The accommodation train whistled and coughed and stopped at a small country station. The usual fringe of idlers stood on the platform to do it reverence, and at one side was a farm wagon, the sorrel horse attached to it whisking his tail stupidly, much to the disappointment, apparently, of the driver, who held his bridle with a determined hand.
The parties who had been brought to the station—a man and his wife, with three small boys—saw their trunk thrown aboard and climbed the car steps.
“Good-by, Fuller; just look over once in a while to see that the house ain’t carried off,” said the man, waving his hand.
“You see, you didn’t need to worry so about getting here, Lottie,” he continued, as he edged his way through the aisle with a heavy bag in one hand, a box in the other, and the boys clinging to him promiscuously.
“If I hadn’t we’d be over in Stubbs’ woods this minute,” she responded, dropping into a seat and relieving her hands of several half-wrapped packages. It was a warm morning, and she had evidently reached a point in weariness and general demoralization where the passengers were no more to her than so many dummies. “There!” she exclaimed, “I never shut that attic window, and if it rains—”
“I shut it, Lottie,” replied her husband, looking somewhat embarrassed. “Do you want to make room for Willie in that seat?”
“No I don’t. Do buy ’em some peanuts or candy, and set ’em down out the other end of the car. I think I might have a few minutes to get my breath after what I’ve been through this morning.”
The man in the seat just behind her glanced over his newspaper and coughed slightly, as if to remind her of his presence, and her husband’s face flushed under its coat of tan.
“Well,” he assented, putting the box he carried into the rack above her head and turning away.
The pretty baby face of the youngest boy wore a grieved expression, as if he were choking back his tears and complaining, but he trotted along obediently, holding fast to his father’s coat.
The mother took off her jacket, which was neither new nor stylish, gave a quick glance around to see what other women wore, pulled down the cuffs of her shirt waist, removed her hat, and after cramming the packages on the seat into her hand-bag she leaned back against the window and looked wearily at the ever-changing, sunshine-steeped landscape.
A half hour later the train stopped again at a small village, and a group of ladies bade gay good-byes to friends and entered the car. There were few vacant seats, and one of the ladies, tall and distinguished in appearance, paused with a “Is this seat engaged?”
“No,” replied our friend.
The lady gave her a quick inquiring glance as she sat down, noting her almost discourteous tone.
“There are not usually many passengers at this point, I imagine, but some of us old Brightwood students have been spending a week at Professor Gray’s fruit farm, and are just returning,” she said, half apologetically.
There was a moment’s silence, and then the farmer’s wife turned toward her eagerly, as she asked, “Did you graduate at Brightwood?”
“Yes, eleven years ago, and for five years I have been there as a teacher. Do you know the school?”
“I graduated there myself ten years ago,” was the unexpected answer.
“Oh! Please tell me your name. You must have been one of the juniors when my class left.”
“My name was Lottie Granger, but now it’s Lottie Smith. I got married right away. My husband and three little boys are out the other end of the car.”
“Indeed! and do you recall a senior named Edith Burrows?”
“Why, yes; she was smart and took some of the prizes. Was that your name?”
“And is still. I have Latin classes in the same old rooms. Do you remember?”
“Oh my! I guess I do, for I didn’t have any use for Latin. I liked the sciences first-rate, but, my land! what does it all amount to? It’s different with you; you’ve gone right on and got somewhere, but I married a farmer and never went ahead. I’ve forgot ’most all I learnt, and all I’ve got for it is a discontented spirit.”
The voice was tense with feeling—a combination evidently of regret and rebellion.
“But you had your training,” replied Miss Burrows’ low, clear voice. “I think that is the chief end of education in the individual—that enrichment of the mind which no circumstance or condition can take from you.”
“I suppose so”—the answering voice was still querulous—“but I’ve degenerated; I guess that’s the trouble. Anybody would, tho, in my place, having to work so hard year in and year out. If a girl’s going to marry a farmer, or a mechanic, for that matter, she’s better off, I say, without too much education. There you are out of society, and you must cook, cook, cook, and look after eggs and milk and vegetables, and your children play in the dirt, and your clothes get old-fashioned, and you get to feeling as tho you didn’t belong anywhere.”
There was a half smile on the teacher’s face, but it disappeared as she saw a tear splash upon Mrs. Smith’s tightly twisted fingers. This was not simply the complaint of a nervous, tired woman, but of a fretting soul out of harmony with her environment.
Miss Burrows hesitated, and began, “I know there are women who are unfortunate in their marriage—”
“It ain’t—ain’t—so with me,” interrupted the other. “David is better than I am. He thought ’twas wonderful that I’d marry him after I’d got through Brightwood.”
“You are a Christian, aren’t you?” was the next question in the even, cultured tone.
“Why, yes, I hope so. I’ve been a church-member a number of years.”
“Then you believe that God cares for His children; that He does direct their lives?”
“Ye-e-s, I suppose He does.”
“Then He gave you the opportunity to secure an education, not accidentally, but that you might be a stronger and more useful woman. Then when you loved a man well enough to marry him, I am sure you did not think that was an accident. God gave you your boys, too. Do you realize what a wonderful privilege it is to have the training of three men-to-be? And on a farm, with nature’s great textbook open before you!”
The mother of “three men-to-be” shook herself impatiently. “I don’t see just what you mean,” she said. “I could wash ’em and dress ’em and get their meals as well if I hadn’t studied Latin, and not feel half as ‘abused’ as I do now.”
“I suspect so, if you think only of their bodies, but the study and the knowledge you acquired give you such an advantage in starting them mentally, and11spiritually as well, in the right direction. You can teach them about the stars and trees and flowers and birds and insects. Why, Mrs. Smith, if you had been a teacher, you might have enjoyed teaching other people’s children, but to have your own when they are so pure and sweet—” There was a little catch in the teacher’s voice which so astonished Mrs. Smith that she could not rally for an instant.
Finally she said: “Honestly, I hadn’t thought of that. I’ve thought about the clubs I’ve read about, where women get together and discuss things, and wished and wished I could have a chance to sort of rub up my wits that way and make something out of my schooling, but—”
There was a look of perplexity, almost of despair, on the teacher’s fine face as she said quickly,—
“Clubs are well enough in their place, but the world is just suffering for mothers—mothers who can use what the schools have given in making good homes and training children. Why—” she paused an instant, as if language failed to express her feelings, and then added with new emphasis—“if you were a teacher, you would only have second chance; the mother has the first. Our work is toward the same end, to make better men and women, and so a grander nation. And God has given to you—”
“Ipswich Junction! Ipswich Junction! Change for trains going south—Canton, Manchester—” and the brakeman’s voice trailed off a list of unintelligible names.
“So soon? I had no idea we were near the junction. I must say good-by,” and Miss Burrows rose.
“You don’t know what you’ve done for me. I—I guess it was providential, your coming into my seat. I won’t forget. Good-by.”
So they parted, and the train rumbled on.
A few moments of silence with her face close to the window, and then Mrs. Smith rose and made her way back to her husband and children. Little Willie was asleep, his dimpled face pressed against the father’s breast.
“There is an empty seat next to mine now,” she said, “won’t you come? I guess the boys want something to eat by this time; we sha’n’t reach gran’pa’s till after dinner.”
“I saw a woman sitting with you, Lottie, and I was awful sorry; I’m afraid she bothered you,” said her husband, while the little boys stretched themselves and drew long breaths of relief as they started for the longed-for luncheon.
Lottie’s face flushed, and she shook her head thoughtfully as she responded, “No, she didn’t bother me; she explained things and did me lots of good. You’ll see, David.”
Then she lifted Willie from his father’s arms tenderly, and as she brushed the damp curls from his forehead she murmured, “Mother’s little man!”
AN APPEAL.
By Edith B. Goodrich
O Jesus, Master, Saviour, Friend,
Look on Thy child, my soul defend;
Bless me and keep me to the end!
O take away each vain desire;
Refine me by affliction’s fire—
Thy chastening rod but lifts me higher!
Prepare my soul for that great day;
Help me to cast each sin away;
Speak to me, Lord, help me obey!
My great transgression do I own;
Naught but Thy life can e’er atone,
That only save, yea, that alone!
On this alone I rest my soul,
By this alone I win the goal,
By this forever am made whole!
Ballard, Wash. MRS. EDITH B. GOODRICH.
A PENNYROYAL TONGUE.
As we jogged along on a journey, we came to a little slab meeting-house, just built, at considerable self-denial and persistent begging on the part of a few colored Christians. An old brother was called upon to pray at the opening of the service. This was one sentence in his quaint prayer: “O Lord, bless our brother, and give him a pennyroyal tongue.”
But this was not so foolish a petition, after all.
Pennyroyal is an herb, and grows abundantly in some regions, and is used for ointment and salves; it is healing, it soothes irritations, heals old hurts, reduces inflammation. This is the sort of tongue a missionary superintendent needs. I fancy, also, that many pastors would sometimes rejoice in the possession of such a tongue. I doubt if our colored brother could read, but he had in some way learned Solomon’s secret, “The tongue of the wise is health.”—Selected.
FILTH AND DISEASE.
[From The Nursery, in January Truth.]
FILTH is the home, the food, and the wings of germ life. It has long been noticed by sanitarians that the death-rate of a city is in inverse ratio to the cleanliness of its streets. If this be true, how much more important is the cleanliness of the dwelling where we live most of our time, in an atmosphere that can not be as pure as outside air, even under the best conditions of indoor ventilation; and of what paramount importance is cleanliness in the nursery, where the susceptible, delicate bodies of children are concerned.
The best weapons that we have to fight disease outside of the body are sunlight, fresh air, soap and water. These are the most efficient preventive agents on earth, and they are equally within the reach of all. The room chosen for the nursery should be the one that is most easily ventilated and that receives the largest measure of sunlight. The best exposure for this room is, of course, one facing the south.
AN APPEAL TO THE SOWER AND REAPER.
By C. D. Crosby
“Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.” Matt. 9:38.
The writer has recently completed a journey of several thousand miles through the western part of Mexico, going by steamer from San Francisco to Mazatlan, and, after stopping there perhaps ten days, going by steamer to Guaymas, and from there afoot—a distance of about 500 miles—up the coast to Arizona.
Mazatlan is one of the largest and most important cities on the western coast of Mexico. There is nothing particularly attractive in the primitive methods of business, manufacture, agriculture, modes of travel, and social life, generally speaking; but of the healthfulness of the climate and the longevity of the people there can be no doubt.
On looking for signs of Christian progress throughout the city, and for the toilers in the Lord’s vineyard, but two or three Catholic churches could be found, and no Protestant church, mission, or society whatever; altho there are a select few Americans and Englishmen in business, whose lives seem to be centered upon the things of this world, while they are oblivious to the hereafter (the American consul might be excepted).
The people are shrewd and crafty in all manner of business, and quick to impose and prey upon foreigners. I was partly convinced of this trait of character by my experience at a restaurant. I ordered a twenty-five-cent meal (Mexican money), and, after paying fifty cents American currency—equal to a Mexican dollar—I was refused any change, and such an ado was made that I was glad to leave minus the change.
The people will do hard and laborious work by their primitive methods, and not murmur; and altho many of them attend the Catholic church on Sunday (which day is not generally kept undefiled in Mazatlan), after leaving, they seem to be willing and diligent as before in seeking after the lusts of the flesh, and the bringing forth of the fruits of the carnal mind. The writer found none in Mazatlan, or throughout the country from Guaymas to Arizona, who gave evidence of being “born again,” and who were seeking to build up the Lord’s kingdom on earth.
While the common class of people have many bad traits of character, yet they have some good ones. They feed the hungry, and would not turn a deaf ear to the appeals of the unfortunate, altho they are generally impoverished themselves, and living in a very unproductive agricultural country, the western coast of Mexico.
There seems but little doubt that the same spiritual famine, the need of a knowledge of the true ways of God and the road to eternal life, prevails throughout the entire country. Let us be reasonable. Why send missionaries to distant fields of the earth, while here at our very door are thousands—aye, millions—dying for the need of the Bread of Life? Truly the harvest is great, and the laborers are few. It does not seem to the writer that the sending of a few missionaries would be so remunerative in spiritual results as the building of a Christian college in Mexico, where men could be taught who would become evangelists to carry the message of salvation to their countrymen.
Does this message appeal to you? What will your answer be?
A laborer in the vineyard, C. D. CROSBY.
Typical Mexican Scene.
THE STUDENT VOLUNTEER CONVENTION.
By J. W. Collie
[From our own correspondent.]
The great quadriennial convention of the Student Volunteer movement has just closed in Toronto, Ont. In point of numbers it has been the largest student meeting ever held for a like purpose, and for earnestness and zeal it has never seen a parallel. The meeting was held in Massey Music Hall, capable of seating 4,000 people, and overflow meetings were held in Metropolitan and Cook Presbyterian churches. These great edifices were filled from turret to foundation-stone, and hundreds were turned away.
The decorations of the great Massey Hall were simple. The large pipe organ on the platform was draped with the Union Jack and the stars and stripes, and across the entire front of the platform was an immense cotton banner bearing the prophetic motto of the movement, “The Evangelization of the World in this Generation.” Out in the body of the hall and in the galleries, standards were raised bearing white cardboard signs, upon which were such familiar names as New York, Mississippi, Nebraska, Ohio, California, New Jersey, and other equally well-known states.
The immense audience was a notable one; being composed largely of young people in the freshness and buoyancy of youth, coming from the colleges and universities of Canada and the United States. It was not an audience composed of light, frivolous people; but deep earnestness and intensity seemed to pervade all. These young people seem to realize that it means something to live and much of the nonsense which has been seen in similar gatherings, such as applauding speakers and waving handkerchiefs, was not seen, but everything was sane and steady.
The great meeting was presided over by John R. Mott, an earnest Christian man, who is well known all over the world as the friend of students and aggressive missionary work. He is a young man; but every one is at once impressed with his deep earnestness, his tireless energy; and as the meeting progressed, it was seen that he was a matter-of-fact man, capable of dealing with the great question for which the volunteer movement was organized.
The speaker of the first meeting was Robert E. Speer, secretary of the Board of Missions of the Presbyterian Church. Mr. Speer is not only an earnest, forcible speaker, but his words indicate that he lives what he says, for he believes the truth he utters.
The key-note of the convention was struck in his address, which clearly indicated the necessary preparation in the lives of all before they could do effective work for God. He asked four questions to help the large concourse of people before him to discern what they must put away: (1) Had Jesus Christ the right place in their lives? Did He control their wills, imaginations, and affections? (2) Were they right with God? Did they want God’s face always turned to them to read their thoughts? (3) Were they right with one another?—Not a sentimental feeling for one another, but each esteeming other men better than himself. “The man that is at peace with God will be at peace with his fellow-men.” (4) Were they free from the sin that would drag them down when they attempted to rise? “When Jesus cleansed the temple, He did thorough work, showing us in this act what He desires to do for us.”
Two general meetings were held each day in Massey Hall from 10:30 A.M. to 12:30 P.M., and from 7:30 to 10 P.M. The afternoons were devoted to sectional and denominational meetings. Representative men and delegates were present from twenty-two different countries; 357 colleges sent over seventeen hundred delegates, and the delegates from fifty-seven theological seminaries brought the total number of delegates to 3,955.
The object of the Student Volunteer movement is to recruit laborers for the mission fields, who in turn will place their services at the disposal of the various mission boards. The first meeting was held in Cleveland in 1891, at which time 680 students were present; this, in comparison with the number present in Toronto, shows that instead of the missionary13spirit dying out, as some have predicted it would, it is, at least in some quarters, becoming more active and more zealous.
It is a significant fact that this organization is gathering out the very best material from the institutions of learning, and they are the hope and guarantee of the missionary work in these needy fields.
Bishop Thoburn was the principal speaker from India; Dr. H. G. Underwood, from Korea; William Hotchkiss, from Central Africa; Dr. and Mrs. Howard Taylor and Dr. W. S. Ament, from China; and Dr. Baldwin, from Japan. Their addresses were full of interest, and had much to do with awakening a desire in the minds of the young men and women to go and supply the needs in these various representative fields.
At the closing meeting, cablegrams were read from foreign societies. Stockholm sent her word: “Hearty Greetings.” Swedish students from Norway, “To live, Christ,” signed “Viking.” From the German land came the message,—“One blood, one spirit, one motive, one goal.” Calcutta sent an appeal from 297,000,000: “The fields are white, the time is short. Send volunteers full of faith and power.” From China, the scene of the Boxer riots, came the startling words: “1,000,000 students, the leaders of 400,000,000 people suddenly awakened; pray.”
Chairman Mott called upon volunteers who expected to go to some foreign field within twelve months to arise, and 125 young men and women arose to their feet. The scene was an impressive one, and long to be remembered, as one after another briefly stated why and where he expected to go. One young man said, “To China, because I believe that God leads in that direction.” Another, “To India, in answer to God’s call.” Still another, a woman’s voice: “North China, because of the great need.” For fifteen minutes scores of these young people gave their reasons for going. The great audience listened silently, and tears coursed their way down hundreds of cheeks as these devoted young people laid their lives on the altar in obedience to the command of the Saviour. The quartet sang:—
“Speed away, speed away, on thine errand of love;
Go speak to the mourner of mansions above.
To the doubting bring peace, to the weary sweet rest,
To the homeless a glimpse of the home of the blest:
Let angels and men the great wonders proclaim:
Speed away, speed away.”
The hour was nearly 11 P.M. The quartet ceased singing, and the great convention was at an end.
J. W. COLLIE.
LET ME WORK, TOO.
By Anon.
“There is no work . . . in the grave, whither thou goest.”
DEATH worketh,
Let me work, too;
Death undoeth,
Let me do.
Busy as death my work I ply,
Till I rest in the rest of eternity.
Time worketh,
Let me work, too;
Time undoeth,
Let me do.
Busy as time my work I ply,
Till I rest in the rest of eternity.
Sin worketh,
Let me work, too;
Sin undoeth,
Let me do.
Busy as sin my work I ply,
Till I rest in the rest of eternity.
—Anon.
OUR WORK AND WORKERS.
A camp-meeting for Ontario, Canada, will be held June 12-22, at Woodstock.
The addition of eight members to the church in Ingersoll, Ont., is reported in the Messenger.
At Scotland, Ont., successful meetings are being held by Brethren Wm. Simpson and W. A. Young. Their report in the Messenger says that their first Sabbath meeting was attended by twenty-nine adults and ten children.
A note from Brother Thomas De Freeze in the Educator of Keene, Texas, says that the colored church at Corsicana is prospering encouragingly, and now has fifteen members. The Sabbath-school is increasing in numbers.
The Southern Watchman says that the Christian Help Band in Bowling Green, Ky., is doing a good work, collecting food and clothing and distributing it among the poor. They receive hearty responses from the people from whom they solicit aid.
According to the Missionary Magazine, the annual offering is the largest that has ever been taken up by Seventh-day Adventists, and it is still coming in. This will enable the Mission Board to send laborers into new fields, and the regular weekly donations will support them.
From far West Australia comes the news that three candidates were baptized at Perth, November 30, by Brother Wm. Knight. Thus the last Gospel message is finding its way to all the world, and gathering here and there such as will accept the invitation to come to the marriage supper of the Lamb.
Brother W. T. Knox, president of Pacific Union Conference, sailed for Honolulu on the 20th inst., to be absent about one month. His object is to become better acquainted personally with our institutions and work in the Hawaiian part of his jurisdiction.
On Sabbath, the 15th inst., a church of twenty-seven members was organized in Berkeley, Cal., by Brethren M. C. Wilcox and M. H. Brown, secretary of the California Conference. This church is composed partly of former members of the church in Oakland and partly of persons brought to the faith through the labors of Brother Charles T. Everson. Brother C. A. Smith, formerly of the Oakland church, was chosen as elder of the new organization.
From Brother J. L. Shaw’s report in the Review we take this interesting paragraph:—
Burma is especially ready now for our books and papers. A railway, starting from Rangoon, goes through Burma to within fifty miles of the Chinese frontier, so the means of travel render it possible to send our books through Burma as well as India. It is said that a famine never was known there. Times are prosperous, and the people sociable. Any Burmese home is said to entertain a stranger, no matter what his religion or nationality.
The young men members of the training classes at the Battle Creek Sanitarium have volunteered to work for their board till the institution is in condition for them to take up their work again. A number are working in the ruins. Thirty new patients have arrived since the fire, and they came knowing that the two main buildings had been burned; but they had confidence that the institution is still alive, and that some provision would be made for their accommodation.
Rev. S. D. Dutcher, pastor of the Christian Church, Oklahoma City, says: “I have read with some care ‘Christ’s Object Lessons,’ and take pleasure in most heartily recommending the book. It is well written. It is true to the teachings of Christ. It is vigorous. It is clear. It will be a blessing to any one who will read it. I especially recommend it as a most valuable and interesting book for children and young people.” 248 pp., cloth, illustrated, $1.25. Pacific Press Pub. Co., Oakland, Cal.; 11 W. 20th St., New York City; 18 W. 5th St. Kansas City, Mo.
At its recent session in Portland, Oregon, the Pacific Union Conference elected officers as follows: President, W. T. Knox; Secretary, J. J. Ireland; Treasurer, E. A. Chapman; General Canvassing Agent, S. C. Osborne; Missionary Secretary, H. H. Hall. Mission Board—W. T. Knox, J. J. Ireland, W. C. White, J. O. Corliss, W. S. Sadler, C. M. Snow, and M. E. Cady. Educational Committee—A. T. Jones, R. S. Owen, W. B. White, George Pettit, W. S. Sadler, the president of Walla Walla College, and the president of Healdsburg College. Executive Committee—The president of the Union Conference, the presidents of the local conferences, the president of Walla Walla College, W. R. Simmons, the General Canvassing Agent, the Missionary Secretary, the President of the Pacific Press Publishing Co. The following fields were represented at the Conference: The Conferences of California, Southern California, North Pacific, Upper Columbia, and Montana, and the mission fields of Utah and Arizona. It was recommended that British Columbia, Utah, and Arizona each be organized into a separate conference.
A letter from Pastor H. F. Courter, dated March 6, who left California February 12 to labor in the great needy Southern field, states that on his way to Graysville he stopped off at a sister’s whom he had not seen for 35 years, and had the privilege of seeing five of her grown children make a public profession of religion. Of Graysville and the school he says:—
While here I have spent a very pleasant time visiting the Graysville Academy and the surrounding country. I was happily surprised in seeing such a fine lot of scholars assembled together. Intelligence and earnestness beam from every countenance. Last Sabbath afternoon I spent a pleasant hour with them. It was my privilege to speak to them for a half hour, after which nearly all took part in a social meeting. It would have done your soul good to have listened to their prompt and earnest testimonies.
The Lord is doing a grand work here through the consecrated teachers, guided by Professor Tenney as principal of the school. The brethren here are planning for a Sanitarium at Graysville. Graysville is situated in a narrow valley. The ground does not produce a very heavy crop of corn or wheat, but it is very good for gardens, and pears and small fruits do well in the valleys. Peaches, apples, and other fruits do well in the mountains.
Brother Courter’s address is, till April 4, Sanford, Tenn., where it is expected a church will be organized soon. Permanent address is presumably Nashville, Tenn.
THE INSTITUTIONS OF AVONDALE.
By E. C. Chapman
Another year has passed in the history of the little Adventist colony which is situated among the rock-ribbed hills of a rural district of New South Wales. The warm breezes of midsummer now rustle among the tall gum trees, while the earth gives forth its store of fruits and melons with which to make glad the hungry toilers. The past year has been an important one in many ways to the people of Avondale, and bears upon the calendar of history a record of advancement.
There are four institutions located upon the Avondale estate, and all are quite thoroughly equipped, and are directly connected with the work of the third angel's message. Their development, consequently, is of general interest, and their success of infinite importance. The school, the Health Retreat, the food factory, and the Avondale Press are the four vines of divine planting which make Avondale an educational center. Without exception, each of these institutions has experienced a prosperous year. While only a beginning has been made in many lines, and there remain many battles to be fought, it is very evident to those of us who are privileged to observe from day to day the unfolding of each divine providence, that God is guiding at Avondale.
The School.
Busy hands are now actively engaged, during these closing days of the vacation season, in the work of preparation for the coming session. The first term of 1902 opens January 7, and a goodly number of students are expected. The work of the coming year is entered upon with courage, and gives promise of success. The school is well equipped with teachers of experience and consecration.
The Health Retreat.
Every one who visits the Avondale Health Retreat is delighted with the place, not so much because of any special natural advantages which it might be supposed that the place enjoys, but because of the atmosphere of homelike friendship and Christian courtesy which pervades the place. Its patronage is increasing, its influence broadening, and its indebtedness rapidly passing away. Several patients have already come to know the truth through the associations of the Health Retreat.
The Food Factory.
This institution, which has for years been struggling with many difficulties, is experiencing brighter days of late; and tho the management have still their portion of perplexity, there has not been a time in years when the outlook was more promising than now. Distributing headquarters for the foods has been established in one of the busy centers of Sydney, and the business is growing from month to month.
The Avondale Press.
This printing office also has enjoyed a prosperous year. It is the youngest of the institutions of Avondale, and, tho still a comparatively small institution, it has been favored with a good run of work during most of the past year. This has not only been a means of help in the matter of training workers, but has resulted in placing the institution on a good financial footing. Three regular monthly journals are issued by our press, the Union Conference Record, the Herald of Health, which is hereafter to be called the Australasian Good Health, and the Joyful Tidings. Besides these publications, considerable matter has been issued in the Polynesian languages, and such other commercial work done and work for our own institutions as the office was able to obtain.
Over 125,000 copies of the missionary paper Joyful Tidings have been circulated. Most of these have gone to the isolated regions commonly called the back blocks of New South Wales. The paper is doing a great work, and souls are rejoicing in the truth as a result of this effort. Only last Sabbath we received a letter from a young farmer of northern New South Wales, in which he said he was greatly interested in the work of the Tidings. To show his interest, he enclosed a £5 check to aid in carrying on the work. That was the third time that the same young man has written us during the last few months. His first letter contained £1, the second £3, and his Christmas gift was, as we have said, £5. Tho keeping the Sabbath, he has never heard any preaching.
God is caring for His work in its needs, and it is with courage that we go forward.
E. C. Chapman.
LESSON 2.—APRIL 12.—THE QUESTION OF SUPREMACY.
NOTE.—This series of lessons is entitled, “Studies on the Gospel Message.” For Introduction and excellent suggestions as to their study, we refer the student to the Lesson Quarterly.
SUGGESTIONS FOR STUDY.
Read carefully the twelfth, thirteenth, and fourteenth chapters of Revelation, that the whole picture may be clearly in mind. Do not try to interpret the symbols in this lesson, as the present purpose is simply to settle some principles. The specific interpretation will come later. Be sure that the main point of the lesson, the question of supremacy as involved in worship and service, is brought out with clearness. The first part of the chapter in “Patriarchs and Prophets,” “Satan’s Enmity against the Law,” might be read in connection with this lesson.
In Rev. 14:6–14 we have a brief statement of the Gospel of the kingdom as adapted to the special circumstances which will exist just before the second coming of the Lord. In the very hour of God’s judgment the controversy over the law of God comes to its climax. Shall the supremacy of God be acknowledged or the supremacy of the beast and his image? Shall the Creator be worshiped, or shall the beast and his image be worshiped? In order that we may have a clear view of what is involved in these questions, we must see plainly what the real issue is.
The beast of Rev. 14:9 is evidently the same one mentioned in Rev. 13:14, to whom an image was to be made, and this beast is shown to be the same one spoken of in verses 2 and 3 of the same chapter by the reference to the deadly wound. This beast receives from the dragon “his [the dragon’s] power, and his seat [throne], and great authority.” But the dragon is Satan (Rev. 12:9); and so, when all the world worship the dragon and the beast (Rev. 13:4), who is simply the representative of the dragon, they are acknowledging the supremacy of Satan. This they do by asking the question, “Who is like unto the beast?” Verse 4. But this is the very question in which the supremacy of God is set forth (Ex. 15:11; Ps. 89:8), as well as in the direct statement (Jer. 10:7). And so the real question to be settled in the last generation is this, Who is God? Who is the rightful king? Whose supremacy is to be acknowledged? Shall Jehovah or Satan be worshiped? But this is not a new issue. It is the old issue, but now it is to be finally settled. Christ beheld Satan fallen from heaven (Luke 10:18, R. V.), just as the prophecy declares the fact (Isa. 14:12–14), and the cause was his effort to take the place belonging to God. Our first parents fell because of their effort to do the same thing. Gen. 3:4, 5, R. V. To man, who failed to recognize that he was made in the likeness of God (Gen. 1:26), and so lost that likeness, the Gospel of the kingdom was preached (Gen. 3:15), which will restore the fallen one to be “like Him” (1 John 3:2). The Gospel of the kingdom teaches the supremacy of God as the true King, the Creator, as the One to be worshiped and served, in direct opposition to Satan’s demand for worship and service, and the gift of the Son of God in the flesh, that man might be restored to the high position of likeness to God and the privilege of being servant to the King of the universe.
QUESTIONS.
Where do we find an outline of the Gospel message which is to usher in the coming of the Lord?
What is the time? What is the subject of the controversy? What are the questions to be answered?
How can the beast mentioned in Rev. 14:9 be identified with the first beast mentioned in the thirteenth chapter of Revelation?
To whom is this beast indebted for all that makes him great? Whose servant, then, is he?
Who is the dragon? Who is his representative? What, then, would the worship of the beast really be?
In what question is the worship expressed?
Mention the first instance in which this same question is asked concerning God. The second. The third.
What, then, is the real question at issue? What is now to be done in regard to this question?
In what condition did Christ see Satan?
How is this expressed in the prophecy? What was the cause of it?
Whom did “that old serpent” tempt into the same experience?
What fact was not recognized and acknowledged?
In what promise was the Gospel of the kingdom then preached?
When it is fully accepted, what change will be wrought?
