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General Conference Bulletin, vol. 4

April 5, 1901 - EXTRA NO. 3

GENERAL CONFERENCE BULLETIN,
PUBLISHED QUARTERLY BY
The Seventh-day Adventist General Conference
PRICE: For the DAILY BULLETIN during General Conference session 50c. For the biennial term including daily and quarterly issues 75c. Subscription at the 75-cent rate, for the next volume, will include all issues during 1901 and 1902.
Entered at the post office in Battle Creek, Michigan, FIRST QUARTER, 1901.

PROGRAM FOR SABBATH, APRIL 6

5:30A. M., Early meeting.
7:00A. M., Breakfast.
9:15A. M., Sabbath-school.
10:45A. M., Sermon.
1:00P. M., Dinner.
3:00P. M., Open.
7:00P. M., Open.

ANNOUNCEMENTS

Stockholders of the Review and Herald Publishing Association will hold their next meeting Tuesday, April 9, at 10:30 A. M.

The present Conference has the largest attendance of any ever held by Seventh-day Adventists. Besides 216 delegates, there are probably 1,500 visitors from all parts of the United States. All of these seem of one heart and mind to make this the greatest and best occasion of their lives. The Spirit of God evidently broods over every meeting thus far. Let the people everywhere pray that God may continue to rule in the councils of this immense body of people.

THE EARLY MORNING MEETING

Thursday was a praise service, in which the entire congregation had an opportunity to tell of the Lord’s goodness and mercy. The meeting was opened by singing; prayer by S. N. Haskell. J. O. Corliss gave a few introductory words of exhortation, in substance as follows:—

The possibilities of eternity are shut up in every hour. There are great possibilities even in this morning meeting. Some of us, perhaps, will never again have such an opportunity as this one that is before us, so we should improve this time to the best possible advantage to ourselves and for the glory of God.

I desire to read a few words, to see what we have to be thankful for. So many of us pass these privileges by, apparently not realizing why we are under such great obligations to God. “Bless the Lord, O my soul, and forget not all his benefits: who forgiveth all thine iniquities [Is not that enough to praise the Lord for?]: who healeth all thy diseases.” The forgiveness of sin, and the healing of disease, are connected in the same sentence; and since the Lord does this, every one of us present has the privilege of expressing gratitude to God for the blessings under which we are living this morning. The Lord “redeemeth thy life from destruction:” he “crowneth thee with loving-kindness and tender mercies;” he “satisfieth thy mouth with good things: so that thy youth is renewed like the eagle’s.”

There is a vast assemblage of people here who desire to praise God, and so our words must be few and well-chosen, in order that we may not take the time of others. To bless the Lord, is to speak well of him and honor him, thus bringing him to the notice of others around us. “The humble shall see this, and be glad.”

After these remarks, the congregation was divided into sections, and a minister placed in charge of each division, that all might take part. After a few minutes, during which hundreds participated in magnifying the name of the Lord, the sections were again united, and many of the Lord’s servants testified, before the entire congregation, of the light and courage which they have already received during this Conference. The service closed with a solo by L. C. Sheafe, all uniting in the chorus.

Sister White gave an earnest talk at the nine o’clock meeting Thursday morning, concerning the needs of outside fields. In bringing out the struggles of the work in Australasia, and the help contributed to that field, it was revealed that before her visit to that field the brethren there had built meeting-houses in six places, as follows: Auckland, Napier, Gishome, and Kaeo, New Zealand: Bismarck, Tasmania; and Panamatta, New South Wales.

With the means which our brethren in America and Africa have sent us, we have helped to build fifteen meeting-houses, in: Stanmore, Ashfield, Prospect, Keelleyville, Cooranbong, Hamilton, and Morrissett, New South Wales; Brisbane, Queensland; North Fitzroy, Victoria; Hobart, Tasmania; Wellington, Christchurch, Ormandville, Hastings, and Epsom, New Zealand.

At the same time there have been built without assistance from the fund, as follows: Kaikouri, and Wanganui, New Zealand; and Ballarat, Victoria.

RAILROAD CERTIFICATES

ALL holding railway certificates should hand them to the Secretary at once at his office on second floor of West Building of the Review Office, that they may be viseed by the joint agent on April 8.

All holding round-trip tickets, please read the notice on first page of BULLETIN NO. 1.

GENERAL CONFERENCE PROCEEDINGS

Third Meeting, Thursday, April 4, 3 p. m.

ELDER G. A. IRWIN in the chair.

After the opening hymn, No. 598, Elder J. M. Rees offered prayer.

The following persons were present to take their seats with the delegates:

Mrs. D. D. Robinson, of Indiana; D. F. Sturgeon, in the place of M. H. Gregory, of Oklahoma; M. H. Brown, S. M. Butler, E. Leland, N. P. Nelson, S. S. Davis, E. G. Olsen, T. Valentiner.

The Chair: I think the first thing will be to read the minutes of the large committee, which was appointed by this body, so that you may know not only what they are doing, but they may receive your sanction of what has already been done.

Secretary: Up to the fourth meeting of the committee, all that was done was embraced in the report that Elder Daniells submitted yesterday. I will read the minutes of the fourth and fifth meetings of that committee.

Reading of the report was as follows:

COMMITTEE ON COUNSEL, FOURTH MEETING, IN REVIEW AND HERALD CHAPEL, 5 P. M., APRIL 3, 1901

Elder G. A. Irwin in the chair. After some opening remarks by Elder Irwin, the name of S. F. Svensson was added to the committee, as representing the Swedish work.

Voted: That A. G. Daniells, A. J. Breed, and G. W. Reaser be a Committee on Order of Exercises for the Conference.

The Secretary requested the appointment of an assistant to aid him in his work.

Voted that F. M. Wilcox act in this capacity.

Considerable discussion was had over the elimination of sectional lines, the idea being expressed that some plans should be devised whereby there could be a readjustment and proper apportionment of denominational funds.

It was voted that a committee be chosen from the floor to take this matter under advisement, and report back to the general committee.

The following-named persons were chosen: I. H. Evans, W. C. White, P. T. Magan, R. A. Underwood, N. P. Nelson, Dr. J. C. J. D. Gowell, C. W. Flaiz, L. R. Gonradi.

Meeting adjourned to meet at 10:30 April 4.

G. A. IRWIN, Chairman.
F. M. WILCOX, Ass’t Sec.

MINUTES OF THE FIFTH MEETING OF THE COMMITTEE ON COUNCIL, HELD APRIL 4, AT 10 A. M

Prayers were offered by Elders Prescott and Irwin.

Elder Smith Sharp introduced the matter of the Southern work, asking that early consideration be given the same by the Conference.

To make this the special order for the first hour this afternoon.

The Committee on Plan of Organization reported the following recommendations:—

1. That the following persons be invited to attend the meetings of the council: J. O. Johnston, S. N. Curtis, Wm. Woodford, B. R. Nordyke, Miles W. Lewis, Dr. A. N. Loper, R. S. Owen (of Miss.), Dr. A. J. Sanderson, S. B. Horton, Dr. J. R. Leadsworth, W. A. Alway, J. I. Gibson, J. N. Nelson, H. G. Lucas, I. A. Ford, H. H. Hall, J. H. Watson, Dr. P. A. DeForest, N. C. McClure, L. T. Nicola.

2. That the time of the committee during the morning session be devoted to the appointment of sub-committees to study various lines of work, such as, Conference Organization, Education, Canvassing and Colporteur Work, Camp-meetings, Publishing, Sanitariums, Missionary Work, and Religious Liberty Work.

3. That the president of the General Conference and the presidents of the Union Conferences, arrange among themselves to preside at the council meetings, and at the meetings of the General Conference.

The foregoing recommendations of the committee were adopted.

The general committee then took up the appointment of subcommittees.

The following were named as Committee on Organization: W. C. White, O. A. Olsen, Geo. A. Irwin, R. M. Kilgore, A. G. Daniells, J. H. Kellogg, J. N. Loughborough, I. H. Evans, S. H. Lane, W. W. Prescott, and A. T. Jones.

Voted: That the Committee on Education be composed of all the members of the general committee who are school men. It was found that the following were present, who constitute the Committee on Education: E. A. Sutherland, David Paulson, W. S. Sadler, P. T. Magan, B. L. Howe, M. C. Wilcox, C. W. Irwin, M. E. Cady, E. L. Stewart, B. E. Nicola, C. C. Lewis, J. W. Loughhead, and Frederick Griggs.

Voted: That the Committee on Canvassing and Colporteur work include the district agents; the managers of each of the publishing houses, foreign and domestic, including the Good Health Publishing Company, or one they may appoint; those in charge of the canvassing work in foreign fields, and the Secretary of the Foreign Mission Board.

Voted: To ask Elder A. G. Daniells to present the subject of camp meetings.

Voted: That the Committee on Publishing be the same as that appointed by the Publishers’ Convention, consisting of the following: C. H. Jones, W. C. Sisley, W. C. White, W. W. Prescott, L. R. Conradi, O. A. Olsen, I. H. Evans, W. A. Spicer, W. D. Salisbury, with the addition of Dr. J. H. Kellogg.

The following were appointed the Committee on Sanitariums: J. H. Kellogg, J. C. Ottosen, David Paulson, F. M. Wilcox, J. R. Leadsworth, H. W. Cottrell, S. H. Lane, O. A. Olsen, W. T. Knox, G. W. Reaser, L. R. Conradi, and P. A. DeForest.

Voted: That the Committee on Missionary Work comprise the members of the Foreign Mission Board, the members of the Medical Missionary Board, and the laborers from foreign fields.

The following were appointed Committee on Religious Liberty: Allen Moon, E. J. Waggoner, J. M. Rees, M. C. Wilcox, E. T. Russell.

The meeting adjourned to the call of the Chair.

G. A. IRWIN, Pres.
L. A. HOOPES, Sec.

The Chair: You have heard the action of the large committee thus far. What is your pleasure in regard to it? If it meets the mind of the Conference, a motion to adopt whatever has been read will be in order: and if it is adopted, it will appear in the BULLETIN to-morrow, so that you can have the names of all these committees.

Allen Moon: Inasmuch as these committees are to be committees of Conferences, and report to this Conference, I would like to suggest that the Committee on Religious Liberty be enlarged by the addition of several members. This has been a question that has been before us for a number of years, and I believe it ought to have due consideration at this Conference. I would like to suggest the names of S. H. Lane and Geo. B. Thompson as additional members to this committee.

The Chair: Do you move that?

Allen Moon: Yes.

J. D. Gowell: I second the motion.

The Chair: You have heard the motion. It has been moved and seconded to amend the Committee on Religious Liberty, adding the names of Elders S. H. Lane and G. B. Thompson. Are you ready for the question?

M. C. Wilcox: I would like to ask the mover of the motion to admit two more names in his motion—those of C. P. Bollman and L. A. Smith.

The Chair: Do you accept?

Allen Moon: I accept.

The Chair: Two more names have been added by the consent of the mover,—C. P. Bollman and L. A. Smith. When you vote, therefore, it will be on the names of S. H. Lane, Geo. B. Thompson, C. P. Bollman, and L. A. Smith.

The question was called, and carried.

The Chair: What is the further pleasure of the Conference in regard to this report?

R. C. Porter: I move the adoption of the report.

S. B. Horton: I second the motion.

The question was called, and carried.

The Chair: The motion is carried without dissenting vote, so that the action of the large committee becomes the work of the Conference. In due time these committees will have matters to present before you. It will be necessary for this large committee to have other meetings, and there will no doubt be other committees announced later; but when they are announced, they will be brought before the Conference, as these have been, for ratification. The Conference is now open for whatever business you have to bring up. The work in the South has been made the special order for this afternoon. Unless there is something else which needs to be done before, that will be the first order of business.

Elder Sharp then came forward, and presented the following Memorial to the delegates:—

BATTLE CREEK, MICH., April 4, 1901. To the General Conference

The delegates and brethren representing the Southern field present to you the following Memorial:—

In our study of the situation in the Southern field, we find that there are many circumstances and conditions peculiar to the South which make it desirable that the work of reform which our cause represents should be planned and carried forward by persons who have lived long enough in the field to be well acquainted with its peculiarities and necessities.

Especially do we find that in the education and training of workers and of teachers, that they should receive their education and training in the field where their work is to be done, for this is not only the most economical way, but it is sure to add greatly to the efficiency of the laborers.

Such being the case, we believe that a more complete and independent organization of the work in this field, if sanctioned and approved by the General Conference, will result in great benefit to the work,—

1. By using to the very best advantage the working forces in the territory.

2. By fostering the spirit of faithfulness and self-reliance, and developing self-supporting Conferences with such aid as may be needed and provided for advance work.

3. By closely linking together all the interests in the field, each part may be made more efficient in helping every other part.

In view of this, we suggest that the delegates present take up and act upon the recommendation of the thirty-second session of the General Conference relating to the organization of Union Conferences, which reads as follows:—

“That Union Conferences be organized in Europe and America, as soon as deemed advisable, and that these Union Conferences hold biennial sessions, alternating with the General Conference.”—Bulletin, 1897, p. 215.

In the territory comprising District 2 there are three organized State Conferences and a large mission field covering six States. We think it would be for the best interest of the churches in these States if they should be organized at an early date into three or more Conferences.

As this is a mission field which has been largely assisted by the General Conference, and as its advance work will call for large expenditure of means we request for it a continuation of such assistance, first, by remitting the tithe that would naturally be expected from a Union Conference to the General Conference; second, by an appropriation for the current year of a sum equal to three fourths of the net expenditure by the General Conference in this field during the past year, with the understanding that the aid from the General Conference will decrease as the States in the Union Conference become self-supporting.

We also request the General Conference to accept the president of the Southern Union Conference as a member of the General Conference Executive Committee.

Adopted at a meeting of delegates and representative brethren from the Southern States held in the east vestry of the Tabernacle, April 4, 1901.

N. W. ALLEE, Chairman.
SMITH SHARP, Secretary.

Smith Sharp: Before reading the constitution, I will give you some statistics regarding the Southern field. These are compiled from the latest reports from those having charge of the Conferences and mission fields in the South, and cover the entire Southern field included in District 2:—

Number of States, 9; population (census of 1900), 14,908,768; organized churches, 65; companies, 31; church membership, 1,900; membership of companies, 355; isolated Sabbath-keepers, 325; total number of Sabbath-keepers, 2,580; tithe of district for 1900, 172.84; fourth-Sabbath and First-day offerings, $1,404,82. There are 40 local tract societies, 24 ordained ministers, 11 licentiates, 30 licensed missionaries, 15 self-supporting missionaries, 65 canvassers. 20 medical missionaries and nurses, and 35 church buildings, with a value of $23,110. Among the institutions are Graysville Academy, representing an investment of $10,000: the Huntsville Industrial School (colored). valued at $12,000; the Hildebran (N. C.) Industrial School (white), costing $2,000; many church and missionary schools: the Herald Publishing Company, with an investment of $8,000: a sanitarium at Hildebran, N.C.; colored sanitarium now fitting up at Nashville; and also treatment-rooms at Paducah. Ky., and other places. The retail value of books sold the past year is nearly $32,000.

By request of the Southern delegates, a committee was appointed to draft a constitution to submit to the Conference for their approval. They have drafted a constitution which they would be willing to accept, and which is now presented to you for ratification:—

Inasmuch as the constitution presented is only suggestive, and has not been ratified by the anticipated Union Conference, the text of it is omitted.

The Chair: You have heard the Memorial and the constitution that have

been submitted for the purpose of organization. What will you do with this Memorial?

S. H. Lane; I move its adoption by this Conference.

The motion was seconded.

The Chair: The matter is now open for remarks.

W. W. Prescott: Will this action increase the net amount of funds to be used in this district during the next year or two, or decrease, and how much?

Smith Sharp: Perhaps it will decrease it by one fourth.

W. W. Prescott: Does that look like increasing the work, and spreading it out into new fields?

Smith Sharp: We were informed that when this action was taken in Australia, that, whereas they had been giving two hundred pounds, they had to give only one hundred pounds, and that they did as much with one hundred pounds as they had previously done with two hundred pounds.

W. W. Prescott: Is that the right principle, and is that principle to be extended to other mission fields? If so, what means all the instruction we have?

W. C. White: I think the suggestion means that the General Conference shall do much more than the brethren from the South have asked. Let the requests be small and the gifts large, whereas in the past the requests have been large and the gifts small.

J. E. White: We have instruction that we should have people going to the different churches soliciting funds to forward such missionary work as this. I believe if this is organized, we want to take hold of the work just as the Lord has indicated, so that the riches of the Gentiles will begin to flow into this work. I believe that when we take hold of this work, and pull on right lines, the Lord will bless the efforts to increase the work in that field.

S. N. Haskell: There is something in the thought of persons setting up house-keeping for themselves. They work a great deal harder. I remember when the New England Conference was organized. It had always been a burden to the General Conference. The Conference had sent laborers there, and received but little returns from the tithe. And they went to organize it into a Conference with the understanding that the General Conference would still help. Well, the New England Conference was organized. The General Conference sent down laborers, but the New England Conference proposed to pay those laborers; they also paid their tithe, and their proportion for the Battle Creek College and other institutions. There was an inspiration on their part to do it; and as they were an independent Conference, they thought they ought to do it. If it is necessary to help this new Conference, do so; but they have asked very little in proportion to what they have received, and it seems to me we ought to do that thing. Let us send down more money than that. They will be thankful for all we can send them. But let them plan and organize for themselves, and work for themselves, and it will be an advantage to the cause of present truth as a whole.

S. H. Lane spoke favorably of the plan, giving a brief review of how the General Conference had helped new Conferences in the past.

A. G. Daniells: I am pleased with this thought on the part of our Southern brethren. I believe it is in harmony with the instruction that has been coming to us these many years.

Now, first, I suppose they have resolved to economize, and to do more work with less money. That is what they mean to do. Well, I hope they will do a great deal more work, and accomplish a great deal more results, whether they have less money or more money. But I suppose they have fears that this Conference would question whether the taking of this step would not mean the expenditure of a great deal more General Conference money. That is to say: If they get self-government, and take the work into their own hands, direct their laborers, manage their affairs, shape the expenditure, they will use up a great deal more money than is already being sent; and that the General Conference will hardly know whether to take a step that might involve them in that way.

I want to encourage these brethren to go on and take this step that should be taken: and I pledge myself, as one member of this Conference, to stand by them, even if it should take more money to go through the two years than they have spent the last two.

Mrs. E. G. White: That is the right principle.

A. G. Daniells: I have been in counsel with Sister White about the organization of new Conferences for a number of years, and I esteem it a privilege to state to the delegates here what I have frequently heard Sister White say. In Australia we have many times been in great perplexity for money. When we started on self-governing principles out there, the tendency on the part of our brethren was to let us be self-supporting as well as self-governing. Sister White has often said to us brethren: “What is the matter? What is the reason for that?”—Well I remember a brother once said to her: “This principle has been adopted by this people, by our brethren, our Conferences,—that as long as a field is a missionary field, we will look after it and endeavor to support it; but when it organizes, and becomes a self-governing field, then it must support itself; we no longer stand committed to its support.” Sister White said, in reply, “Who made such a ruling as that? He had better been saying his prayers.”

The principle involved in that statement is this: that we are not justified in cutting a field off from our fostering care and support simply because it chooses to organize for local self-government. We are in duty bound to help the field, foster it, and encourage it with our assistance, just the same after organization as before.

I do believe that by organizing in the South, placing the government. The management of the work, in the hands of men on the ground, having them direct the laborers, audit their accounts, run their institutions, work with their people, I believe that the funds, or receipts, will be increased per capita over what they have been hitherto. We must put them where they can advance their work, and help them with our counsel and with our funds just the best we can.

Mrs. E. G. White: Amen! It is the Lord’s money.

Mrs. E. G. White: I am thankful that there is to be a time when the mists will be cleared away. I hope that this time has begun here. We want the mists here to be cleared away. I want to say that from the light given to me by God, there should have been years ago organizations such as are now proposed. When we first met in Conference, it was thought that the General Conference should extend over the whole world. But this is not in God’s order. Conferences must be organized in different localities, and it will be for the health of the different Conferences to have it thus. This does not mean that we are to cut ourselves apart from

one another, and be as separate atoms. Every Conference is to touch every other Conference, and be in harmony with every other Conference. God wants us to talk for this, and he wants us to act for this. We are the people of God, who are to be separate from the world. We are to stand as representatives of sacred truth.

While on my journey to Battle Creek, as I have visited different places, I at Los Angeles, asked, Why do you not do this? and, Why do you not do that? And the response has been, “That is what we want to do, but we must first get the consent of the Board, the members of which are in Oakland.” But, I asked, have you not men here with common sense. If you have not, then by all means transport them. You show great deficiency by having your Board hundreds of miles away. That is not the wisdom of God. There are men right where you are who have minds, who have judgment, who need to exercise their brains, who need to be learning how to do things, how to take up aggressive work, how to annex new territory. They are not to be dependent on a Conference at Battle Creek or a Board at Oakland.

At the Health Retreat at St. Helena there was something which greatly needed to be done, and I called the leading men together, and urged upon them the importance of doing this thing. But they said, “We have no authority to act. We must first communicate with the Board.” “What do you mean,” I asked, “by acting in such a childish manner? Have you no men here who can be put in a position of responsibility, to decide such questions? If you have not, then do your best at once to find those who can fill such places here. We must have some one right at hand to whom we can speak. The Board must not be at San Francisco or Oakland, but here. They must be where we can counsel with them at once, in cases of necessity. Here is something that must be done immediately, and even if you have no official authority, take off your coats, and go to work to do that which must be done for the health of the institution.” I relate this to show you how foolish it is to have a Board miles and miles away, instead of close at hand.

In regard to the work in the South, the arrangements which are being made for that field are in accordance with the light which has been given me. God desires the Southern field to have a conference of its own. The work there must be done on different lines from the work in any other field. The laborers there will have to work on peculiar lines, nevertheless the work will be done.

The Southern field must be organized into a Conference. The lack of interest that has been manifested in that field has made it doubly sure that it must be thus. The Lord is going to enter the South; he is going to work there. His salvation is to be revealed, and the very places in which it has been most difficult to make advancement, are to be the places where the angels of the Lord will go before us. The Lord told the children of Israel that they should have gone up and possessed the land, and he would have given them possession. So he says to us. We are to enter every place in which we can find standing-room. There we are to plant the standard of truth. There we are to leave a monument which every week will proclaim, “The seventh day is the Sabbath of the Lord thy God.” The Lord declares that when we diligently observe his Sabbath, it is a sign between him and us, that we may know that he is the Lord that doth sanctify us. This knowledge is of more value to us than gold or silver or precious stones.

The workers in the South are not to depend upon the Conference at Battle Creek. They are to hang their helpless souls on Jesus Christ. God can work for men to-day as he worked for Daniel. He gave Daniel and his companions wisdom and understanding, and he will give wisdom and understanding to the workers who, with clean hands and willing minds, with self-denial and self-sacrifice, go into the Southern field to clear the King’s highway, to take up the stumbling blocks, and prepare the way for the Lord’s work to be done. If they will seek for the wisdom of God, if they will cling in humility to the mighty One, they will receive heaven’s blessing. I said to my son, “If you will only work in and through the Holy Spirit, you will have a Comforter with you all the time. It does not matter what this one or that one may say. You are not amenable to any man. You are amenable to God. He has given you your work, and he is making a way for you so that you can work in his name.”

When I was in Vicksburg, I was so pleased to see in the congregation which assembled on the Sabbath, men of intelligence and real moral worth. I wanted to leave the room; for I felt that I should have to weep. I seldom shed a tear, not even when my dead are before me. Their work is done, and they are at rest. But when I see something that makes my heart glad, the tears will come.

I want to tell you that I feel hopeful in God regarding this proposition concerning the Southern work. There is to be a great work done in the South. For several years I have been waiting and watching for this work. It has been delayed, but now it has been started, and I believe that it has been started right. And to those who do not believe this, I would say, Do not talk unbelief. Put on your armor; put on the gospel shoes; and go to the South and see the work that is being done.

My heart is greatly encouraged in God. I have rolled off the burden that was upon my soul. I feel, brethren and sisters, that we are going to take hold together in the name of the Lord, and seek with all our power to restore, to heal the wounds which have been inflicted on the cause, by a deficient knowledge of what God is to us, and of our relation to him.

We want to understand that there are no gods in our Conference. There are to be no kings here, and no kings in any Conference that is formed. “All ye are brethren.” Let us work on the platform of humility, seeking the Lord earnestly that his light may shine into our hearts, and that the arrangements we make may be after God’s order. I thank God that we are to-day in the presence of the whole heavenly universe. While we are making these arrangements, all heaven is witnessing to them. If the veil could be removed, if our ears could be opened, we would see the holy angels and hear a song of triumph ascending to God, because advance is to be made in the Southern field. This field, because it is a hard one, has stood with little help and with little sympathy. Those who work there must put on the righteousness of Christ. He says, My righteousness shall go before you, and the glory of God shall be your rearward.

New Conferences must be formed. It was in the order of God that the Union Conference was organized in Australasia. The Lord God of Israel will link us all together. The organizing of new Conferences is not to separate us. It is to bind us together. The Conferences that are formed are to cling mightily to the Lord, so that through them he can

reveal his power, making them excellent representations of fruit-bearing. “By their fruits ye shall know them.”

O, if ever there was a people who needed to be imbued with the Spirit of the living God, we need to be. At this time we must see something done which we have not seen for a long time. There must be a scattering from Battle Creek. Those who are here should learn all they can, so that when they go to other places, they can work for the Lord. He has wisdom for you, even as he had for Daniel.

The Lord wants to bind those at this Conference heart to heart. No man is to say, “I am a god, and you must do as I say.” From the beginning to the end this is wrong. There is to be an individual work. God says, “Let him take hold of my strength that he may make peace with me, and he shall make peace with me.”

Remember that God can give wisdom to those who handle his work. It is not necessary to send thousands of miles to Battle Creek for advice, and then have to wait weeks before an answer can be received. Those who are right on the ground are to decide what shall be done. You know what you have to wrestle with, but those who are thousands of miles away do not know.

It is best for us to put our trust in the God of Israel. We are to feel that it is time for us to possess new territory, time for us to feel that we must break the bonds which have kept us from going forward. Young men, young women, there is a work for you to do. Just as surely as you do this work will you see the salvation of God. Close the windows of the soul earthward, and open them heavenward, and you will receive the rich blessings of heaven, and will at last gain a crown of immortality.

G. A. IRWIN: The question is still before us, to adopt the motion to adopt the Memorial.

W. W. PRESCOTT: I think we would all like to see this first step the right step.—I am referring especially to this question of funds. If the instruction which has been given here means anything to me, it means that right from the first the appropriations, or suggestions of appropriation, for these mission fields, must be largely increased; it means that from the very first our idea and expectation should be that all appropriations, or thoughts of appropriation, to these destitute fields should be much larger than heretofore. I am just as much interested in one field as another. I therefore move that it be the sense of this assembly that the General Conference deal liberally with the Southern field, and act upon the same basis in dealing with every mission field now in operation.

W. C. WHITE: I wish most heartily to second the motion made by Brother Prescott. If we will deal liberally with these, it will mean entering more avenues, establishing more schools, establishing more bath-houses, building up our book-work, building up the circulation of our literature, studying the requirements of the different classes, and preparing and furnishing a literature to meet their wants. That is what it will mean. Why?—Because in every mission field the missionaries are drawn upon, their sympathies are drawn upon; as they see the work, their purses are drawn upon, their strength is drawn upon.

There are a good number of workers. If they have heart, and something to do with, they will lead out in developing the new agencies; others will have courage to join with them; and thus the work will go forward nobly. Brethren, if you give them the facilities, if you give them the means of developing their field more rapidly than they have been allowed to do in the past, we shall see greater progress. Thus we shall hasten the Lord’s glorious coming.

MRS. E. G. WHITE: I want to say a word. As it has been presented before me, the Southern field has been so long neglected that the cries of distress have gone up to heaven, and there never can be a clearance of our people until that field shall have fourfold more than any other field should have. They must have it, because they have nothing with which to carry forward their work. From the light that God has given me, our people will never stand as they should stand before Him, until they redeem the past.

G. A. IRWIN: I think we should state the question. It is to grant the Memorial by referring that portion of it that pertains to the amount that shall go from the General Conference to this field, to the committee that was appointed for that purpose.

O. A. OLSEN: I am deeply interested in the question that is now under consideration. I am so glad that it has come in, and taken just the shape that it has here to-day. With all my heart I acknowledge that God is in it, and is leading out. Every word that has been said with reference to the Southern field is true. It is true that it has been neglected; it is true that we have not met the mind of the Lord in His calls upon us with reference to the work there; but, brethren, this principle does not begin nor stop with that one field. It is far-reaching in its scope. It means much to us, and it touches my soul deeply. I have made some visits to the Southern field, and know something of the situation there,—something of its needs, its destitution, and its urgent calls,—and I am so glad to see these provisions being made for supplying them. I have also seen something of other fields, and know something of their needs, their destitution, and their earnest pleas for help. May the Spirit that has come into this Conference this afternoon, so take possession of our souls so that we shall be fully aroused to sense the real situation.

There is the European field, with its hundreds of millions of souls, and yet, what are we doing? There are two very small, struggling Conferences, that are doing their utmost; and yet, oh, how little in comparison with what ought to be done! And there, too, are souls that are reaching out with most earnest and anxious desires, pleading for light and for help. This principle reaches there also. It is going to make a tremendous draft upon our funds. Thank God, the Lord has blessed us with an abundance, and our Father is rich. When the Spirit of God gets hold of us, body, soul, and spirit, and we recognize God’s ownership of ourselves and our possessions,—when we recognize that the work is God’s, and that we are His stewards, His instrumentalities,—we shall see the blessing and power of God as we have never seen them before. We shall see the power of God in our Conferences; we shall see God even blessing our finances in a different way than they have ever been blessed before; and as has been mentioned here, we shall hasten the coming of the Lord and the glorious day of redemption.

THE CHAIR: I have no desire to cut off any discussion, but we have considered this matter quite at length, and it is now somewhat past the time for our adjournment. There is a motion before us to amend the Memorial.

The question was called and carried.

THE CHAIR: That brings us to the original question, which is the adoption of this Memorial. Are you ready to vote upon it?

J. O. JOHNSTON: Will that affect the constitution?

A. G. DANIELLS: We are not dealing

with the constitution. This is simply a suggestive constitution, which will have to be acted upon by the brethren of the South when they organize. We are simply receiving this Memorial, that we may express our approval of their going forward and organizing.

The question of the adoption of the Memorial by the Conference was put, and carried unanimously. Meeting adjourned by singing the Doxology, Elder W. T. Knox pronouncing the benediction.

G. A. IRWIN, Chairman.
L. A. HOOPES, Secretary.

THE TRAINING OF WORKERS

Talk by Dr. J. H. Kellogg, 3 p. m., April 3, 1901.

I assure you I feel very incompetent to undertake to introduce to you the subject which has been assigned to me,—the education of missionaries. I do not know how to present to you, in a clear, lucid, and brief way, the details of any plan which would produce a missionary. I am certain that there is no plan of education by which a missionary can be produced. And if we are to understand by the education of missionaries, the education of men and women to be missionaries, I am sure it will be idle for us to spend our time in such a study.

It seems to me that first of all, we must understand that a missionary can not be made by education. Unless God makes the missionary, he is not a missionary, and he can not be a missionary. No man, no system of education, can make a missionary.

I will read a few words from the tenth chapter of John, which I will make the basis of what I have to say:—

“I am the good shepherd: the good shepherd giveth his life for the sheep. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again. Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep.”

Now it seems to me that we have here the foundation idea of what a missionary is. Christ came to give life, and the real motive of missionary work is to carry that message to the world. Christ said, I have sheep that are not of this fold. There are other sheep, in many folds, and in many lands; they have not had an opportunity to hear the Shepherd’s voice. Christ came to this world to reveal himself as the life of the world. The true missionary, as I conceive of him, is a man who has learned that Christ is the life and the light of the world, and has become so thoroughly possessed of that truth that his greatest ambition is to give that light to others, to present that truth to others who are in darkness, and have it not.

Now if a man goes who is simply a hireling, who is what you might call a professional missionary, you would expect, as soon as dangers come, as soon as the wolf appears, this missionary will flee. I want to say that there is a great unwritten history of missionary work that has never been published to the world; but is found upon the secretaries’ and treasurers’ books of missionary societies. There is not very much said about it; but it would make a greater volume if it were published than all that ever has been published in relation to missionary work: and that is the history of men who have gone out to mission fields, looked at the fields, seen the wolf, and gone home again.

It is not very difficult to find men who are willing to go to a missionary field. I know something of that from my personal experience in interesting people in mission fields, and in opening the way for them to get a preparation for mission fields or mission work. And I have observed that it is not at all a difficult thing to find young men and young women who are willing to take a trip to the other side of the world, or to some of the islands of the South Seas, or almost any place that might be suggested, even the Yukon, or still further up into the Arctic region. In fact, I have had in some instances to lay hold of people with both hands, to keep them from going to mission fields. And I know others who have had to do the same thing. But to find a man who is a real missionary, who is a follower of the Good Shepherd, and who is ready to go to a mission field, and do what the Good Shepherd would do if he were there, is not so easy a thing.

The best model missionary school was the school that Christ taught when he was on earth: and that really is the only model worth studying. Christ came as a missionary to this world, and he called men to follow him, to be missionaries, as he was a missionary. And those who followed him became missionaries. And how did they become missionaries? Christ did not set up a college somewhere, and say, We will establish a missionary seminary or a missionary college. He simply asked those whom he called to follow him, and as he went about doing good, they watched, they observed, they took lessons.

It seems, then, that the first thing in a missionary’s education is to have a call; and that is a very important part of it. He must have a call from God, rather than a call from a missionary board. I am afraid too many of our missionaries called by a board, are called by a desire of their own to go to some field to see the world, rather than called by the Lord. And I think the very first thing in the education of a missionary should be his entrance examination, and the examination ought to inquire of the man such things as will ascertain whether he has had a real call from God to be a missionary.

I have often asked this question of young men or young women who offered themselves to become missionaries: “How do you know that you ought to be a missionary.” “Well, I have had a desire to be a doctor ever since I can remember.” That always says to me, This case is a suspicious case. I must have a double amount of evidence in that case, that he is the right sort of man: because the ambition to be a doctor is not necessary an ambition to be a missionary. It is not against a man to have an ambition to be a doctor. But a man might be a doctor, and not be a missionary at all. A man can be a splendid missionary and not be a doctor at all. And if he sees in the missionary training an opportunity to become a doctor, and nothing else, certainly he

has got his mind on the wrong thing. And the very same thing is true with reference to the missionary nurses’ work.

A young man who thought of seeking preparation as a medical missionary told me he had had am ambition to be a doctor ever since he was a boy. I said to him, “What have you been doing?” He said he had been working on a farm. I asked him if he liked farm work. “No,” he said, “I can’t say that I do.” “You like something about it, don’t you?” “No, I can’t say that I do.” “You like to care for the animals, don’t you? Don’t you like to drive horses, and break colts, and do such things as that?” “Oh, no.” he said, “I can not say that I do.” “Well, don’t you like the raising of sheep, or anything of that kind?” “No, I don’t. I never did.” “Don’t you like the raising of crops, the planting of corn, and such work?” “Well, I do rather like to raise corn.” “You have a sulky cultivator?” “Yes,” he said, “we have.” Now this young man did not like to do anything but ride. Well, I made up my mind that he would not do for a medical missionary, or for any sort of a missionary. He was looking for an easy job. There are a good many missionaries who have an attraction to missionary work, because they think it is an easy sort of job. But I want to tell you that it is not an easy thing for a man to give his life for poor lost sheep. That is what the good Shepherd did, and the man who is to be a missionary, ought to make up his mind at the very beginning that he has to lay down his own life.

I believe this thing is recognized by many. I was reading in a missionary journal not very long ago a remark by an old missionary, that seemed to me very cruel. He said, “What we need most of all in missionary work is more missionary graves in foreign lands.” He did not mean that he wanted more missionaries slaughtered by disease, or killed by savage natives; but he meant he would like to see more missionaries go to foreign lands with the idea of remaining there, and giving their lives for the people.

I remember an old missionary who started the work on the east coast of Africa, in Zululand. He first reduced the Zulu language to letters, to written forms, written characters, and translated the Bible into Zulu characters. He came to the Sanitarium a number of years ago, when nearly eighty years old. I asked him if he had come home to spend the remainder of his time. He said, “No; I want to go back to Zululand as quickly as I possibly can, and I want to die there.” I have thought of that man many times. His greatest ambition was to go back to that foreign land, so that he might die with the people, and among the people, to whom he had given fifty years of his life. I think he was a genuine missionary.

The man who has been a missionary may not show a missionary history. He has been doing missionary work every day, all the time.—yesterday and to-day, and all along. When we have men who have had a call from God, and are real missionaries, what kind of training should they have to help them become more efficient in his field? I do believe that the ideal way to train the missionary is in that mission field, or on the mission field where he is to work, in the field itself. That is the place where the man can get the best kind of training for missionary work. I can not conceive how it can be possible to give a man a training in one country that will fit him exactly for work in another country; or how he can have a training in a civilized land that will make him qualified to work successfully in a different land, when we talk about the details of the training.

But there is one thing that above all other things is necessary, in what we might call the technical training of a missionary; that is, the training of a missionary’s heart. It is heart training. The missionary finds himself in a foreign field, under circumstances entirely different from what he finds at home. If he is in a real mission field, he is deprived of a great share of the various advantages and privileges that he had at home. The thing that brings a great number of missionaries home, perhaps one half or three fourths of those that come home—is not the hardships that they have to encounter; it is not vicissitudes, climate, it is nothing of the sort; it is simply homesickness. I have found many times that missionaries would go to a country as nearly Edenic as you can find in this world, and work about a year, and then begin to write in, and say that they find they can not stand the climate. Now if we had a sick man, we would send him to that climate to cure him. When they come back, I would ask, What is the matter? Their complaint is just the very thing that we would send a man to that climate to be cured of.

The fact is, their sickness is not a disease of the nerves, nor a disease of the constitution, but it is a disease of the heart: it is homesickness, or discouragement, or lack of success, or a real lack of interest. They did not see the thing. They did not see the real work, did not see the sheep. They did not see anything but wolves. The consequence is they did not have ambition, courage, to remain in the work. Now it seems to me that a missionary should have such a training at home as will develop the fact before he goes out, whether he is the proper man, whether he has self-denial, self-sacrifice, whether he has the kind of character that will enable him to deal with the difficult, unhappy, and disagreeable conditions that he will have to come in contact with in a mission field.

Self-control, it seems to me, is a thing of the utmost importance for a missionary to have. The missionary goes into a foreign field, and there are none of the things that he had at home to hold him up. At home he was surrounded by influence, friends, established customs, prejudices, and usages; and popular feeling and popular sentiment have held him up, kept him alive. Now, when he gets into the mission field, perhaps he stands all alone. He has to march at the head of the procession; he has to set the example for others to follow, instead of following the examples of others, and it very soon develops whether that man is the man who has the ability to stand up straight alone, when he has been in the habit of leaning on some one, simply propped up by favorable conditions.

Missionaries sometimes make lamentable failures because they have not the elements of character that will enable them to walk straight under difficult circumstances. The missionary must have training in self-denial, training in self-control. Many would say then, You would not put the missionary on hardships so that he might have a training in difficulties, would you?—Not by any means. I want to tell you that in the home field there are splendid opportunities. If a man is seeking for missionary work, and has a real missionary spirit, there are plenty of opportunities to give the man a chance to show just what sort of a man he is. It is the greatest possible mistake to send a man to a foreign field to become a foreign

missionary before he has had a chance to demonstrate in the home field that he is the kind of man to go to the foreign field to stand up under the circumstances that will surround him. These questions ought to be discussed. Men come forward, and say, I feel a burden for Africa, or for Asia. I want to tell you, I do not take a bit of stock in that kind of burdens. I claim that a man who has a call for Africa in general has not any call for poor suffering men in particular. God’s call for a man is not a call for a country; but it is a call for a man to help his fellows and the man next to him. It is just as much missionary effort as to help the man on the other side of the earth, but he can not see that. If he is incapable of seeing a missionary field in the ignorant brother, and degraded brother right at his side, if he can not see that right before his eyes at home, how do you expect he is going to see that thing in any field, and in a far-off country? It is a sort of glamour, that the missionary writers in the missionary books have thrown about missionary work in foreign fields, that attracts that man, not love for his fellow-men, nor the desire to sacrifice his life, to lay down his life for the sheep.

It seems to me that is a fair conclusion at any rate; from what experience I have had in this matter, I should certainly say it is just. A man who has a call for a country in general is a man who has no call at all. A man who has a real call from God is the man who has a call to help any man and every man who needs to have his help. The man nearest by is the man for whom he will feel the greatest burden, the man that touches his heart to the utmost. Now when you fit up that missionary, and let him go half-way around the world, put him into a mission field, and the thing he finds there is so different from what he is accustomed to that he will look back home, and think how much better that is than the field he is in, and his whole ambition will be to get back there without discrediting himself,—such a man never has his heart in the work. It may be that when he gets to that country, he will get over it. He may have such a homesickness that it will oppress him to such a degree that he will seek the Lord, and get converted, and become a good missionary, but that will be a rare incident, or almost an accident.

I have no faith in such a course; I do not believe we should make missionaries professionally. I have not a particle of faith in making missionaries by a medical course, or by a nurses’ course. That is the thing we have been trying to hold up before our students in the Medical College and in the nurses’ course,—that the professional part of the work is not the whole thing, and it is one of the most difficult things in the world to keep professionalism under foot. Some of you have heard that our Medical Missionary Board have declined to grant diplomas for the last three years. Several years ago we used to bring our nurses’ class down here to the Tabernacle, and announce to you that these were trained missionaries, and that they would all receive their diplomas. Some of those missionaries would take those diplomas, and march off and go into the devil’s business with their missionary diplomas: and we said we would have to stop that thing because we were developing professionalism. So we stopped issuing diplomas, and we have been persecuted for it most vigorously, all over the country; but we said, The most important thing is to give the man the knowledge which will help him to help his fellow-men, and we must suppress professionalism. We were frightened, because professionalism would destroy our missionary schools, and so we said we would take away the temptation, and suppress the diploma.

I would be glad if we did not have to issue any diplomas at all in our medical school, but simply give men an education and send them out. We are doing the very best thing we can do, but we have to issue diplomas because the law demands it. The law requires a diploma, a certificate, and our physicians can not practice medicine without it. In reference to our nurses, we have taken this position: that we will not give any diploma at all to a nurse, until he has shown that God has called him to missionary work, and that he has demonstrated it in a missionary field, and when he has done that, when he has a missionary field, we send him a diploma to be of such assistance as it may.

There are some things about Christ’s training, and the training of the missionary spirit in Moses, Paul, and Christ’s work,—his missionary training-school—some things I want to focus your attention to if I can. It seems to me they are the most important things for us to consider. Gos chose Moses to be a missionary to bring his people out of Egypt—out of darkness. Now the time has come when we may send missionaries again to Egypt. There was a time when those who represented the children of God on earth were in Egyptian bondage and Egyptian darkness To-day the whole world, the whole human family, are in Egyptian bondage and darkness. Moses was trained in all the learning of all the knowledge of the Egyptians, and he had a professional training, too. He was a great general in Egypt. Josephus gives a great account of the wars conducted by Moses in Ethiopia and in other places.

Moses evidently thought that because of his great training, because of his great opportunities, and because he could manage vast armies and could manipulate men and organize, that he was eminently prepared to lead the children of Israel out of Egypt. But when he started in to do it, he started in his own strength, and with confidence in himself, and without God to help him. You know how he failed, so that at the very first effort he made he had to flee; and it was only after he had forty years’ instruction in the wilderness, and opportunity to meditate and pray to God, and to study concerning God in the solitude of the mountains and in the wilderness, and, more than that, only when he had come into the actual presence of God in the burning bush, that he got his call for missionary work in Egypt.

The same thing was true of Paul. Paul was a skilled man, brought up at the feet of the most learned man of his time, and yet Paul was not prepared to do a thing. He had all the training that a man could gain to be a leader in his time, and he was a leader in the devil’s business: but the Lord wanted to make use of him. What was the first thing for Paul to experience?—He had to come into the veritable presence of God. He had to see Christ. Christ said to him, as he did to his other apostles, “Follow me.”

Christ chose and called the first missionaries of the gospel dispensation in the same way. As he met them one by one, he asked them to follow him. What advantage would they have in following him?—First, they came in touch with Christ. They came to him, and lived in his presence day by day; and they lived near to him. Some got very close to him, and John got closest of all to him. They did not come to see Christ once a week, and then go off and

do what they liked; but they followed him everywhere, and were with him all the time.

Second, they had an opportunity to watch Christ, to see what he was doing, and to study his work. They saw what he did. What did he do? He went about doing good, cast out devils, healed the sick, taught the clear principles. He did not simply work wonders to attract their attention, but he did wonders. He demonstrated before the people that the power of God was in him. They had an opportunity to see that right before their eyes; and by and by, after they themselves had been taught, so that their characters were transformed; after they had beheld the glory of God, not “through a glass darkly;” but “face to face,” as the Father was revealed in the Son, and had been changed, as Paul says, from character to character,—after all this training, they were prepared to go out and do the very same work that Christ did.

It seems to me it is very plain that the first thing the missionary must do is to come to God himself, and live in his presence every day; and then he must do the works which Christ did, and must become, so far as possible, prepared to do it. Whatever he can learn in the way of instruction in medical work, or in Bible work, or in any other line of work which would add to his usefulness to his fellow-men, let him learn that; but the all-important thing is to live in the presence of God. That will do more to prepare missionaries than anything else possibly can do.

I must say that I believe that the most complete missionary is the man that has been trained to do the most for the soul, body, and mind of those with whom he comes in contact. The more complete missionary you can have in the field, the better it will be for the field. I think it is right to say this, because a man who has only half a training is certainly crippled. A man who knows nothing but the Bible work, and nothing at all about the body, when he comes in contact with the people who need help physically, can do nothing for them, and is therefore at a great disadvantage. A missionary goes into Africa, for example, and has no training in taking care of those who are sick, and no knowledge of the body. When some one who is sick comes to him for help, he simply reads the Bible to him; and likely enough that poor heathen will follow after the witch doctor, with his herbs and charms, and put his faith in him, rather than in the Christian missionary, who lost his opportunity to gain an influence over the mind of the poor man, by ministering to his physical needs.

On the other hand, the man who does not have the Bible training, but simply the training of a physician, can merely heal the wound and deal with the disease, but will be able to do nothing of permanent help to the soul of the man with whom he comes in contact. These men who work in separate lines, can go out together and do something; but the ideal training is to have all this in one man—a man who is a gospel minister and a medical missionary also. I do not think that it is necessary that he shall have a whole medical course, or even a full nurse’s course, in order to be a good missionary. I believe that every medical missionary ought to be an evangelical missionary, and every evangelical missionary ought to be a medical missionary.

One may know more than another knows. One may give the greater part of his time to the study of the Bible; but he ought to be prepared to give some attention to the body as well. One may give most of his time to dealing with the sick; but he should be prepared to deal with their souls at the very same time that he is dealing with their bodies. There may be a division of gifts and labor, but it seems to me that the time should come when we could drop any qualifying terms, and say, This man is a missionary, and does missionary work.

I do not wish to occupy any more of your time on this subject. Dr. Paulson has been doing work in Chicago, and helping to train a missionary class there in a home field where they have some hardships, and where they have to cultivate some self-denial and self-control. I think we have been trying there to to carry out some of the ideas I have presented here. I should be glad to hear from Dr. Paulson.

Dr. David Paulson: I think the Lord that I have had the privilege for the past two years to be on the firing line of missionary effort. I thank him that I have had the privilege to labor in Chicago. A great many people have wondered why I was foolish enough to go to Chicago, but I am thankful that the “wisdom of this world is foolishness with God.” The happiest time of my experience has been during the last two years, when I have been in this large city, where I could have a chance to help train missionaries right on the very firing line. When I asked how many of our class of eighty young people who had just begun their medical missionary training in Battle Creek would go into self-supporting work, asking for no aid, and told them that we would draw our help from the Lord, and my wife and myself would help train them, forty-four of them offered to go with us. I thank God for the various providences we have experienced.

There is a scripture I would like to read to you,—Proverbs 24:27: “Prepare thy work without, and make it fit for thyself in the field; and afterward build thine house.” The trouble with so many missionaries is just what the Doctor has been stating. They build their houses at home, and then try to move them to the field. God says, Prepare thy work in the field,, and then build the house, and you do not have to move it. There are so many of these professional and institutional missionaries who are willing to work in a routine, if they have a good salary assured them; but men and women who have felt the woe of the gospel, men and women who can not sleep unless they have a chance to work for human souls, are not so very plentiful yet. Thank God, they are yet to be, and a place like Chicago or any one of our large cities is a grand place to spend time in preparation for a foreign field.

I have myself seen men and women who were on their way to a foreign field, and they would spend three or four days in Chicago, and would go out to see the sights, but would not go over to see how to reach men and women with the gospel; they did not have time to do that. I have also known these people to drift back again.

We have had a most interesting time in Chicago. We have gone out and met the people in the homes. It is much better when you get your experience by actual contact with the people, and we get a great deal of this kind of work, studying the people in their homes, than we could get in any other way. It is one thing to get this knowledge in books, and it is another thing to get the experience among the people. The missionary who has had a training in a certain line in an institution is not necessarily a missionary.

The other day we learned from Manila of some splendid strategy of a young

officer from Kansas who had never had the advantages of military training, who made such a master stroke there that the United States gave him a promotion over the heads of men who had spent a life-time in the service. That was a vindication of the truth that the man who can go ahead in the field without professional training is the man who can do something. Perhaps if the young officer had had military training, he could have done still better. That illustrates what our young men and women can do. It is not absolutely necessary for the true missionary to go to a training-school and receive a training. Get that thought banished from your minds at once, if you have not already. Our sanitariums and training-schools can not make true missionaries. These can simply train them, those who are already missionaries, but God must make them missionaries.

In conclusion, let me emphasize what has already been said that to know that they have been called of God is a good thing for Seventh-day Adventist young men and women to know. I have had something to do with the training of young people, and I have been surprised to find so many who did not know whether or not they had a call for this work. They have said, “We have read about it in our papers, and our church elder said he thought I would make a splendid missionary.” I would say, “What do you think about it?” “O, well, I don’t know; I think I would like to take it up;” and when the first little disappointment was met, they were ready to go home again or go into something else. Paul said, when a wave of trouble came upon him, “None of these things move me.”

May God help us that we may soon have true missionaries, that no matter what comes, nothing can move them,—nothing but the love of Christ, that will move them on and on and on.

THE NEED AND PROPER USE OF FUNDS

Talk by Elder I. H. Evans, 4 p. m., April 3.

“For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty might be rich.” Christ was our pattern. What he did in body we are to do. We are not only to refrain from doing evil, but we are to do the good that Christ did. Christ was not only a pattern in not sinning, but he was the pattern in service. What he did for fallen man was an example that those who receive him should imitate. Christ gave himself for us. There was nothing left on his part that he did not give for man’s redemption. I understand that he who follows Christ is not simply to refrain from doing evil or to keep the Sabbath, but that he must follow Christ in all his self-denial, his abandoning of self for the service and love of others. I believe that the call of the gospel is not only for a man to give himself in a professional way to Christ, but that it embraces everything with which man is connected. All his business affairs, all his ambitions, all that there is, go with his consecration. Sometimes when we talk about the wants of men and the need of money, the people of God say, We have to give one tenth to God, but the rest is our own. My friends, if we hold to that theory, we are often misled. The fact is that the children of God have enough of their own. All that God is he gives to us.

I am asked this afternoon to present some of the needs of the cause of God, and also the proper use of funds. The needs of the cause of God are so great that they can not be told. They are simply as great as the needs of humanity. It is impossible for any man to stand before an audience for a short space of time, and set forth the needs of funds to carry on God’s work. You who are connected with the work in an official way know to some extent how great are the needs in your own communities. Wherever there is sin, wherever man has gone into rebellion against God, there is need of some kind of work. I do not fancy that the great needs of the cause of God to-day are confined to America. I do not believe they are confined to Conferences nor to English-speaking peoples. The needs of the cause of God are world-wide; and if you take darkness and heathenism and sin as the criterion of the needs of the cause, you will have to go to the dark places of the earth, and there find them in the greatest measure. There is no place in the world where we can get along with less funds than here in America, where the truth has had so many years’ start and growth.

In this room there are nearly half as many people as there are representatives of the third angel’s message in all the parts of the world outside of the United States. If you should go outside of our organized conferences, out into the world where there is heathenism, in South America, in Mexico, the West Indies, Africa, and all the countries of Asia, you would find that the Sabbath-keepers there combined are scarcely more than twice as many as there are in this house this afternoon.

We have in the world outside of our organized territory in Europe and Australasia and America, about 465 Sabbath-keepers. That takes in our workers, our canvassers, and our professional men. That takes in every Sabbath-keeper that belongs to the church.

Now, if there are great needs in America, it seems to me that the millions of people outside of America must appeal to us for tremendous obligations. In Africa we have over ninety-five millions of people, while in South America there are thirty-six millions of people; Here in Asia we have over eight hundred millions of people, and not more than twice as many Sabbath-keepers in all this country as there are in this room. And I want to know if it does not appeal to you that there is great need of funds to carry the truth to the regions beyond.

In this United States we have about nine hundred workers; but in all these scattered regions, with nearly fourteen hundred millions of population, we have only about 284 workers. And nearly half of these are native workers.

During the last two years we have expended in these fields $150,000. But we have used in America over $900,000. You see the contrast is tremendous. If our home fields are not having sufficient attention, if they are not having the funds they need, then what about these great numbers of humanity, who do not have more than one sixth or one seventh part of the money we use on ourselves?

It seems to me that with such a necessity as that, we must certainly see that there is a great need of funds to carry God’s work forward. In this home field we have every institution we need, comparatively speaking. We have large sanitariums in the East, the West, and in the Central States. We have our colleges and our training schools. We have our printing presses, and our branch presses; but in these fields outside of America we have comparatively nothing. Go down to South America, and what have we in this great field of thirty-six millions of people—half the population of the United

States. Have we one strong organized training school?—Not one. In Argentina they have established one little school, and are working with might and main to sustain it. The ministers in the field go and conduct it for a time: they call in this worker and that, and do their very best.

In this country we have such a surplus of schools that we do not fill them. We have great brick walls, we have faculties that are not fully engaged. They do not have students to teach. Down in those schools we are wholly unable to get teachers to conduct the schools. There ought to be, I believe, in each one of those countries a sanitarium started, something that the brethren can tie to, something that they can build upon, a solid foundation, something that Brother and Sister White worked for in the early history of this work. They ought to have centers where they can send their young men and young women and give them a training; where they can take the workers on the ground, and train them for field service right there.

What they need in Argentina, they need in Brazil, Chile, and the West Indies. It is known to most of you that to take the natives from those countries, and send them here, where our habits are extravagant, our tastes are so expensive, that those native workers are spoiled in coming in contact with home life in America. They are filled with pride and ambition, and are not satisfied, and when they go back to their native land, to put up with hardships and poverty, they say, America is the place for us. So to send workers from those distant lands to America to educate and train, dissatisfies and disqualifies them for actual service in their home field.

I believe, therefore, that in every country, just as soon as we get a constituency of numbers brought to our faith, they should have the privilege of starting schools, and should have money sent to them, that they may start in a simple way, and plant institutions upon a solid basis, to be training schools for workers.

The best workers that we can get for these foreign fields are native trained workers, who have never come in contact with our American civilization. What we need in South America, we need in the West Indies. We need the same, just as soon as we get a start, in Africa. We ought to have a place in every country wherever we go, to train our workers.

But the Foreign Mission Board can never pay this expense out of its present fund, out of only $75,000 a year, with over 280 workers in these distant fields, besides the home expense. It is utterly impossible for the Foreign Mission Board to start these training schools, or equip them, or carry their expense. It therefore seems to me that somehow there ought to be a readjustment of funds. There ought to be an equalization, so that the money that the people of God pay into his treasury may be used where it is most needed.

Where do we most need money? I do not know. Sometimes it seems that we could use right in our home field every dollar that can be raised. We could. It certainly is a fact that we could. But isn’t it a fact also that Seventh-day Adventists ought to be just as much interested in one field as in another? Why should there be boundary lines with Seventh-day Adventists? When the people of God hear the trumpet sound, there will be no boundary lines to us then. There will be no State lines, there will be no Conference lines, nor Foreign Mission Board lines: but the saved will come from all nations of the earth. Why should not every loyal Seventh-day Adventist be as interested in one field as another?

We talk about the great indebtedness in America. We have large debts. We owe in America $1,250,000 on our institutions. That is a large indebtedness, we say. And we have been very prone of late to feel ourselves crushed with this tremendous load. Did you ever stop to think, however, that if the brethren in America should give $20 apiece, we could pay every debt that is owing in all this world by Seventh-day Adventists and have money left? Twenty dollars for every Seventh-day Adventist would pay every debt that we owe in the world! Leave every institution, every Conference, free,—free—everything that pertains to God’s work free from debt.

I was thinking this morning, Would it be possible to raise $20 per capita, if every Seventh-day Adventist should willingly come together in every church and every Adventist in the land were asked to lay down $20. If we should ask them to do it, would it be a possibility? I believe it would. [Voices: “Yes.”] I do not believe it would break us. I admit there are many poor people who could not do it at once: but I believe that this idea that our debts are going to crush us is all talk, and not a fact at all.

This money that we are owing is all invested in institutions—sanitariums, and colleges, and in what we ought to have to train workers. We owe this, and I ask, Are we going to fold our arms, and say that it can not be paid? [Voices: “No, no.”] I do not believe that is necessary. I think that had we got at this question three years ago, we could have had the whole thing all raised by this time, and been free. I have always believed we could raise it if we got at it. I thank God that there is something coming into this Conference that is going to reconstruct us, and help us to lift this burden, and we stop talking about debts.

You say, Can we pay a million dollars?—Yes. If the tithes of this denomination for two years equal $1,900.000, I say that Seventh-day Adventists can double their tithe, and not go to the poorhouse.

Another thing: I do not believe that the tithe that Seventh-day Adventists pay gauges up to the Bible standard. Do you? [Voices: “No.”] If I should ask how many in this audience believe to-day that we are actually gauging up to the Bible doctrine of paying tithe, how many would raise the hand? I do not see a hand, not one in the audience. How many believe that if Seventh-day Adventists throughout the country would pay an honest tithe, a Bible tithe, we would nearly double the tithe in one year? Let us see your hands. [Many hands were raised.] I believe it.

Now, brethren, if we paid an honest, straight tithe (and that would double the amount now received), just think what a tremendous amount of money that would turn into the treasury to carry on God’s work. That would give us, instead of $151,000, $500,000 a year. Can paying a tithe be said to impoverish a man? Every minister here teaches the people that to pay an honest tithe is only a duty to God. You are not giving God anything when you pay the tithe. But God talks about donations. He says, Bring ye all the tithes into the storehouse. He says we have robbed him in offerings as well as tithes.

Now if we could double our tithe by paying an honest tithe, don’t you believe, brethren, we could double the offerings too? We think we are giving liberally in America; but while I was sitting here this morning, I figured up

how much America to-day is averaging per capita in donations to foreign missions. How much are we giving from month to month, and year to year in donations? Take the largest donation this year that we had, and deduct from it the donation for foreign fields, and the donations from Conferences, which is not donation from the individual member, because the tithe never belonged to him,—and we are paying a trifle over eighty cents per capita to foreign missions every year. That is a little over a cent and a half a week. Not very large, is it? Is a cent and a half a large donation for Seventh-day Adventists to give to foreign missions every week?

Why, brethren, don’t you believe that if we would get our hearts all warmed up with the spirit of this message, we could more than treble our donation? Don’t you believe that if our hearts were kindled with the love of Christ, who gave all for us, we could reach the standard of ten cents per capita a week in donations to foreign missions? That seems but a mere trifle, individually; but when you take it collectively, when you take the whole denomination together, it means that we could raise $350,000 in donations in that way. By paying an honest tithe, and giving a donation of ten cents a week, we should have all the money for foreign missions that we could use at present. It would give us a million dollars a year for foreign fields. Brethren, should we not have it? If we have used almost a million dollars in the United States alone, don’t you think we ought to have it in all the world beside? Let us be honest.

You say: “But the brethren are poor; you don’t know how poor they are.” I think I do. I have been in many Sabbath-keepers’ homes in Michigan, and have visited many other places in America, and I note that many of our brethren have an abundance; so that if our hearts were united together as one man, we are abundantly able to carry forward this work with a greater degree of prosperity than is now attending it. I do not believe the trouble lies in the fact that there is not means, but that there is a lack a confidence on the part of those who are leading, and of consecration on the part of those that have the money.

I do not blame the laity. Brethren, it is we who are at fault,—we who are assembled here as delegates. I do not believe we can throw out the charge to the laity that they lack consecration. The trouble lies in these hearts that are beating in this room to-day. Our doubts have been spoken out, our unbelief, our lack of faith and confidence,—and we have sown the seed that is bearing the fruit, and the people are withholding means from the treasury of God.

But you say: “Brother Evans, don’t the figures show a marvelous increase during the last two years?”—Yes, they show a growth, a betterment, but what is the present to what there ought to be? Let us not be satisfied with the present. No man can flatter himself, and say, it is well to-day. It is not well. As long as the people of God are withholding tithe, withholding offerings, there is a lack of confidence, and it is not well with the people of God. Brethren, until every man and woman has a heart that beats in sympathy with the work—that has confidence in the work, that believes in God, and is willing to push the work forward, there cannot be a healthy condition among us. Somebody may say, we are afraid of what is going to take place. I am not afraid. I thank God that something has struck us. We speak of forward advancement, brethren. I am glad that this dead calm bids fair to be broken. I welcome it by whatever means it may come, by whomsoever God may send it—something that will shake this people from their lethargy, and awaken us to actual service for God.

We have abundance. Go where you will, we have farms, fair homes, and many of our people are thinking of buying more land. They are studying what to do with their money. They hardly dare to give it. They are waiting to use it. I believe that as soon as we set this denomination to work,—as soon as we set in operation aggressive plans, that will call for men and money, and the people see that something is going to be done,—they will just step to the front, and come to the relief; but as long as they see stagnation, as long as they see the foreign missionary work only dabbling with its finger ends in the work, sending just as few men and spending just as small a sum as they must, they never will sustain the work liberally. I say, therefore, at the beginning of this Conference, brethren, we have the best omens and signs of triumph that I have ever witnessed in the General Conference. I am glad of it. I welcome it. I only pray that God will give us wisdom to guide it, that his Spirit may attend it, and give us success wherever we go.

Now if every one of the brethren, Conference men, ministers, and workers, individually take right hold of this thing and pledge ourselves to stand by God’s work, and stop our wicked criticisms, stop fault-finding, our brethren will have confidence in God and confidence in the vigorous work. I believe we ought to give ourselves anew to God, and promise him that we will renew our covenant with him. We do not ask that the Conferences shall give all their tithes to foreign fields; but I do ask, Why not every State Conference consider if they ought not to have as deep an interest in the foreign field as in the home field? Why should I to-day, if I am located in Iowa or in Michigan, surround myself with a strong constituency and let the work in Mexico be barely started?

Is it right? Ought not such great Conferences as Indiana, Iowa, and Michigan, and all these Conferences, say, That territory is ours? Why, our tithe is just as sacred to that field as it is to Iowa, or to Michigan, or to any of our home Conferences. Ought not that to be so, brethren? Now I do not say, Send every worker to foreign fields. I do say, Let there be an adjustment; let there be an equalization; let there be an equality of interests, and then let there be absolute co-operation and mutual confidence, and the whole problem is solved.

Brethren, God never had a people in the world, nor a work in the world to be done, that he did not have the means to accomplish it. God never put a message forth to go to the nations of the world, that he did not have the means of accomplishing that purpose, and the work of God can not be stopped by poverty in these last days.

It is not poverty that ails us; it is not poverty that distresses us; it is simply a lack of confidence,—A lack of hearty co-operation, and mutual sympathy. God says, All the gold and silver is mine, and the cattle upon a thousand hills are mine the earth is mine, and the fullness thereof. If I were hungry, I would not tell thee. God owns it all. God wants every one of us to have a broad view of his work, and to take the means God gives to advance it, and apply it, justly, to one land as well as to another. If that is done, a start must be made at this Conference.

I bring you, brethren, my own faith

to-day, and I say that we are abundantly able to go up and possess the goodly land. The God that led Israel out of Egypt, and that opened the Red Sea, and crossed the Jordan, and led his people all those years is our God to-day. God owned that people; and when impossibilities, as far as his people could see, confronted them, he always brought them out triumphant. But God had to say to Joshua, when the Jordan waves were swelling, Go forward, and the Lord did not dry the Jordan until the priests put their feet in the water. And so they stepped forward. It may be that it will seem to us to-day, if advanced steps are taken and large plans laid, that they will ruin God’s cause. Brethren, we need shaking up, we need an arousing. We need somebody to come to the front, and command the people of God to go forward. If God commands us to open up the work in these fields, he has the means to do it. If he says the work ought to be strengthened in Europe, it is our duty to come to the front, and furnish the means. My soul was stirred this morning as I heard Brother Daniells present the needs of these countries.

Look at the great center of the world—the islands of Great Britain, where civilization has attained its height, and where the world is looking for advancement and progress and actual development, and what have they over there? A sanitarium?—No. A school?—No. They have not a good start, my friends, in one line of work,—hardly a beginning. If ever there was a country that needed help to be built up and strengthened, it is Great Britain. We ought to think of these fields as they are, and present them with faith to God, and then do something, that every one of us may have the spirit of sacrifice and devotion. Brethren, when we begin to do something in foreign lands, the difficulties at home will disappear. There is nothing in the world that is so dangerous as sitting inactive when we should be doing the work of God.

If we had more actual work for God in foreign fields, and if the brethren here in America were more in touch by correspondence with the needs of these distant countries, there would be much less need of ministers acting as pastors of our churches, and we could have many men in America go out to these distant fields. Our people need to go out in their own community, pray with the people, distribute tracts, and actually pray and work for souls. When this work shall be done, we shall have solved almost all of our difficulties.

My soul was never more full of faith and confidence in the progress of this work than at the present. Brethren have come to me, saying, “Well, now, don’t lose your courage.” I never had so much courage as I have now. I am not losing my courage; but I can see the movings in the mulberry trees, indicating what God is going to do.

Let every man set aside his fears. God lives, and he has put his hand to this work to set it in operation, to give new life, new spirit, new courage. He wants us to use good judgment and sound sense; but instead of our criticisms, let us pray. Instead of faultfinding, let us as brethren consecrate our hearts anew to God for service.

The foreign field could take every worker present to-day, and scatter them so far apart that they never would come in touch or contact one with another. All the workers present here to-day could be placed in India, and would be so far separated that they never would cross one another’s territory. Adjoining India is China, with four hundred million souls. Scarcely a worker in either of these vast countries? O, I pray that God may continue the good work begun. I trust this beginning made is only the opening up of a way which will lead to the baptism which God is waiting to give us; and now as he has breathed upon us, let us pray for the fullness of the grace of the baptism; and as we are praying, let us consecrate these lives to God where he calls us. Let no man be afraid of losing his position. Brethren, what we want is service for God. Where God calls, let us go.

I repeat, my heart is full of hope and courage in God. Let us look for progress. Let us seek for advancement. Let us not clog the wheel. Let us not hold back, and say, It is too much, and, It is too fast. Jesus Christ, our Great Example, gave himself and all he had. The Son of God beggared himself to enrich us. Let us give ourselves in service to help these poor, benighted souls in these dark regions.

You inquire, What are the needs to-day?—I answer, men and consecrated hearts. Let us select (using this term in the proper sense) wise, judicious men, men who hate covetousness, who fear God, who will not run us into debt and plunge us into ruin; men of faith and hope in God, who are loyal to the cause, and will do right in God’s sight. Then there will be progress. Let us all pray for it, and that God shall lead and guide and baptize us to his glory. Amen.

BIBLE STUDY

By Elder E. J. Waggoner, 7 p.m., April, 3.

We can all read together from memory the words of Jesus: “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” The end can not come until this is done. Just so surely as the Lord lives in heaven, the end will come as soon as that is done.

I have seen calculations over this text. I have seen a map of the world spread out, and figures given as to how far the gospel has been preached, the languages into which the Bible has been translated; and I have seen it, I think, stated that there is not a country under heaven, nor a people, to whom the gospel has not been preached. So I dare say that there are many people who think that the gospel of the kingdom has been already preached in all the world; for I suppose it is true that there is no country where something, at least, of the gospel has not been proclaimed. But the Saviour says that as soon as the gospel of the kingdom, of which the Saviour spoke, has not yet been preached in all the world for a witness to all nations. If it had been, the end would have come; for the Saviour says that when it is done, then shall the end come.

The gospel is that of the kingdom. When Jesus was baptized, He knelt upon the banks of Jordan and prayed, and while He was praying, the Holy Spirit, in the form of a dove, lighted upon Him, and not simply upon Him, but came into Him and filled Him; and, driven by the Spirit, He went into the wilderness, and there, in the power of the Spirit, for forty days and nights He wrestled with the devil; and then, in the power of that same Spirit, He came back. We read in the fourth chapter of Matthew: “Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of

sickness and all manner of infirmities [R. V.] among the people.” Mark that. There is a point worth thinking about. Our Version does not make any real distinction. Our Version says, “All manner of sickness and all manner of disease.” Literally, it is “all manner of sickness and every kind of weakness,” all infirmity, among the people. “And his fame went throughout all Syria; and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them.”

He went about preaching the gospel of the kingdom, the very same thing that must be preached in all the world for a witness unto all nations before the end shall come. Do you not see that whoever does this work must do exactly the same work that the Lord Jesus Christ did—nothing else than that? He set the pattern. He began the work. It is now committed unto those who have heard to carry it on. He has gone ahead, not to leave us behind, but to fit us for the work which He was to do. So you have it in the fifth chapter of 2 Corinthians: “If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation: to wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word [R. V.] of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”

Who is it that has this ministry of reconciliation?—Every one who is reconciled. It is not merely Paul, nor Peter, nor John; but every one who is in Christ, and who is a new creature, and who in Christ Jesus has been reconciled to God, has put into him the ministry and the word of reconciliation, and is an ambassador in Christ’s stead to do the very same work that He did; and as God was in Christ reconciling the world unto Himself, so He is in His people reconciling the world unto Himself.

I think some of us have read the Saviour’s words incorrectly. We have read it as if it were stated this way: “This gospel concerning the kingdom shall be preached in all the world.” Is it not so? Well, that is all right, so far as it goes; but it is not what the Lord says. He says that, and more. It is not simply to state the fact that the Lord Jesus Christ will come soon and set up a kingdom on this earth. That is the gospel concerning the kingdom, but it is the gospel of the kingdom itself that is to be proclaimed in all the world. It is that gospel of the kingdom which the Lord Jesus proclaimed when He came saying, “The kingdom of God is at hand.” The gospel concerning the kingdom is the truth familiar to you all, that the Lord “with a shout, with the voice of the archangel, and with the trump of God,” “shall descend from heaven;” and “then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air;” and then after the Judgment has been completed, the New Jerusalem will descend upon this earth, and the earth will be made new by the fires of the last day, and then there will be one Lord over all the earth, a new heaven and a new earth, wherein righteousness shall dwell. These are all to come; but before that new heavens and that new earth can come, there must be a people corresponding to a new heavens and a new earth. When that time shall come, as spoken of in Revelation 21,—“I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I, John, saw the holy city, New Jerusalem, coming down from God out of heaven,” and “he that sat upon the throne said, Behold, I make all things new,”—O, what a glorious time it will be!

But now this day is this Scripture fulfilled in your ears: “If any man be in Christ, he is a new creature.” There will be a new heaven and a new earth, but there must be new men to inhabit that place. When that new heaven and that new earth are created, he that sits upon the throne will say, “Behold, all things are become new.” When that new man is created for Christ Jesus, he that sits on the throne says: “Old things are passed away; behold all things are become new.” And all things are of God. That is the gospel, not concerning a kingdom to come, but of the kingdom of God here and now.

When it was inquired of Him when the kingdom of God should come, he said, “The kingdom of God cometh not with observation”—not with outward show. Neither shall they say, Lo, here! or lo, there! “Why,” you say. “I thought that there was going to be a great deal of outward show when the kingdom of God came.” You know how prone we are to answer back when the Lord speaks. He says it “cometh not with observation;” and then we say, “Well, I thought—.” We have no business to think anything, except what the Saviour thinks. He says it “cometh not with observation: neither shall they say, Lo, here! or, lo, there! for, behold, the kingdom of God is within you.”

It is true enough that when the Lord Jesus is revealed from heaven with his mighty angels clothed with fire, the earth shall be lightened with His glory, and His light shall shine from the east to the west, and no man will need to say, lo, here! or, lo, there! for “every eye shall see him;” but that will simply be the culmination, the finishing point. Jesus Christ is king to-day. He was crucified as king. And do you know that the cross of Calvary was the throne of Jesus Christ? The Spirit of God prays for us, that we “may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of His power to upward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the head over all things to the Church, which is His body, the fullness of Him that filleth all in all.”

Many people read that, and don’t know what it says. Who is the one that is all in all?—God, who is above all, and through all, and in all. What is it that is the fullness of Him that filleth all? It is the Church, the body of Christ. “In Him dwelleth all the fullness of the Godhead bodily, and ye are made complete in him.” And the apostle prays for us, that we “may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.”

There are some marvelous possibilities for the Church of God. They must be realized before the end comes. The shorter the time, the greater the work necessary to be done; but when the Church is filled with all the fullness of God, the time will be shortened. Take the Seventh-day Adventists—professed

Seventh-day Adventists as they are today. If they were all indeed joined to the Head, partakers of the fullness of heaven, filled with the fullness of the Head, increased with the increase of the grace of God, and then should obey the Scripture injunction, “Go ye into all the world and preach the gospel,” how long would it take the whole world to be warned?

But we would have to leave our homes. Well, some people do anyhow. Many a man leaves his home for a longer period than would be necessary if all were faithful, and had the fullness of the power of God. He would only have to leave home for a few weeks, in order to go home for eternity.

Now, we have Christ seated at the right hand of God, far above all principalities and power and might and dominion. What lifted Him there?—The power that was revealed in Christ when God raised Him from the dead. When we preach Jesus and the power of His resurrection, is that anything else than preaching Christ and Him crucified?—No; for when Christ was crucified, the resurrection followed as a matter of course. It would not be otherwise. Therefore, is it not correct to say that when Jesus was lifted up on the cross, the cross lifted Him up to the place where He is now? It certainly is. The cross was the throne of God. And as Christ was lifted up, God has lifted us up, raised us up with Christ, and made us to sit together with Him in heavenly places, far above all principalities and power and might and dominion and every name in this world and in the world to come. We have been raised up to where Christ sits, at the right hand of God.

“If ye, then, be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.” You can not find these things unless you go where they are to be found, and that proves that we are to be where Christ sitteth at the right hand of God, far above all principalities and power and might and dominion and every name that is named not only in this world, but also in that which is to come, and that is the gospel of the kingdom. Christ is a royal priest upon the throne of God. He is a king, and when we are made to sit together with Him, we are kings with him; for in the fifth chapter of Romans I read these words, “If by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” When do we reign in life with Him?—Now. Do not be afraid of the marvelous possibilities that there are in the gospel. The gospel presents such infinite gifts to man, it sets before us such heights and depths and breadths and possibilities, that we shrink back and are afraid, and we say that is not for us.

Let me read you another text, here in the first of Revelation: “Unto him that loved us, and washed us [loosed us] from our sins in His own blood, and hath made us kings and priests unto God, our Father, to Him be glory forever and ever. Amen.” What has He done? Loosed us from our sins in His own blood. How has He done it?—He hath loosed us from our sins in His own blood. Are you free from sin? Do you know the victory over sin? Have you got the victory over the world? Just as surely as this is the case, you are a king, and you know kingly power; for it takes nothing less than the almighty power of the King of kings to break the power of sin, and He does it by His own life, which comes to us day by day from the throne of God. Don’t be afraid of these things. There are inspiration and enthusiasm in them. You may call me an enthusiast if you will. I am glad of it. What is an enthusiast?—One in whom God is; a man filled with God. I would not dare to call myself an enthusiast; but if God will call me that, I will thank Him forever. If God is in you, you are kings.

Let me tell you something more about this. Thank God, I know what I am talking about. “The Lord hath prepared His eternity in the heavens, and His talking about. “The Lord hath prepared and the heaven of heavens are but a part of the kingdom of God; yet “the kingdom of God is within you.”

The high and holy One inhabits eternity; and His name is I Am. What does that mean? That means that in God (and there is nothing except what we get in God) the fullness, the power of eternity, the power of the universe, are compressed and centered into every moment of time. Christ, who is our Priest-King, and priest by the power of His kingship, is priest after the power of an endless life. We have an altogether too narrow idea of what the eternal life is. Eternity is not simply mere continuity, continued existence; it is much more than that. Eternity is broad as well as long. Eternity is not simply the drawing out of life through unnumbered ages, but it is the breadth of the mind of God. And this present eternity is for every man, for God is with us. I claim that that is practical.

There is a train that leaves the station at 2:30, we will say, and there is only one train a day going to that place. The train starts exactly at the moment, 2:30: and a man gets down there 2:31. How much too late is he? [Voices: “One minute.”] He is twenty-four hours too late. In that one minute twenty-four hours’ time is contained.

Here is a man who goes about flattering himself that he is a Seventh-day Adventist, a subject of the kingdom; and he comes up at last—like one of the foolish virgins. They have neglected to become filled with the oil of the Spirit of God, and the Bridegroom has entered in and shut the door, and when they come and knock, and say, Lord, Lord, open to us, it is too late. They come immediately after the door is shut. How much too late are they?—eternally too late. The whole of eternity is contained in that moment.

O, how many times (and who knows what particular moment it may be?) a decision for eternity may be made, and the convenient time let slip! That is one side of it. But the glorious side of it is that the power of eternity, the power of the universe, the power of the endless life of Christ, which is as broad as it is long, is concentrated into every moment, for the benefit of every soul who submits to the power of God; so that these sins that have bound me with chains that I have striven in vain to break, have all the power of the eternal God, who is my refuge, to snap them in sunder. I am glad of that.

And so while it is a most serious thing to think that in a moment a decision may be made, or a decision may be neglected, which will work ill to the soul for all eternity. I am glad that the decision may be made which will be well for the person throughout eternity; and then every moment of that person’s life, so long as he is submitted to that power, he may have the power of the whole eternity to bear upon him and in him.

In everything that God has made, his everlasting power and divinity are revealed; also in man, whom he has made. And we read, Now unto him that is able to do exceeding abundantly above all that we ask or think, be

glory in the church by Christ Jesus throughout all ages, world without end. But I left out something. Oh, think of that! He is able to do exceeding abundantly above all that we ask or think. To what extent? In what line?—“According to the power that worketh in us.” And the power is here; for his name is Immanuel, God with us, God dwelling in the flesh.

With whom dost thou delight to dwell?—Sinners, taking on himself sinful flesh, coming into your flesh and mine, abiding there, standing there, enduring all the shame that we heap upon him, bearing all the reproach, patiently enduring all the sin that we have heaped upon him, all the disgrace, all the uncleanness, all the vile abominations that his soul hates; and yet waiting, waiting, waiting, with that eternal power. What for?—That we may turn on the connection. That is all that is needed to be done. The power is there; but the connection is not made.

There is a train standing on the track, and on a siding there stands a single car, and the train backs up to it. There is a mighty power in one of the huge locomotives, with all the train that it wields. That power comes down against that single car, and it is powerfully moved. You have seen it often. Then the engine is reversed, and the train pulls away. What about that car?—It stays there, because the connection was not made. How many times the power of God has come down upon his people! We have seen it. The power of God has come into congregations, and souls have been moved, and mightily moved. And then time went on, and they remained where they were. What was the matter?—The connection was not made; they were not bound to the power. Now what is God waiting for?—It is that power which is here waiting for us, and which is in us even now, shall be joined to us with everlasting bonds; and then we will not only move, but all the power will be manifested in us. That is the gospel of the kingdom.

And when that takes place,—oh, here is such fullness that I can not do anything more than to present it for a moment to-night; but he has made us kings with himself, to reign with him, and he has given us authority as kings. When he came, there was a question of authority. He came into the temple, and the scribes and Pharisees and rulers gathered around him, and said, By what authority do you do these things? What right have you to do this? Who gave you permission to do it? To do what? What had he been doing?—He had been healing the sick; he had been speaking words such as never man spoke, that healed the soul as well as the body. What was his authority? It was his power to do it. And that is all the authority any man on earth needs.—and he who has this power within him from God, has the authority, and is sent forth, and has divine credentials.

The Son of man is like unto a man who went into a far country, and gave something to his servants. He gave authority to his servants, and to every man his work. He sent forth his disciples, and gave them power and authority over all devils, over all principalities and powers, and to heal all diseases, and to preach the gospel of the kingdom. That is what he has given to us. We take counsel too much of precedent, or of our experience. We need not throw that experience away; but instead of looking back, we want to look forward to things that have never yet been experienced. And even if I preach to my own shame I know that these things are possible; I know that these things await us to-day; and inasmuch as all eternity is compressed in a moment, even to-night the connection may be made, each soul may be yielded to God, and cleansed from all filthiness: and then the eternal God will dwell in every one, and he will do whatever God wants him to do.

In a very little while you will see the grass springing up all over the country, and all who have eyes, and have been in the country, know that soon there are cracks in the ground. The ground opens all around, and you see the blades of corn and of grass springing up opening the earth. Did you ever stop to think how many blades of grass and corn will soon be coming up at this season of the year? Suppose you had all that power that is silently working. Suppose all the power manifested in these blades of grass, were all concentrated into one place. What kind of earthquake would there be? What sort of gap would appear in the earth? With all these openings put together in one place, it would be a power greater than any earthquake ever yet known. Yet this mighty power works silently and quietly. O, how many questions are answered in this! When God made man in the beginning, he made him king. Male and female made he them, and gave them dominion over all the earth. What does God expect? What does he want?—That every one of his people shall be kings, a kingdom of priests, and an holy nation, a royal priesthood.

Let me tell you something good. Our God is a King of kings. God is very particular, and will not have any rank in his kingdom lower than kings. Do you know that? There are no mean people in his kingdom; they are all kings.

But some of you may say, Didn’t we hear the other day that there was to be no kingly authority?—Ah, well, you heard last night how that was explained. God has given to every one authority; but he has given no one authority to exercise on somebody else. Every person, however, is a king. Well, if every person in the earth were a king, where would be his kingdom? Over what could he rule? Here is it (in the heart). “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”

Let me tell you something more. The man who, by the grace of God dwelling in him, has power over himself, over his spirit, over his flesh, over his appetite, his lusts, his passions, so that they are loosed from him, and they do not hold him any more, that man has power in all the universe; for it takes nothing less than the eternal power of God in the soul to break the power of sin, of depraved appetite and lust. But it can do it. Therefore I say that the man who reigns in life with Christ is a king with all the power of the universe; yet he rules over no one but himself.

This settles all the religious liberty question, too. We are placed far above all principality and power and might and dominion. He that overcomes has power over the nations. The word is, “Thou must prophecy again before many people, nations, tongues, and kings.” We have something to give to the kings of the earth—nothing to get from them.

It is useless for us to run unless we have a message to give. We want to know what it is. It is the gospel of the kingdom. We want to know what we are to preach. In the first chapter of Mark, we read of a man in the synagogue on the Sabbath day with an unclean spirit, and he cried out, and Jesus rebuked him, saying, Hold thy peace, and come out of him; and when the unclean spirit had torn him, and cried

with a loud voice, he came out of him, and they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? What new doctrine is this? For with authority commandeth he the unclean spirits, and they obeyed him. Talk about new doctrines. Well, brethren, there is necessity for new doctrine. Christ commanded the unclean spirit to come out of the man, and it obeyed him. That was the doctrine of Christ. There was no argument about it, no splitting of hairs, but it was the doctrine that drove the devil out of a man. What is the application? “Whoso committeth sin is of the devil, for the devil sinneth from the beginning.” What is this thing in me that makes me sin? There are only two powers—Christ and Satan. If Christ is not ruling in me, who is?—“The spirit that now worketh in the children of disobedience.” Now what is the power that every preacher of the gospel must carry with him, if he is indeed a preacher of the gospel? What is preaching for?—To save men. From what? From sin. But in order to save man from sin, what has got to be driven out of that man?—The devil. Then if you and I are called to be ministers of the gospel, the power of our preaching drives the devil out of a man. But first it has got to drive the devil out of ourselves. That is a new doctrine. That is the new teaching that we want.

Now still further: There has been talk here about doing away with sectional lines; that is right, that is exactly what this does. Read Ecclesiastes 3:11: “He hath made everything beautiful in this time: also he hath set the world [eternity] in their heart.” When God puts himself into a man’s heart, and abides there, the man has got eternity—the universe—in his heart; he has breadth of mind, breadth to comprehend what is the length, breadth, depth, and height. That is to say, when a man gets heaven into his heart, he has got the whole world there, and not simply his garden, his territory,—“my Conference.” He will have the spirit of John Wesley, who said, “The world is my parish,” because God has made him debtor to all men. Then wherever he is, wherever he may be in traveling, that is his field. He can not get out of it, he can not get out of his Conference, out of his territory, because wherever he is, he is king, and there he rules, and his work is to proclaim the gospel of that kingdom.

But in order to be king, we have got to serve. God’s kingdom is an absolute monarchy. “There is one King, and there is none beside him.” He says. “I am God and none else,” and I am glad of it. He is absolute ruler, and he gives absolute authority. But that one who, as a king under God, because a child of God, a child of a King,—that one who has that absolute authority over the devil in him, that he can say to him, “Get thee hence,” and he will go,—is the one who is bound with the everlasting chains, not of darkness, but of light: who is bound even by the nails that fastened the Lord Jesus to the cross,—a slave of Jesus Christ, a free man. Why, yielding, we rule and reign with Christ.

O, that glorious liberty! You have read that the creation itself shall be delivered from the bondage of corruption into the glory of the liberty of the children of God. Do you know what that means? Well, you have talked about the saints’ inheritance, you have talked about the earth to come, you have read some of the glorious descriptions of the marvelous beauties of the earth to come, when the wilderness shall rejoice and blossom as the rose, when there will be no more curse, no more sin, because the former things have passed away; there will be joy, thanksgiving, and the voice of melody. What is that? That is simply the bringing of the creation to share the blessedness that the children of God have been sharing. The creation itself shall be delivered into the glory of the liberty of the children of God. And that liberty is ours now, because where the spirit of the Lord is, there is liberty, and the Lord is the Spirit; but what is the liberty? O, it is freedom from sin, from that vile passion that holds with bonds that would not be broken. We would make stern resolutions; we would pray, and fast, and resolve, and we would think that we were freed from it, and days would pass, and weeks would pass, and possibly months might pass, and we think, I am free from that; but we would be brought up with a round turn, and lo! it is all there still. You know how it is, and how it would like to tantalize us. But when, in the of God, and knowing God, we find that there is a power in us that we never knew before, that is a wonder to ourselves, working in us and keeping that sinful thing in abeyance, O, what marvelous joy it is! O, what a blessed thing it is, to be free! What a glorious thing it is to be set free from bondage forever.

Well, then, I say there is that absolute liberty, but it comes only by absolute subjection to God. The whole missionary question is involved in this. Sometimes people have asked me, “You are working for the General Conference, aren’t you?”

“No.”

“O, I thought you were a General Conference laborer: I thought you were working for the General Conference Committee.”

“No; I am working for the Lord.”

“Well, the Conference Committee are paying you, aren’t they?”

“No; the Conference Committee do not pay me any more than I pay them. They pay their tithe, and I pay my tithe, and they are supported out of the tithe, and I am supported out of the tithe, and we are both, mutually, supported out of it, by each other. I pay them, and they pay me;—no, I do not pay them, and they do not pay me. I get pay from the one I work for. I am working for the Lord, and I get pay from the Lord. I get it before I begin.

We are troubled sometimes about our living; but the man who knows the love of the Lord Jesus in him, the man who knows that power in this life, will never be troubled about living. He has got his living assured to him to all eternity, and it does not make any difference if some day the Conference Committee should cut him square off, and say they would not pay him any more. He would not get discouraged, but would go right on and work. And the one who sent him forth, and gave him authority, and the one who could provide him authority, and cover him with the life which was authority, would see to his living. But all questions will be settled when we get to reign as kings with Christ; when we know what is the hope of our calling, and the glory of the inheritance.

The Lord was lifted up by the cross, far above all principality and powers. We get into touch with him at the cross. “Thy gentleness [thy humiliation] hath made me great.” What a glorious thing it is, that when we surrender ourselves to him, flesh, soul, and spirit, that we may be filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God; humbling ourselves before him, and continually humbling ourselves before him, then we are kings;

then we rule. Then we can say, even as Christ did to Satan, Get thee hence; and he will go.

I thank God for this gospel of the kingdom. What is the sign of the Lord’s coming? “Behold, I and the children whom thou hast given me,” are for signs and wonders. I do not in the least discount the importance of the signs in the sun, the moon, and the stars; but I will tell you, my brethren, the greatest sign of the coming of the Lord—the greatest sign that can be—is this: a people filled with the life of the Lord Jesus Christ. And when you see a people,—there may not be very many of them,—but when you see a company of people united together in the bonds of the Lord Jesus Christ, with one mind, and that Christ’s Spirit, and Christ’s life, so that they have in them the testimony of Jesus, and give the same testimony that he gave, and have the same teaching that he gave—that teaching which drove out devils—be sure that the Lord’s coming is very near then. Christ raised from the grave to heaven, and present in his fullness in all his people, is the great sign of his coming. May God grant that every one of us may have that marvelous power that we may stand as signs and wonders in the world, proclaiming the testimony of our Lord Jesus, faithful witnesses together with him of the power of the kingdom of God.

IN THE REGIONS BEYOND

By Mrs. E. G. White, 9 a. m., April 4.

The Lord is our helper, and in humility of soul we should send to heaven our most earnest petitions, asking him to mold and fashion us in accordance with his character. We can not depend upon others to do this work for us. We must work out our own salvation with fear and trembling. Angels of God are round about us, ready to help every one who will walk carefully and prayerfully and in humility before the Lord God of Israel.

We have a large field to work. To the disciples the Lord Jesus gave the commission. “Go ye into all the world and preach the gospel to every creature,” and he added. “I am with you alway, even unto the end of the world.” He will be with us to the very end.

Our mission is a very sacred and important one, but we have come to place more confidence in human judgment than in the Lord God of Israel. Therefore God says, I am afraid of you. He desires his work to move harmoniously. There is a great work to be done. Before I left my home in Cooranbong there were many nights when it was impossible for me to sleep. The burden upon my soul was very great. I did not want to leave my home unless I had a special assurance that the Lord God of Israel was my Helper and my God. I have had this assurance. On my journey to this place from California the Lord was especially near me, and notwithstanding my feebleness and suffering, I filled every appointment save one. I am more thankful to God than I can express that he has so graciously protected me. Since I have come here he has given me strength, and I put my dependence upon him. I have no strength in myself. I desire to move in the counsel of God.

This meeting will determine the character of our work in the future. How important that every step taken is taken under the supervision of God. This work must be carried in a very different manner to what it has been in the past years. There is a great work to be done in all fields.

When we come into the congregation here at Battle Creek, we see large numbers. In the night seasons One was standing among us, saying, Who sent you here? From what place did you come? What are you doing to remedy the congested state of things in Battle Creek?

There is a world to save. What are you doing to save that world? From Australia I have tried to send over the word that God wants every one to stand at his post, working out the divine will in the saving of souls. There are those who need to know the truth. From the light given me, there are those who are gathering up the tithe and using it to do work; but where is the fruit? And yet the message is sent to Australia that the work there has received more than its share of help. In establishing the work there we had everything to do. Here in America were great institutions. Building after building was erected. We were thankful when we succeeded in building a little meeting-house, of the simplest style, in Cooranbong. In erecting this building, the best workmen labored for a dollar and a half a day, and then gave half of that to help in the work. Some of these were men who had newly come into the truth, and we were thankful that they were willing to make this sacrifice.

In the work in Australia, we have exercised the strictest economy, that we might place the work on vantage ground.

From the light God has given me, there must be a decided change in the management of things at the heart of the work. There are unworked fields all around us. Who has entered these fields? Who has carried the burden of them? Who has been striving to annex new territory? When workers sent by God have entered the darkest and most unpromising places, have not stones been placed in the way of their progress? Have not efforts been made to tie their hands, so that they could do nothing? God declares that when he sends workers to any place, they are under his supervision. It is not in his order that two or three men shall plan for the whole Conference, and decide how the tithe shall be used, as though the tithe were a fund of their own. Let men be careful how they shall put their hands upon the work, and say, We can not help. In the night season I have been in congregations where appeals for help were made. The people were ready to help, but those leading out in the work spoke words of caution, saying, We shall need that means. Thus the help that would have been given was not given. If those who spoke the words of caution had known how the workers in new fields, where there are no buildings, no institutions, had spend hours in earnest prayer before God, asking for help to meet the responsibilities coming upon them, they would not have spoken as they did.

Then, too, from some quarter comes the report that the workers in Australia are doing just as has been done in Battle Creek. But those who go to Australia know better than this.

God wants men to come to their senses. When they do this, they will have the mind of Christ. They will understand that there is a great work to be done, that there are other places besides America in the world. Those who have worked upon wrong principles are amenable to God for the condition of the work in foreign fields. We in Australia could not press the work there as it should have been pressed.

I pledged myself that if I came to America. I would speak the truth in California and in Battle Creek. My husband and I were the pioneers in the work in Battle Creek, and in connection with

Elder Loughborough we established the work in California. In the starting of the work in Oakland, we came to the place where we must have means; and we did not know what to do. My husband was sick and feeble, and very busy. I said, “Will you let me go to Battle Creek to try to raise some money for the work here.” “How can you go?” he said. “I am overwhelmed with responsibility. I can not let you go.” “But God will take care of you,” I said. We held a meeting in an upper room of a house in Oakland, where prayer was wont to be made. We knelt down to pray, and while we were praying, the Spirit of God like a tidal wave filled the room, and it seemed that an angel was pointing across the Rocky Mountains to the churches in this part of America. Brother Tay, who is now sleeping in Jesus, rose from his knees, his face as white as death, and said, “I saw an angel pointing across the Rocky Mountains.” Then my husband said, “Well, Ellen, I shall have to let you go.” I did not wait for another word, but hurrying home, put a few gems in a basket, and hastened to the cars. I made very little preparation, for I had just time to get to the cars. Weeping like a child, my husband said, “If I had not said you could go, I do not think I could say it now, but I have said it, and I will not take it back.”

I went alone, and at that time it took us eight days to go across the continent. I went to the different camp-meetings and bore my testimony, calling for means to establish the work in Oakland and California. We were not disappointed. I obtained means, and then returned to California to build up the work.

I told the Lord that when I came to Battle Creek this time, I would ask you why you have withheld means from the work in Australia. The work there should have been pressed with ten fold greater strength than it has been, but we have been hindered on the right hand and on the left. And then they say, You have had more than your proportion of help. Who told you so? Did the Lord? The people would have given of their means if men had not hedged up the way.

Why am I telling you this? Because we desire that at this meeting the work shall be so established that no such thing shall take place again. Two or three men, who have never seen the barren fields, where the workers have had to wrestle with all their might to advance an inch, should not control matters. They know nothing of our experience in Australia. There I could not appeal to large congregations. I could not go for help to places where my husband and I labored earnestly to establish the work. If I had not a right, in the name of the Lord, to call for means, I ask you who had a right?

There are many barren places in America, many places that have not been worked. What is the matter with the church here? It is congested. This is the reason why there is so little of the deep moving of the Spirit of God. There is a world perishing in sin, and again and again the message has come to Battle Creek, God wants you to move out into places where you can labor for the salvation of souls.

If we had been given help, we could have done much more work in Australia. But this work takes means. To whom does the means belong? Where does it come from? It comes from those who believe in Christ, and who are willing to give of their substance to help forward his work. But two or three men have controlled in the use of this means.

It is not that I regret that I went to Australia. I am glad that I went; for God has given us access to the people. Eleven meeting-houses have been built since we went there. In every place where camp-meetings have been held a church has been built. From these churches workers are going about among the people. There have been Bible-workers. After the camp-meeting a mission is established, and continues its work till a church is organized. In the mission are Bible workers, who do missionary work from house to house. Sister Wilson, after she had laid her husband in the grave, took up this work, going from house to house, walking five or six miles to her readings. When she found those who were sick, she would minister to their necessities, and thus she won the love of the people.

Thus by hard wrestling we have found our way to the hearts of the people, and I thank God that we have been enabled to do this. There are many places right here in America that have not been worked. What efforts have been made for them? What self-denial has been practiced? Where are our ministers? Have they been following in the tracks of their brother-ministers in working for the churches? They have done this in California, and when I spoke of the fields which are destitute, which need help, the excuse was made, “Some of these young ministers went out into these places; but they did not arouse much interest, and they did not think it best to go out again.” The Lord pity our faith! If you do not gain access in one place, go to another, and when you go out as medical missionaries to help the sick and suffering, or as canvassers, you are doing evangelistic work, which is just as important as the ministry. The canvassing work should now be pushed forward with vigor; for the time is coming when we shall not be able to travel over the country as freely and easily, or get access to the people as readily as we do now. The books that have been circulated and that can be circulated speak for God. They are silent witnesses for him.

I can not tell how many hundreds of dollars I spent while in Australia in giving away my own books to those who I thought would read them, and as a result many have been brought into the truth. There was one man whom with his whole family, we highly prized. He is a reading man, and has a large farm, on which grow the choicest of oranges and lemons, with other fruit. But he did not in the beginning fully take his position for the truth, and went back. They told me about this. In the night season the angel of the Lord seemed to stand by me, saying, “Go to Brother—, place your books before him, and this will save his soul.” I visited with him, taking with me a few of my large books. I talked with him just as though he were with us. I talked of his responsibilities. I said, “You have great responsibilities, my brother. Here are your neighbors all around you. You are accountable for every one of them. You have a knowledge of the truth, and if you love the truth, and stand in your integrity, you will win souls for Christ.”

He looked at me in a queer way, as much as to say, “I do not think you know that I have given up the truth, that I have allowed my girls to go to dances, and to the Sunday-school, that we do not keep the Sabbath.” But I did know it. However, I talked to him just as though he were with us. “Now,” I said, “We are going to help you to begin to work for your neighbors. I want to make you a present of some books.” He said, “We have a library, from which we draw books.” I said, “I do not see any books here. Perhaps

you feel delicate about drawing from the library. I have come to give you these books, so that your children can read them, and this will be a strength to you.” I knelt down and prayed with him, and when we rose, the tears were rolling down his face, as he said, “I am glad that you came to see me. I thank you for the books.”

The next time I visited him, he told me that he had read part of “Patriarchs and Prophets.” He said, “There is not one syllable I could change. Every paragraph speaks right to the soul.”

I asked Brother—which of my large books he considered the most important. He said, “I lend them all to my neighbors, and the hotel-keeper thinks that ‘Great Controversy’ is the best.” “But,” he said, while his lips quivered, “I think that ‘Patriarchs and Prophets’ is the best. It is that which pulled me out of the mire.”

But suffice it to say, he took his position firmly for the truth. His whole family united with him, and they have been the means of saving other families.

So you can see that our books are of importance. They must be published and circulated. We have a great deal to do in the issuing of our publications.

I want to say that I have not come here to feel under obligation to any one because means has been sent to Australia. The money which was sent was God’s money. It was paid by God’s people in tithes and donations. I send my thanksgiving to God for it, and I thank the people who have opened their hearts to help us.

And I want to say now, When workers go into the barren parts of the earth, do not do to them as you would have done to us. Money has been sent to us in Australia, but no more than we ought to have had. It was not your means that you were handling, but you sent it as though you had created it, as though it were your own, as though you had a right to hold it, and those out of America had no claim on it.

When God sends his messengers to foreign fields, as he sent me, old as I am, to Australia, what right have you to hedge up their way? Had means been allowed, I could have gone from field to field, from post to post, carrying the message. We tried to open the fields just as fast as we could.

Brethren, if God calls you to go to a certain place, and if, when you lay the situation before those who are handling God’s money as trustees and stewards, they refuse to aid you because they think a little money is going to be expended and that it is coming out of the treasury, do you go forward in the name of the Lord, and call upon the people to help you in your field.

The people in Battle Creek are dying of inaction. What they need is to impart the truth which they believe. Every soul who will impart will receive from God more power to impart. This is what we are in the world for—to bring souls to a knowledge of the truth as it is in Jesus. Before the way is hedged up, it is for every one to realize his accountability to proclaim the message that God has given him.

I am glad that the work has been opening in the South. I want to tell you that there are among the colored people persons with talent, and we must search them out. But there are men who are still diverting the very means which should go to these destitute fields to advance the work there. The Lord desires us to do all we can for these fields.

There is New Orleans. What men have you working there? What have you done with your workers and with your means to annex new territory, to plant the standard of truth in new places, to establish monuments for God. Where, I ask you, are the laborers? What laborers are there in Memphis? There are two sisters working there. Across the street from the two rooms which they have hired in which to live is the little meeting-house which the believers in Memphis have bought. Until a few months ago they had no place in which to meet for worship. They bought a little meeting-house for a thousand dollars, and then they had two hundred left with which to furnish it. I thank God for this meeting-house.

When I look at the piles of buildings there are here, I feel sad at heart. If you had the missionary spirit, if you had gone out in accordance with the largeness of the message, in accordance with its breadth and importance, you would not have erected one half of the buildings you have here. You would have made plants in city after city, and God would have approved of your work. He does not like your administration. He does not like your nearness of sight. He wants you to open new fields, and for years he has been calling upon you to do this. This takes money and laborers: but I read in Daniel that they which turn many to righteousness shall shine forever and ever. We want to be in that company. We want to be among the shining-ones in the kingdom of God. There we shall want to see those for whom we have prayed and worked. God help us.

Brother Kilgore, you are acquainted with the South. Will you help in the work there? Will you go there to stand at the head as their president, to rescue souls? You are better acquainted with the work in the South than many are. Will you go there? [Bro. Kilgore: Yes.]

We determined to visit the South, and I went in my feebleness. I was very sick, but I did not allow my sickness to hinder me. I went to Vicksburg, and what did I see there? Just as pretty a little church as we have built at Cooranbong. In the basement of this meeting-house a church school is held. Besides the church in Vicksburg a mission house of two stories has been built, with another house of four rooms. This is the beginning.

I spoke to the people on Sabbath morning, and as I saw the congregation, mostly composed of black people, bright and sharp of intellect, I felt that if I had dared, I should have wept aloud. As the people sat before me, I never felt more please to break the bread of life, and to speak comforting words to a people. My soul longed after them. When the old meeting-house in which they had met was sold, and was being torn down, the hopes of the people seemed to fall to the ground. They did not know what to do. Their enemies said, They have sold the meeting-house, and now they are going to leave you. But they were assured that a better house was to be built. Then their courage rose at once. When I heard them singing in the meeting, I thought, It is not only they who are singing. Of those who are saved it is saved, God himself will rejoice over them with singing. If there was not on that Sabbath singing in the heavenly courts, then I am mistaken.

While many of you had stood back and made discouraging reports about the work in the South, the work has been going on, and something has been done.

Now I wish to say, We want the people to take hold of the work with interest. In every Church where there is a minister, he is to be a shepherd, not hovering over those in the Church, but taking workers with him, he is to go into the places around.

While in Vicksburg I made my home on “The Morning Star,” and I looked to see the great extravagance which I had heard had been manifested by my son Edson in the preparation of this boat as a house to live in, as a meeting-house to which he could call the people to hear the truth as he went up and down the river. What did I see? I saw the plainest little rooms, some merely lined with plain boards. There was not one extravagant thing in the boat. Now to those who are troubled about the wrongs done in these missionary fields, I would say, Why don’t you have interest enough to go there, and see what is being done, before you nourish your prejudices? Why do you not interest yourself enough in the field to become acquainted with it? to prove all things. Then you will testify that the work being done is right and good.

The work is one. Do not think that because you are here in Battle Creek, God is not supervising the work in any other parts of the field. The world is the field; the world is the vineyard; and every spot must be worked. God desires every soul to put on the harness. “We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in dark places. Wherefore take unto the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand.” How?—In God’s strength—minute men, waiting to hear what he will say next. What we need is living faith in the invisible instrumentalities that are arrayed against the powers of darkness.

The great army of evil is constantly working to gain the victory for Satan. The synagogue of Satan has come out to contest every step made in the advancement of truth. Will those who profess to believe the truth join the powers of darkness? You have done it, but not all. I thank God that He has honest believers and laborers in the field, but they need to be educated. They need to be disciplined. They need to be taught how to work.

Just as soon as the workers in California stop doing aggressive work and hover over a few churches, treading on one another’s heels, their light will go out. If you wish to retain the tithe in California, not using it in foreign fields, you must do aggressive work at home. You are not to be merely consumers, but producers. You should not merely absorb. You should sustain the work in every part of the world.

There is the work in London. The workers are struggling with nothing to do with. There are hardly any laborers and here in Battle Creek a great congregation assembles Sabbath after Sabbath to hear the Word of Life. What account will you give to God for all the opportunities and privileges He has given you that you may work for Him? To those who have gone out into hard fields, which you have made as hard as possible, you have not given much encouragement. The workers in the South have had every little encouragement, where my own son has been striving to push the work. And if I had opened my lips to encourage him, it would have been said, “Oh, it is because it is her son.”

In Nashville what did I find? There I found that a building had been purchased very cheaply, and the workers there are preparing to manufacture health foods. A printing office is in operation, and it is needed. Now they can publish papers and small books, and perhaps larger books, reducing the price as much as possible. These books can be used in the work of teaching the people to read. Many of the people will have to be taught to read, and the white and black teachers must unite in counsel. Then the white teachers will work for the white people, and the colored teachers for the colored people. The white people, as well as the colored, need to be saved. Many of the white people in the South are as ignorant and degraded as the colored people. God wants to save them. He wants to see a company raised up in in southern States to work for Him.

God told me that I was to enter into no strife with men, that I was to go straight forward in His name, and appeal to the people to come up to the help of the Lord, to the help of the Lord against the mighty.

If our ministers, instead of hovering over the churches to keep the breath of life in them, would go forth to work for those outside the fold those in the churches would receive the vital current from heaven as they hear that souls were drawn to the Lamb of God. They would pray that God would give power to the workers, and their prayers would be as sharp sickles in the harvest fields.

The Lord desires His people to arouse. Word came from Colorado, asking me if the Southern field was closed. It was said, Word has come that the field is closed, and that we need send no more money there. But the evidence is that more means than ever should be sent there. The report that the work in the South was closed was started by the enemy. He saw what was going on, that work was being done for Christ in the South, and he stirred up his human agencies to hinder the work in one place.

When Christ was upon earth, He told us just what to do when persecution arises. He says, When you go to one place, and they will not hear you, go to the next place, and when they persecute you there, go to the next place. You will not have gone over all the cities of Israel until the Son of Man be come. These are the directions which have been given us. One place closed does not close the Southern field. An army for Christ is to be raised up there. And I believe Brother Kilgore consented to go there. God desires him to go because he understands the field, and can strengthen the work there.

There is work to be done in many hard places, and out of these hard places bright workers are to come. In some places in the South it is impossible for white laborers to labor for the colored people. The work is going to be managed so that colored laborers will be educated to work for their own people. There are colored people who have talent and ability. They can work in the saving of souls, and God will work with them, and give them the victory.

I promised the Lord that if I ever stood before the congregation in Battle Creek again, I would speak the truth just as it is. I might write it, and have written it, but it was like water spilled upon a rock. Now that I am here, I intend to keep the matter before you day by day during this conference. If there is any power that can raise the missionary spirit in you, God will speak to you. I believe God will pour out His Spirit on those that are here, so that they will come up to His help.

Have I not said enough for this time? I know there is much unsaid which I shall say later. I want to keep your minds stirred up by way of remembrance. Everything is being decided for life or death. We are working for eternity. The Lord is coming. I mean to bear a clean-cut testimony, and to bear it to all who have lost their bearings. I want them to know just where I stand. Everything that I have goes into the cause. All is God’s, and if I can see souls saved, that is all I ask.

REPORT OF THE TREASURER OF THE INTERNATIONAL SABBATH-SCHOOL ASSOCIATION

FOR YEAR ENDING DEC. 31, 1899.

BALANCES.DR.CR.
Surplus$2,328 42
Review & Herald$ 133 94
R. & H. Toronto4 45
R. & H., Atlanta7 72
Pacific Press2,482 56
Pacific Press, N. Y.3 58
S. S. Supplies69 55
Furniture and Library209 20
Postage91 06
Expense295 19
S. S. Worker637 74
S. S. Lessons650 41
Tithe397 47
Int. Tract Society55
Int. Tract Society, London17 18
Echo Pub. Co.64 52
State Tract Societies500 44
State S. S. Associations85 81
Bills Receivable17 29
Bills Payable5 43
Cash43 49
$4,023 05$4,023 05

LOSS AND GAIN

LOSS.GAIN.
S. S. Supplies$ 10 62
Furniture and Library$ 23 20
Postage79 16
Expense295 19
S. S. Worker25 25
Bad Accounts5 29
S. S. Lessons640 41
Tithe397 47
Net Gain620 41
$1,048 50$1,048 50
Surplus Dec. 31, 1898$2,328 42
Net Gain during 1899620 41
Surplus Dec. 31, 1899$2,948 83
RESOURCES.LIABILITIES.
Review and Herald$ 133 94
R. & H., Toronto4 45
R. & H., Atlanta7 72
Pacific Press2,482 56
Pacific Press, N. Y.$ 3 58
S. S. Supplies80 27
Furniture and Library186 00
Postage11 90
S. S. Worker662 99
State Tract Societies500 44
State S. S. Association85 81
Int. Tract Society55
Int. Tract Society, London17 18
Echo Pub. Co.64 52
Bills Receivable2 00
Bills Payable5 43
Cash43 49
Surplus Dec. 31, 18992,948 63
$3,620 83$3,620 83
FOR YEAR ENDING DEC. 31, 1900.
BALANCESDR.CR.
Surplus$2,948 83
Review and Herald$ 126 33
R. & H., Toronto1 25
R. & H., Atlanta5 20
Pacific Press2,751 26
S. S. Supplies65 17
Furniture and Library338 12
Postage127 71
Expense263 11
S. S. Worker636 74
S. S. Lessons467 10
Tithe411 81
Int. Tract Society, London2 40
Echo Pub. Co58 93
State Tract Societies503 64
State S. S. Association191 33
Bills Receivable35 64
Bills Payable11 44
Cash5 83
$4,475 92$4,475 92

LOSS AND GAIN

LOSS.GAIN.
S. S. Supplies$ 69 08
Furniture and Library2 13
Postage$ 106 05
Expense263 11
S. S. Worker141 15
S. S. Lessons467 10
Tithe411 81
Net Gain479 81
$990 12$990 12
Surplus Dec. 31, 1899$2,948 85
Net Gain during 1900479 71
Surplus Dec. 31, 1900$3,428 64
RESOURCES.LIABILITIES.
Review and Herald$ 126 33
R. & H., Toronto1 25
R. & H., Atlanta5 20
Pacific Press2,751 26
S. S. Supplies134 25
Furniture and Library380 25
Postage21 66
S. S. Worker$ 777 89
Int. Tract Society, London 2 40
Echo Pub. Co.58 93
State Tract Societies503 64
State S. S. Association191 33
Bills Receivable35 64
Bills Payable11 44
Cash5 83
Surplus Dec. 31, 19003,428 64
$4,156 64$4,217 97

RECEIVED FOR MISSIONS

1890.1900.TOTAL.
Most Needy Fields$17,103 78$19,110 64$36,214 42
India126 4365 77192 20
Haskell Home403 47112 42515 89
$17,633 68$19,288 83$36,922 51

Our surplus has been growing for several years at the rate of about five hundred dollars a year, so that it is now $3,428.64. Our Executive Board have considered the needs of the work, and in view of the financial prosperity which the Lord has given our Association, we have decided to recommend the appropriation of twenty-five hundred dollars from our treasury to the following objects: For the Foreign Mission work, two thousand dollars; to the General Conference for work in the Southern Field, five hundred dollars. In this day of debts we are very grateful to be able to report such a surplus, and we rejoice in the privilege of recommending the appropriation of a large proportion of it to other needy branches of the Lord’s work. M. H. Brown, Treas.

KEENE ACADEMY

C. C. LEWIS

The following report of the work of Keene Academy covers the two years since the last General Conference:—

The enrollment last year was the highest in the history of the school, reaching one hundred and seventy-four in the academic department and seventy-three in the primary, or two hundred and forty-seven in all. The present year it is one hundred and sixty in the academic, and about sixty in the primary, or two hundred and twenty in all. The falling off is probably due to two causes,—an increase in charges for board and tuition, and the starting of six or eight new church schools in the district. We hope that a later effect of the church-school work will be to increase the attendance at the academy.

In the class of students, there has been a decided improvement. The present has been the quietest year in my experience as a teacher. It has been necessary to dismiss but one pupil, and the matter of discipline has taken but little of the time of the teachers. Nearly all are pursuing their studies with earnestness and interest. I could wish that the spiritual life were deeper; that there were fewer evidences of pride, worldliness, and unsanctified ambition; and that there were greater willingness to witness for Christ. Still there have been a few genuine conversions, and quite a number are developing stable Christian characters.

About fifty-five of our students give good promise of making acceptable laborers in some department of the cause, while we hope that many of the younger students will yet give their hearts fully to the Lord, and prepare for his service.

The class of ‘99 numbered six members; that of 1900, nine. Of these, two are canvassing; five are teaching church schools; two are engaged in Bible work; three are medical students; and one is a Conference and assistant tract-society secretary. The present class is composed of—members, all of whom are professed Christians, and nearly every one of whom expects to enter some branch of the work. The faithful instruction which has been given in the music department during the past three years is also bearing fruit. Last year there was a class of four members in sacred music and one in classical; this year there is a class of eight in sacred music, and five in classical.

The financial, outlook is improving. At the close of last year, the report of the General Conference auditor showed the school to be in debt some ten thousand dollars, largely for necessary improvements made during the two preceding years. The same report also showed that the departments of boarding and instruction made over twelve hundred dollars during the year above running expenses. The present year a course of rigid economy was put in operation by the board, and has been faithfully carried out by the business manager and all his co-laborers. Almost nothing has been spent for improvements or repairs. The services of one teacher have been dispensed with. The price paid for student labor has been reduced. The rate for board and tuition has been increased. The Texas Conference was invited to pay the salary of one teacher, the Oklahoma Conference, one-half the salary of a teacher; and both Conferences graciously accepted the invitation. Good crops, also, have brought in money on back tuition and pledges; so that we confidently expect the next financial report will show a gratifying decrease of indebtedness, and a general looking up of the finances of the institution.

The movement for the sale of “Christ’s Object Lessons” started late in this district, and met with various hindrances. Nevertheless a good beginning has been made. The Keene church subscribed for one thousand copies. Brother A. G. Bodwell, as general agent, is pushing the work with vigor; a large corps of canvassers will go out from the school during vacation; and we hope another Conference will see the debt wiped out.

The rigid economy and reduction of debts, however, have not been without some results which we can but deplore. The teachers, as well as the other laborers, have been overworked, and hence have not been always able to perform their duties to their own satisfaction nor to the satisfaction of their patrons. The industrial studies sleep. The industries themselves have suffered. The buildings are out of repair. But the courage of the laborers is sustained by the hope that returning prosperity and freedom from debt will enable the board to remove these discouragements, and the blessing of Heaven upon the school will cause it to send forth many laborers into the fields white for the harvest.

C. C. LEWIS, Principal.
Keene, Texas, March 10, 1901.

WALLA WALLA COLLEGE

This school is now closing its ninth year. We have every reason to thank the Lord for this blessing upon the work. The restraining power of God has surely been among the students. They have been quiet, orderly, and generally speaking, studious. No severe cases of discipline have come before the faculty in the higher grades and only two cases in the lower grades. Harmony and unity exist among teachers and pupils. No contagious disease has come among us. We praise God for his presence and protection.

There are fifteen church schools scattered throughout this territory, with an enrollment of four hundred and thirty-three pupils. These schools have proved successful in every case. They have, however, suffered from a lack of system and proper text-books. We believe there should be regularly appointed superintendents in each district, who should hold institutes, examine teachers, and act with the various school boards in arranging for books. A large portion of these schools were started during the present year. The number will, no doubt, be largely increased the coming year. We are thankful for so successful a beginning, even though it be small. A statement from the board of directors in one case will serve to show how these schools are regarded by the brethren: “The school has been a model school for good order, and the scholars have done well. The patrons are satisfied, the board is satisfied, and the public have no opportunity nor excuse to criticize.”

DEPARTMENTS OF INSTRUCTION

E. L. STEWART

Regular instruction is carried forward each year in the Bible, history, both sacred and profane; science; English language and composition; literature; mathematics; both ancient and modern languages; health principles; cookery; treatment of disease; nursing; vocal, sacred, and instrumental music; voice culture; public speaking; art; canvassing; and colporteur work.

There are two main courses of study,—Scientific and Literary. In connection with these are a number of shorter courses, such as the Ministerial, Commercial, Nurses’ Course, Normal, and Industrial. But little has been accomplished, however, along the line of the industries during the past, but plans have been laid for the revival of this line of work. During the coming year the broom factory is to be opened, and regular classes and practical work will be carried on in agriculture, horticulture, general gardening, printing, flower culture, sewing, and dressmaking; a beginning is also to be made in fruit canning. Dairy and poultry-raising form a part of the industrial work of the college. We have ten or twelve head of fine milch cows of the Jersey breed, which are cared for by the students. The printing department does all the printing for the college, besides a large amount of job work. This furnishes work for a few students. A well equipped health-food plant is run in connection with the school also, which not only furnishes work for the students, but is a source of income to the college as well. In addition to the lines of industry already mentioned, shoe-making, carpentry, harness-making, blacksmithing, and tailoring should be introduced. We believe that each one of these lines can be made-self-supporting.

The aim of Walla Walla College is to meet the mind of the Lord in the matter of educating our youth. Situated as it is in the country, with a rich, productive soil, with land for cultivation and surrounded by most beautiful scenery, there is no good reason why this school should not reach this high standard in its work. True education is the harmonious development of all our physical, mental, and moral faculties for the achievement of beneficial results. In other words, true education is the power of doing right things. This principle underlies every department of instruction. The Bible is a part of every course in the college. The spiritual upbuilding of the students is the central aim of our work. We feel that we have come far short of what might have been done, but we shall continually strive to reach this high standard. The blessing of God has attended every effort in this direction. “For this God is our God forever and ever: he will be our guide even unto death.” Psalm 48:14.

E. L. STEWART, Pres.

ERRATA

The second line from the bottom of third column on page 53, of the last BULLETIN, should read, “An increase of $1.03 per capita, instead of $11.03.

On page 59, in R. M. Kilgore’s report on Colorado, the amount paid to Foreign Mission Board should read $5,629.79.

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