our recreations should be of a character that will not lessen our Christian influence. "A good name is rather to be chosen than great riches, and loving favor rather than silver and gold." The world watches us closely whether at work or play. Particularly do unbelievers watch the children of God when they are "off duty," when, unhampered by business hours or office regulations, they are left free to act out their own natural feelings. If the form of recreation chosen is brought into the life as a mere pastime; as a means to while away time, but without purpose or definite object; if the spirit brought to the hour is the wild, hilarious, reckless spirit possessed by those in the world, the unbeliever looks on and sees but little difference between the life of the professed Christian and his own. Christian dignity should be maintained on every occasion, and in his recreation as well as in his hours of labor, the disciple of Christ should let all men see that he possesses high and holy ideals to which he is endeavoring to attain in every relationship of life.
4. Our recreation should be health-giving and refreshing. The great contests of physical endurance carried on in the world have wrecked health and bequeathed lives of wretchedness to many participating in them. The undue excitement attending the reading of novels, going to theaters, etc., has brought wreck and ruin to many nervous natures. The spirit of moderation, of sound judgment, should govern in the pursuit of recreative enjoyment the same as in daily labor. Recreation is the handmaid of labor, and when put to its proper use, promotes rather than retards the accomplishment of life's tasks. If the recreation of today robs us of energy for life's work tomorrow, we are losers rather than the gainers.
5. Our recreations should never lead to the neglect of present duty. When the excitement of the evening's entertainment robs us of sleep; when the thoughts of the time spent in recreation intrude themselves into the working hours of the morrow, robbing us of the clearness of thought and the energy of activity which should be devoted to honest labor; when the anticipations of an outing on the morrow unfits for the sober duties of today, we may conclude that our recreative enjoyments are exerting a wrong influence on our lives, and either we should drop them altogether, or relate ourselves to them in an entirely different spirit. The true conception of duty in relation to the pleasant things of life, will not lead us in the home to throw upon the wife extra burdens in order that we may find in the association of friends the privileges denied her. It will not lead us to pass over the consideration due to father and mother in order that at their expense we may have a pleasant hour. Christian recreation regards the interests and pleasures of others above our own.
6. Our recreation should not be too expensive in time, energy, or money. Life is short at best, too short for the accomplishment of the great and noble purposes which Heaven places before us. We have a work to do for God and for our fellows. Around us the world is perishing. At every turn we find suffering appealing for sympathy and assistance. Truly we cannot afford to spend time or energy or money needlessly. Remembering the true object of recreation we will not do this. We will take time to rest only that we may work the harder. We will spend means for personal uses only that we may be placed in better condition physically, mentally, spiritually, to secure more means for the support of the cause of God in the earth, and for carrying forward our activities in connection therewith.
7. Our recreations should be under wise management and proper environment. This is particularly necessary where a company is brought together. A machine if left to run itself will run wild. Even a good cause without proper direction comes to an evil end. This emphasizes the necessity of bringing to the question of recreation and social relationships the maturity of age. The youth should seek counsel from those who are older grown, and who have become wiser with the experience of years in questions of this character. Children should not be left on the street or at school to choose their own games. Parents and teachers have a duty that they cannot evade in interesting themselves in the employment of every hour on the part of those committed to their care. Particular regard should also be had to environment. Recreations that may be harmless of themselves at home and under proper supervision, may become a great channel for evil under different environment.
There is a difference only in degree and spirit and environment between innocent, harmless enjoyment and sinful fun and frolic. In one, reason bears sway. The period of relaxation is subordinated to life's great purposes, and the securing of rest is used only as a means to the better accomplishment of that purpose. The time and talents, the powers of mind and body, are recognized as belonging to God, to be used alone for his glory. In the other the pleasure becomes the end sought rather than a means to an end. Its enjoyment becomes the purpose of life rather than an aid to the accomplishment of that purpose. Reason is subordinated to caprice. God is forgotten, and the spirit that rules in the children of men becomes the controlling influence in the life.
With the natural tendency of human nature to excess, it is comparatively easy to merge the innocent amusement among the few and in the seclusion of the home or school life into the more exciting exhibition of the public game. And it will be difficult for the immature judgment of many to recognize the distinction between innocent enjoyment at home and the games played under the stress and excitement incident to the great popular amusements. This tendency should be recognized and continually guarded.
The Apostolic Delegate on Sunday
By C. M. S.
THE special representative of the Pope in the United States, Monsignor John Bonzano, has made a very interesting contribution to the Sunday-sabbath literature of the present day. It came about in this way: the Washington Times has been conducting a campaign for more general attendance at church on Sunday, and ministers and priests have been invited to assist the campaign by writing articles designed to encourage Sunday churchgoing.
We give the Vatican official's article entire, and for three reasons: (1) That we may not be accused of garbling his testimony or omitting important portions; (2) because this official is the highest Roman Catholic authority in the United States, and what he speaks is authoritative; (3) that our readers may see the slender thread on which this dignitary of the Roman Church hangs the sacredness of the Sunday institution. His article, entitled "Why Sunday Is the First Day," was printed in the Washington Times of October 11, and reads:—
We know by the light of our reason that there is an obligation for man to adore his Creator, God Almighty. Natural law requires that every human being shall devote some part of his time to acts of divine worship, but it does not fix or determine any particular time for the fulfilment of this obligation. For the people of Israel, in the Old Law, there was a specified time for it, because God himself condescended to appoint a day on which they were to discharge this duty toward their Maker. He set apart the seventh day of the week for this purpose in commemoration of the day on which he rested from the work of creation.
In the New Law the time for fulfilment of this obligation was changed by the apostles from the Sabbath, or the seventh day of the week, to Sunday, or the first day of the week, primarily to commemorate the resurrection of Jesus Christ, who early in the morning on the first day of the week arose, glorious and triumphant, from the dead. Hence it is that, in Scripture, the first day of the week is called the "Lord's day." Apoc. 1:10.
Other reasons for this change were: Because it was on this day that the apostles received their commission, as apostles, from Jesus Christ, with the same power and authority which he, as man, has received from his Father, "As the Father has sent me," he said to them, "so I send you" (John 20:21); and because it was on this same day that they received from Christ the power of forgiving sins. It was also on this same day of the week that the Holy Ghost came down upon the apostles, and that the faith and law of Christ was for the first time solemnly published to the world by them.
The manner in which Christians are bound to keep holy the first day of the week consists in their abstaining from
all unnecessary servile work and in occupying themselves with some positive act of divine worship.
Since the law of God in this matter is, therefore, so clear, and since the determination of the time for the fulfilment of this duty has been reasonably changed from the day of Saturday to that of Sunday, it is very much to be desired that all who claim to be Christians should faithfully discharge their duty in this regard. So much, at least, is their duty of conscience.
From the faithful observance of Sunday the commonwealth, as well as the individual, derives much good, both of the spiritual and of the temporal nature. And hence it is that, in view of this good, society should be greatly concerned in enacting laws for the observance of Sunday, and most careful in seeing that they are put into practise.
As we read this article, we should not forget that we are reading the deliberate declaration of the highest official in America of that church which claims to reach back to apostolic days. Frequently Protestant ministers are heard to declare that Jesus Christ changed the Sabbath from the seventh to the first day of the week. The apostolic delegate does not put forth that claim. He lays upon the shoulders of the apostles the responsibility for the change, and they are not here to repudiate the charge, as they most certainly would do if they were here and could speak in their own defense.
It will be noted that the apostolic delegate confines to the Israelites alone the only law that was ever divinely given for a weekly Sabbath. If God were to leave it where he leaves it, there would be absolutely no Sabbath for the Christian dispensation; for he quotes no law for the observance of a sacred day in the Christian dispensation. The ten-commandment law, by his own declaration, is restricted to the Jews.
Monsignor Bonzano is speaking of the necessity of having some definite time set apart for religious worship. He says: "In the New Law the time for fulfilment of this obligation was changed by the apostles from the Sabbath, or the seventh day of the week, to Sunday, or the first day of the week, primarily to commemorate the resurrection of Jesus Christ." But immediately before making this declaration, he had stated that "God himself" had "set apart the seventh day of the week for this purpose in commemoration of the day on which he rested from the work of creation."
If, then, the apostles changed the day in order "to commemorate the resurrection," they defeated the purpose of God, who appointed the day to commemorate "the day on which he rested from the work of creation." Had they power to do this? Had they a desire to do this? Had they a reason for doing
this? Had they authority to do this? To each of these questions there is and can be but one answer, No. The apostles did not change the day. There were numerous arguments between some of the Jewish converts and other Christians over such questions as circumcision and the eating of certain flesh, but never do we read of their reproaching the Christians for not observing the seventh-day Sabbath. The Christians of apostolic days kept the Sabbath of Jehovah, the seventh day of the week, and the Hebrew converts to Christianity kept the same day these Christians kept, and it was the day their fathers kept from Eden and from Sinai down to Christ.
Had there been any question as to the identity of the day at the time of the exodus from Egypt, the giving of the manna in the wilderness would have set them straight at that time; for certainly God knew. Had there been any doubt as to the identity of the day in the time of Christ, his observance of the day would have settled the question for that time. And since his time, there is no possibility of the loss of the day or any uncertainty as to its identity.
More than that, we hear Paul, in arguing with the Jews of Rome, plainly declaring to them, "I have committed nothing against the people, or customs of our fathers." Acts 28:17. One of the "customs" of the Jews was the observance of the seventh day of the week. Could Paul have said that if he had abandoned the observance of the seventh day, and had adopted as a sabbath the day on which the heathen worshiped the sun? The answer is obvious. Paul did not keep Sunday. He was not one of the apostles who changed the day.
Matthew, writing with the pen of inspiration the record of our Lord's doings and teachings, gives a most striking contradiction of Monsignor Bonzano's declaration that the law given on Sinai was for the Jews and the old dispensation. We read:—
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Matt. 5:17-19.
These are the words of Jesus Christ. He knows of no "new law" that abrogates the commandments written on stone; but he does emphasize the importance of observing the precepts of the decalogue. The apostolic delegate speaks of the New Law as something that has in some way supplanted the Old Law.10
Who made the New Law? The apostles, he says. Who made the Old Law?—God. Then follows the inevitable question, Whom shall we obey, God or men? But the apostles made no such law, nor ever assumed to themselves any such prerogatives of divinity. They knew, as we may know if we choose to know, that the divine law, of which the Sabbath command is a part, is eternal and unchangeable. “My covenant will I not break,” saith Jehovah, “nor alter the thing that is gone out of my lips.” Ps. 89:34. Out of his mouth went that law, spoken with his own lips, and of which, by the declaration of the Son of God himself, not one jot or tittle should fail.
They who accuse Christ of having changed the law, or of having authorized his disciples to do so, accuse him of doing what he declares he did not come to do, and seek to set him at variance with God the Father, in spite of his declaration that he and the Father are one. They set him forth as having done what Satan sought to do, that is, to change or overturn the foundation of the government of God. They who can make such a claim show plainly that they understand neither Jesus Christ nor his purpose in coming to the world, nor the government of heaven, which Jesus gave his life to vindicate before men.
C. M. S.
(To be concluded)
Our European Division Meetings
By A. G. Daniells
No. 4
THE French camp-meeting was held in Quissac, a small town near the city of Nîmes, in the southern part of France. Our ride from the Gland sanitarium to this place was one of peculiar interest. We came first to the city of Geneva, in the southwestern part of Switzerland. Geneva is one of Switzerland’s finest and most celebrated cities. It was one of the chief centers of activity in the Reformation times. Here many prominent men found protection from the storms of persecution that raged wherever the Reformation took root. William Farel, a French Protestant minister, fled from France to Geneva in 1532. John Calvin, a French refugee, followed four years later, and still later came Theodore Beza, John Knox, William Tyndale, and other Reformers.
Here the Scriptures were translated and printed, and books were written, printed, and sent forth to arouse and enlighten the people. It was in Geneva, too, that John Calvin set up his theocracy, and ruled the recognized republic with an iron hand until his death, in 1564. For a time this theocracy turned Geneva into what has since been called the “Protestant Rome.”
And now, in this city of such great interest and activity in the religious awakening of three centuries ago, the cause of the third angel’s message is permanently established. The message was proclaimed here years ago, and a church was organized. A good influence seems to have gone out from this church, for during the past summer there has been manifested the greatest interest in our message we have ever known in Geneva.
Elder H. H. Dexter, the president of this conference, has been conducting a series of meetings in one of the large halls in this city. In answer to earnest prayer and faithful efforts, the Lord has given him an audience of many hundreds. It is one of the most encouraging public efforts we have ever had among the French people. Many have already taken their stand for the truth, and the good work is still going on. The believers here are taking steps to build a house of worship. They have in hand four thousand dollars, and under the counsel of the Latin Union Committee are going forward with the enterprise.
Pursuing our journey, we came to Lyons, France, three hundred miles south of Paris. This city has a population of about five hundred thousand, and ranks next to Paris among the cities of the French Republic. It is said to be the center of the activities of the Catholic Church in France. The great cathedral called the St. Peter’s of France occupies the most prominent and commanding position in the city. Black-robed priests stroll the streets in all directions.
Lyons is not Geneva. It has never had the uplifting influences of the Reformation, for Protestantism found no place there. But the third angel’s message has. More than a dozen years ago one lone man embraced it. I visited him at his home when passing through Lyons eleven years ago. For years he stood alone, holding up the light of truth the best he could. Now he enjoys the association of brethren and sisters. Among those who have accepted the truth are members of his own family. It made my heart glad to hear of these triumphs of the cause in this Catholic center.
Sixty-five miles south of Lyons our train halted at Valence, the town to which Pope Pius VI was exiled when taken prisoner by the French in 1798. The cathedral of St. Apollinaris, in which Pius VI officiated during his exile, still stands, and is, of course, the feature of greatest interest in the city. It contains a monument of Pius VI, who died there. Here, too, we have a company of believers rejoicing in the light of the third angel’s message. Some of them attended the camp-meeting to which we were then on our way to attend.
Continuing our journey southward along the Rhone River, we came to the city of Avignon, some seventy-five miles from Valence. From the train I observed the dome and towers of a stately building, and was informed by Elder Paul Steiner, who accompanied me, that this building was the Palace of the Popes. It will be remembered that in 1305 Pope Clement V chose Avignon as his residence. From that time until 1377 that city, instead of Rome, was the papal seat. This is the so-called “Babylonian captivity” of the popes. But one writer says that during that time, “Avignon was one of the gayest and most corrupt cities in the world.”
The Palace of the Popes covers a space of more than one and one-fourth acres. Its erection was begun in 1316, and it was finished in 1370. “In its construction everything has been sacrificed to strength, and though the effect is imposing, the palace has the aspect rather of a fortress than of a palace.” It is now used by the government as an army barrack. On inquiry I was told by Brother Steiner that in this old city of historic interest our cause is represented by a few believers. It is difficult to express the feeling of wonder and gladness that came to me as I saw how the Lord is raising up representatives and light-bearers in so many places of special interest.
And this feeling was intensified by the sight of an old-time Seventh-day Adventist camp-ground as our train pulled into Quissac. There were some fifty tents and about one hundred and fifty campers. Delegates were present from all the churches in France and Algeria. In some respects, this field is difficult, but the reports of the laborers for the past year were quite encouraging.
The French Conference held its annual session at this meeting. The membership is 234, with an annual tithe of nearly $2,000. Elder Tell Nussbaum was reelected president. The general laborers present were Elder L. R. Conrad, Elder L. P. Tieche, president of the Latin Union, and the writer. Brother Paul Steiner attended the meeting in the interests of the Latin Union School, at Gland, of which he is principal. This school is developing some promising young people for the Latin field.
Our meeting was a profitable one, and the laborers returned to their tasks with good courage. They surely need our prayers for divine help to awaken those people who are so dead in trespasses and sin.
The Gospel’s Saving Power
The gospel is the power of God unto salvation to every one that believeth.
Swatow, China
By W. F. Hills
ACCOMPANYING this article are shown two pictures. One is a picture of our new mission home, an outgrowth of the $300,000 Fund, the other, of our new "Gospel Boat." It is useless for me to attempt to express our gratitude to the brethren at home for their generosity, which made these gifts possible. Every day we thank God for them, and we try as best we can to do better service because of them. The trying hot season is here again, but we are planning on staying by our work. We believe it is a good investment to furnish a home for the missionaries in this trying climate, where they can stay by the work through the summer instead of leaving for about three months, which has been necessary. Then we expect to be able to keep our health, and work until the work is finished, instead of wearing out under the very trying conditions of living in a native house.
We feel that the Lord blessed us wonderfully in buying the land and building the home. Four months from the day we closed the deal and paid down the bargain money for the land, we had the deeds and were living in the house. They say we have broken all records.
We had our general meeting one week after we moved, and in many ways this was the best meeting I ever attended. Perhaps it was because we could better understand the language, for at the last meeting, a year ago, we could not understand, to say nothing of speaking, the language. There were over one hundred who attended every meeting, besides the ones who came in from the city. Many more wished to come, but we had no room to seat them. In fact, we had to turn people away, and the worst of it was that many of them were very anxious to attend. We trust that we shall soon have a larger chapel. We are unable to rent a better place, so the only way is to build. We earnestly pray that the way may be opened and the means provided to build this year.
We have an excellent interest here; many have united with us, and many more are soon to do so. Seventeen were baptized at the meeting, and a large number have united on their former baptism. Our membership has multiplied itself by perhaps six during the last year, and many students, business men, and some ministers are on the point of stepping out. During the year our two schools, one for boys and one for girls, have had very good success. There were twenty boys in the Swatow school, and we had to send ten others to Amoy, as we were unable to care for them here. The girls' school enrolled over sixty.12I am happy to report that next year the girls' school promises to be self-supporting. We hesitated to open this school, with our limited knowledge of the language, and in rented quarters, but we are thankful that we did so. The two assistant teachers are very capable, and truly the Lord went before us and prepared the way. Mrs. Hills and her Bible women have found many open doors, and hearts, too, through the good work done in the school. We had to crowd three into a seat none too large for two, and the seats are so close to together that it is impossible to kneel for prayer, and one teacher has students in two rooms. We believe that the Lord who knows the needs here will bless his people in giving, and stir them on to continue to give until hundreds of these bright boys and girls may enter school, and an army be trained to help us prepare the way of the Lord.
THE "GOSPEL BOAT," SWATOW, CHINA
We earnestly solicit the prayers of God's people that Heaven's choicest blessing may rest upon our efforts to use the boat to the best advantage. We plan to make good use of it as a training-school for workers. I have six young men out now preparing for the work. We eat, sleep, and live on this boat, and when we come to a city where the plague is so destructive, we are thankful to have a good, clean place to sleep, out in the river where the deadly flies cannot so easily reach us. Our working force has increased very materially the past year, and we are planning great things for the year to come.
