Ellen G. White Writings

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General Conference Bulletin, vol. 4

April 7, 1901 - EXTRA NO. 4

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.


5:30-6:30A. M., Social-meeting.
7:00A. M., Breakfast.
9:00-10:00A. M., Bible Study.
10:30-12:20A. M., Business Proceedings.
1:00P. M., Dinner.
3:00-5:00P. M., General Business.
6:00-6:5P. M., Divisional Prayer-meeting.
7:00-8:15P. M., Preaching.

Sabbath. April 6, was a great day in the Conference. Sister White spoke in the Tabernacle at 11 A. M. to an overflowing house. Not only was every available seating space occupied, but every foot of standing room was covered. There must have been 3,500 people or more present to listen to a stirring address upon the duty of tithe-paying.

At the same hour W. W. Prescott spoke to about all who could be accommodated in the College chapel. His subject was the Sanctuary and its service. Many thoughts were new, and so placed the subject in a new setting.

E. J. Waggoner had another good-sized audience in the Review Office chapel, to whom he discoursed on the Temple of God, making, of course, a practical application of it to those who admit the Spirit of God into their hearts.

The Sanitarium chapel also had an overflow congregation, to whom J. O. Corliss spoke on the process by which men may be found at last without fault before the throne of God.

The four audiences aggregated somewhere between 4,500 and 5,000, making the largest Sabbath meeting ever held in Battle Creek.

In the afternoon, Elder Haskell held another large audience to listen to the story of the grace of God to man, and what it will do for those who put their trust in God.

At night E. J. Waggoner spoke to a crowded Tabernacle audience on how men become complete in Christ, as drawn from Colossians 2:10.

The day was indeed one long to be remembered, and it is fervently hoped that the opportunities may bear abundant fruit in all who enjoyed them. The people who could not be present at this Conference may well anticipate great results in the lives of those who are more fortunate than themselves.

As the closing hymn was announced Thursday evening, there was much confusion caused by many getting up and going out. Elder Jones said: “There is another word that I must say. Please all wait to hear it: One of the first fruits of that brooding Spirit is reverence for the house of God, and for the service of God that is conducted in his name and by his word. Therefore let us each one be sure to establish such a local self-government as shall keep each one in his seat and place until the services are completely closed, and the benediction pronounced.

And if each one shall find established in himself such a degree of local self-government as shall enable him reverently to bow his head, and say, Amen, after the benediction shall have been pronounced, will be only so much the better.


Fourth Meeting, Friday, April 5, 10:30, a.m.

ELDER O. A. OLSEN in the chair.

Prayer offered by Elder L. R. Conradi.

The following persons were present to take their seats with the delegates: M. C. Guild, W. T. Bland, J. M. Eriksson, J. P. Henderson, E. R. Williams.

The minutes of the Third Meeting of the Conference are found on pages 66-71 of the BULLETIN, and by common consent were not read by the Secretary, but approved as printed.

The Chair: The Committee of Counsel appointed by the Conference have been at work, and Elder Daniells has been requested by them to present some principles touching the question of Union Conferences. After he has spoken, opportunity will be given others to speak.

A. G. Daniells: I have been requested to say what I can with reference to the working out of the plan that was discussed in the open Conference yesterday afternoon; that is, the working of a district when organized into a Union Conference. The reason this matter is brought forward is because we have had special counsel on this point in Australasia during the last nine or ten years.

Upon Sister White’s arrival in Australasia in 1892, she found a company of us working on very narrow limits and entertaining very crude ideas in regard to the work, and the methods of carrying it forward in that country. We have sometimes thought that the Lord drew Sister White away from the great throngs and multitudes into a sort of wilderness, a quiet place, that she

might there superintend the building up of different lines of work. I do believe if we had been more ready to receive counsel, and had not been so blind and slow of heart, the Lord would have brought out a beautiful model in that country for his people in all parts of the world.

We need not fear to obey the command of God. When he speaks, it is best to do what he says. There is safety in that, and peril in anything else. He has made our duty plain. Our difficulties come more in our being unable to see how to do what God says, rather than from a lack of knowing what he desires us to do.

As seen by the chart of Australasia before us, Australasia is nearly as large as the United States in territorial area. It is composed of the continent of Australia, and the smaller islands of Tasmania and New Zealand. Australia itself is divided into five great States, or Colonies. In the southeastern corner is Victoria, where our work began in Australasia. The capital of Victoria is Melbourne, where the first sermon was preached. Immediately north is New South Wales, with its capital at Sydney. The Avondale school, in Cooranbong, is situated in this Colony, about seventy-five miles north of Sydney.

North of New South Wales is the large Colony of Queensland, having Brisbane as its capital. To the west of the three Colonies just named is South Australia, occupying the central portion of the continent, with its capital at Adelaide. The western portion of the island is known as West Australia, with its capital at Perth. Each Colony is a separate government, a State, the same as each State in America. The same is true of Tasmania and New Zealand, making seven Colonies in Australasia.

The work which we are endeavoring to carry forward is established in each one of those Colonies. We began in Melbourne, and extended the work first to Adelaide. Elder Corliss raised up the churches there. Then it was extended south to Hobart, the capital of Tasmania. About the same time it was started in New Zealand. Elder Haskell was the first to visit New Zealand, and raised up a church at Kaeo, and laid the foundation for the development of the work there in that Colony. It has since extended over the Colony, with headquarters at Wellington, the capital. The work was pushed northward to Sydney, N. S. W., and established in that capital. Later, our workers went farther north, to Queensland, and established the work in Brisbane, the capital. Then we passed westward to Perth, the capital of West Australia, and established the work there.

When Sister White arrived, we had the work started in New Zealand and Tasmania and just a little had been done in New South Wales, and in South Australia. Nothing had been done in Queensland or West Australia. She had not been with us long before she said, “You must enter new territory, and must go to these people in darkness all around you.” The question naturally arose how we could go. We only had four or five ministers in Victoria, and had very little money, but a call came from Queensland, and we set about to answer the call. It meant to take out about half of our ministerial force from Victoria, and of course the funds. It meant to send them fifteen hundred miles away from where we were operating, but we were urged to go forward and answer the call. So we divided our laborers with them, and shared our funds with our neighbors fifteen hundred miles away. Elders Starr and Hickox went there, and established a good church, and we have never retreated from that Colony for one moment. The work has developed. We had to support it for a time, but it has developed until a Conference has been organized, and the work is self-supporting. It is now being carried forward entirely by the native workers who have been raised up in Australasia. There is not an American worker in the Colony. The same course was pursued toward all the other unworked Colonies.

With reference to the form of organization: The first Conference organized was the Australian Conference. That took in the five Colonies of Australia, and Tasmania and Fiji. That was our first Conference, with two or three ministers’ and a Bible worker or two. When Sister White arrived, the Testimony was that we were to divide up and change that form. That has been done. In New Zealand we organized a Conference, which consisted of the Conference, the tract and missionary society, and the Sabbath-school Association,—three branches, the same as we carry on in this country. After we had been operating for a while, we understood from the light given, that we must simplify our organization, so as to have as little machinery as possible. Instead of having so many men at work running the machinery, we were to keep them in the field. This led us carefully to consider our organization. At the beginning of 1894 our attention was called to another organization that we were urged to have. It was the Religious Liberty Association. Up to that time we had not felt free to change our form of organization; but when we were asked to put another cog-wheel in the machinery, we heaved a sigh, and hesitated. We looked the matter over, and took the position that we had all the machinery we could possibly operate. We did not have any more energy to spend on machinery. So we decided we could not organize a Religious Liberty Association. We want all our ministers to have true religious liberty, and we want them to preach it to the people. But we want all of them to be a part of the Conference. So we did not organize another association.

This led us to consider the matter more closely, and finally we made up our minds that the tract society was a separate organization and that the work of the tract society could take its place by the side of the religious liberty work. So we merged it into the Conference. We cut it out, and placed all that pertained to missionary work and tract society work in the church, in the hands of the people, and in the hands of the Conference Committee, to deal with the same as other evangelical work.

We did not stop with that. We took out the Sabbath-school machinery. We set that aside with the rest, and put the Sabbath-school work into the hands of the people, and the church and the Conference Committee with the rest.

We did not put aside the Sabbath-school interests. We did not put aside the missionary interests and work. We did not put aside the religious liberty interests. We did not do away with all organization. We only tried to simplify the work, and thus save labor, and create speed, without friction.

We selected the best person we could get in the State as Sabbath-school secretary. We made it simply a department of the Conference. Its secretary was asked to bring all Sabbath-school matters before the Conference Committee in their meetings, and to report that work in the annual Conferences. It was the same with the tract society work. We have tried to keep all

matters before the people with our secretaries, and to keep accounts with our canvassers and agents by our bookkeeper. We appointed a general canvassing agent to look after the interests of the canvassing work, and made the bookkeeping of that department separate from that of the Conference, but we had these persons devote their whole energies to the work, and it was supervised by the one body,—the State Conference Committee, and we let every man that we had tied up to the organizations be free to go out among the people, and to go to work for them. That saved misunderstanding and delay between the Conference Committee and the tract society board.

We carried this same plan right into our Union Conference organization. When we came to that, we made up our board of men representing these interests. Among these were the following presidents of State Conferences: W. L. H. Baker, of New Zealand; W. A. Colcord, of New South Wales; Geo. B. Starr, of Victoria; George Teasdale, of Queensland; and John Woods, of South Australia. These are the five presidents of the Conferences that have been organized; they are also members of the Union Conference Committee.

In addition to these presidents, we put on our board representatives of other important branches of work. We put the chairman of our school board on the committee, that he might help us foster the educational work. The manager of our publishing work was placed on the board, that he might help us foster the publishing work, and the canvassing work throughout the field. The leading physician in the medical work was placed on the board that he might help us foster the medical work throughout the entire field. And so we have the evangelical, medical, educational, and publishing interests all represented on our general committee.

In addition to these men representing these general institutions, we placed on the committee our general canvassing agent, the man who took charge of the canvassing work throughout the entire country; and he helps us foster the canvassing work throughout the field. Then, in addition to these men, we placed on the committee one, two, or three, as the case might be, brethren who were not holding responsible positions, but were lay brethren, who might be help as counselors.

We asked the best bookkeeper, at least one of the two best bookkeepers we had in Australasia, to give the question of bookkeeping and financial management in our institutions and organizations, special study, and if possible work up a scheme that would be general, and one that might be put into operation all over the field. Our bookkeeper did this, and worked out a system that has been established throughout the entire field. This bookkeeper has brought out a system of bookkeeping that is simple, and yet comprehensive enough to do all that our societies and Conferences need, to keep their accounts in proper shape and out of confusion, and let everybody know how things stand. That system has been taught to every bookkeeper we have in our institutions, excepting the treasurer of the Echo Publishing Company and the treasurer of the Sydney Sanitarium, who are authorities themselves,—government auditors. But all the rest of our Conference bookkeepers, our tract society bookkeepers, have all been taught this system of bookkeeping, and it is established in all our offices.

Now this is what we can do any day that we like: “We can ask the secretary and treasurer of the New Zealand Tract Society to remove to the Sydney office. In a week that secretary can pack his goods, as the case may be, and remove to Sydney; walk into the office, take up the books, and in twenty-four hours be running right along as if no change had been made. We have done that thing. How much we are saving by this thorough system of work, no one but the Lord knows. It is safe to do what God says. I have balance-sheets to-day from everyone of those Conferences and missions, that are certified to by our treasurer. I have them here to look over, and know how everyone is going.

Five years ago our general canvassing agents had come to the conclusion in their own minds that the canvassing work in Australia was practically done, and they came to the Conference Committee, and said that we would have to subsidize our agents; that is, we would have to pay our agents to keep them in the field. We were to make them missionary canvassers and pay them from the tithes to keep them in the field. We told the brethren we had no money to do that, but they argued that we would have to do it. The matter went on for some time, and we tried to convince those men that the canvassing work had only begun in Australia; but they would not believe it, and finally we said, “Very well; if we can not get you men to believe that, and to work to that point, we shall have to send abroad, and get somebody who will believe it, and work to that point.” So we sent to this country, and the Lord in mercy sent us a good man. When he came, our sales were away down to a very low ebb. Our canvassers had, many of them, left the field where the men had talked that the work was done. But Brother Palmer looked over the field, and began to work and talk the other way.

It is wonderful what God has done for our canvassers during the last five years. I can give you in round numbers the figures: “In 1896 the sales were $41,000; in 1897, $37,676; in 1898, $48,596; in 1899, $95,353; in 1900, $81,835.” There has been a steady climb, you see. It is not simply a flash in the pan, last year big sales; but it has grown from $41,000 to $81,000, with steady increase year by year.

During the last two years our general canvassing agent has not been in the field. He has been the principal of the Avondale school; he has left the canvassing work in the field in the hands of State agents. The result was that after three years of laying the foundation, he could step out of the field for two years, and leave the work in the hands of the State agents.

Our State agent is an earnest preacher. Wherever he goes among the people, and visits the churches, he can go right into the church and preach the gospel of Jesus Christ to the people, and God blesses him and gives him a tender heart. The number of our agents has increased from about a dozen to eighty-nine at the present time. They have been brought out from the churches, and are all self-supporting.

Geo. F. Watson: Are the laborers settled with by the Union Conference, or by the separate Conferences?

A. G. Daniells: Each State laborer is settled with by the Conference he is working in. The general laborers are settled with by the Union Conference.

Our medical work stands in the same relation to the evangelical work and organizations that all the rest of the work does. We have no separate medical organization. Of course our institutions must incorporate; you all know that: but so far as having a medical organization, or association independent of the Conference and running along parallel

with it, we have not had that at all. That is a part of our evangelical work; and the leading physician, or physicians are members of our Union Conference Committee, and they hold licenses to preach the gospel, and we encourage them to be ministers of Jesus Christ as well as physicians. We foster the medical work the same as we do anything else.

The New Zealand Conference has a medical sanitarium in Christchurch, with Dr. Braucht as superintendent. He is a member of the New Zealand Conference Committee; and during the Conference the Doctor, in talking or preaching to the brethren, pointed out the needs of the sanitarium. His talk so touched the hearts of the brethren that they said, “Let us supply those needs just as much as we can.” They took right hold of it, and in that meeting of the Conference they raised $1,800 to put into the Christchurch Sanitarium.

G. G. Rupert: Do any of the medical workers receive any support from the tithes?

A. G. Daniells: Yes, when they need it. When we first started out, the first man that came to us was Brother A. W. Semmens, a nurse who graduated from the Battle Creek Sanitarium. When he came out there, I did not know what to do, to get him started in the medical work.

Some of our brethren had a little more light, and they said, “Let us make him a preacher and a medical worker combined; let us have him work in the churches, and tell the brethren of the gospel of health, and let us help support him from the tithes of the Conference.” So we gave Brother Semmens some money from the tithes, and we said, “He shall have his living now, and we want him to teach the principles of health and temperance, and of the gospel in all its branches, doing what he can to educate the people in all these things. And so he went right along, like all our Conference laborers, making a report of his receipts, and then the Conference paid him what they ought to pay him to make a fair living.

R. A. Underwood: Do your State Conferences, or Colonial Conferences, all pay a tithe of their tithes into a general treasury in the Union Conference?

A. G. Daniells: Yes.

R. A. Underwood: Then you have a general treasury?

A. G. Daniells: Yes. The Sabbath-school donations, and the annual offerings, and the tithe of the tithes in the State Conferences are all sent to the treasury of the Union Conference, to be used for general work throughout the Conference.

L. R. Conradi: Do the tract societies still report through your secretaries?

A. G. Daniells: Yes. Our State tract society secretary and treasurer issues an annual statement to the Conference of the sales of literature that has gone out from the office during the year,—periodicals, subscription books, trade books, pamphlets, tracts, etc. They submit that report, and that is about all.

W. C. White: I wish you to consider the influence which this system of work has upon our educational work. You know we have labored to organize and build up a training school for Christian workers at Avondale, Cooranbong, New South Wales. This is an inter-colonial school; and some of you can imagine the difficulty we had at first in securing cooperation in a country where there was no federation. But these difficulties have been overcome to a large extent; and the flower of the youth of our churches either in the Avondale school or have passed through the school into the work.

[Voices: Good! Amen!]

W. C. White: The American people are a nation of farmers; they bring up their children where there is an opportunity to teach them industry, economy, frugality. The Australasian people live largely upon the seaboard; a large percentage of the population is in the cities. Australasia is commercial, rather than agricultural. The members of our churches for generations have been either shopkeepers or tradesmen. They have lived in the city, and they know little of the country. Their children grow up in the city,—and there are lots of children. When you talk about the children of Australasia, you talk about the largest part of the population.

The children of our Sabbath-keepers live in the city, grow up in the city, and attend the city schools, until they have passed the “six standards;” then their parents expect, at the age of twelve or thirteen, to put them into trades. But what opportunity is there for the children of Seventh-day Adventists to enter the trades?—None at all. The avenues are all hedged up. Therefore we have found the children in a most pitiable condition, drifting, and becoming demoralized: and if there was ever a need for anything in the world, it was the need of an educational system in Australasia that would lift the children out of that condition.

When I speak of the Avondale school as the heart of this educational system, it is the whole of it. You will also understand the matter when I say that this whole plan of organization is an educational system for the training of the youth of Seventh-day Adventists to be preachers, evangelists, canvassing evangelists, colporteurs, Bible workers, tract society secretaries, clerks in our offices, to sell papers, to be nurses in our sanitariums, and salesmen for our health foods; and by the careful study of the development of these different lines, we were able to say to our people in the last general meetings that we attended, that there are now openings, so that every youthful Seventh-day Adventist who will give himself to it, can be a worker in the cause of present truth, and will not need to go out in the service of the Philistines.

Every year we bring from the schools, right into these offices, from six to twelve young people, and put them to work as apprentices, at the lower rounds of the ladder; but they all understand that they will be promoted according to faithfulness and intelligence. There is before every one of them the opportunity of reaching a first-class position. Understanding this, they are willing to work and to wait.

In our effort to get our Sabbath-keepers to send their children to school, there was much to work against. There was the English and Colonial idea that a child who has passed the “sixth standard” has enough education for ordinary business, and it is no use to give him further education, unless you select him for a physician, teacher, bookkeeper, or some other profession. We had to convince our people that if they would send their children to school, there was something waiting for them after they came out.

How did we fulfill that promise?—By telling our teachers that they must educate the students for service. As we approached the end of the school term, the president of the Union Conference, the general canvassing agent, the presidents of the Conference near by, and representatives of other Conferences and institutions, came in and spent two or three weeks in prayer, counsel, and in talking not only before the students in public and giving them instruction, but conversing with them

separately with reference to their future work.

The last report I received states that of those who have attended the school the past year, 16 have entered the canvassing work, 10 will engage in clerical work (shorthand, typewriting, bookkeeping, and as clerks in our offices), 10 are ready to go out as Bible workers, 8 as evangelists, and a half dozen have offered themselves to enter the nurses’ course. The school is simply the heart of an educational system, while the whole Conference is our educational system. God is blessing our young people. Some who a few years ago went out to act in some humble capacity in the work, are now holding positions of great responsibility in carrying the truth, and in training workers for service. We are looking forward to the day when all those who are at the heads of our departments, can be those who have been promoted in the field, rather than to have those who have been drawn from other parts of the world.

W. W. Prescott: When the Conference at College View four years ago, in harmony with what I was perfectly satisfied was the leading of God’s Spirit, suggested that I should go to England to labor, I went, and I thank God that I did. I found a mission field under the general advice of a committee. I found that during the year previous to my going to that field, by somebody’s counsel it had been recommended that the field should be self-supporting, and so an effort had been made to conduct the work on a self-supporting basis. I found there was no money in the treasury, that there was no money in the laborers’ pockets, that they had borrowed personally so as to live, and not being able to borrow enough all around, they had gone into debt so as to live. When I returned to this country a few months later, I laid the matter before the brethren of the Foreign Mission Board, and they came right forward, and paid what I had had to borrow in order to set the workers on their feet; and I thanked God and took courage, and went back.

The next year, 1898, the Union Conference was organized for the European field. The president of the General Conference, and the president of the Foreign Mission Board were present in our councils at Hamburg when the European Union Conference was organized. At that time, by the advice of the brethren there, it was decided to organize a Conference in England. At the next summer meeting the Conference was organized with a membership of about seven hundred.

In 1899 the General Conference and Medical Missionary Association recommended several workers to return with us to that field from the General Conference. There were ten or eleven who went over at that time, including Dr. Kress and Mrs. Dr. Kress. In our general meeting in 1899, the Drs. Kress were present. We asked them to preach the gospel to the people, and they did so as the Lord had given them light. When we chose Conference officers, Dr. Kress was invited to be a member of our Committee. No question was raised as to whether or not these workers should be paid from the tithes. Our principle was, They that preach the gospel shall live of the gospel, and nobody objected.

The Chair: The time for adjournment has arrived.

Upon motion; it was voted to adjourn to 3 P. M.

O. A. OLSEN, Chairman.

L. A. HOOPES, Secretary.

Fifth Meeting, Friday, April 5, 3 p. m.

Elder O. A. Olsen in the chair. After the opening hymn, the Conference was led in prayer by Elder R. F. Andrews.

The Chair: I call attention to the place in yesterday’s BULLETIN where the minutes of the last meeting may be found. If there are any corrections to be made in these, the delegates will please call the attention of the Secretary to the matter. As there is no unfinished business before the house, it has been thought best to give the consideration of foreign mission work; and Elder Evans, the chairman of the Foreign Mission Board, will take the lead.

I. H. Evans: The past history of the missionary operations of Seventh-day Adventists in foreign fields can briefly be told. It occupies the short space of but twenty-seven years. Most of those who are delegates here to-day can well remember the first missionary sent abroad by Seventh-day Adventists, and it is no small astonishment to the world that a people so few in numbers, without experience, and with but limited funds, have been able to accomplish so much in so short a space of time.

Convinced that the message we hold dearer than life is world-wide in character, Seventh-day Adventists have given themselves and their means to send it to the “regions beyond.” Elder J. N. Andrews being selected to go to Europe, and establish a center for the operations of our work, left America in the spring of 1874. From that time until the present, an aggressive policy has been pursued, new stations having been planted, and the standard of truth carried into regions heretofore unentered.

Three years after Elder Andrews started his work in Central Europe, Elder J. G. Matteson was sent to open up the work in Scandinavia. Then followed the work in England and Germany, until to-day we have good Conferences organized in each of these fields.

Nor have we stopped by simply opening the work in Europe. The islands of the sea have been entered. Australasia, the West Indies, many islands in the Pacific Ocean, Mexico, Central America, South Africa, India, Japan, several countries in South America, Iceland, Finland, Palestine, Egypt, and other countries have had the message started by the living missionary. Thus it will plainly be seen that Seventh-day Adventists rapidly opened up missions in various countries, taking in the extremities of the world. God has greatly blessed the efforts in most of these fields, in giving souls as the result of the labors of the faithful missionary.

The last General Conference marked a new era in the history of foreign missions. Since that meeting a hearty cooperation has characterized the brethren in sustaining the work with both men and means.

At the General Conference at South Lancaster a promised donation by one who pretended to have great wealth threw the General Conference off its guard, and it made no provision for supplying the treasury of the Foreign Mission Board. Relying upon the promised donation, the Foreign Mission Board planned greatly to strengthen the work in the fields already entered. When, however, the time passed, and the donation was not forthcoming, the board found itself wholly unable to meet the present exigencies from its available resources. It was $35,000 short of being able to pay its last audit, besides over $15,000 for books previously used in mission fields, and without money in the treasury. In fact, when the board was moved from Philadelphia to New York, it was difficult to find a bank in New

York City that would accept our deposits, because we had so small a sum to place in their hands. For many a month we were wholly unable to make adequate remittance to our fields, and not a few of our missionaries had to borrow money in order to carry themselves from time to time.

In July of 1899 the Foreign Mission Board had a meeting, where it discussed the situation, and worked out policy that it should pursue under the existing conditions. Being prevented from fully carrying out the aggressive work that it had planned and hoped for at the opening of the board’s administration, because of its financial embarrassment, it determined:—

1. That it would strengthen the fields already entered as far as God should give it the means to do so, instead of opening up new fields, which could only embarrass the already distressing situation.

2. That, as far as God should give us wisdom, we would send only tried and true workers to these foreign fields, and—

3. That we would not carry on the Lord’s words on borrowed money.

The policy of the board, as far as finance is concerned, has been rigidly carried out. We have refused to accept loans of money from brethren, even when it has been offered to us without interest, refusing to obligate ourselves in any possible way for any amount of money, under any conditions. We have taken the money that has come in to us as donations, and we believe equitably divided it among the respective fields according to their needs, and in proportion to the amount we had for division.

At this meeting the ten-cent-a-week plan was taken up, and has since been agitated,—we believe with very good results. While it is true that many have not adopted this systematic plan of giving, we must admit that good results have come from this course of contributions whenever and wherever it has been adopted. The finances of the board began immediately to rally, and at the end of the year 1899 the Foreign Mission Board found itself able to advance to the respective fields money as fast as it was necessary.

The donations to the board becoming more liberal, it adopted the policy of remitting to the fields in advance so that each worker could have eighty per cent of his last year’s weekly audit from month to month. For the past year the Foreign Mission Board has had sufficient funds on hand to keep each field reasonably well supplied with money. At the close of last year it had on hand $15,594.48. This does not pay the fields the whole amount of their requirements, as we had adopted the General Conference policy of paying these fields but eighty per cent. However, we are glad to say that at the last meeting of the Foreign Mission Board it abandoned the idea of paying our workers but eighty per cent of their last audit, but thought rather that those who had faithfully labored should be permitted to draw the full amount of their allotment from month to month.

This became almost necessary, as in many fields the brethren were wholly unable to live upon eighty per cent of their last audit, and we could see no reason why, after faithfully discharging their duty, the money should lie in the bank or the treasury, and not be in the hands of those who are suffering for it. We trust, therefore, that the future policy of the board will be to pay each laborer in the field the amount that he may reasonably expect, and we are quite sure that such a course will be more satisfactory to the laborers.

In the distribution of our funds, the board has paid some $37,000 to the medical missionary branch, and the balance for literature, and other workers.

While speaking on the finance of the Foreign Mission Board, we wish to suggest that we believe that if we could inaugurate a systematic plan of giving, the finances of the Foreign Mission Board would be brought into a better condition than they have ever yet been. As you will see from the Treasurer’s report, the total amount of donations to the Foreign Mission Board last year was $89,740. We believe this sum could be easily doubled without overtaxing our denomination, if it could be given in small contributions from week to week.

It is known to most of our brethren here that the General Conference, together with the respective State Conference presidents and other leading brethren, have requested the Foreign Mission Board to act as their agent in securing funds, and paying the obligations of the Christiania publishing house. We would say that these obligations aggregate $81,084, besides nearly $9,000 which they owe the Foreign Mission Board.

According to the arrangements at the fall council, all the money of this year’s annual offering in excess of the donation of last year, will be paid upon the Christiania publishing house obligations, and those of the Skodsborg sanitarium. The whole of the large obligations to the creditors of our publishing house in Norway must be met by the future donations of our people. It therefore seems to us that every Conference must take hold, and, as far as possible, inaugurate in its respective territory a systematic plan of giving. If we can get this immediately in operation, the Foreign Mission Board will have sufficient funds to pay these obligations as they come due.

We have to raise $22,000 per annum on these obligations. This should be raised in addition to an increased donation to the Foreign Mission Board; for it can not be possible that this denomination will continue to do only the amount of work that it has already undertaken in foreign fields. We must enlarge our borders, strengthening the outposts already entered, and take upon ourselves the responsibility of entering other fields.

In this connection we must not fail to mention the very substantial aid rendered our board by many of our State Conferences. Not a few of them have given liberal sums from their tithes to help the work in other lands; while others have given both men and means. Nor do we think that this has tended to impoverish these Conferences, but rather to them is fulfilled that blessed assurance, “There is that scattereth, and yet increaseth.”

The location of the office in Philadelphia proving unsuitable for its work, the board removed its headquarters to rooms in the American Tract Society building in New York. Here we are in close touch with our shipping and forwarding interests to our missionaries in all parts of the world. Most of our missionaries arrive and depart from this port to and from foreign fields. In fact, the present location seems ideal. The heart-throbs of a mighty world pulsate on every side. Time continually demonstrates the wisdom of the location.

When the present board began its administration, it made a careful survey of the various fields where it was operating, and desired to give special attention to securing the best possible results. Believing that the word of God is the great factor, when impressed with the influence of the Holy Spirit, as a

means of soul-saving, the board adopted the following resolutions at a meeting held in its office, Dec. 20, 1899:—

Whereas, Experience has demonstrated that in all our foreign fields, to the extent we have left the gospel plan of ‘teaching the word,’ we have failed in bringing souls to Christ; and,—

Whereas, Building institutions and running industrial schools and missions before we have a constituency of believers to assist in sustaining them by moral and financial support, seems unwise, and tends rather to embarrass the work than to help it; therefore,—

“We recommend, That the future policy of the board shall be to encourage its workers in foreign fields to adhere closely to teaching the word of God, and the circulating of literature on present truth,” using other’s agencies as auxiliaries only.

Wherever our workers have given their attention to teaching the word of God and circulating literature, we have never failed in results. Whether it be in the heart of Africa or in the halfcivilized country of Japan, among the islands of the sea,—wherever we have taken the word of God, and presented it to the people, teaching the truth from the Bible, souls have been led to Christ. We have tried many other things to introduce the truth; but the word of God alone seems to be the great thing to which we must cling, and the means that God is most willing to bless to open the eyes of the blind, and to lead them to repentance and to Christ.

Not unfrequently it has seemed to the board that we are too prone to rely upon some tangible evidence of wealth, some material demonstration, rather than to be willing in a humble way to take the word of God, and teach the truth as we find it to the poor people. In those countries where we have conformed to this practice the most faithfully, we have secured our best results. Where we have deviated from it the most largely, we have secured the least results.

We hope and desire that at this Conference there may be some earnest talk given by those who have had experience in the field bearing directly on the influence of the word of God and the Holy Spirit as the great means of leading souls from the darkness to the present truth and Jesus Christ, and we shall regret if this Conference shall close without an inspiration being given to us all, and from this Conference to permeate to all the outward stations planted among the nations of earth, that the word of God is the great and supreme factor in the work of soul-saving.

Nor must we rely alone, in this great work, upon the mere verbal expressions of the Holy Scripture, divine and sacred though they be. The worker, as he presents this truth, must be endued with the Spirit of Christ, and burdened with a desire to save souls. When the heart is tender and subdued by the gentle influence of the spirit of Christ, and all the acts are brought into harmony with the word of God, when unity and love prevail among the workers so that heart responds to heart, and no discord nor alienation is discernable by any, then and then only can we expect real and true success in the work of soul-saving. None should ever forget that we as ministers and workers, whether in the home or foreign field, must see that our own lives conform to the teachings of God’s Word, and our own practice is in harmony with the great truths that we represent. Otherwise we can be only sources of weakness; and while we may teach the truth, we are not real soul-winners, because the spirit and life are lacking to bring forth fruits.

The board, after due consideration, has seen fit to sell the brigantine “Pitcairn.” We received for the same $6,500,—$600 in cash, the balance in a note. The board has already decided to sell the schooner “Herald,” believing that the time and expense in managing and directing this boat are not warranted by the results. We hope that we shall soon be able to dispose of this boat.

The Foreign Mission Board has taken a very deep interest in the circulation of our denominational literature, encouraging the preparation of the best of our writings in the native languages of the respective fields. In many places we find that the literature that we have for Americans and English is too difficult to be translated into the native languages, the natives being wholly unable to appreciate the arguments. Having but little conception of spiritual things, these natives are unable to detect the delicacy of a point of doctrine like one whose mind has been enlightened, and who has lived under Christian influences for many generations. We therefore find a necessity of preparing some simpler reading-matter, written in harmony with the style of the country, using their own phrases, adopting the truth to the conditions of the people for whom it is prepared. There are certain of our works that are generally appreciated, and that most of the people are able to read and understand. Among others we might mention “Steps to Christ,” “Christ Our Saviour,” and similar works, which deal largely with spiritual things in a simple manner.

In the different mission fields we are publishing nine journals, all of which are monthly, except two. One of these two is a semi-monthly, and one a quarterly. The languages in which they are issued are as follows: Spanish, three besides one health journal; one in Mexico, one in Chile, and one in Argentina. There is one each in Finnish, Japanese, Portuguese, Fijian, and English.

Besides these missionary journals we have some literature, running from a four-page tract to our largest works in twenty-one different languages. This includes none of the European languages, except those under the supervision of the Foreign Mission Board.

In Arabic we have 9 tracts and leaflets; in Turkish-Armenian, 7 tracts; in Armenian-Greek, 4 tracts; in Basutu, “Steps to Christ” and I tract; in Chinese, 3 pamphlets and 2 tracts; in Finnish, “Great Controversy,” “Life of Christ,” “Prophecies of Jesus,” “Steps to Christ,” also 3 pamphlets and 2 tracts; in Fijian, 1 pamphlet, 3 tracts, 1 hymnal with music, and 1 without music; in Greek, 7 tracts. We have in Hawaiian, 2 pamphlets and 13 tracts; in Indian native languages, 9 tracts, 7 of which are in 1 language, while 2 are published in 2 languages. In Icelandic we have 1 book; in Japanese, “Steps to Christ,” 1 pamphlet, and “Christ Our Saviour,” translated; in Kaffir, 1 pamphlet and 3 tracts; in the Maori, 3 tracts: in Portuguese, “Steps to Christ,” and 3 tracts; in Spanish, 3 bound books, 1 pamphlet, and 14 tracts; in Samoan, 1 pamphlet, and “Christ Our Saviour” translated; in Tahitian, 1 hymnal and 2 pamphlets; in Tongan, 13 tracts.

This literature is but a beginning of what must be had for the million of unwarned souls. Competent men must be selected, who can give time to the preparation of more literature, in a cheap form, for these different nationalities. Our book sales in foreign fields for the last two years have aggregated $47,000.

During the present board’s

administration we have sent out 68 new workers into foreign fields, while 23 have been returned for various causes. We have employed in foreign fields 284 workers, beside the local help in this country. One can scarcely realize the dearth of competent help till he tries to secure it. We wish here to express the appreciation of the board, both to the General Conference Committee and to all State Conferences in so freely offering any help at their disposal for foreign fields.

Some measure of success has attended the labors of our workers in these distant lands. Beside all deaths, removals, and apostasies, there has been an increase of 1,539 in membership to our ranks the last two years. We now have in mission territory 105 churches, 102 companies, 4,653 baptized Sabbath-keepers, who contributed the last two years to exceed $33,000 for mission work.

We would be ungrateful not to here express our gratitude to God for the preserving care he has manifested over our missionaries in these distant lands. But three of our workers have fallen by by death’s stern hand, and these died bravely in the front of the battle, and at their post of duty. Deeply as we mourn their loss, we rejoice to know they triumphed in the Christian’s hope, and left an inspiration to us all for unselfish service in the cause we love. Others have been compelled to leave their field on account of failing health; but all in all, we have much for which to praise our Heavenly Father.

The policy of the board has been to leave all management to local committees. All we could hope to do, was to assist by a hearty co-operation in securing help and funds, but all details of the work have been left entirely in the hands of the respective local committees.

We would offer a few suggestions relative to the future organization and operations for our foreign work:—

1. First, relative to the organization of the Foreign Mission Board. It would appear to us better judgment that an organization operating in such a variety of fields, under such varied conditions, should, as far as is possible, be a permanent organization, so that the personnel of the board should remain intact, and the organization be perpetual. We would suggest that instead of changing or electing all members of the board at one session of the General Conference, that it be organized on the following plan: First, if the sessions of the General Conference continue biennially, that the membership of the board be divided into three divisions, the first three members being elected for a term of two years, the second for the term of four years, and the third for a term of six years. If the sessions of the General Conference be changed to be held quadrennially, we would suggest that only half of the members of the board be elected at any regular session. This would leave at least one half or two thirds of the board as permanent members.

2. That this General Conference select some of its ablest men who shall go to these distant fields, and have the general superintendency and management, thus attending the councils of the various committees, helping to plan the work on a broad and aggressive basis, who can and will study the field, and make recommendations to the board that will enable it to co-operate in a wiser manner than is possible under the present conditions. These superintendents should be men of faith, adaptability, and of experience sufficient to warrant their being intrusted with so great a responsibility. It is far easier to manage the work here in the United States with weaker men than it is in foreign fields. There everything must be trusted to those on the ground. It is impossible for the board to direct or dictate in regard to the best methods of reaching the people, or the different plans that must be laid for the prosecution of the work. All that the home board can say is the amount of money that it will be able to raise and furnish a specific field, and do its best in selecting such help as the foreign field requires; but the policy to be pursued, except in a general outline, must be left to the workers upon the ground. This certainly must appeal to every man who has held responsible positions, that men in these distant fields, being compelled to rely upon their own judgment, being unable to get counsel from those of more experience than themselves, of necessity should be the best men in the denomination.

3. We need a general superintendent for South America, for the Mediterranean field, for Japan, and for South Africa, besides many additional laborers, who should go to each of these fields, and to others to give their lives to the work.

4. Another point in regard to workers must not be overlooked, and we trust that some wise suggestions may be made during this Conference relative to the effectiveness of this line, that is, the proper training and development of native talent. We shall do well to look to the training of competent men and women who have the language and some ability, who know the customs and habits of the people, and that we may save in expense in managing these distant fields. Native help is generally as effective, if not more so, than foreign help, and far cheaper. The salary of a laborer sent from this country to a foreign field is more than twice as much as is paid to the native laborer. Then, too, the foreigner has the disadvantage of having to learn the language, possibly never becoming efficient in it, while the native helper has the language to start with. We shall probably always need some wise managers who shall go from Anglo-Saxon countries to direct the work; but we believe that in the future, economy and experience will teach us that besides the leading managers and teachers, we must look to the development and training of native talent to do the work. This will necessitate that schools be started in these various countries as soon as a constituency can be secured warranting the same, in which the natives shall be taught the third angel’s message, and the best methods of presenting it to the people.

5. That in counsel with the Foreign Mission Board our parent printing houses be requested to start small publishing missions in the different countries where needed, and to take charge of the book depositories, superintend the circulation of our literature, publish our papers and tracts, etc., making the work missionary in its nature.

6. The board should have annually not less than $200,000 to carry on the work in a proper way. We trust this Conference will indorse the ten-cent-a-week plan, or devise a better one, and we all work together in harmony and faith. Beside this $200,000 needed for the foreign work, let us ever remember that $22,000 annually must be raised for Christiania.

7. The Sabbath-school donations have been a great help to the foreign work, raising for other lands nearly $20,000 a year. This branch should be encouraged for our children’s sake. Many of the youth and children attend no other church service, and this is their only opportunity to come in touch with doing for other lands.

8. That this Conference take under

advisement an equalization of the funds of the denomination, that some fields may share their abundance with the regions yet unworked.

9. That money and men must be supplied that some of these distant fields may start training schools for native talent.

10. At least two consecrated, educated workers should be sent from this Conference to China. The language is difficult, and it takes years to master it. A literature must be gotten out in that tongue, for the population is so great we can reach its millions only by the aid of the printed page.

11. Arrangements must be made granting our missionaries located in the tropics a furlough from every three to five years. Their lives and usefulness are imperiled by a continuous stay in these hot latitudes, and nature demands a tonic. While it entails expense in transportation, yet we believe this money to be wisely invested. Let each missionary under ordinary circumstances return to the field or Conference whence he was called, and let that Conference set him at work, becoming responsible for his time. Thus the Foreign Mission funds are conserved, the worker is employed, and we trust the home fields helped.

Some people believe that every time a man comes in from a foreign field, it is because he is homesick, or lazy, or has found a hard place, and lacks the grit and perseverance necessary to succeed; but that is not necessarily so. You take men who go down into the tropics, into malarial regions, and experience will teach us that men must have a change, and must be brought into a colder climate every few years unless they sacrifice their lives; and many of these workers that have come home, have not come home because they feared the hardships of the place. They came home simply to save their lives; and the board ought to take into consideration, and the brethren in general ought to be educated, that a man is not necessarily lazy or homesick if he is called home and granted a year’s privilege of recruiting his health in this country or some other.

12. Our Missionary Magazine had a circulation two years ago of between 3,000 and 4,000. The board then organized the Missionary Reading Circle. Our brethren sent in their orders till its list reached 10,000 one year ago. At that time its subscription price was 25 cents. There was a heavy loss. Last July the subscription price was raised to 50 cents. In the fall the Missionary Reading Circle was so changed that the field studies came monthly. The renewals came in but slowly, the interest in the field studies languished, and the list has decreased to only about 5,000. We believe this Magazine should be placed in every family of Seventh-day Adventists. We believe the Magazine is a great educational factor in enlisting interest in this great work in other lands.

In closing we would say the future of foreign missions never seemed brighter, nor the opportunities for labor more auspicious, than at present. Stretched before us are the whitened fields, inviting the reapers’ sickle. The Star of Bethlehem shines over every nation, bidding the messengers of the Crucified One to service.

The Macedonian cry is not alone in one country, but the cry of heathendom is “Come over, and help us.” Open doors await our footsteps. From Africa to Siberia, and from the farthest east to the remotest west, but one petition is heard, “Send us help.”

Instead of having the few we now have,—less than 300 workers in foreign fields,—we could to-day use a thousand, yea, the demand is unlimited, and we can use any number as fast as they can be sustained.

Oh, that this Conference may prove an inspiration to foreign mission work and from this day a new pentecostal blessing rest upon this people, to lead them whither the Lord would have their service.

The Treasurer’s report for the Foreign Mission Board was called for, and read as follows:—


Pacific Press$ 5,793 94
Int. Tract Soc., Ltd.26,554 94
Int. Tract Soc. (New York)40 95
New Zealand Tract Soc.32 42
Bills Receivable6,000 00
General Conference Ass’n.3,288 87
Australasian Union Conf.1,022 96
Office Fixtures781 47
Library Fund60 25
Modern Med. Pub’g Co.86 69
Missionary Magazine6,077 17
Map Fund100 29
Battle Creek College5 50
Expense Acct., 1900:—
Rent829 19
Bulletin Wk. Pr., postage,
stationery, mimeograph
supplies, cablegrams, etc.
1,910 16
Mission Accounts47,269 82
Tract Soc. Accounts825 78
Hawaiian School1,000 00
National Park Bank9,030 37
Cash770 17
 Total$111,480 94
Foreign Mission Fund$ 29,640 69
Annual Off’gs 1900-01100 30
Review & Herald1,436 05
Echo Pub’g Co., Ltd.12 30
N. Y. Br’ch Pacific Press818 90
Good Health Pub’g Co.10 80
South African Conf.61 86
Sanitarium Food Co.334 93
Int. Rel. Liberty Ass’n.74 50
Mission Accounts13,833 12
Ship Fund6,001 22
Personal Accounts2,967 62
Balance56,188 65
 Total$111,480 94
Int. Tract Soc. (New York)$ 40 95
New Zealand Tract Soc.32 42
Bills Receivable6,000 00
Australasian Union Conf.1,022 96
Modern Med. Pub’g Co.86 69
Map Fund100 29
Battle Creek College5 50
Tract Soc. Accounts825 78
Hawaiian School1,000 00
Pacific Press5,793 94
National Park Bank9,030 37
Cash770 17
Total$24,709 07
Review & Herald$ 1,436 05
Echo Pub’g Co., Ltd.12 30
N. Y. Br’ch Pacific Press818 90
Good Health Pub’g Co.10 80
South African Conf.61 86
Sanitarium Food Co.334 93
Int. Rel. Liberty Ass’n.74 50
Ship Fund6,001 22
Personal Accounts1,870 47
Balance14,088 04
 Total$24,709 07


Cash on hand Jan. 1, 1899$ 316 28
Deposit at Tenth Nat. Bank1,014 32
Deposit at P. Wright & Sons725 42
Deposit at Pacific Press10,976 93
Received in Donations61,267 67
 Total$74,300 62
Paid to Missions for wages and expenses$67,432 47
Pacific Press662 85
 Nat. Park Bank5,771 28
 Cash434 02
 Total$74,300 62
 Balance Jan. 1, 1900$ 6,868 15



Cash on hand Jan. 1, 1900$ 434 02
Deposit at Nat. Park Bank5,771 28
Deposit at Pacific Press662 85
Received in Donations89,740 78
 Total$96,608 93
Paid to Missions for wages
and expenses
81,014 45
 Pacific Press5,793 94
 Nat. Park Bank9,030 37
 Cash770 17
 Total$96,608 93
 Balance Jan. 1, 1901$15,594 48

W. H. EDWARDS, Treasurer
Foreign Mission Board,
New York, N. Y.
NEW YORK CITY, March 11, 1901.

To the Foreign Mission Board of Seventh-day Adventists.

GENTLEMEN: Having compared the invoices and vouchers with your account books, and thoroughly examined the same, I am pleased to state that I found them correct and in good order.



At 4:45 P. M. Elder Olsen suggested that as this was a short day, and the Sabbath was drawing near, it would be well to adjourn; on which the motion prevailed to adjourn until Sunday morning at 10:30.

O. A. OLSEN, Chairman.
L. A. HOOPES, Secretary.



10:45 a. m., April 4.

I WILL read a portion of the nineteenth verse of the eleventh chapter of Revelation: “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.”

It is the truth contained in these words, developed by other portions of Scripture, that lies at the very foundation of our existence as a denomination. It is the fact that we are a separate people from any other denomination in the world. It is not because we believe in Christ differently, but from the very nature of the case, we are an independent people; and it was these words, applying especially to one particular time in the history of the world, that led to a conclusion which resulted in our existence as a denomination.

You will notice from the language itself that the prophet’s mind rested upon a particular time. He does not say I saw the temple of God opened in heaven, and I saw in his temple the ark of his testament; but “the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” The ten commandments are in this ark of the testament; so the ten commandments were seen at a particular time by the people in this world. That time is very definitely stated, as you will notice, in verse 15 of this same chapter: “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever.”

I will read further, that you may see the connection: “And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshiped God, saying. We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.”

Each of the seven angels cover a period of time; but when the seventh angels sounds, it associates together the reigning of the Lord, the anger of the nations, the judging of the dead, and the opening of the temple in heaven. Without going into any argument to explain these trumpets and dwell upon the theory of this message, I will simply state how it was with Adventists in 1844.

There was a general belief that the Lord would come at that time. This was true not only throughout this country, but in England, Asia, and many other parts of the world, there was an interest among the people in the second coming of Christ. William Miller led out in the advent movement in this country, Edward Irving in England, Joseph Wolff in Asia and northern Africa, a man signing himself “Ben Ezra” in Spain; and in different portions of the world men were raised up independently of each other, who preached the second coming of Christ. This preaching began about 1820. In 1833 it increased in power. In 1838 a little pamphlet on the Turkish power published by Josiah Litch and William Miller. It took up the ninth chapter of Revelation, which speaks of the Turkish power; and a definite time, to the very day, was given for that power to become independent. This pamphlet was published to the world, and in connection with it a statement was made something like this: “If we are correct in this position taken on the Turkish power, the sultan will sign away his supremacy Aug. 11, 1840; and if he does this, it will be an evidence that our other calculations are correct, which make the twenty-three hundred years of Daniel 8:14 terminate in 1844.”

They reasoned at that time that the sanctuary which is brought to view in Daniel 8:14 was the earth, and that the cleansing of the sanctuary would be the burning of the earth; and that, of course, would take place when the Lord should come, at the end of the prophetic period given in Daniel 8:14, that is in 1844, when the earth would be cleansed, and Christ would set up his kingdom.

The time came when it had been predicted that the sultan would lose his supremacy; and it is a historical fact that this prophecy proved correct. This gave an increased impetus to the proclamation of the soon coming of the Saviour in 1844. However, that time came, and passed, and the Lord did not come.

When the Lord did not come, those prominent in the movement reviewed their position; and while they found no mistake in their calculations on the prophetic numbers, they did find that a mistake had been made in reference to the event, that was to take place at the end of those prophetic periods. They found that the sanctuary which they thought was the earth, was not the earth; that in every instance where the word “sanctuary” is used in the Bible, it refers to the sanctuary built by Moses, to the temple built by Solomon, and rebuilt by Zerubbabel, or to the heavenly sanctuary. These temples on earth were simply a figure, or object-lesson, of the one in heaven, in which is being carried on the work of our great High Priest. They found that at a certain time, under the sounding of the seventh angel, Christ would change his position in the heavenly sanctuary from the holy to the most

holy place; and this was the event which they had concluded would take place in 1844. This discovery of their mistake was not made until the time had passed. They then saw by faith the inner sanctuary in heaven, and the commandments in the ark of the testament; and it was the study of this sanctuary question, and the truths connected with it, which led a people to keep the commandments of God, and to be separate, as the Seventh-day Adventists are at the present time.

“And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” I wish I could give you in a few words the experience of those who were looking for the second coming of Christ from 1840 to 1844, and more especially in the summer and autumn of 1844, until they reached the termination of those prophetic periods. There never had been since the days of the apostles such a state of brotherly love as existed then. Never since the days of the apostles had such power accompanied the messengers of truth. There was something in the presentations of these truths, which seemed to stir the very elements. They thought the Lord would come, but, as were the disciples during the first advent of Christ, they were mistaken in the nature of the event. The disciples thought that Christ had come to set up a kingdom and reign as king on this earth; and when Christ was laid in the tomb, their hopes were gone. When he arose from the dead, they were given the assurance that it was only the fulfillment of prophecy given long before, that he should be laid in the tomb, and rise again; and then they understood the Scriptures in a different light, and went forth with power to preach a crucified and risen Saviour. Thus were the Adventists disappointed in the nature of the event in 1844; but when the Scriptures were opened more fully to their understanding, they were confirmed in their belief of a soon-coming Saviour, and went forth preaching with power the second coming of Christ, and that “the hour of his judgment is come.”

There is a temple of God in heaven, as shown in the statement: “The temple of God was opened in heaven, and there was seen in his temple the ark of his testament.” These words were the medium through which the angel of God conducted the minds of the people of God by faith into the heavenly sanctuary, where Christ has been interceding for them for nearly two thousand years; and they also saw Christ conducted by the angel Gabriel into the temple. A place which had heretofore been closed was now opened, and there was seen the ark of the testament, the lid of which was raised so that they could see by faith the ten commandments in the ark. When they saw these commandments, they saw the Sabbath as a part of that law. This glimpse of the inner sanctuary led these disappointed ones to examine more closely the scriptures respecting the law of God and the perpetuity of the Sabbath, and the scriptures relating to the first day of the week; and they accepted the Sabbath of the law of God. Thus originated Seventh-day Adventists. The majority of Adventists are those who at one time observed the first day of the week, but who have learned to understand the binding claims of God’s law.

As these truths developed, and rays of light came to the people of God, it made up the system now generally believed by this people. I need not say that there is a power that has gone with it and that is with it to-day; there is always power with the law of God. The law of God will always take care of itself if it is presented clearly before the people.

Well, what event would take place when they saw this? It was the day of judgment, the investigative judgment. There is one place in the Bible, and one only, where the investigative judgment is described, and I will read it to you in the seventh chapter of Daniel, the ninth verse and onward: “I beheld till the thrones were cast down.” Spurrell says, “They were pitched;” the Revised Version says, “They were set.” [Voice: “The Norwegian translation is, ‘They were set.’” Voice: “The Hebrew is, ‘They were set.’”]

“Then I beheld till the thrones were cast down and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.” His throne, then, was a living one, composed of angels. “A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. I beheld then, because of the voice of the great words which the horn spake.” When did the horn speak? When the judgment set. He beheld and the judgment was set, and then his attention was called to the earth, and he beheld great words which the horn spoke.

Then he goes on further: “I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. I saw in the night visions, and, beheld, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.”

The judgment was set. When the judgment takes place, the law of God is revealed. You could not have a judgment without a law. So he takes his position above the law of God in the heavenly sanctuary, in the investigative judgment, to decide who shall be saved.

Turn with me to Malachi and read a few expressions there: “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and I will come near to you to judgment: and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.”

He suddenly will come to his temple and this is coming to the judgment. When John the Baptist came to preach, to prepare the way for the first advent of Christ, this prophecy referred to him. He carried forward his work, but did they accept John’s message?—No, they put him to death. Did they accept Christ?—No, they also put him to death. Then what became of the message? Will God’s word ever fail?—Never. Then the time will come just before the conclusion of the whole matter, that the investigative judgment will take place, and there will be an end to all this controversy in this world. And when that time comes, nations will be garnered, and there will be probationary time still on the earth for us, and it

will be known who is worthy to be saved.

And so when we were brought down to this condition in 1844, there was a termination of the prophetic period, and John says that he saw the temple open at the time when Malachi said that the Lord would suddenly come to his temple. Now Christ fulfilled his part, and if the Jews had received him, they would have had the prophecy fulfilled when he first came.

We have learned first that there is a time that Christ will enter the heavenly temple; second, that that time will be the investigative judgment; third, that the work during that period will be the perfection of character; and fourth, the more you can understand about that temple work, the more you will understand the power of the truth of God that relates to God’s people and to this time in which we live.

Now I will simply call your attention to the sanctuary built by Moses in the wilderness, for a moment, to connect it with what I have said before; then I will have to leave a portion of this subject for some future time. Turn with me to Hebrews 8. The chapter opens with these words: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.”

I wish you would take your Bibles and study that expression as it occurs in Exodus three times. It first occurs in the twenty-fifth chapter. The 8th verse is what God said to Moses: “And let them make me a sanctuary; that I may dwell among them.” The last verse in that chapter says, “And look that thou make them after the pattern, which was showed thee in the mount.” What do you suppose God had in mind when he said that? Simply that building by Moses in the wilderness? That building by Moses in the wilderness was only an object-lesson of what God would do for his people in the very closing scenes of this world’s history. The word translated “among them” here literally means “in their midst.” But the thought I want you to notice is this description that is found there. Now if an architect were to draw a plan of a house, and you should give him a general idea of what you want, wouldn’t he begin to consider the location and find out where the house was to be built, and then wouldn’t he want to know about how many rooms it was to contain? He would never begin with the parlor, would he? He would not say, “We will make the parlor so and so, and then build around it;” but he would want to know something about the location; then the size of the house,—whether one story or two,—and about how many rooms were to go in the house. Is that God’s architecture about the sanctuary? God did not begin that way. Where did he begin? He began right with the ark; to make an ark to contain the ten commandments.

This was in the very center of all the sanctuary service. It is the very center of salvation; it is the chief corner stone. Christ’s life illustrated what that ark contained. He began with the ark. Where did the people of God begin in 1844 when they saw the door open in heaven? They began with the Sabbath, and they have been building around it ever since. God has been unfolding and opening up truth and light, that they might discern more and more clearly what the character of the gospel of Jesus Christ is, and what it is to be. He built after the similitude of a palace. Every instruction, therefore, that God gave Israel in the wilderness concerning their sanctuary, every service of that sanctuary—in all it contained a lesson that would come down to us. Everything that pertains to the work of God is to be done precisely according to the pattern shown in the mount; and that little object-lesson back there only calls the attention of the people to the work of our Saviour in heaven, and to the work of Solomon’s temple, more perfectly; and when we come down to the present time, and see Christ in that Holy Place, it is to remind us that we are to begin to build, and to build on the sure foundation. Can you see why it is that the people of God are to be a separate people? We have tried to mix up with the world ever since we begun, and oftentimes individuals do mix with the world, but it makes a failure every time. Human policy, and human ways’ and means, only bring just so much to be undone, and to be done over again. We could not see everything at once.

You take the question of health and temperance principles, from a scientific standpoint, to reach a certain class of scientific minds, and I want to tell you, my brethren, they had the health reform in the sanctuary service. If you want to reach the people, everybody, every class of minds, we want to get it from God’s standpoint, and we want to follow “according to the pattern shown in the mount.” May the Lord help us to build on the sure foundation; and to build according to the pattern,—according to every requirement of heaven.

I hardly know what expression to use to convey one thought that I would like to convey in the course of my remarks; but when you cut out a stone for building, you blast the rock, don’t you? The best blast that we know of is to get a person separated from others where God can begin to teach him the seventh-day Sabbath. When he gets hold of that, he begins to separate; but the hewing, and the squaring, and the fitting for the building is hardly begun. But, says one, I will throw away the Sabbath after it has begun. Why, that is what makes you the stone for the fitting. That is the first great dividing line. It will always be a separating line between God’s true Israel and the people of the world. God has made it so and he has said so, and it stands so throughout eternity. There will not be a man in the future state who will not be a Sabbath-keeper; for we know from the prophecies, that they will come up from one Sabbath to another, and from one new moon to another, and partake of the tree of life.

While we want the Spirit in our heart, the Spirit of reform, that can listen to the voice of God, that can build on the foundation,—we want the real, tangible blessing.

There is another thought that I would like to mention, but I can not stop to dwell upon it. Did you ever stop to think that though those saints are in heaven,—for the Saviour took a sample company up to heaven with him, and so they are up there,—there is one thing more they look forward to, with happy anticipation, and that is the time when the great problem of salvation is worked out, and they say, “We shall reign on the earth.” O for the time to come when the great controversy has ended! There lies the consummation of every hope of the child of God; so those very beings

taken up to heaven brought to view when they were at work in the sanctuary above, said: “Thou hast made us kings and priests unto all men, and we shall reign on the earth.” That will be the end of the consummation of the Christian’s hope. May God help us, that every one of us may have a part with the people of God then.



7 p.m., April 4.

THE book of Genesis gives the history, the means, and the process of creation. But that book was not written at creation. I call your attention now to that fact, and want you to think for a while upon the meaning of that fact. I will state it again: The first chapter of Genesis gives the history, the means, and the process of creation; but it was not written at creation. Then is it not plain that, since the account of creation was not written at creation, but a long time afterward, there was a purpose in the writing of it beyond its being only a record of creation?

If the first chapter of Genesis had been written the next day after creation, it might be said that the primary purpose of the writing of it, was to give men an account of creation, but since it was not written until nearly two thousand years afterward, it must be plain that, since the people all this time had gotten along without any written record of creation, the primary purpose of the written record was beyond—the same thing, and more—than to tell how creation was wrought. For if I could get along all right for forty years without a certain record, and then God should cause that record to be written for me, would it not be plain that I needed that record for something more than simply the record? Very good.

When was Genesis written? Of course we can not tell the exact year, but the period. We can know the great thought that was before the world in the time when Genesis was written,—the coming out of Egypt. Genesis was written by Moses during the forty years he was keeping the sheep of his father-in-law; but that was after the message had come to bring the people out of Egypt. The Lord had called Moses to deliver the people, but Moses had not yet learned just how. He made a misstep the first thing, and had to take forty years of instruction before this deliverance could be wrought; and in this forty years he wrote the book of Genesis. The book of Genesis was, therefore, written at the time of coming out of Egypt, when God was to deliver his people from Egypt and set them a light in the world for all the world forever.

In order to set before you the next particular thought, I shall read again a certain scripture that was read night before last, and I think referred to again last night, in the fifteenth of Exodus—the song of Moses and the children of Israel after the crossing of the Red Sea; for that gives to us the statement of what it was to which God was bringing his people when he brought them out of Egypt.

In Exodus 15:13 we read: “Thou in thy mercy hast led forth the people which thou hast redeemed, thou hast guided them in thy strength unto thy holy habitation.” Next two verses: “Fear and dread shall fall upon them: by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O Lord, till the people pass over, which thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O Lord, which thou hast made for thee to dwell in; in the sanctuary, O Lord, which thy hands have established.”

This is emphasized in Revelation 15, in the record of that company which stands on the sea of glass, “having the harps of God,” and who “had gotten the victory over the beast and over his image, and over his mark, and over the number of his name,” singing “the song of Moses the servant of God.”

First, Thou shalt bring them into thy holy habitation—to the place where God himself inhabits; secondly, into “the mountain of thine inheritance [the land of God’s inheritance], in the place, O Lord, which thou hast made for thee to dwell in.” What place is that holy habitation, that place of God’s inheritance, that place which is made for him to dwell in? Revelation 21, you know, tells it. The time comes when it it said, “Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.”

“In the sanctuary, O Lord, which thy hands have established.” Of all people, we are the ones who should know for a certainty what sanctuary that is; for “of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.”

Again: in Acts 7, as you know, it is said, “When the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,” and then the deliverance came. God had sworn to Abraham, and had promised to give his seed the land which he saw, the world to come. And in Exodus 6:2-8 it is spoken: “And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known to them. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage: and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments; And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burden of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage; I am the Lord.”

When God gave that promise to Abraham and gave his oath, it was to Abraham and his seed; not to the seed without Abraham, or to Abraham without his seed. So when God was to bring them into the land which he sware unto Abraham and Isaac and Jacob to give it to them, they were all to be together. That is enough then. God was to bring his people, whether immediately or in process of time, is not material. The great object which God had in bringing the people of Israel out of Egypt was to bring them into the land which he had sworn to give to Abraham, and that land he says is his holy habitation, the place which he made for himself to dwell in, the mountain of his own inheritance, and in the sanctuary which his own hands had established.

Since that was God’s object in bringing the people out of Egypt, and that promise to Abraham is the new earth which God will create, do you not see the object in the giving of Genesis then? It was so that they should become acquainted with creation, with creative power, so that God by his creative power might recreate them and bring them into the new world, which he was to create and give to Abraham, according to that which he had promised him? Do you see it?

The object of God’s giving Genesis just then was that the people might be prepared for the work which he had to do by them for all the world; the work by which he would prepare them for the work which he was to do by them. For God’s work is always creative.

What God does is always by creation. The great thing of all to which God was to bring his people, was the newly created world. But it was impossible that they should come to that without being newly created themselves. Therefore, in order that they might have instruction in creation, he wrote out an account of creation as an object-lesson, a school of instruction for every soul, that all might become acquainted with God’s processes, with God’s means, with God’s creative power, so that God’s work by them might be accomplished through its first being wrought in him.

And there was “the church in the wilderness.” Jesus Christ took his place there as the Head of the church. And here again we see his own processes of organization. He continued it, and kept it up until he came into the land of Canaan, and we have heard as to what God’s object was in the land. But the people missed God’s object, and his purposes in their organization in the land; and they, missing God’s object, and failing to see God’s purposes in the instruction which he had given them, began to organize themselves. And the organization which they accomplished when they did it themselves was what? What did it end in even in their own day? A kingdom. They must have a king. Don’t forget that; remember it as you walk along the street, wherever you may be,—never forget that the ultimate of every organization that ever man accomplished is kingship. Monarchy. And that among men is despotism,—and that is ruin. All that was worked out in Israel. And yet to us, years ago, God spoke that unless a different course were followed, “the follies of Israel in the days of Samuel” would be repeated among his people.

So much for that. That is the situation. So there the Lord took charge of his church; but instead of their finding God’s organization and holding fast the Head, they turned and made a head of their own, that they might be like all the nations. They became like all the nations, and came to an end, as did all the nations—destruction to the first ten tribes and then the destruction of all the tribes at the destruction of Jerusalem by their choosing Caesar instead of God. For when Pilate had put before them the challenge, “Shall I crucify your King?” they said, “We have no king but Caesar.”

Then God started his course with his church again, with Christ as the head and the organizer. And the mystery of God was manifested and made known unto the sons of men as it was not known unto the ages before, as it was revealed then unto the holy apostles and prophets by the Spirit. The mystery which had been kept secret in times eternal, was made known to his saints, which is Christ in you the hope of glory.” Christ was the head of every man, and the head of all by being the head of each.

But the mystery of iniquity arose, and put itself in the place of God, passing itself off for God; and hid again from ages and generations the mystery of God. But thank the Lord, the day has come, when the angel of the Lord lifted up his hand to heaven, and sware by him that liveth forever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer; but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. The mystery of God shall once more stand forth in its sincerity, in its purity, in its power, and that is the power of God. And the days of the voice of the seventh angel when we began to sound was sixty years ago, almost.

There is to be no more delay, thank the Lord; there has been too much. Now God has set his hand the second time to deliver his people who are scattered from Egypt and from Cush and from Pathros and from Shinar and from the islands of the sea. And he is to bring us into the land which he promised, which he sware to give to Abraham, to Isaac, and to Jacob.

But that is to be by creation only, for he that sits upon the throne, when that day comes says, “Behold, I make all things new.” So, then, we are to enter into the promises of Abraham only by the creation of God, and we are all to enter into that inheritance of Abraham only by the creation of God.

So, then, the first chapter of Genesis is written for us, because those for whom it was written in times past did not learn the lesson. It has been delayed, frustrated, thrown aside here, thrown off there, set aside in other places, but now the Lord has promised that there shall be no more delay. “Yet a little while, and he that shall come, will come, and will not tarry.” This is the time. Then, since God’s purpose in the writing of Genesis has been frustrated so far, and now the time has come when he says it shall be done, the book of Genesis, and of all things the first chapter of Genesis, is present truth to us.

Then let us study that first chapter of Genesis. What is in it?

“In the beginning God created the heavens and the earth.” And how did he do it?—“By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth;” “for he spake, and it was.” Now remember that is written not primarily as a history of creation, but primarily to bring to us God’s means, God’s process, of creation, and to make us acquainted with that process; so that he can bring us to the great creation which has been prepared and promised ever since the days of Abraham.

What does that mean to us?—In that first word in Genesis there is a lesson for every one of us. God created the heavens and the earth, by his word. What of us? 1 Peter 1:23-25: “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you.”

That word by which God created the heaven and the earth in the beginning, is the word of the gospel, which is now preached unto you. Then in the first words in Genesis, is the gospel. The first words of Genesis is the preaching

of the gospel. And with that is connected Ephesians 2:8-10: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

We are his workmanship, created in Christ Jesus. Then the first step, you see, in Christianity, the first step in the course which God would have men take, can be taken only by creation, can be taken only by our being created. And the becoming a Christian is just as much creation as was the making of the world in the beginning. No man can ever become a Christian except by being created, as really as the world was created in the beginning.

And the great beauty of that truth is that it is so easy for it all to be done. For when we have it settled that it can be done only by creation, self is utterly lost, you see; he knows that there is no source of creation in him; he simply has to quit. And when he knows that it can be done only by creation, and is brought face to face with the Creator, then it is easy; for God can create simply by speaking the word. “He spake, and it was.”

Next: “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep.” Now we were all darkness; but God creates us new; and our lives, until God does create us new, are less than nothing, worse than nothing. Yet when God creates us new as for any life of righteousness, any-life of godliness, what is the situation? Isn’t it formless and void? When God takes a man from the the world, from the darkness that may be felt, and creates him new, all that is before him is new. So I say as to that new life which the man is to find, and which is to be found in the man, what is his condition as relates to it except formless and void? But behold the next thing: “The Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.”

Now that word “moved” means “brooded.” It is the same thought exactly as Jesus spoke to the people of Jerusalem: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her brood under her wings. [I would have gathered you; I would have brooded over you; I would have sheltered you and brought from this brooding that newborn thing, to the glory of God]; and ye would not. Behold, your house is left unto you desolate.”

The thought that Jesus expressed in these words about Jerusalem is precisely the thought that he spoke in the second verse of Genesis. The Spirit of God brooded upon that created thing, which, until the Spirit of God came upon it, was without form and void. But when the Spirit of God came and brooded over it, organization began. Then began God’s course of organizing.

And this subject to-night, you see, is a continuation of the same subject of organization that we had the other evening. You see that it comes to the individual first of all, and from him is carried forward with the body. And, brethren, God has begun that blessed work. We studied the other night that that must come from the Head. God’s organization must come from the Head, which is Jesus Christ, the Head of the church, and it reaches to the individual.

Now see the step that was taken in General Conference to-day. I want you to see how certainly that can never stop until it has reached each individual, and brought him face to face with God, to stand there alone only with God. There was presented to-day, and indorsed, an appeal for local self-government in a certain place. Very good. And then it was said here that that was to be adopted in other parts. Very good. And when that district shall be organized, there will be a local self-governing district; but the same process must go farther—each Conference must be a self-governing local Conference, and each church must be a local self-governing church, and each individual must be a local self-governing individual.

But no man in this world can be a self-governing individual except as God in Jesus Christ is his Head, and the man is governed by the power of God. The only self-government, true self-government, in this world is a man standing in the liberty wherewith Jesus Christ has made him free, master of his worst self, and living in the divine self, which is Jesus Christ. Then he has met the enmity, the evil, and has it underfoot; and there he stands in the heaven-born liberty with which God has made him free,—a free, self-governing individual, as God made him to be in the beginning, and as he makes him to be when he makes him again.

Now do you not see that this step that we took to-day never can stop short of that? Is not that plain enough? Then, brethren, the thing for each one in this Conference to do is to get there just as quickly as possible. Each one, then, must have set up in himself, and must be in himself, a local self-government, to the glory of God. But no man can ever do that, as I have said, except by the power of God in him; and no man can do that and remain a local self-governing man, except he stands alone with God, apart from everybody else, and everything else, in the wide universe.

Now that does not separate him from all other people. Our truest unity, with other people is our sole loneliness with God. Our truest fellowship, our sincerest love, our tenderest sympathy, reaching out to all people, is found only in standing absolutely alone, separate from all other things, with God.

I say again, the step taken to-day should never stop until every Seventh-day Adventist is brought face to face with God. Each for himself alone, and alone with God. And for what shall we be brought face to face with God?—To find our bearings, which we have been exhorted to find. And having found our bearings, then let God in Christ be the Head, and the grand organizer.

But this—this only is by the Spirit of God; the Holy Ghost, the Spirit of God, who broods upon all. Jesus went away. He was here. He was Head of the Church when he was here. But he said, “It is expedient for you that I go away;” it is not good for you that I stay; I must go. “For if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you.” There are more reasons than one; but the reason which concerns us just now, why Jesus should go away that the Comforter should come, is that Jesus in the flesh could not be in all places at once. He could not be with the brethren in Australia, and with the brethren here just now in the flesh; but when he went away, he sent us the Holy Spirit, which broods over all God’s creation: and by that Spirit, Jesus Christ can become the Head of every vestige of his creation. Then when any soul, any individual on the earth, has found this creation, has become a part of the creation of God, the Holy Spirit broods over him: and so Christ becomes

the Head of that individual, and that man has a Counselor who is more capable of giving counsel than is any man ever seated in Battle Creek.

One great advantage, too, one of the chiefest advantages in that, is that Jesus Christ, the Head of that individual by his Holy Spirit, can give counsel and send help immediately, just when the help is needed; and that is an immense advantage over having to write a letter to Battle Creek, where it takes at least a month to come, and then a month is lost in answering the letter to get it to the boat that carries it back, and then a month to get it through—and you have got your answer in three months, to know something about the work that you needed to do three months ago. May the Lord join us to himself! may we find that creative power in God, by which each soul shall find Jesus Christ, his Head and his Counselor, day and night forever. And this is the process.

Again to the first of Genesis: “And the Spirit of the Lord brooded upon the face of the waters.” God said, “Let there be light; and there was light,” and the light was the life. But creation was not finished. The creation was not completed; it was not perfected even now when the Spirit of God was brooding upon it. Other steps were taken. I need not follow each one in detail, I want simply to get the fact before you. Think. The next thing was the firmament; then, the next day, the waters gathered together into one place, and the dry land appeared; then the next day the earth brought forth fruit; and so on through the six days.

Now these steps were not taken—watch this thought closely, and carefully, for it is a subtle thing, and requires a subtle mind to catch it; but when it is caught, it is forever. Those successive steps in the creation of the world, through the whole process of the creation, were not taken by growth from the original creation. The successive steps of the first chapter of Genesis were not taken by growth from the original chit of creation. [Voices all over the house: Amen.] Do you see? How were those steps taken?—By successive creations. That says to you and me this: We become Christians only by creation; we remain Christians only by creative power; we grow in Christian grace only by successive creations of God. There is no development in Christian life except by the direct creative power of God from heaven, through his word, by the Holy Spirit.

Now do you not begin to see the philosophy of giving to Israel as they come out of Egypt, the record of creation? God wanted each individual of Israel to know the creative power of God abiding in his life day and night. So that that creative power of God should be his life. But that has been delayed, delayed, delayed, and it has now come to you and me: and we are the people now to whom God has written the first chapter of Genesis.

By the way, there is another thing in this. It is exceedingly important to note that just at this time, when the first chapter of Genesis is set aside, and everything is made to be by evolution instead of creation, and all the world and the churches are running to that. It is time that God should reveal to his people the true philosophy of the first chapter of Genesis; so that God, in his people, may hold up before the world his light and the power of his creation, against the insidious deceptions of Satan, that are leading away the world into the everlasting abyss. That is what is in this; and God wants every one of us, his people, to become thus connected with that creative power, to find that creative power living in us, as the only means of our progress, of our Christian growth, in order that we can stand in the light of God, and upon that firm foundation of the word of God, and certify to the word in such a way that the world can not doubt it. They may reject it by not choosing to surrender to it; but they can not doubt it; the power will be in it. He wants us to certify that this new philosophy of the first chapter of Genesis is a false philosophy, and merely so-called science. He wants the true science of Genesis to stand out. He wants the true philosophy of Genesis to be light to the world. The true science and philosophy of Genesis is creation. And no man can teach it, no man can set it forth, unless he knows it in his own life.

Now, these successive steps in creation were not by growth from the original in the beginning of the heaven and the earth; but each step was taken by a direct creation by God speaking the word. God said, “Let there be a firmament,” and it was so. “And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear; and it was so. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth; and it was so,” and so on. But when we have to grow, brethren, by trying to do better, and swearing off this, that, and the other, by going to do better, etc., etc., it is a wearisome, tiresome, and fruitless process. O when we know that the true progress, the true growth of Christian life, the true development of the Christian heart, is by the successive creations of God through his spoken word in the Spirit, then all that is needed is to find the word; and it is done. Here is the true remedy.

Have you found yourself barren? have you found items in your life that, so far as you aim, you wish in righteousness, was concerned, were void—failed? Now the remedy: When I find a lack in my life,—that which is not of God, that which is not a reflection of the word of God,—I must search the Scriptures till I find the word of God speaking to me on that question, and then that word creates me new in that thing, and the old is passed away, and all has become new.

[Voices: Amen!]

That is the philosophy of searching the Scriptures. O, to search the Scriptures for doctrine, to search the Scriptures for sermons, to search the Scriptures for arguments, is all vanity, vexation of spirit, and idolatry. But to search the Scriptures to find the creative word of God, to choose creation, the righteousness of God in the place of my sin,—that will put the power of God, the strength of God, in the place of my weakness; that will make God appear in the place of myself—that is the searching of the Scriptures, that is the salvation of the soul. And is there not room enough? Is there not sufficient ground for us to begin that kind of searching of the Scriptures?

But is it not a blessed prospect, is it not a message of good cheer, to every soul who finds himself destitute, who finds himself cast down, who finds himself the victim of the power of the enemy,—is it not a blessed message that God sends, that “He spake, and it was done?” Only find the spoken word of God, and your infirmity is gone before his creative power, as in the spoken word through the Spirit.

[Voice: Amen!]

“He spake, and it was;” and this word of God, which we read from day to day in the Bible, is just as much the spoken

word of God as was that word which he spake in the beginning, that created the heaven and earth.

Again to Genesis: This process of successive creations went on until God’s ideal appeared, the perfect man. There he stood, the perfect man, created by the power of God; and he stood, the Son of God. Did he not?—“Which was the son of Adam, which was the Son of God.” “Thus the heavens and the earth were finished, and all the host of them.” And then God rested. The Sabbath was the seal,—the delightful, refreshing rest which God took, beholding the finished creation from the beginning unto perfection.

So we are his workmanship, created in Christ Jesus. The Spirit of God broods upon this new creation, causing the spoken creative word to bring to perfection this new creation “a perfect man, unto the measure of the stature of the fullness of Christ.” Then the seal of God will be affixed.

Then the Lord will rest again, and will joy over us with singing. He will rest. “He will rest in his love.” God is to rest again. You know that when Jesus came here, he said, “My Father worketh hitherto, and I work.” But the time is coming when he will rest again. In the original creation, the Father worked, and Jesus worked, through the Holy Spirit that accompanied the work and and perfected the creation, in which God rejoiced, and from which he rested and was refreshed. But that creation thrown all over, and God began again to create, and he has kept it up till now, and soon it is to be finished, and then when it is finished,—let us read the word of God,—Zephaniah, the third chapter, 13th verse.

“The remnant of Israel shall not do iniquity [the remnant that keeps the commandments of God, and has the testimony of Jesus Christ]—the remnant of Israel shall not do iniquity, not speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid. Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, he cast out thine enemy: the King of Israel, even the Lord, is in the midst of thee.” Let us rise into the liberty wherewith he hath made us free, by casting out the enemy. “The King of Israel,”—the true God,—“The King of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more.” Bless the Lord! “In that day.” Here is what is before us. Now hear the word: “In that day it shall be said to Jerusalem, Fear thou not, and to Zion, Let not thine hands be slack.” The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over the with joy; he will REST in his love. [Congregation: Praise the Lord!], he will joy over thee with singing.”

God is going to rest again and be refreshed, when this creation which he has brought to us is finished under the blessed brooding of the Spirit of God. Brethren, that is so. You know it is written that in the last times God’s people are to be covered with the covering of his Spirit; and now is the time. So, brethren, the thing for us to do here—the whole audience all together, but of all things the delegation—is to recognize that fact, recognize this creative power of God, find it for ourselves, creating us new, and ever walk, ever dwell, in the presence of that brooding Spirit. [Congregation: Amen], so that as we come together.—even before we separate now,—we shall sit, think, speak, and dwell in the presence of that brooding Spirit.

As we are dismissed and separate, as we walk to our rooms, let it be in the presence of that brooding Spirit. As we are in our rooms we dwell in the presence of that brooding Spirit. As we come to Conference day by day, as we go into our committees to prepare, O let each one walk in the presence of that brooding Spirit: and then it shall be true of every soul (that which was spoken to Mary is a true of us as it was of her),

“The Holy Ghost shall come upon thee; and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” [Congregation: Amen.] For that brooding Spirit is a fructifying Spirit. Then we shall exclaim, and sing with joy: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!” Then it will be true also that “the world knoweth us not [thank the Lord!], because it knew him not.”

Brethren, the world has known us too well. It has had cause to know us. We have been so much like the world, that the world recognized us: but the Lord will deliver us from all that, and the world shall know us no more, because it shall not be able to recognize us as of the world. It will know that we are not of the world; that our fellowship is not with the world; that our interests are not centered in earthly things; and that brooding Spirit will put upon us such a character and will cause us to speak such words, and will give to us such an appearance in the world, that nothing but heaven can recognize us; and that recognition is enough.

This is the beginning of Genesis. It is not all the book. Remember, all the book was written while Moses was there keeping the sheep, and all the book belongs to us now. But none of the rest of the book will count for us, unless we find the science and the philosophy of the first chapter of the book: for that is the beginning of God’s creation and God’s processes and of everything, and nothing is found as it truly is until we find that. In the light of that, then all the rest is plain, and all the rest is ours, thank the Lord.

Let us search the scripture. Let us read the first chapter of Genesis. Let us all read it before we come to-morrow morning. A good plan to follow (I have practiced it enough to know that it is a good thing to recommend) is to read over and over, over and over, the first chapter of Genesis, until we shall see in it, with our eyes shut, Christian experience in every verse, and in our own lives day by day. Then, O then, the Spirit of God will brood upon that creation which God is carrying on to bring us unto perfection in Christ Jesus, so that the work of God shall be done, the triumph of the saints shall come, and we shall rejoice before the Lord now and forevermore. Then the church shall indeed grow into an holy temple in the Lord; and this church, Christ shall present to himself a glorious church, not having spot or wrinkle, or any such thing, but shall be holy and without blemish.

Obedience is the best success. Christ did not tell us to win the world to him, but to preach the gospel to every creature.

Let us be silent as to each other’s weakness,—helpful, tolerant, tender toward each other. May we put away from us the satire which scourges and the anger which brands: the oil and wine of the good Samaritan are of more avail.—Amiel.



9:15 a.m., April 5.

Yesterday we presented the fact that there was a time in 1844 when the temple of God was opened in heaven, and the angel, of God conducted the minds of the people into the ark of his testaments, and there they saw the ten commandments. And it was the truth that was developed by the work of the High Priest in heaven that resulted in this denomination’s separating from all others. It must be self-evident that there would be a people on the earth that would be in harmony with the truth revealed by the opening of the ark of his testament in the heavenly courts.

One thought we tried to present yesterday was that as the work in the heavenly sanctuary closes, the work in the earthly temple is finished and completed. The church is then perfected.

This, I understand to be the work of the gospel of Jesus Christ. I wish to read in the twenty-first chapter of Luke a verse to introduce some other thoughts concerning this point. “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Verse 34. To my mind, there is a volume in this expression, “Take heed to yourselves.” It refers to the people of God as a whole, and to them individually. It is as if Christ appealed literally to us, as he did upon the earth, and should say this morning, “Take heed to yourselves.” What shall we take heed concerning? “Lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life.” Why?—“For as a snare shall it come on all them that dwell on the face of the whole earth.” Because the day of the Lord will come as a snare. That is the way the day of the Lord is coming, and that is the reason we should take heed concerning the things mentioned here. The thirty-sixth verse shows the conclusion of all this: “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Now, the word “accounted” signifies “a trial by the investigative judgment.”

This expression in the twenty-first chapter and the thirty-sixth verse is addressed to those who will be alive on earth when probation ends, or when the work of salvation closes. But in the twentieth chapter and the thirty-fifth verse the righteous dead are referred to: “But they which are accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage.” Thus before the Lord comes, that is, before the resurrection takes place, there will have been an accounting of every case, and as it is then decided, so it will be eternally. But when this decision takes place, it will be as unknown to the individual as the coming of a thief in the night.

It is the most solemn part of this message. A definition of the word “accounted” I will read from an expression in Ecclesiastes 7:27: “Behold, this only have I found, saith the preacher, counting one by one, to find out the account.” Then there will be in this time of the judgment a considering of the cases of God’s people one by one. It begins upon the dead, and passes over to the living; and when the work is thus accomplished in the hearts of God’s people, all the work for them is done. Every one of us here this morning must pass through just such a crisis. The time will come when we will step over the deciding line. We will come up before God to find it out after we have done this, and this is what makes it so important in each life.

There are many expressions that teach this. Matthew 22:11. “And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.” “Then said the king to his servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.”

This represents a certain class. They are found among God’s people. They are in, but how? They believed the theory of the heavenly sanctuary, but did not put on the wedding garment. And so when the king came in to see the guests, to investigate the cases of his people, and to see who had on a wedding garment, this one was discovered, and he was transferred to his proper place.

Turn to the parable of the ten virgins. This same truth is brought out and made clear. Five of the virgins were wise, and five of them were foolish, and I will say here that this is the one parable in the Bible which conveys any idea of the number of those connected with the work of God that fail of having the experience necessary to save them. There are four parables, each one of them having different phases, but this is the only one that states a number. I do not understand by this that it is the exact number, but there will be a large proportion that will fail to have on the wedding garment. They fail to appreciate the work of God, and therefore they fail of the experience necessary to save them in the day of God.

A few words from the tenth verse: “And while they went to buy, the bride-groom came; and they that were ready went in with him to the marriage: and the door was shut.” Those whose oil had become exhausted, thus preventing them having light, came and asked the wise to give them of their oil. But one man can not give another his experience. If there was ever a time in the history of the world when men ought to be acquainted with God it is the time in which we live. We ought to know that God is ours, and hide in him, knowing we are there. We can not hang our experience on somebody else; because their experience in God is for themselves, and they can not give us that experience. They can merely direct us to him who gives the experience,—our Lord Jesus Christ.

“Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.” Then because we do not know the day or the hour, because we can not tell when our cases may come up before God, we should be in a watching position. We should have a right character formed, and be sure that we are on the right side.

Notice another text that can be placed with this one, in the twelfth chapter of Luke, thirty-sixth verse, which refers to a subsequent period: “And ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately.” In one case it was their Lord when he goes to the wedding; in the other case, when he returns from the wedding. And when he returns from the wedding, and all cases have come up before God, then it is that they are to have this experience, that they may be accepted of Christ as he comes.

Now some verses before this, beginning with the thirty-first: “But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock; for it is your

Father’s good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately.”

I do not know how many rich people will go into glory when the Lord comes. I have nothing to say respecting that. But I will tell you, It will be a wise thing to lay up your treasure in the kingdom of glory. If you have any influence in this world, if your wealth is in your influence and the advantages you may have had in this world, if your wealth is in dollars and cents, no matter what your wealth is in, I would recommend you to transfer it to the kingdom just as quickly as you can.

How can I do it? says one. You can invest it in the cause of Christ. Do you think it will pay?—I think it will pay. I propose, for one, to give all I have to go over on the other side. “There is that which giveth and yet increaseth, and there is that which withholdeth more than is meet, and it tendeth to poverty.” What God would have us do, will be to give liberally. If we have a talent of any kind (and we all do have one), we will use it for God’s glory. My brethren, if there ever was a time in the world when our talents should be used in behalf of God’s work, it is when the battle goes hard. One reason why God permits the battle to go hard at times, is to test men’s souls, and prove on which side they will cast their influence. There are some men who say, “Oh, we have not done anything very bad;” and probably they never did anything very good. We would better stir ourselves when there is a sound of a going in the top of the mulberry trees; and if we make a mistake, we should confess the mistake and do better just as quick as we can. But we ought to do something, and make a move. And when we do this, God will come to our side.

I have often thought of a remark that Elder James White used to make. “I pity the man that never made a mistake,” said he, “because he never did anything.” But the man who does something, is likely to make mistakes. I never shall forget the advice he gave me once. I have never related it in public before. It was after some severe trials through which I had passed. I did not know that anybody noticed it. Elder White took me off by myself. “Now,” said he, “the Lord has led you in this, young man. If you will always be true to your conscience, God will tell you when you make a mistake. Now be true to your convictions.” The Lord wants we should be true to men and women, and to him. And when it seems that everything is lost, then is the very time for us to throw all we have right in the gap. We should be true in the cause of Christ.

But another thought right here. You will notice there are two points of time brought to view in these parables I have read. There is an individual examination that goes on in heaven, and we all pass an individual point of time ourselves. And there will be a time when the work is done for the church, when Christ leaves the heavenly sanctuary; and then it is that he that is holy will remain so, and he that is filthy will remain so.

I wish to read here from “Great Controversy” one or two expressions concerning the ending of probation:—

“The righteous and the wicked will still be living upon the earth in their mortal state—men will be planting and building, eating and drinking, all unconscious that the final, irrevocable decision has been pronounced in the sanctuary above. Before the flood, after Noah entered the ark, God shut him in, and shut the ungodly out; but for seven days the people, knowing not that their doom was fixed, continued their careless, pleasure-loving life, and mocked the warnings of impending judgment. ‘So,’ says the Saviour, ‘shall also the coming of the Son of man be.’ Silently, unnoticed as the midnight thief, will come the decisive hour which marks the fixing of every man’s destiny, the final withdrawal of mercy’s offer to guilty men. “Watch ye therefore; ...lest coming suddenly he find you sleeping.’ “

You may ask, What will insure us a knowledge of God, that we may be saved? I will read again, on page 625:—

“Only those who have been diligent students of the Scriptures, and who have received the love of the truth, will be shielded from the powerful delusion that takes the world captive. [Or takes them in a snare, as we read in the text.] By the Bible testimony these will detect the deceiver in his disguise. To all, the testing time will come. By the shifting of temptation, the genuine Christian will be revealed. Are the people of God now so firmly established upon his word that they would not-yield to the evidence of their senses?”

Let us ask ourselves the question: Are we so firmly established upon his word that we would not yield to the evidences of our senses? Satan will work in a way that will even require a faith beyond our senses to detect his cruel working. We must have our feet planted upon God’s word. Would we, in such a crisis, cling to the Bible, and the Bible only? Satan will, if possible, prevent us from obtaining a preparation to stand in that day. He will so arrange affairs as to hedge up the way, and so entangle us in earthly schemes, in order that we may be made to carry a heavy, wearisome burden, and our hearts overcharged with cares, that the day of trial may come upon us as a thief.

I call attention to another thought. God has taught us that he prepares men, through various circumstances, until the grand moment, and their attitude under those circumstances tells whether or not they are worthy of the kingdom of God. It has always been so; and what has been in the past is simply to point out what will be in the great day of the investigate judgment; and so all the Bible, God calls into service down here. The truth from Genesis to Revelation culminates in the final work of God with his people here upon the earth.

A few instances will illustrate this fact. The first one will be found in 2 Kings, fifth chapter. You remember the Syrians took Israel captive. Why do you suppose God brought that Syrian army against Israel at all? Was it not that Israel could seek God, and God would work in a miraculous manner for their deliverance, so that they could be convinced of the true God?—O yes, that is why it was; but did they do it?—No. So they were taken captive; and there was a little maid who had considerable religion. She was brought into the family of Naaman, the captain of the Syrian army. He was afflicted with leprosy. The maid pitied him in true missionary spirit, and said: Would that my lord—my prophet was here; he would cure this leprosy. She had only one thought, and that was goodness to him who, apparently, was her enemy.

The report of what she said came to the captain, and he started off to find the king of Israel, carrying $48,000 worth of presents. When he came to the king of Israel, he said, Cure me of my leprosy, and I will give you all this wealth. The king of Israel said, You come to pick a quarrel with me; I can not cure your leprosy. So he sent out word, and told how that the king of Syria had sent that captain to pick a quarrel with him. What do you suppose all these circumstances were designed of God for? It was to let the prophet of Israel do what God designed his people should do when they first went up there. That was all. Well, finally, the prophet heard of it, and sent for him to come, and said. He shall know that there is a God in Israel. So the captain came to his house, but he did not go out to see him. He simply sent out word: Go down and wash in Jordan seven times, and you will be cured. It took some pride out of the captain’s heart, but at length, under the influence of his servant, he washed seven times, and was cured of the leprosy. Then he was so happy that he came back, and went to offer the prophet a present. “No,” said the prophet, “I don’t want anything.” Now do you see God’s purpose in all that? It was to bring about an acknowledgment of God. But there was a man who stepped in and spoiled the plan, and that was a servant named Gehazi. After the captain had gone, and the prophet had not taken anything, he thought he ought to have something; so he says, “I will go out after him.” I will read 2 Kings 5:20-27:—

“But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the Lord liveth, I will run after him, and take somewhat of him. So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? And he said, all is well. My master hath sent me, saying. Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garment, and laid them upon two of his servants; and they bare them before him. And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither. And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants. The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed forever. And he went out from his presence a leper as white as snow.”

I know nothing more than what the record states. But that was to Gehazi the testing point of his life. He ought to have known the design of God in Naaman’s coming to the prophet. Therefore when he pursued the captain, and said, The prophet has concluded to take a small reward he lied. In this he reached a point where he forfeited forever his relationship to that prophet. His future history shows this. There came a culminating point in his experience, and instead of considering the providence of God, he made a fatal mistake, from which he never recovered. What is the object in recording this? It was to teach us that down in the investigate judgment there will be a time when men will pass their dividing line. May God help us to be true to him. We want an enlightened mind, an illuminated heart, and tender consciences, and a spirit that is quick to discern. Man can not do this with human wisdom. There is not human wisdom enough in this world, there never was, and never can be, to understand the mind of the Spirit of God. How I wish I could present the thoughts as they come up in my mind while I think of it! How many of this congregation, do you suppose, have passed over this line? I do not know that there is one; but the promise comes to every one of us to-day, that we can have eternal life if we will. But I am sorry to think that in the work in which we are engaged, there may be thousands who will be untrue when the great opportune moment comes. They will pass the line, and find themselves on the wrong side. God teaches us that we should take warning by the circumstances recorded in the Bible, and prepare for our own experience in these times in which we live.

I will call your attention to one other circumstances in the thirty-ninth chapter of Isaiah. It was the time when the messengers of the King of Babylon were sent to Hezekiah. The king had been sick, and God sent word to him to set his house in order, for he should die, and not live. God knew what was best; and he told Hezekiah that the time had come for him to die. Hezekiah turned over his face to the wall, and prayed to the Lord, saying: Let me live. The Lord sent word back to him: “I have added fifteen years to your life.” The first thing that we have recorded that he did after he was restored, was this account of the messengers from the king of Babylon. Vs. 1,2: “At the time Merodach-baladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick and was recovered.

And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasurers: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not.”

How many of us have done the same thing? The messengers from Babylon came to congratulate him on his recovery. Was not God back of it all? What do you think he did it for? It was for him to tell these messengers how God had restored him. [Voices: Amen.] It was to tell him of the wonderful work of God, and how it had been made manifest in his behalf, and to tell him about the truth. He did not think of that; he had a lot of gold in the house, and rich vessels, and because the messengers had come a long way, and from a rich kingdom, he thought he would just show them that they were some great people, too; and he did.

Isaiah came to him about that time: “The came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon. Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not showed them. Then said Isaiah to Hezekiah, hear the word of the Lord of hosts: Behold, the days come, that all

that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.”

The grand opportunity came for Hezekiah to magnify God; but he did not think of that opportunity; he only reasoned in the ordinary way, and said, I will show him what a wealthy kingdom we are; what a strong people we are. So he did. And the result of this was that there was seed sown in the hearts of these messengers that bore fruit finally in taking the wealth of Jerusalem captive to Babylon.

You all are familiar with the sad story reaching down through the Babylonian captivity. O, how merciful our God is! I have thought much of that expression in Psalms which tells us that “His mercy endureth forever;” and then the exhortation: “Let the redeemed say so,”—not merely think so, but say so, Say what?—That “his mercy endureth forever.”

[Voices: Amen!]

I believe if we would talk that way a little more, we would not have half so much grumbling to do. When you feel like complaining, brethren, just say, The Lord’s mercy endureth forever. Who shall say it?—Let those who have been redeemed from the hand of the enemy say it. Have you been redeemed from the hand of the enemy? You may say, I know it. How many times have you said, “His mercy endureth forever?” Brethren, you may know very many things, but God gave you a tongue with which to speak, and he wants you to say it.

Every man reaches deciding points in his life. There was Abraham. He passed the time of test, and you know he passed it all right. He had two or three trials first however; but when he left his servant down in the plain, to go up on Mount Moriah and offer his son, he revealed just how much faith he had. Said he, Wait here until we go up yonder and return again. Who was to return?—We. Do you think he expected to offer up his son Isaac? Well, how do you think he would have come out then?—Isaac would have had a resurrection, would he not? Abraham’s faith in God’s promise was so great that he was certain that God would raise his son from the dead, in order to fulfill his promise. We should have the same kind of faith. We do not hear so much about Abraham after his great trial; but that was not the end of his life. His wife Sarah died, and he married Keturah, and had six children; but not much more is said about him. He had made a great point is his life, and had passed it safely. O I would to God that we were as successful.

I might take one more who passed it on the wrong side, and that was Baalam. He was a prophet of God, and it was understood throughout the heathen nations, that whatever Baalam blessed was blessed, because he spoke the words of God. God told him who Israel was as they came into his country, and what they wanted. He was asked, however, to come and curse Israel. But, said God, they are my people, they are blessed. And so Baalam said to the servants, I can not go with you. But Balak knew the weak points in Baalam’s character. He sent again by more young man, who offered him great wealth, and Baalam said, I will go to God again.

When God tells us something, and it is clear, brethren, it is time for us to obey. [Voices: Amen!] “Well,” says one, “what if we should die in obeying?” Then die, and have a good resurrection. The spirit of obedience is much better than sacrifice. It is more acceptable to God than to give your life. To obey may take your life, but God wants you to obey.

A heart that is true to God is worth more than all this world. A conscience that is alive and susceptible to the influence of God’s Holy Spirit is a very valuable commodity. And do you want to know how you can obtain such a conscience as that?—Always obey God. You may say, “I might get into difficulty.” If you have an integrity to serve God and hold fast his promise, he will bring deliverance; for God lives. If the Red Sea is to divide, the Red Sea will divide. If it be necessary for the sun and moon to stand still, they will stand still. All nature is in subjection to the child of God who holds fast his integrity and believes God’s word. Take the case of Joshua. The Lord said to him: “I have given those five kings into your hands,” and Joshua went out to take them, that is all; and because the day was not long enough to take them, Joshua looked up, and said, “Sun, stand still!” Could he not have done the work to-morrow or the next day?—Possibly he might: I do not know anything about that, but I know Joshua believed that God had given the kings into his hands, and it was his business to go and take them. The day was not long enough for him to do this, so he said, “Sun, stand still.”

I called on a skeptic in Queensland, and asked him to give us some money for our meeting-house. We should all feel that the wealth of the gentiles belongs to God; so I asked a gentile to help us. Said he, “I do not believe in your religion.” “That does not make any difference,” said I, “we would like some money.” “Well,” said he, “I do not believe in any religion whatever;” I do not believe in your Bible.” I said, “That does not make any difference; we would like some money; we can not build until we get it.” We talked for a moment, and then he asked me if I believed the account of the sun standing still. I said, “Do you believe that God created this world?” He answered, “Yes; but if the sun stood still, that would throw everything out of course.” Then I said, “You believe that God created the universe; do you not think that he could cause the sun and moon to stand still and prevent confusion? Could he not have made it just that way, if he had chosen?” He said he had not thought of that. He then offered me some stimulants, which I politely refused, saying that I had not come for these, but I needed money. He left the room, saying, “I know what you want.” He soon returned, bringing me a liberal check; and as he handed it to me, he said, “If you need more, call again.”

Brethren, we have not enough faith in God. If God tells us to go out to battle, I want to ask in the name of the Lord, if he does not send his angel before us? It is for us to watch the openings, and step in, in his providence. Then we shall see a revelation of his power.

But when we depart from integrity by planning and scheming of ourselves, we soon find that our feet slip, and we can not discern the leadings of God’s providences. May the Lord grant us his blessing, and finally save us in his kingdom.

“We should preach God’s glory day by day, not by words only, often not by words at all, but by our conduct. If you wish your neighbors to see what God is like, let them see what he can make you like. Nothing is so infectious as example.”


By reading Article 5, Section 1, of the association’s constitution, it will be seen that the founders of this organization contemplated the attainment of two definite objects; namely, the assistance of prosecuted brethren, and educational work by means of literature and lectures. Since but few of our people were prosecuted during the past biennial term, our funds have been largely available for educational work. It is to be feared that during the years when prosecutions and imprisonments were so numerous, the educational work of the Association became eclipsed in the minds of some of our people by the more material idea of aiding the oppressed; and when imprisonments practically ceased, some began to affirm, “There is no issue before us,”—a sentiment that is apparently all too common.

One of the first requisites necessary to success is a true conception of the purpose for which the Association was created. Let it be recognized that its right to live does not lie primarily in its opportunity to give relief to the imprisoned, but rather in the fulfillment of its mission to inculcate principles of eternal truth in the hearts of men who must soon decide their attitude toward the image and the mark of the beast. Let it be ever remembered that the only issue worth the name was and is that involved in our educational work. That this fact was recognized in the year of the Association’s birth is amply affirmed by the record of its earlier meetings, when such brethren as A. T. Jones, E. J. Waggoner, J. O. Corliss, W. W. Prescott, W. C. White, and others similarly blessed with foresight and good judgment, expressed the legitimate work of the Association in such resolutions as the following:—

Resolved, That we deem it the duty of all members of the Association to bring the literature of the Association before all the people at the earliest possible moment.”—From minutes of first annual meeting.

These words are strikingly in accord with those frequent admonitions found in such testimonies as “The Impending Conflict” and “The Coming Crisis,” of which the following are types:—

It is our duty to do all in our power to avert the threatened danger. We should disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience.” And again: “When God has given us light showing the dangers before us, how can we stand clear in his sight if we neglect to put forth every effort in our power to bring it before the people?”

During 1900 over 207,000 copies of the Religious Liberty Library were printed, and the number of pages actually circulated amounted to 4,000,000. Aside from these, over 1,220,000 pages of the old series of the Religious Liberty Library were placed in the hands of the people. Thousands of specially prepared leaflets were also issued during the year. On May 1, 1900, the American Sentinel was transferred to the Association, and the 33 numbers published during the remainder of the year averaged about 9,000 copies each, a total of over 290,000 copies, approximating 4,700,000 pages.


During the present legislative period many of our Conferences have manifested a lively interest in this work, and we have found it impossible to meet the demands made upon us. We were, however, able to send the Sentinel to more than 4,000 lawmakers, State and national. Besides this work, Brother D. W. Reavis has placed with the members of the New York Legislature 200 copies of “Legal Sunday,” and 63 copies of “Two Republics,” representing more than 100,000 pages of excellent reading matter, that will find a permanent place in the libraries of these men.

Sunday laws have been introduced in several State Legislatures, but perhaps the most significant and influential legislation in behalf of Sunday was that enacted by Congress, when, just before the close of the recent session, the Louisiana Purchase Exposition bill was passed, with an amendment offered by Senator Teller, of Colorado, providing that “as a condition precedent to the payment of this appropriation [$5,000,000], the directors shall contract to close the gates to visitors on Sundays during the whole duration of the Fair.” Those who do not recognize any definite progress in religious legislation would do well to contrast the ease with which this legislation was secured with the strenuous opposition to similar action relative to the Columbian Exposition, seven years ago. It should also remind us of the importance of having a permanent representative in Washington.

Early in 1900 extensive plans were laid for educational work among the members of the W. C. T. U., owing to the fact that Sister Henry’s amendment relating to the Sabbath Observance Department was before that Organization. The effort involved numerous difficulties and large expense, but we received hearty support on the part of many who were deeply interested in the work that lay so near the heart of our lamented Sister Henry. Some “white ribboners” took a lively interest in the work, and assisted financially as well as by placing quantities of the tracts. Sister Henry’s appeal was placed with every officer, whether national, State, or local, and to lay members of the Union to the number of nearly 45,000 in all.

At the National Convention in Washington, D. C. (December, 1900), Sister Henry’s amendment was rejected by a vote of 315 to 12. The bravery of the twelve who publicly championed this unpopular measure before the influential representatives of national reform present on the occasion, is convincing proof that loyalty to liberty of conscience is still firmly intrenched in the hearts of some of these women. Our regret is that we were unable to do more; for we heartily believed that, as stated in an unpublished Testimony, “If far more earnest, devoted, determined efforts were made for such associations as the W. C. T. U., light would shine forth to souls who are honest as Cornelius. It was the Lord’s design that work should be done for the Woman’s Christian Temperance Union, that those who are seeking light might be gathered out from those who are so bitterly opposed to the message God is giving to the world.”


During no biennial period since 1891-92 have there been so few arrest for Sunday work among our people in this country. Twenty-one cases have been reported to us in the United States and Canada. Aside from these, thirty of our brethren and sisters in Raratonga were condemned to work upon the public highways in November, 1900, for failure to attend church on Sunday. The chief who imposed the sentence is also pastor of the church, which is under the supervision of the London

ary Society. It will be remembered that Raratonga belongs to the Cook Islands, where the natives rested on the seventh day until about a year and a half ago, when the custom was officially changed.

We make brief mention of a few cases in the home field. On May 16, 1899, Brother A. J. Waters, of Gainesville, Ga., was convicted of violating the Sunday law, and placed under fine and costs to the amount of $65, or in default 100 days in the chain-gang. The case was appealed to the Supreme Court, which sustained the decision of the lower court. A petition was circulated, however, by the citizens and officials of the county, and upon presentation to the governor, pardon was granted.

On May 24 of the same year, J. T. Eaton, of Rome, Ga., was arrested, and, having been tried on December 15, was adjusted guilty, but was recommended to the mercy of the court. A minimum fine of $15 was imposed. This was paid, and with the passing of these cases, the Georgia Sunday law stands vindicated by the State courts.

In Mississippi the cases of Elder R. S. Owen and Josiah Nash resulted more favorably to justice. The former was arrested May 27, 1899, charged with having worked in his garden on Sunday, “against the peace and dignity of the State.” He was tried on the 19th of July, the jury returning a verdict of “not guilty.” On the same day Brother Nash was arrested, and two days later he was tried and acquitted by a jury of six men. These cases were the subject of unusual interest throughout that section, and afforded excellent opportunity for disseminating the truth. Our friends in the Southern field are asking for a worker who can devote himself to this specific line of effort, and this plea we commend to the consideration of the General Conference.


Another case of special interest is that of Brother Benjamin Sherk, of Albuna, Ont., who was arrested May 7, 1899, tried on the 19th, and fined $5 and costs, a total of $10.02. The Provincial act under which he was convicted, being plainly in violation of the British North American act, his case was appealed to the Superior Court. Meantime the Lord’s Day Alliance, which had secured the passage of the Provincial law, entered a stated case, which has since been pending a final decision. It was argued in May, 1900, but the aged chief justice failed to render a decision before his resignation in the autumn, and a new hearing was appointed for January, 1901. The death of the queen, however, postponed this second hearing until the March term of court. The decision will doubtless prove of great moment to our people and our work in Ontario. A similar law for New Brunswick has recently been sustained by the supreme court of that Province. As an indication of the spirit animating the Lord’s Day Alliance of the Dominion of Canada, we cite the following resolutions,adopted at their last meeting in Toronto, Nov. 9, 1900:—

Whereas, There is a sect of people coming over from the United States into this Dominion known as Seventh-day Adventists, whose sole object seems to be to unsettle the minds of the people in regard to the Lord’s Day; therefore, we—

Recommend, All ministers to warn the people in advance of their coming, so that they may be ready to meet their sophistry and not be misled by it. We also—

Recommend, Ministers everywhere to become better posted in regard to the Scriptural and historical proofs of First-day observance. We also—

Recommend. That a law be secured that will prevent persons who are convicted in the justice courts of violating the Sunday law from having the right to appeal to the Superior Court.”

Two great facts should appeal to us with a force hitherto unknown. One is that the movement for federation is actually being realized, and the forces devoted to the national reform idea are being tremendously augmented. Very recently it was officially announced that “130.000 persons are connected with the churches and moral reform associations connected with the Wisconsin Federation of Reforms.” This is one of the latest organizations in the land. Similar facts could be stated concerning young and growing organizations in other States.

The other fact is the growth of the desperate determination to realize their object at all hazards, as indicated by the foregoing resolutions. With tremendous forces thus federated, and animated by such a spirit, who can fail to see that external movements declare “the great day of the Lord is near? it is near, and hasteth greatly.” Shall there not be a mighty advance on the part of this people, that we may say, in deed as well as in word, “Even so come”?

In concluding, it is earnestly to be hoped that this body will take definite steps toward strengthening this organization for its gigantic task. Of the original membership only a small portion remains, and if the work is to be successfully followed, our membership must be increased, or some other means be instituted for the support of the work. It is, however, gratifying to note from the financial report that we enrolled 1,155 new members from Jan. 1, 1899, to Feb. 28, 1901, which is more than were entered during all the five years from 1894 to 1898 inclusive.

Finally, in the language of the admonition relating to the crisis confronting us, “Let there be most earnest prayer; and let us work in harmony with our prayers.”

H. E. Osborne, Sec.

The messenger upon God’s errand never goes alone.

We listen best when we listen with our whole mind. When we are hearing aught worth heeding, we should shut out from our interest everything but those words. Concentrated hearing counts.—Well Spring.

Give not thy tongue too great a liberty, lest it take thee prisoner. A word unspoken is like the sword in the scabbard, thine; if vented, thy sword is in another’s hand. If thou desire to be held wise, be so wise as to hold thy tongue.—Quarles.

Duty comes to us as something hard, and we shrink from it. No one is a large man if he does not feel that his duty is larger than himself.—Mc Kenzie.

The times that makes us weakest, and that force our weakness most upon us, and make us know how weak we are—those are our coronation days.—Phillips Brooks.

“As never before, resistance must be made against sin—against the powers of darkness.”


Since our last General Conference, the work of this school has moved steadily and evenly forward, and with a reasonable degree of prosperity attending its every department; yet there is much to be accomplished before the plans of its founders are entirely realized. As this school was established in harmony with the direct counsel of the Lord, and as a specific and definite object for its existence was set before it, it therefore follows that if this object is kept constantly in mind, and the ways and means pointed out in the Testimonies for the accomplishment of this end be followed, the anticipated purpose will be realized.

One of the most perplexing questions with which we have had to deal during the entire existence of the school has been the fact that the age of the majority of the students has been such as to render it impracticable for them to enter the denominational work upon leaving school. During the last year careful plans were laid to provide a short special course for the benefit of an older class of pupils, who might make immediate use in the field of any advantage derived from the school. As a result, some ten or twelve men and women of mature years and rich Christian experience responded, by taking the course offered; and all but one or two of them are at the present time in the field working in some capacity. The results of this effort were so gratifying that the same work will be continued during the future, and by this means we hope the school may be able to reach and benefit many persons from twenty to twenty-five years of age and upward, and at the same time we shall offer, as in the past, studies in our regular courses for persons from fifteen to twenty years of age.

It may be proper to state in this connection that our primary department has been discontinued, thus giving the teachers opportunity to give their entire time and strength to the older pupils. The children, however, are not neglected, the church having assumed the responsibility which properly belongs to it of providing a school for the children who are under the care of a competent and experienced teacher, so that the little ones are well provided for in every particular.

Perhaps the largest and most perplexing question before us during these last two years has been with reference to church schools, and the preparation of teachers who might successfully conduct this work; and realizing the magnitude of the question and the farreaching influence of the church-school work, the Academy has approached it most carefully, feeling that the Lord’s work is so important that undue haste can in no wise be permitted. The result has been that we have been directly connected with the establishment of a comparatively small number of church schools; but according to the best information we can obtain, both from teachers and others connected with the schools, a good work has been accomplished, and not one has been closed through discouragement or lack of support. It is not intended to convey the impression that these schools have all been conducted without trial or perplexity, for such is not the case; but the Lord has worked in a signal manner and in the hour of greatest need has manifested his presence by the gift of richest blessing.

While giving earnest thought and careful planning to the work of preparing teachers for our church schools, this fact has not prevented our planning just as carefully for the preparation of workers in other lines of activity, thus making the school useful to all our young people, whatever their plans for the future may be. And having thus done all that is in our power, we can but submit the school, ourselves, and all our desires to the dear Saviour, to use and to bless as he may deem best.

J. W. Loughhead.


The sweet-toned bell rings out sweetness, however gently or rudely it is struck; while the clanging gong can not be so touched as not to respond with a jangle. There is the same difference in people. From some you learn always to expect a snarl, or a whine, or a groan; while others give forth words of cheerfulness and joy. When the grace of God possesses mind and heart, you will respond with a sweet spirit to every touch, kind or unkind, rude or loving. You will be a voice for God, in whatever place or company you are thrown, a witness for charity and kindness and truth.

“When a man lives with God,” says Emerson, “his voice shall be as sweet as the murmur of the brook and the rustle of the corn.” Whatever you are, be as a sweet-toned bell.—Selected.


“Your slave may with your gold abscond,
The fire your home lay low;
Your debtor may disown his bond,
Your farm no crops bestow.
Your steward false may prove a cheat;
Your freighted ships the storms may beat;
That, only, from mischance you’ll save
Which to your friends is given;
The only wealth you’ll always have
Is that you’ve lent to heaven.”

The Dark Day of the Revolution has been frequently described, to many yet living, by ancient people who were eyewitnesses. This account was given by a Rhode Island lady, a cousin of General Nathaniel Greene:—

“The sky was clear until near noon, when the sun began to fade, as if its light were withdrawn, until it needed very keen eyes to mark its position in the heavens. At first there was a sort of greenish twilight, then everything became as dark as midnight. The stars came out. The fowls went to roost. People looked at their clocks, sure that they must somehow have mistaken the time. The churches and meeting-houses were open. The bells tolled mournfully. Some men stood upon the corners preaching that this was the last day, foretold by the Evangelist. Some sat at open windows or on roofs, singing hymns. But just before sunset the sky cleared. I remember that my mother and father embraced each other, then kissed me, and seemed overjoyed, and the street was full of people running to and fro and shouting that the world was safe.”—New York Sun.

More dear in the sight of God and his angels than any other conquest is the conquest of self, which each, with the help of Heaven, can secure for himself.—Dean Stanley.


On page 66 of Bulletin No. 3, near top of first column, read “Mrs. D. A. Robinson, of India,” instead of “D. D.

On the same page the name of M. H. Brown should be added to the Committee on Education.

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