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 however, I denied myself to his visits; and shortly after he disappeared from this scene.

Few possessed more estimable qualities, and a better title to happiness and the tranquil honours of long life, than the mother and the father of Louisa Conway; yet they were cut off in the bloom of their days, and their destiny was thus accomplished by the same hand. Maxwell was the instrument of their destruction, though the instrument was applied to this end in so different a manner.

I leave you to moralize on this tale. That virtue should become the victim of treachery is, no doubt, a mournful consideration; but it will not escape your notice, that the evils of which Carwin and Maxwell were the authors owed their existence to the errors of the sufferers. All efforts would have been ineffectual to subvert the happiness or shorten the existence of the Stuarts, if their own frailty had not seconded these efforts. If the lady had crushed her disastrous passion in the bud, and driven the seducer from her presence when the tendency of his artifices was seen; if Stuart had not admitted the spirit of absurd revenge, we should not have had to deplore this catastrophe. If Wieland had framed juster notions of moral duty and of the divine attributes, or if I had been gifted with ordinary equanimity or foresight, the double-tongued deceiver would have been baffled and repelled.

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text: The Moving Picture Girls at Oak Farm/Chapter 4

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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 Cha. You know best, Mercury; I'm a perfect stranger here, and know nought about this upper world.

Merc. First, then, we must find some commanding spot, where you can see everything from. If you could have got up into heaven, now, there would have been no trouble—you might see it all from there, as from a watch-tower. However, since your ghostly functions are a bar to your admittance into Jove's dominions, we must look out for a good high mountain.

Cha. You know what I used to say when we were aboard my boat. Whenever the wind took us on the quarter, and the waves rose high, then you, in your ignorance, would be calling to me to shorten sail, or let go the sheet, or run before the wind,—and I always bid you all sit still and hold your tongues—I knew what was best to be done. So now do you just take what course you think best: you are captain now; and I, as all passengers should do, will sit still and do as you tell me.

Merc. Very right. I know the best plan, and I'll soon find a good look-out place. Would Caucasus do? or is Parnassus higher—or Olympus higher still? When I look at Olympus, a bright idea comes into my head; but you must help me, and do your fair share of the work.

Cha. Give your orders—I'll help as far as I can.

Merc. The poet Homer says that the sons of Aloeus—they were but two, and they were only youths—designed once upon a time to wrench up Ossa and put


text: The Emancipation of South America/Chapter 5


text: The Emancipation of South America/Chapter 6


text: The Emancipation of South America/Chapter 7


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 and the more modern writers. Orpheus in his hymns narrates that iron is attracted by loadstone as the bride to the arms of her espoused. Epicurus holds that iron is attracted by a loadstone just as straws by amber; "and," he adds, "the Atoms and indivisible particles which are given off by the stone and by the iron fit one another in shape; so that they easily cling to one another; when therefore these solid particles of stone or of iron strike against one another, then they rebound into space, being brought against one another by the way, and they draw the iron along with them." But this cannot be the case in the least; since solid and very dense substances interposed, even squared blocks of marble, do not obstruct this power, though they can separate atoms from atoms; and the stone and the iron would be speedily dissipated into such profuse and perpetual streams of atoms. In the case of amber, since there is another different method of attracting, the Epicurean atoms cannot fit one another in shape. Thales, as Aristotle writes, De Anima, Bk. I., deemed the loadstone to be endowed with a soul of some sort, because it had the power of moving and drawing iron towards it. Anaxagoras also held the same view. In the Timæus of Plato there is an idle fancy about the efficacy of the stone of Hercules. For he says that "all flowings of water, likewise the fallings of thunderbolts, and the things which are held wonderful in the attraction of Amber, and of the Herculean stone, are such that in all these there is never any attraction; but since there is no vacuum, the particles drive one another mutually around, and when they are dispersed and congregated together, they all pass, each to its proper seat, but with changed places; and it is forsooth, on account of these intercomplicated affections that the effects seem to arouse the wonder in him who has rightly investigated them." Galen does not know why Plato should have seen fit to select the theory of circumpulsion rather than that of attraction (differing almost on this point alone from Hippocrates), though indeed it does not agree in reality with either reason or experiment. Nor indeed is either the air or anything else circumpelled; and the bodies themselves which are attracted are carried towards the attracting substance not confusedly, or in an orbe. Lucretius, the poet of the Epicurean sect, sang his opinion of it thus:


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 Such a reason Plutarch also alleges in the Quæstiones Platonicæ; That that stone gives off heavy exhalations, whereby the adjacent air, being impelled along, condenses that which is in front of it; and that air, being driven round in an orbe and reverting to the place it had vacated, drags the iron forcibly along with it. The following explanation of the virtues of the loadstone and of amber is propounded by Johannes Costæus of Lodi. For he would have it that "there is mutual work and mutual result, and therefore the motion is partly due to the attraction of the loadstone and partly to a spontaneous movement on the part of the iron: For as we say that vapours issuing from the loadstone hasten by their own nature to attract the iron, so also the air repelled by the vapours, whilst seeking a place for itself, is turned back, and when turned back, it impels the iron, lifts it up, as it were, and carries it along; the iron being of itself also excited somehow. So by being drawn out and by a spontaneous motion, and by striking against another substance, there is in some way produced a composite motion, which motion would nevertheless be rightly referred to attraction, because the terminus from which this motion invariably begins is the same terminus at which it ends, which is the characteristic proper of an attraction." There is certainly a mutual action, not an operation, nor does the loadstone attract in that way; nor is there any impulsion. But neither is there that origination of the motion by the vapours, and the turning of them back, which opinion of Epicurus has so often been quoted by others. Galen errs in his De Naturalibus Facultatibus, Book I., chap. 14, when he expresses the view that whatever agents draw out either the venom of serpents or darts also exhibit the same power as the loadstone. Now of what sort may be the attraction of such medicaments (if indeed it may be called attraction) we shall consider elsewhere. Drugs against poisons or darts have no relation to, no similitude with, the action of magnetical bodies. The followers of Galen (who hold that purgative medicaments attract because of similitude of substance) say that bodies are attracted on account of similitude, not identity, of substance; wherefore the loadstone draws iron, but iron does not draw iron. But we declare and prove that this happens in primary bodies, and in those bodies that are pretty closely related to them and especially like in kind one to another, on account of their identity; wherefore also loadstone draws loadstone and likewise iron iron; every really true earth draws earth; and iron fortified by a loadstone within the orbe of whose virtue it is placed draws iron more strongly than it does the loadstone. Cardan asks why no other metal is attracted by any other stone; because (he replies) no metal is so cold as iron; as if indeed cold were the cause of the attraction, or as if iron were much colder than lead, which neither follows nor is deflected towards a loadstone.


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 Another night there appeared a very large white cross. It stood before me in the skies as I was about to go to church, and many white roads leading up to it.

The prophet Joel (Chap. 2, verse 28) speaks of these signs following God’s people (also see Acts 2, 4-5).

A brother came to these meetings who had been a holiness preacher for eight years past; he had been fighting this work for about three years; finally the Lord showed him he had to make a final decision, and he decided to walk in the Light. He, his wife, and four sons, and daughter, and her husband, all received the baptism of the Holy Ghost, since they attended these meetings. The power of God often comes on two of the sons, and while prostrated under that power, they have glorious visions of the Eternal world. One son was healed of a swelling in the head. After he was prayed for it ran off and away, and has not hurt him any more. The power of God comes upon them also in their own home; the Spirit of God speaks through them in other tongues, and they have visions.

One woman had a tumor in her face and jaw for many years, was in an awful state, could hardly take any nourishment. She came back and testified that it had all disappeared and the side of her face was straight like the other.

A man brought his wife on the way home to die, given up by all the doctors. She had cancer of the mouth, and she was saved and healed. At once the swelling all went down and the soreness went, and she had the perfect use of her mouth. She came back the next day to testify that she was healed.

Having, during the past five years, read and re-read volumes 1 and 4 of “The Life, Work and Experience of Mrs. M. B. Woodworth-Etter,” recording the wonderful Acts of the Holy Ghost in her evangelistic meetings during the past thirty-five. years, we became very anxious for her to come and help us in the work at Dallas, Texas, where for many months we had been conducting Pentecostal meetings every night, during which time there had been a continual revival, many being saved, healed and baptized in the Holy Ghost according to Acts 2:4.

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 But that is a chilly story, and worse than an old woman's tale. So also is the notion that the loadstone is alive and that iron is its food. But how does the loadstone feed on the iron, when the filings in which it is kept are neither consumed nor become lighter? , Cosmographia, Bk. X., holds that the loadstone draws iron to it by insensible rays, to which opinion he conjoins a story of a sucking fish and another about an antelope. Guilielmus Puteanus derives it, "not from any property of the whole substance unknown to any one and which cannot be demonstrated in any way (as Galen, and after him almost all the physicians, have asserted), but from the essential nature of the thing itself, as if moving from the first by itself, and, as it were, by its own most powerful nature and from that innate temperament, as it were an instrument, which its substance, its effective nature uses in its operations, or a secondary cause and deprived of its intermediary"; so the loadstone attracts the iron not without a physical cause and for the sake of some good. But there is no such thing in other substances springing from some material form; unless it were primary, which he does not recognize. But certes good is shown to the loadstone by the stroke of the iron (as it were, association with a friend); yet it cannot either be discovered or conceived how that disposition may be the instrument of form. For what can temperament do in magnetical motions, which must be compared with the fixed, definite, constant motions of the stars, at great distances in case of the interposition of very dense and thick bodies? To Baptista Porta the loadstone seems a sort of mixture of stone and iron, in such a way that it is an iron stone or stony iron. "But I think" (he says) "the Loadstone is a mixture of stone and iron, as an iron stone, or a stone of iron. Yet do not think the stone is so changed into iron, as to lose its own Nature, nor that the iron is so drowned in the stone, but it preserves itself; and whilst one labours to get the victory of the other, the attraction is made by the combat between them. In that body there is more of the stone than of iron; and therefore the iron, that it may not be subdued by the stone, desires the force and company of iron; that being not able to resist alone, it may be able by more help to defend itself The Loadstone draws not stones, because it wants them not, for there is stone enough in the body of it; and if one Loadstone draw another, it is not for the stone, but for the iron that is in it." As if in the loadstone the iron were a distinct body and not mixed up as the other metals in their ores! And that these, being so mixed up, should fight with one another, and should extend their quarrel, and that in consequence of the battle auxiliary forces should be called in, is indeed absurd. But iron itself, when excited by a loadstone, seizes iron no less strongly than the loadstone. Therefore those fights, seditions, and conspiracies in the stone, as if it were nursing up perpetual quarrels,


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 whence it might seek auxiliary forces, are the ravings of a babbling old woman, not the inventions of a distinguished mage. Others have lit upon sympathy as the cause. There may be fellow-feeling, and yet the cause is not fellow-feeling; for no passion can rightly be said to be an efficient cause. Others hold likeness of substance, many others insensible rays as the cause; men who also in very many cases often wretchedly misuse rays, which were first introduced in the natural sciences by the mathematicians. More eruditely does Scaliger say that the iron moves toward the loadstone as if toward its parent, by whose secret principles it may be perfected, just as the earth toward its centre. The Divine Thomas does not differ much from him, when in the 7th book of his Physica he discusses the reasons of motions. "In another way," he says, "it may be said to attract a thing, because it moves it to itself by altering it in some way, from which alteration it happens that when altered it moves according to its position, and in this manner the loadstone is said to attract iron. For as the parent moves things whether heavy or light, in as far as it gives them a form, by means of which they are moved to their place; so also the loadstone gives a certain quality to the iron, in accordance with which it moves towards it." This by no means ill-conceived opinion this most learned man shortly afterwards endeavoured to confirm by things which had obtained little credence respecting the loadstone and the adverse forces of garlick. Cardinal Cusan also is not to be despised. "Iron has," he says, "in the loadstone a certain principle of its own effluence; and whilst the loadstone by its own presence excites the heavy and ponderous iron, the iron is borne by a wonderful yearning, even above the motion of nature (by which in accordance with its weight it ought to tend downwards) and moves upwards, in uniting itself with its own principle. For if there were not in the iron a certain natural foretaste of the loadstone itself, it would not move to the loadstone any more than to any other stone; and unless there were in the stone a greater inclination for iron than for copper, there would not be that attraction." Such are the opinions expressed about the loadstone attracting (or the general sense of each), all dubious and untrustworthy. But those causes of the magnetical motions, which in the schools of the Philosophers are referred to the four elements and the prime qualities, we relinquish to the moths and the worms.


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ELINQUISHING the opinions of others on the attraction of loadstone, we shall now show the reason of that coition and the translatory nature of that motion. Since there are really two kinds of bodies, which seem to allure bodies with motions manifest to our senses, Electricks and Magneticks, the Electricks produce the tendency by natural effluvia from humour; the Magneticks by agencies due to form, or rather by the prime forces. This form is unique, and particular, not the formal cause of the Peripateticks, or the specifick in mixtures, or the secondary form; not the propagator of generating bodies, but the form of the primary and chief spheres and of those parts of them which are homogeneous and not corrupted, a special entity and existence, which we may call a primary and radical and astral form; not the primary form of Aristotle, but that unique form, which preserves and disposes its own proper sphere. There is one such in each several globe, in the Sun, the moon, and the stars; one also in the earth, which is that true magnetick potency which we call the primary vigour. Wherefore there is a magnetick nature peculiar to the earth and implanted in all its truer parts in a primary and astonishing manner; this is neither derived nor produced from the whole heaven by sympathy or influence or more occult qualities, nor from any particular star; for there is in the earth a magnetick vigour of its own, just as in the sun and moon there are forms of their own, and a small portion of the moon settles itself in moon-manner toward its termini and form; and a piece of the sun to the sun, just as a loadstone to the earth and to a second loadstone by inclining itself and alluring in accordance with its nature. We must consider therefore about the earth what magnetical bodies are, and what is a magnet; then also about the truer parts of it, which are magnetical, and how they are affected as a result of the coition. A body which is attracted by an electrick is not changed by it, but remains unshaken and unchanged, as it was before, nor does it excel any the more in virtue. A loadstone draws magnetical substances, which eagerly acquire power from its strength, not in their extremities only, but in their inward parts and * their very marrow. For when a rod of iron is laid hold of, it is magnetically excited in the end by which it is laid hold of, and that


text:
Compromise

 * Compromise (1923), a novel by Jay Gelzer
 * The Compromise (1906), a novel by Dorothea Gerard
 * Compromises (1905), an essay collection by Agnes Repplier

title: Compromise


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140Rh some prospect of their succeeding in establishing a stable democratic government. Yuan was dead, and his successor in the Presidency, Li Yuan Hung, was a genuine constitutionalist. He reassembled the Parliament which Yuan had dismissed, and the work of drafting a permanent constitution was resumed. The President was opposed to severing diplomatic relations, and, of course, still more to declaring war. The Prime Minister, Tuan Chih-jui, a militarist, was strongly in favour of war. He and his Cabinet persuaded a considerable majority of both Houses of the Chinese Parliament to side with them on the question of severing diplomatic relations, and the President, as in duty bound, gave way on this issue.

On the issue of declaring war, however, public opinion was different. It was President Wilson's summons to the neutrals to follow him in breaking off diplomatic relations that had given force to the earlier campaign; but on June 5th the American Minister, acting on instructions, presented a Note to the Chinese Government urging that the preservation of national unity was more important than entry into the war, and suggesting the desirability of preserving peace for the present. What had happened in the meantime was that the war issue, which might never have become acute but for President's Wilson's action, had been used by the Japanese to revive the conflict between North and South, and to instigate the Chinese militarists to unconstitutional action. Sun Yat Sen and most of the Southern politicians were opposed to the declaration of war; Sun's reasons were made known in an open letter to Mr. Lloyd George on March 7th. They were thoroughly sound.


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86 with their suburbs. 42. These cities were every one with their suburbs round about them: thus were all these cities.

We have here a particular account of the cities which were given to the children of Levi, out of the several tribes, not only to be occupied and inhabited by them, as tenants to the several tribes in which they lay; no, their interest in them was not dependent and precarious, but to be owned and possessed by them as lords and proprietors, and as having the same title to them that the rest of the tribes had to their cities or lands, as appears by the law which preserved the houses in the Levites' cities from being alienated any longer than till the year of jubilee, Lev. 25. 32, 33. Yet it is probable, that the Levites having only the cities and suburbs, while the land about pertained to the tribes in which they lay, those of that tribe, for the convenience of occupying that land, might commonly rent houses of the Levites, as they could spare them in their cities, and so live among them as their tenants.

Several things may be observed in this account, beside what was observed in the law concerning it, Numb. 35.

1. That the Levites were dispersed into all the tribes, and not suffered to live all together in any one part of the country: this would find them all with work, and employ them all for the good of others; for ministers, of all people, must neither be idle, nor live to themselves, or to one another only. Christ left his twelve disciples together in a body, but left orders that they should in due time disperse themselves, that they might preach the gospel to every creature. The mixing of the Levites thus with the other tribes, would be an obligation upon them to walk circumspectly, and as became their sacred function, and to avoid every thing that might disgrace it; had they lived all together, they would have been tempted to wink at one another's faults, and to excuse one another when they did amiss; but by this means they were made to see the eyes of all Israel upon them, and therefore saw it their concern to walk so as that their ministry might in nothing be blamed, nor their high character suffer by their ill carriage.

2. That every tribe of Israel was adorned and enriched with its share of Levites' cities, in proportion to its compass, even those that lay most remote. They were all God's people, and therefore they all had Levites among them. (1.) To show kindness to, as God appointed them, Deut 12. 19.—14. 29. They were God's receivers, to whom the people might give their grateful acknowledgments of God's goodness, as the occasion and disposition were. (2.) To receive advice and instruction from; when they could not go up to the tabernacle to consult those who attended there, they might go to a Levites' city, and be taught the good knowledge of the Lord. Thus God set up a candle in every room of his house, to give light to all his family; as those that attended the altar, kept the charge of the Lord, to see that no divine appointment was neglected there; so they that were scattered in the country, had their charge too, which was to see that no idolatrous superstitious usages were introduced at a distance, and to watch for the souls of God's Israel. Thus did God graciously provide for the keeping up of religion among them, and that they might have the word nigh them; yet, blessed be God, we under the Gospel, have it yet nigher, not only Levites in every county, but Levites in every parish, whose office it is still to teach the people knowledge, and to go before them in the things of God.

3. That here were thirteen cities, and those some of the best, appointed for the priests, the sons of Aaron, v. 19. Aaron left but two sons, Eleazar and Ithamar, yet his family was now so much increased, and it was foreseen that it would in process of time grow so numerous, as to replenish all these cities; though a considerable number must of necessity be resident wherever the ark and the altar were. We read in both Testaments of such numbers of priests, that we may suppose none of all the families of Israel that came out of Egypt, increased afterward so much as that of Aaron did; and the promise afterward to the house of Aaron, is, God shall increase you more and more, you and your children, Ps, 115. 12, 14. He will raise up a seed to serve him.

4. That some of the Levites' cities were afterward famous upon other accounts. Hebron was the city in which David began his reign, and in Mahanaim, another Levites' city, v. 38. he lay, and had his head-quarters when he fled from Absalom. The first Israelite that ever wore the title of king, namely, Abimelech, the son of Gideon, reigned in Schechem,Shechem, - as per 1806 London edition [sic] another Levites' city, v. 21.

5. That the number of them in all was more than of most of the tribes, except Judah, though the tribe of Levi was one of the least of the tribes, to show how liberal God is, and his people should be, to his ministers; yet the disproportion will not appear so great as at first it seems, if we consider that the Levites had cities, only with the suburbs to dwell in, but the rest of the tribes, beside their cities, (and those perhaps were many more than are named in the account of their lot,) had many unwalled towns and villages which they inhabited, beside country-houses.

Upon the whole, it appears that effectual care was taken, that, the Levites should live both comfortably and usefully; and those, whether ministers or others, for whom Providence has done well, must look upon themselves as obliged thereby to do good, and, according as their capacity and opportunity are, to serve their generation.

43. And the gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. 44. And the gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the  delivered all their enemies into their hand. 45. There failed not aught of any good thing which the had spoken unto the house of Israel; all came to pass.

We have here the conclusion of this whole matter, the foregoing history summed up, and, to make it appear the more bright, compared with the promise, of which it was the full accomplishment, God's word and his works mutually illustrate each other. The performance makes the promise appear very true, and the promise makes the performance appear very kind.

1. God had promised to give the seed of Abraham the land of Canaan for a possession, and now at last he performed that promise, v. 43. they possessed it, and dwelt therein. Though they had often forfeited the benefit of that promise, and God had long delayed the performance of it, yet, at last, all difficulties were conquered, and Canaan was their own. And the promise of the heavenly Canaan is as sure to all God's spiritual Israel, for it is the promise of him that cannot lie.

2. God had promised to give them rest in that land, and now they had rest round about. Rest from the fatigues of their travel through the wilderness, which tedious march, perhaps, was long


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141Rh The Cabinet, on May 1st, decided in favour of war, but by the Constitution a declaration of war required the consent of Parliament. The militarists attempted to coerce Parliament, which had a majority against war; but as this proved impossible, they brought military force to bear on the President to compel him to dissolve Parliament unconstitutionally. The bulk of the Members of Parliament retired to the South, where they continued to act as a Parliament and to regard themselves as the sole source of constitutional government. After these various illegalities, the military autocrats were still compelled to deal with one of their number, who, in July, effected a five days' restoration of the Manchu Emperor. The President resigned, and was succeeded by a person more agreeable to the militarists, who have henceforth governed in the North, sometimes without a Parliament, sometimes with a subservient unconstitutional Northern Parliament. Then at last they were free to declare war. It was thus that China entered the war for democracy and against militarism.

Of course China helped little, if at all, towards the winning of the war, but that was not what the Allies expected of her. The objects of the European Allies are disclosed in the French Note quoted above. We wished to confiscate German property in China, to expel Germans living in China, and to prevent, as far as possible, the revival of German trade in China after the war. The confiscation of German property was duly carried out—not only public property, but private property also, so that the Germans in China were suddenly reduced to beggary. Owing to the claims on shipping, the expulsion of the Germans had to wait till after the Armistice. They


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142Rh were sent home through the Tropics in overcrowded ships, sometimes with only 24 hours' notice; no degree of hardship was sufficient to secure exemption. The British authorities insisted on expelling delicate pregnant women, whom they officially knew to be very likely to die on the voyage. All this was done after the Armistice, for the sake of British trade. The kindly Chinese often took upon themselves to hide Germans, in hard cases, from the merciless persecution of the Allies; otherwise, the miseries inflicted would have been much greater.

The confiscation of private property during the war and by the Treaty of Versailles was a new departure, showing that on this point all the belligerents agreed with the Bolsheviks. Dr. Reid places side by side two statements, one by President Wilson when asking Congress to agree to the Declaration of War: "We shall, I feel confident, conduct our operations as belligerents without passion, and ourselves observe with proud punctilio the principles of right and fairplay we profess to be fighting for"; the other by Senator Hitchcock, when the war was over, after a day spent with President Wilson in learning the case for ratification of the Versailles Treaty: "Through the Treaty, we will yet get very much of importance.…In violation of all international law and treaties we have made disposition of a billion dollars of German-owned properly here. The Treaty validates all that." The European Allies secured very similar advantages from inducing China to enter the war for righteousness.


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 Feeling that it was God’s plan for her to come, we wrote her concerning it, and in April, 1912, I visited her meeting, then being conducted in Indianapolis, Ind. During the three days’ visit I witnessed some wonderful healing by the power of God, and met personally many who were wonderfully healed by the laying on of hands. Brother and Sister Etter also felt that God was leading to Dallas, so they came and began labor with us July 25th, 1912.

Throngs packed the large tent from the first, two or three thousand often standing around the tent. Great numbers of the sick and afflicted came, and were brought, on cots and in different ways, reminding us of the scenes described in the Gospels, when our Lord was upon earth.

Night after night, as soon as the invitation was given, all the available space around the fifty foot altar would be filled with so many suffering with diseases and afflictions and others seeking salvation and the Baptism in the Holy Ghost, that it was difficult to get in and out among the seekers. For several weeks there have been too many to be prayed for, for healing, and some each night have had to go away disappointed, and come again.

There were so many sick, that there was always a rush for the altar as soon as the invitation was given. Many have been wonderfully healed before the service began, and sometimes there has been no preaching—nothing but the altar service.

A hundred seekers often come to the altar at one time. Many have been saved and healed at the same time and have got up shouting and clapping their hands. Many who were not saved came to be healed. After listening to the Gospel they have realized that their souls were in a worse condition than their bodies and have dropped the matter of being healed until they made their peace with God.

The news of victory went out, and hundreds have already come from all over the United States, many bringing their sick hundreds of miles, some on cots in the baggage cars. Twenty states have been represented in a single service, coming on purpose to attend the meetings. Many ministers have come and gone and have received greater faith and power for the service of God. Many members of churches have come for healing and God has shown them that they had never been born of the Spirit.

In almost every service for nearly three months, the slaying

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 power so common in the day of Finney, Jonathan Edwards, etc., has been manifested, often “The slain of the Lord” covering nearly all the altar space in the front of the tent. Many most wonderful visions and revelations, throwing light on the coming of the Lord, etc., have been given to those thus slain by the power of God. Many have seen balls of fire and lights in and around the tent (Acts 2, 3 and 26, 13). Some of these have been sinners. Jesus has appeared to many in the meetings, and many have at different times seen a great host of angels just above the audience.

In one service, several at the same time saw and heard the awful explosion of the mine near Constantinople, and screamed out at the same time; so this, and a number of awful battles in Turkey, and other calamities, have been seen and told in the meeting, before it appeared in the daily papers.

We praise God for bearing witness to the Gospel, not only with signs and wonders and divers miracles, but also with gifts of the Holy Ghost.

In accordance with Acts 19:12, handkerchiefs have been anointed and sent to the sick in all parts of the United States and Canada, and many have been wonderfully healed at the time the handkerchief was applied to their body. Others have been saved and healed while reading the reports of the meeting in the religious papers.

Besides great numbers being wonderfully saved and healed, about three hundred more have received the Baptism in the Holy Ghost during the last three months, speaking in other tongues as the Spirit gives utterance. Over one hundred of this number were from other states and towns. A number of these were ministers. We have just lately moved into our new large frame tabernacle, seating one thousand people, and Sunday hundreds were turned away, unable to get into the building. During the past few days people have come from the Atlantic to the Pacific to attend the meetings. We see no reason why still greater victories should not be given during the months to come. There has been a continuous revival here ever since February 2nd, 1911.

I have heard many preachers who could very eloquently point out what Christianity should be, and the wonderful possibilities of faith, but I know of none who, during the whole period of their ministry have had the faith to so wonderfully demonstrate the

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 Palzography, of legends on Gupta coins, 1889, 34. Pallavas of Kanchipiira, 1889, 1111. Pana, weight of, 1889, 44, note 1. Panchalas, 1889, 299. Pan-ch’en Buddha, revered in Ulterior Tibet, 1891, 81. incarnation of the Vadjra, 1891, 81. Panini, 1891, 311. Parables, Barlaam and Joasaph, 1891, 423. Parthians and Pallavas, 1889, 119. Pataliputra, probably the Gupta capital, 1889, 55; named Pushpapura, 56.

Patanjali, poet and grammarian, 1891, 322.

Peacock, special emblem of Kumara Gupta, 1889, 21, 106; on Romans coins, 22.

Persia, Babis, pt. 1, 1889, 485; pt. 11, 881.

Persian standard of weight, probably followed in coins of Vira (Sena ?) Kramaditya, 1889, 119.

Peterson (P.), Panini, 1891, 311.

Phallic gods, 1890, 577; as gods of time, 411.

Phallus worship, origin of, 1890, 412.

Pig, sanctity of, 1890, 439.

Pinches (T.), new version of creation story, 1891, 393.

Pincott (F.), note on ancient remains of temples on the Bannu Frontier, 1892, 877.

Pongal, Tamil festival, 1889, 581.

Poseidon and Pushan, 1890, 443.

Prachina Kavya Mala, 1892, 164.

Prajapati, not Aryan god, 1890, 322; the moon god, 322.

Prakasaditya, king, identity of, 1889, 114; gold coins of, 115.

Prester John, 1889, 361.

Pre-vedic India, 1890, 319.

Priam, phallic god, 1890, 577.

Proud king, 1892, 39.

Proverbs, Marwari weather, 1892, 253.

Purus, 1889, 192, 213,

Pushan, 1590, 443.

Rati, weight of, 1889, 42.

Rea (A.), methods of archeological excavation in India, 1890, 183.

Redhouse (Sir J.), modern name of Ur of the Chaldees, 1890, 822.

Reguly, Anton, 1889, 615-627.

J.B.A.S. 1892. B

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 truth of Christ’s declaration that “He that believeth on me, the works that I do shall he do also,” thus, “By manifestation of the truth commending herself to every man’s conscience in the sight of God,”

Although the revival here has continued every night for many months, the interest and power continues. Last night, hundreds were turned away, unable to get into the new tabernacle, which seats a thousand people.

Sister Etter is always seeking, and is continually urging the saints to seek more of God. Concerning the doctrine which she preaches, nothing needs to be said, for, as it was in the first century, God Himself bears witness “Both with signs and wonders and divers miracles and gifts of the Holy Ghost.”

Joyfully expecting to meet the readers of this book in the clouds, when mortality shall put on immortality, and we shall be changed in the twinkling of an eye, and in our glorified bodies shall be forever with the Lord and with the redeemed, I am,

Your brother in Christ,

F. F. Bosworth.

A minister of the gospel, who has been in the Lord’s work for eleven years past, writes :—

We have met with most of the leaders of the Apostolic Faith Movement, but never before met with anyone so deep in wisdom and in the knowledge of the things of God as Mrs. Woodworth-Etter.

Never have we seen the power of God manifested to such an extent as in these meetings. Her preaching is always in the demonstration of the Spirit, and in power.

One can sit and feast on the strong meat of the Kingdom, which she, a servant of Jesus, is giving to the Household of Faith here.

At one meeting at the time of the altar call she laid hands on and prayed for God to baptize some seekers with the Holy Ghost, and three in succession so prayed for fell and lay prostrate under the outpouring of the Holy Ghost, and received the baptism. It is noticed that after she has prayed for certain ones and laid hands on them the power of the Holy Ghost comes upon

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 them, and they speak in other tongues as the Spirit of God gives them utterance.

She has a quick and accurate perception of the needs of the seekers, and can help and lead them into the Kingdom in a few minutes, where it would take most other workers hours, and then probably without attaining the same results.

We have met with numbers of people from various cities that have been saved and healed in her meetings, and also independent, unbiased witnesses who confirm our conclusion, that she knows God, and the workings of His Spirit better than anyone that we have ever met.

As to her capability and qualification to take charge and lead a meeting: after her thirty-five years of active evangelical work under the direct tuition, supervision, and guidance of God Himself, she stands unequalled in that respect as far as the writer and his colleagues have been able to ascertain.

We have excellent grounds for believing that, like Daniel, she is “Greatly beloved” of our Heavenly Father; that like John the Beloved, she constantly leans on Jesus’ bosom.

At times while the meeting is going on the Spirit of God will come down in an exceptional manner and envelop her like a cloud; she at such times is transformed in appearance, the fashion of her countenance changes, and standing motionless for several minutes, with the light of Heaven streaming radiant in her face, she sees the unseen and invisible Lord, and the angelic hosts and other spiritual things within the veil, which are hidden to others. Like when the high priest entered into the Holy of Holies, she leaves the congregation waiting till she returns in spirit and ministers once more to them.

At such times the fear of God, and strong conviction falls noticeably on the whole congregation, for they cannot but understand the Manifestation of the Spirit, and they act more reverently even than at other times, because of the more vivid realization that God is present in their midst, when seeing the visible operation of His Spirit in this way.

In January, 1904, I heard that Mrs, M. B. Woodworth-Etter and her husband were going to hold Divine Healing meetings in St. Louis, and I, went to their first meeting with a friend.

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 The mode of conducting the meeting, and some of the doctrines taught, were entirely new to me, but I knew at first sight that it was all of God, and that they were servants of God.

I helped in the meetings, two meetings each day, for more than six months. I saw miracles of healing; many prostrated under the mighty outpourings of God’s Spirit from heaven; saw them lay with the light of Heaven on their faces, happier and more divine looking than anyone that I had ever seen. I saw them rise up after awhile, with their faces shining, full of praises to God, and heard them tell of the glories of the eternal world which they had just seen. I saw the visible manifestation of God’s presence in many supernatural ways constantly.

The first time that I ever heard the Spirit speak in other tongues was in a meeting she was holding in Moline. A sister who had been used of God to do important evangelistic work said, referring to the tongues, she would believe after she had heard. Sister Etter told her she would be speaking in other tongues that very day, and in the afternoon the Spirit came on her in the meeting, and she commenced to sing in other tongues, with a very powerful voice. The singing was solemn, sad, and impressive. I never heard anything more so; it reminded me of the lamentation of the women at the Cross of Jesus, and of Jesus weeping over Jerusalem. We afterwards learned there was an earthquake taking place at that very time at Kingston, Jamaica, which the Lord showed to another sister in the meeting.

From there I went to Muscatine; found there an assembly which had been meeting ever since Sister Etter had held her last meetings in that city. Brothers and sisters were there who had been healed at that time, and they had been well ever since; and others who had through her teaching been firmly established in the deep things of God. I told them of how God was pouring out His Spirit elsewhere and speaking through some in other tongues and exhorted and taught them.

A short time after the Spirit came on an aged brother, and he began to speak in other tongues, this made the others hungry, and most of them commenced to seek for the same manifestation, and all received after various intervals, except one or two.

The Spirit did not speak through me till October, 1908, when He spake for about an hour and a half, and sang two songs through me. All glory and praise to God forever. 12

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586 phosis, viz. insects, as of spontaneously generated beings, in whose ova or "primordia," as in all other seeds, the "species" or immaterial "form" plainly dwells, the moving principle, as it were, of those things which are to be generated), and when I speak of the soul and its affections, and how art, memory, and experience are to be regarded as the conceptions of the brain alone.


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 THE ANATOMICAL EXAMINATION

OF THE BODY OF

THOMAS PARR,

WHO DIED AT THE AGE OF ONE HUNDRED AND FIFTY-TWO YEARS;

MADE BY

WILLIAM HARVEY,

OTHERS OF THE KING'S PHYSICIANS BEING PRESENT,

ON THE 16TH OF NOVEMBER, THE ANNIVERSARY OF THE BIRTHDAY

OF HER SERENE HIGHNESS

HENRIETTA MARIA, QUEEN OF GREAT BRITAIN, FRANCE AND IRELAND.


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 [This account first appeared in the work of Dr. Bett, entitled: "De Ortu et Natura Sanguinis," 8vo. London, 1669, the MS. having been presented to Bett by Mr. Michael Harvey, nephew of the author, with whom Bett informs us he was on terms of intimacy.—.]


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548 army against Kinsale, then occupied by the Spaniards, and the Earl of Totness, were so affected by the strange incident, that they appeared at the font, and had the infants called by their own names.


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143Rh We have seen what England and France gained by the Chinese declaration of war. What Japan gained was somewhat different.

The Northern military faction, which controlled the Peking Government, was completely dependent upon Japan, and could do nothing to resist Japanese aggression. All the other Powers were fully occupied with the war, and had sold China to Japan in return for Japanese neutrality—for Japan can hardly be counted as a belligerent after the capture of Tsingtau in November 1914. The Southern Government and all the liberal elements in the North were against the clique which had seized the Central Government. In March 1918, military and naval agreements were concluded between China and Japan, of which the text, never officially published, is given by Millard. By these agreements the Japanese were enabled, under pretence of military needs in Manchuria and Mongolia, to send troops into Chinese territory, to acquire control of the Chinese Eastern Railway and consequently of Northern Manchuria, and generally to keep all Northern China at their mercy. In all this, the excuse of operations against the Bolsheviks was very convenient.

After this the Japanese went ahead gaily. During the year 1918, they placed loans in China to the extent of Yen 246,000,000, i.e., about £25,000,000. China was engaged in civil war, and both sides were as willing as the European belligerents to sell freedom for the sake of victory. Unfortunately for Japan,


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144Rh the side on which Japan was fighting in the war proved suddenly victorious, and some portion of the energies of Europe and America became available for holding Japan in check. For various reasons, however, the effect of this did not show itself until after the Treaty of Versailles was concluded. During the peace negotiations, England and France, in virtue of secret agreements, were compelled to support Japan. President Wilson, as usual, sacrificed everything to his League of Nations, which the Japanese would not have joined unless they had been allowed to keep Shantung. The chapter on this subject in Mr. Lansing's account of the negotiations is one of the most interesting in his book. By Article 156 of the Treaty of Versailles, "Germany renounces, in favour of Japan, all her rights, title, and privileges" in the province of Shantung. Although President Wilson had consented to this gross violation of justice, America refused to ratify the Treaty, and was therefore free to raise the issue of Shantung at Washington. The Chinese delegates at Versailles resisted the clauses concerning Shantung to the last, and finally, encouraged by a vigorous agitation of Young China, refused to sign the Treaty. They saw no reason why they should be robbed of a province as a reward for having joined the Allies. All the other Allies agreed to a proceeding exactly as iniquitous as it would


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145Rh have been if we had annexed Virginia as a reward to the Americans for having helped us in the war, or France had annexed Kent on a similar pretext.

Meanwhile, Young China had discovered that it could move Chinese public opinion on the anti-Japanese cry. The Government in Peking in 1919–20 was in the hands of the pro-Japanese An Fu party, but they were forcibly ejected, in the summer of 1920, largely owing to the influence of the Young China agitation on the soldiers stationed in Peking. The An Fu leaders took refuge in the Japanese Legation, and since then the Peking Government has ventured to be less subservient to Japan, hoping always for American support. Japan did everything possible to consolidate her position in Shantung, but always with the knowledge that America might re-open the question at any time. As soon as the Washington Conference was announced, Japan began feverishly negotiating with China, with a view to having the question settled before the opening of the Conference. But the Chinese, very wisely, refused the illusory concessions offered by Japan, and insisted on almost unconditional evacuation. At Washington, both parties agreed to the joint mediation of England and America. The pressure of American public opinion caused the American Administration to stand firm on the question of Shantung, and I understand that the British delegation, on the whole, concurred with America. Some concessions were made to Japan, but they will not amount to much if American interest in Shantung lasts for another five years. On this subject, I shall have more to say when I come to the Washington Conference.

There is a question with which the Washington


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146Rh Conference determined not to concern itself, but which nevertheless is likely to prove of great importance in the Far East—I mean the question of Russia. It was considered good form in diplomatic circles, until the Genoa Conference, to pretend that there is no such country as Russia, but the Bolsheviks, with their usual wickedness, have refused to fall in with this pretence. Their existence constitutes an embarrassment to America, because in a quarrel with Japan the United States would unavoidably find themselves in unwilling alliance with Russia. The conduct of Japan towards Russia has been quite as bad as that of any other Power. At the time of the Czecho-Slovak revolt, the Allies jointly occupied Vladivostok, but after a time all withdrew except the Japanese. All Siberia east of Lake Baikal, including Vladivostok, now forms one State, the Far Eastern Republic, with its capital at Chita. Against this Republic, which is practically though not theoretically Bolshevik, the Japanese have launched a whole series of miniature Kolchaks—Semenov, Horvath, Ungern, etc. These have all been defeated, but the Japanese remain in military occupation of Vladivostok and a great part of the Maritime Province, though they continually affirm their earnest wish to retire.

In the early days of the Bolshevik régime the Russians lost Northern Manchuria, which is now controlled by Japan. A board consisting partly of Chinese and partly of reactionary Russians forms the directorate of the Chinese Eastern Railway, which runs through Manchuria and connects with the Siberian Railway. There is not through communication by rail between Peking and Europe as in the days before 1914. This is an extreme annoyance to European business


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147Rh men in the Far East, since it means that letters or journeys from Peking to London take five or six weeks instead of a fortnight. They try to persuade themselves that the fault lies with the Bolsheviks, but they are gradually realizing that the real cause is the reactionary control of the Chinese Eastern Railway. Meanwhile, various Americans are interesting themselves in this railway and endeavouring to get it internationalized. Motives similar to those which led to the Vanderlip concession are forcing friendship with Russia upon all Americans who have Siberian interests. If Japan were engaged in a war with America, the Bolsheviks would in all likelihood seize the opportunity to liberate Vladivostok and recover Russia's former position in Manchuria. Already, according to The Times correspondent in Peking, Outer Mongolia, a country about as large as England, France and Germany combined, has been conquered by Bolshevik armies and propaganda.

The Bolsheviks have, of course, the enthusiastic sympathy of the younger Chinese students. If they can weather their present troubles, they have a good chance of being accepted by all vigorous progressive people in Asia as the liberators of Asia from the tyranny of the Great Powers. As they were not invited to Washington, they are not a party to any of the agreements reached there, and it may turn out that they will upset impartially the ambitions of Japan, Great Britain and America. For America,


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148Rh no less than other Powers, has ambitions, though they are economic rather than territorial. If America is victorious in the Far East, China will be Americanized, and though the shell of political freedom may remain, there will be an economic and cultural bondage beneath it. Russia is not strong enough to dominate in this way, but may become strong enough to secure some real freedom for China. This, however, is as yet no more than a possibility. It is worth remembering, because everybody chooses to forget it, and because, while Russia is treated as a pariah, no settlement of the Far East can be stable. But what part Russia is going to play in the affairs of China it is as yet impossible to say.


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generation follows parturition, that process, viz. by which the fœtus comes into the world and breathes the external air. I have, therefore, thought it well worth while, and within the scope of my design, to treat briefly of this subject. With Fabricius, then, I shall consider the causes, the manner, and the seasons of this process, as well as the circumstances which both precede and follow it. The circumstances which occur immediately previous to birth, and which, in women especially, indicate that the act of parturition is not far distant, are, on the one hand, such a preparation and arrangement on the part of the mother as may enable her to get rid of her offspring; and on the other, such a disposition of the foetus as may best facilitate its expulsion.

With respect to the latter, viz. the position of the fœtus, Fabricius says, "that it is disposed in a globular form and bent upon itself, in order that its extremities and prominent points generally may not injure the uterus and the containing membranes; another reason being that it may be packed in as small a space as possible." For my own part, I cannot think that these are the reasons why the limbs of the foetus are always kept in the same position. Swimming and moving about, as it does, in water, it extends itself in every direction, and so turns and twists itself that occasionally it becomes entangled in a marvellous manner in its own navel-string. The truth is, that all animals, whilst they are at rest or asleep,


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 The Lord always backs up her preaching with the visible signs of His presence, which shows that Jesus is working with her, confirming the preaching with the signs accompanying and following.

She has the “power” of the Holy Ghost, or the gift of the Holy Ghost by the laying of hands and prayer; so often I have seen it especially at. St. Louis, Indianapolis, and Dallas. Just lately out of ten whom she prayed for in succession the Spirit came on them in such power that they all fell prostrate and lay around the altar.

Of Brother Etter, I have seldom met a brother so entirely free from insincerity at all times. He speaks the truth in his heart, without guile or hypocrisy, and is ever ready to ratify and endorse his wife’s preaching; he is equipped in every way for the work which God has called him to.

I know of no one God has so highly honored. I look to see her occupy a high position in the Kingdom of our Lord in Heaven, and I have lived in their home for months at a time.

While I was in the work in England I got so hungry to be in their meetings again, that having received an invitation from them to come and again help in the meetings, I came clear across the Atlantic ocean direct to their meetings, and have been working with them since.

Yours, trusting alone in the Atoning Blood and Merits of Jesus, Evangelist.

W. J. Mortlock, England.

“Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that when His glory shall be revealed, ye may be glad also with exceeding joy.” (1 Peter, 4, 12 and 13.)

Jesus said they hated him without a cause. The real children of God are clothed with light and power; with the Holy Ghost from heaven, sent from the Eternal Throne of God. The world does not: know us, because it did not know him, so the devil brings all his forces into the battle against Jesus and his saints; but He that is in us, is greater than all that are against us; and the Lord will fight our battles, if he has to bring down all, the Armies of Heaven.

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 When the prophet was surrounded by the enemies of the Lord, his servant was frightened, because he was sure his master would be killed. The prophet of God, however, was calm; he looked up to God, and said, “Open the young man’s eyes.” His eyes were opened, and he looked around, and saw the Armies of the Lord, with Horses and Chariots of Fire: all the Artillery of Heaven surrounding and protecting one little prophet of God.

They said to Paul, “This sect is everywhere spoken against.” (Acts 28, 22.) The gospel preached by the Holy Ghost, with signs, stirs the devil, and his hosts in these last days. They lay pits and traps to catch us, as they did to our Saviour, at the time when they were going to throw him over the hill, to destroy him; but he slipped away. The devil hates me with perfect hatred, and has tried many times, and in many ways, to kill and destroy me. I only escaped by the ever present, watchful, loving care of my Lord. He said, “Fear not, I am with you.” It means everything to know that God is with us.

I have been in many places where my life was not worth a straw, but I always stood firm. I have been in the greatest dangers, but bless and praise His Holy Name, He always came, with the Hosts of Heaven, and in such a way that the fear of God fell on them, whether it was one, or a howling mob. Sometimes they could not move; sometimes they fell like drunken men; others: ran, and they were glad to escape with their lives and liberty. In all these trials God got the victory, for all knew that the Lord was with me, and with us, and fighting His own battles.

California is a great place for wickedness, and for men and women to hide from the law. In the great crowds that attended our meetings, they told me there were murderers there, and all kinds of other outlaws; they mixed through the crowds, with concealed weapons, ready to kill, or fight at the least thing that did not suit them. The brothers built a high board fence around the back of the pulpit, where I stood; they did not tell me why, but they were afraid I would be shot while preaching.

Some were saved and baptized with the Holy Ghost, and some of their friends objecting to this, let the devil take charge of them; they sent a letter, with a sketch of a skull and cross-bones; also one of a heart with a dagger stuck through it, and the blood

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 dripping down, and the writers just gave me so long a time to take my crowd, and to get out, or they would tear down our tents and kill us all.

For awhile I trembled, and did not know what to do. We had been having three: meetings a day, for many weeks, and I was prostrated with the steady work, the responsibility of the meetings, and worry, never knowing when a mob would come, and rush in on us; or some coward would slip in on us at night; for we all slept in our little tents. We had six small tents, not affording much protection.

I called a few of the brethren, that had power and influence, and showed them the letters. They gave the matter into the hands of the police, and the police watched for them. About two a. m., a wild mob slipped up, and they were surrounding our tents, ready to kill us all, and destroy the tents. They thought they had it all their way, but before they knew anything more, the police had them surrounded.

I did not know what plans had been laid but felt so sure the Lord would protect us that the helpers and I went to our tents, and went to bed, and were asleep when the mob came. Oh! we can be calm, and praise the Lord amidst the tempest.

At another time for some reason, some of the drunken police got mad at some of the workers, and they hated us all. It was dark and rainy, and they gathered up a mob, and were going to tear down the tent, and mob us all. They left part of their number outside some distance from the tent; the rest came in, and were to give the sign for those outside to rush in on the tent.

I did not know what plans had been laid, but felt secure. The brothers kept their plans from me; they were prepared to protect me, and to die if necessary.

A lot of big, burly police came running in with their rain coats on, and their billies hid under their coats. Some sat down where they entered, some scattered; others stood. I was frightened, for I knew and felt we were in danger, they looked so mad and mean as if they would tear us in pieces.

The Spirit of the Lord came on me, I stepped up on the altar, and stood looking at them, then began talking as the Spirit gave utterance. I began to walk slowly down the long altar that led down amongst them, talking as the Spirit gave utterance, with power. The Holy Ghost had control of my whole body, arms,

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 hands, and feet. They could see and feel the awful presence of God in their midst. They knew that I, of myself, would not dare to defy or stand before them, or talk to them in such a way. The fear of God fell on them, they were afraid of me. I felt like as though I had turned to be a giant, and believed that if they had moved towards us, that God would have smitten them dead. They stood as if they were paralysed, and did not give the signal to those that were outside, but went out solemnly. Oh! praise the Lord for victory, through Jesus, our Lord and Saviour. We never had any more trouble. There is none like our God to deliver. “Touch not Mine Anointed and do My Prophets no harm.” (Psalm 105, 15.)

Awful judgments have fallen upon those that laid hands upon the Ark. Under the Law it was instant death to those that touched the Ark, or layed their hands on it. When anyone wilfully lays his hands on the Holy Ghost Work of God to-day, it is spiritual death to that man or woman. Take Michal (David's wife), as a warning. She was smitten with barrenness to the day of her death. David was dancing in the Spirit before the Ark, and she despised him for so doing. Sometimes it is instant death. Many places where we have held meetings, it has come to be a common saying, “Just watch that man, and see what will happen’ to him.” Sometimes in a few days, or often in a year or two, they will write, telling me of some awful judgments that have befallen on those who sinned after this manner. Many times it put the fear of God on those who knew, and noticed these things.

Many editors and preachers who failed to take warning of God’s dealings with Uzzah and Michal have gone down in disgrace. Many that had large congregations, and large salaries, have had to leave in disgrace, on account of some sin or the congregation broke up, and his people left him. Many editors have gone to ruin, have got into trouble, have gone to drinking, become insane, or committed suicide. Offences must come, but Woe to the man through whom they come. (Luke 17, 1.)

During one of the meetings, a man had a crowd around him, and was making sport of the Works of God, and saying awful things about me, and the Power. All at once he fell to the ground, a helpless man, stricken with paralysis; his face was

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 drawn, his tongue out, his eyes rolling, and he was in that condition till he died, which he did in a short time.

The fear of God was on all that saw him, knowing that it was the swift judgments of God.

“When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.” (Isaiah 43, 2.)

We held several meetings in Kansas, near the Oklahoma line, out on the prairies, at a place some distance from a small town. The Power of the Lord came down like a cyclone. Men and women fell in their homes, and in other places in and around the meeting. Many of the rich, and of the best people, including the farmers around, were converted. There was a church college in the town, and some of the members got condemned and mad.

A lady who had been at the meeting went to the Methodist church on a Sunday, and fell prostrate under the Power of the Holy Ghost; they tried to bring her out from under that Power. They poured cold water on her, and did everything they could to bring her out.

When she would come out a little they would persecute her for going to our meeting, and she would go back under. the Power; she continued that way all day and night. They got so convicted and enraged. they could have killed me. They called the authorities together to see if I had broken the law in any way so that they could find a flaw to catch me, and then they sent the sheriff. and others to where I was boarding, to arrest me; but I told them according to law they could not, and in the Name of the Lord: I would not go, and they could not take me. They went away cursing and said they would get me yet. They also said that I must go with them to the girl’s house, and bring her out of the spell that I had put her in; they said she was crazy and that her father would kill me.

I told them if they would let her alone, she would soon come out; that I had no power to hurt her, nor to take her out from under that Power. They were also working among the cow-boys, getting them enraged; telling them I was driving people crazy. We heard their threats, and knew they were gathering a mob,

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 and we had no place to go; I told them to stand with me in the Name of the Lord. “I said that our God would fight our battles. We would trust him to reach out his hand in some way, and put the fear of God upon them. Those attending the meeting said they would die if necessary, but would never run, nor surrender. We knew our only hope was in God. Those who had made themselves my enemies expected to kill or take me a prisoner; the brethren knew that I was the one they were after, and they counselled together, and decided they would protect me if they had to fight with chairs, or anything they could get.

They came as we expected, and were told that we were all nervous and trembling. We heard the shouts as they were coming down the roads on horseback, firing pistols as they came. They had on rough clothes, and big hats. I said, “Be brave;” we commenced singing, and they came and surrounded the tent. Then they would get together in bunches, and would act wild, as if they were going to rush in on us. We sang and prayed, and the dear ones tried to keep me in the middle of them, and hide and protect me as much as they could. I commenced talking, and they saw the power of the Lord was on me in a wonderful manner. I was in the Spirit, and all fear was gone. I talked to them like as to little children, and they began to settle down, and a stillness was coming over them.

They had us surrounded so that we could not getaway or get out. To my left I saw the man that came that day to arrest; me, with a couple of others. The Lord led me out on the platform, right out to those men. I reached out my hand to them, and smiled. The leader said, “We saw you to-day.” I said, “Yes, I think you did; I am glad to see you here,” and I was, for all fear was gone, and I saw that I had won the victory. I continued, “I hope you will like the meeting so well that you will come again.” They could have pierced me through with a knife, or have dragged: me off, but that the hand of God was on them. They could not move. I shook hands with some more of the others, and then went back to the pulpit, and talked and cried.

I saw there was a company led on by the father of the girl; their great hats were pulled over their faces, waiting for the crowd to leave. They said, “You must go with us, and take the girl out of that spell. I looked to Jesus a moment. before answering them. I felt the power of God on me, and I marched

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 out right up to the father, reached out my hand, and spoke so kindly that he was surprised. He stood still and looked at me, and the rest were looking on at us. “He began to tremble, the power of God fell on them, and the lion was tamed. I asked him if he hadn’t been cross to her, and abused her for coming to the meeting, and for being under the power; he said that he had. “Did she not talk to you, and want you to be a better man.” He said, “Yes, she did.” “Then you abused her and she went under the power of God again?” Every time he said, “Yes.” I said, “Do you not know it is your fault that she stays that way? Do you not think that if you will go home, and listen to what she tells you, that she will soon be all right?” He broke down, and said, “I know she is right; I ought to listen to her; she is all right, and so are you.” “Then you go right home and tell her she can serve the Lord.”

They all shook hands, and I showed the congregation that we could all breathe easier, and that henceforth we would all be stronger in the Lord. He surely fought our battle. We had no more trouble, and the meeting continued with great success. Praise God for his wonderful presence and power in every time of need.

In other places I have been in great dangers; many times not knowing when I would be shot down, either in the pulpit, or going to and from the meetings. Many times I have been followed and eaves-dropped. Often bands of wicked men came in to kill, or to tear up the meetings. Their looks and very appearance are sufficient to terrify, but I said I would never run, nor compromise. The Lord would always put His mighty power on me, so that He took all fear away, and made me like a giant. He always stood by me in every way. If in any way they had tried to shoot, or kill me, he would have struck them dead, and I sometimes told them so.

The Power of the Lord was on me, something like it was on. Jesus, when he drove out the mighty men, the money changers in the Temple, with a little cord whip, or rope. There was nothing to make them afraid, but the awful presence of God. The fear of God always made them leave, and the same is true to-day; sometimes they fall like dead men. The Lord always pointed these people out to me when they were in the crowd, and showed me our danger.

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 Dear reader, we are now in the dark days, many who read these lines will have to go through great danger, and persecutions, also hard trials, but be true to God, stand for his word, and honor, and glorify his name, and He will protect and deliver. We can have the faith that we will live until Jesus comes. Claim the promise that He will shield us from all dangers, from all the arrows of the enemy, and from the pestilence; that no plague shall come near you. The promises contained in the ninety-first Psalm are for all of God’s true children in these last days. Oh! Glory to His Name that liveth forever and ever, who is able to deliver his children out of all their troubles. Then why fear when trouble comes? We must have trials to perfect us for our future home.

While holding meetings in California the Lord showed me that great destruction and an earthquake were coming.

Soon after the papers were ablaze with the pictures of the awful earthquake and holocaust in San Francisco, and the surrounding country. I had told them God always sends mercy before judgment. I told them that they rejected mercy, and that they would be visited next with destruction and judgment. The earthquake soon followed and the fear of God came on those that remembered the prophecy. Both prophecies were fulfilled in a week, and I lived to walk over the ruins.

A woman that had been baptized with the Holy Ghost, and healed of a broken leg, saw and told the people about the awful storm that was coming. Her prophecy was fulfilled, just two weeks from the day she said it would come.

While holding meetings in Louisville, Kentucky, the Lord was visiting the city in great mercy and power; but so many rejected the Spirit, and went over to hardness of heart. The Lord showed a Sister there of the storm which was coming and which shortly afterwards struck the city, and did much damage to property, and in which many lives were lost,

This same Sister saw the destruction of the SS. “Titanic.” She saw the vessel go down, ten or more days before it sank, with its hundreds of souls on board. She saw it sink out of sight.

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 She saw them first lower the lifeboats, and saw them helping the passengers down into the boats, saw the men drag a man who was hid in a lifeboat out and kill him, and throw him into the sea. She was much excited at seeing the awful disaster, and her husband was frightened by her cries, so vividly did she see the disaster.

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of the twelve essays in this volume, "To Counsel the Doubtful," "The Happiness of Writing an Autobiography," "The Divineness of Discontent," "Strayed Sympathies," and "The Battle-field of Education," are reprinted through the courtesy of The Atlantic Monthly; four of them, "The Masterful Puritan," "Are Americans a Timid People?" "Allies," and "The American Laughs," through the courtesy of The Yale Review; "The Preacher at Large," through the courtesy of The Century Magazine; "They Had Their Day," through the courtesy of Harper's Magazine; "The Idolatrous Dog," through the courtesy of The Forum.

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HEN William Chillingworth, preaching at Oxford in the first year of England's Civil War, defined the Cavaliers as publicans and sinners, and the Puritans as Scribes and Pharisees, he expressed the reasonable irritation of a scholar who had no taste or aptitude for polemics, yet who had been blown about all his life by every wind of doctrine. Those were uneasy years for men who loved moderation in everything, and who found it in nothing. It is not from such that we can hope for insight into emotions from which they were exempt, and purposes to which they held no clue.

In our day it is generously conceded

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 that the Puritans made admirable ancestors. We pay them this handsome compliment in after-dinner speeches at all commemorative meetings. Just what they would have thought of their descendants is an unprofitable speculation. Three hundred years divide us from those stern enthusiasts who, coveting lofty things, found no price too high to pay for them. "It is not with us as with men whom small matters can discourage, or small discontentments cause to wish themselves at home again," wrote William Brewster, when one half of the Mayflower Pilgrims had died in the first terrible year, and no gleam of hope shone on the survivors. To perish of hunger and cold is not what we should now call a "small discontentment." To most of us it would seem a good and sufficient reason for abandoning any enterprise whatsoever. Perhaps if we would fix our attention upon a single detail—the fact that for four

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 years the Plymouth colonists did not own a cow—we should better understand what life was like in that harsh wilderness, where children who could not get along without milk had but one other alternative—to die.

Men as strong as were the Puritan pioneers ask for no apologies at our hands. Their conduct was shaped by principles and convictions which would be insupportable to us, but which are none the less worthy of regard. Matthew Arnold summed up our modern disparagement of their standards when he pictured Virgil and Shakespeare crossing on the Mayflower, and finding the Pilgrim fathers "intolerable company." I am not sure that this would have been the case. Neither Virgil nor Shakespeare could have survived Plymouth. That much is plain. But three months on the Mayflower might not have been so "intolerable" as Mr. Arnold fancied. The Roman and the

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 Elizabethan were strong-stomached observers of humanity. They knew a man when they saw one, and they measured his qualities largely.

Even if we make haste to admit that two great humanizers of society, art and letters, played but a sorry part in the Puritan colonies, we know they were less missed than if these colonies had been worldly ventures, established solely in the interest of agriculture or of trade. Sir Andrew Macphail tersely reminds us that the colonists possessed ideals of their own, "which so far transcended the things of this world that art and literature were not worth bothering about in comparison with them." Men who believe that, through some exceptional grace or good fortune, they have found God, feel little need of culture. If they believe that they share God with all races, all nations, and all ages, culture comes in the wake of religion. But the Puritan's God was a

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 somewhat exclusive possession. "Christ died for a select company that was known to Him, by name, from eternity," wrote the Reverend Samuel Willard, pastor of the South Church, Boston, and author of that famous theological folio, "A Compleat Body of Divinity." "The bulk of mankind is reserved for burning," said Jonathan Edwards genially; and his Northampton congregation took his word for it. That these gentlemen knew no more about Hell and its inmates than did Dante is a circumstance which does not seem to have occurred to any one. A preacher has some advantages over a poet.

If the Puritans never succeeded in welding together Church and State, which was the desire of their hearts, they had human nature to thank for their failure. There is nothing so abhorrent—or so perilous—to the soul of man as to be ruled in temporal things

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 by clerical authority. Yet inasmuch as the colony of Massachusetts Bay had for its purpose the establishment of a state in which all citizens should be of the same faith, and church membership should be essential to freemen, it was inevitable that the preacher and the elder should for a time dominate public counsels. "Are you, sir, the person who serves here?" asked a stranger of a minister whom he met in the streets of Rowley. "I am, sir, the person who rules here," was the swift and apt response.

Men whose position was thus firmly established resented the unauthorized intrusion of malcontents. Being reformers themselves, they naturally did not want to be reformed. Alone among New England colonists, the Pilgrims of Plymouth, who were Separatists or Independents, mistrusted the blending of civil and religious functions, and this mistrust had deepened during the so-

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 journ of their leaders in Holland. Moreover, unlike their Boston neighbours, the Pilgrims were plain, simple people; "not acquainted," wrote Governor Bradford, "with trades nor traffique, but used to a countrie life, and the innocente trade of husbandry." They even tried the experiment of farming their land on a communal system, and, as a result, came perilously close to starvation. Only when each man cultivated his own lot, that is, when individualism supplanted socialism, did they wring from the reluctant soil food enough to keep them alive.

To the courage and intelligence of the Pilgrim and Puritan leaders, Governor Bradford and Governor Winthrop, the settlers owed their safety and survival. The instinct of self-government was strong in these men, their measures were practical measures, their wisdom the wisdom of the world. If Bradford had not made friends with the great

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 sachem, Massasoit, and clinched the friendship by sending Edward Winslow to doctor him with "a confection of many comfortable conserves" when he was ill, the Plymouth colonists would have lost the trade with the Indians which tided them over the first crucial years. If Winthrop had not by force of argument and persuasion obtained the lifting of duties from goods sent to England, and induced the British creditors to grant favourable terms, the Boston colony would have been bankrupt. The keen desire of both Plymouth and Boston to pay their debts is pleasant to record, and contrasts curiously with the reluctance of wealthy States to accept the Constitution in 1789, lest it should involve a similar course of integrity.

It is hardly worth while to censure communities which were establishing, or seeking to establish, "a strong religious state" because they were in-

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 tolerant. Tolerance is not, and never has been, compatible with strong religious states. The Puritans of New England did not endeavour to force their convictions upon unwilling Christendom. They asked only to be left in peaceful possession of a singularly unprolific corner of the earth, which they were civilizing after a formula of their own. Settlers to whom this formula was antipathetic were asked to go elsewhere. If they did not go, they were sent, and sometimes whipped into the bargain—which was harsh, but not unreasonable.

Moreover, the "persecution" of Quakers and Antinomians was not primarily religious. Few persecutions recorded in history have been. For most of them theology has merely afforded a pious excuse. Whatever motives may have underlain the persistent persecution of the Jews, hostility to their ancient creed has had little or

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 nothing to do with it. To us it seems well-nigh incredible that Puritan Boston should have vexed its soul because Anne Hutchinson maintained that those who were in the covenant of grace were freed from the covenant of works—which sounds like a cinch. But when we remember that she preached against the preachers, affirming on her own authority that they had not the "seal of the Spirit"; and that she "gave vent to revelations," prophesying evil for the harassed and anxious colonists, we can understand their eagerness to be rid of her. She was an able and intelligent woman, and her opponents were not always able and intelligent men. When the turmoil which followed in her wake destroyed the peace of the community, Governor Winthrop banished her from Boston. "It was," says John Fiske, "an odious act of persecution."

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 lavished upon the Puritan settlers because of the rigours of their religion, the austerity of their lives, their lack of intellectual stimulus, the comprehensive absence of anything like amusement. It has been even said that their sexual infirmities were due to the dearth of pastimes; a point of view which is in entire accord with modern sentiment, even if it falls short of the facts. Impartial historians might be disposed to think that the vices of the Puritans are apparent to us because they were so industriously dragged to light. When all moral offences are civil offences, and when every man is under the close scrutiny of his neighbours, the "find" in sin is bound to be heavy. Captain Kemble, a Boston citizen of some weight and fortune, sat two hours in the stocks on a wintry afternoon, 1656, doing penance for "lewd and unseemly behaviour"; which behaviour consisted in kissing his wife "publiquely" at his

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 own front door on the Lord's day. The fact that he had just returned from a long voyage, and was moved to the deed by some excess of emotion, failed to win him pardon. Neighbours were not lightly flouted in a virtuous community.

That there were souls unfit to bear the weight of Puritanism, and unable to escape from it, is a tragic truth. People have been born out of time and out of place since the Garden of Eden ceased to be a human habitation. When Judge Sewall read to his household a sermon on the text, "Ye shall seek me and shall not find me," the household doubtless protected itself by inattention, that refuge from admonition which is Nature's kindliest gift. But there was one listener, a terrified child of ten, who had no such bulwark, and who brooded over her unforgiven sins until her heart was bursting. Then suddenly, when the rest of the family

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 had forgotten all about the sermon, she broke into "an amazing cry," sobbing out her agonized dread of Hell. And the pitiful part of the tale is that neither father nor mother could comfort her, having themselves no assurance of her safety. "I answered her Fears as well as I could," wrote Judge Sewall in his diary, "and prayed with many Tears on either part. Hope God heard us."

The incident was not altogether uncommon. A woman of Boston, driven to desperation by the uncertainty of salvation, settled the point for herself by drowning her baby in a well, thus ensuring damnation, and freeing her mind of doubts. Methodism, though gentler than Calvinism, accomplished similar results. In Wesley's journal there is an account of William Taverner, a boy of fourteen, who was a fellow passenger on the voyage to Georgia; and who, between heavy weather and

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 continuous exhortation, went mad with fear, and saw an indescribable horror at the foot of his bed, "which looked at him all the time unless he was saying his prayers."

Our sympathy for a suffering minority need not, however, blind us to the fact that the vast majority of men hold on to a creed because it suits them, and because their souls are strengthened by its ministrations. "It is sweet to believe even in Hell," says that archmocker, Anatole France; and to no article of faith have believers clung more tenaciously. Frederick Locker tells us the engaging story of a dignitary of the Greek Church who ventured, in the early years of faith, to question this popular tenet; whereupon "his congregation, justly incensed, tore their bishop to pieces."

No Puritan divine stood in danger of suffering this particular form of martyrdom. The religion preached

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 in New England was a cruel religion, from which the figure of Christ, living mercifully with men, was eliminated. John Evelyn noted down in his diary that he heard the Puritan magistrates of London "speak spiteful things of our Lord's Nativity." William Brewster was proud to record that in Plymouth "no man rested" on the first Christmas day. As with Bethlehem, so with Calvary. Governor Endicott slashed with his sword the red cross of Saint George from the banner of England. The emblem of Christianity was anathema to these Christians, as was the Mother who bore Christ, and who saw Him die. The children whom He blessed became to Jonathan Edwards "young vipers, and infinitely more hateful than vipers." The sweetness of religion, which had solaced a suffering world, was wiped out. "The Puritans," wrote Henry Adams pithily, "abandoned the New Testament and the Virgin in order to

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 go back to the beginning, and renew the quarrel with Eve."

It took strong men to live and thrive under such a ministration, wrestling with a sullen earth for subsistence, and with an angry Heaven for salvation. Braced to endurance by the long frozen winters, plainly fed and plainly clad, in peril, like Saint Paul, of sea and wilderness, narrow of vision but steadfast to principles, they fronted life resolutely, honouring and illustrating the supreme worth of freedom.

That they had compensations, other than religious, is apparent to all but the most superficial observer. The languid indifference to our neighbour's moral and spiritual welfare, which we dignify by the name of tolerance, has curtailed our interest in life. There must have been something invigorating in the iron determination that neighbours should walk a straight path, that they should be watched at every step, and punished

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 for every fall. The Puritan who said, "I will not. Thou shalt not!" enjoyed his authority to the uttermost. The prohibitionist who repeats his words to-day is probably the only man who is having a thoroughly good time in our fretful land and century. It is hard, I know, to reconcile "I will not. Thou shalt not!" with freedom. But the early settlers of New England were controlled by the weight of popular opinion. A strong majority forced a wavering minority along the road of rectitude. Standards were then as clearly defined as were boundaries, and the uncompromising individualism of the day permitted no juggling with responsibility.

It is not possible to read the second chapter of "The Scarlet Letter," and fail to perceive one animating principle of the Puritan's life. The townspeople who watch Hester Prynne stand in the pillory are moved by no common emo-

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 tions. They savour the spectacle, as church-goers of an earlier age savoured the spectacle of a penitent in sackcloth at the portal; but they have also a sense of personal participation in the dragging of frailty to light. Hawthorne endeavours to make this clear, when, in answer to Roger Chillingworth's questions, a bystander congratulates him upon the timeliness of his arrival on the scene. "It must gladden your heart, after your troubles and sojourn in the wilderness, to find yourself at length in a land where iniquity is searched out, and punished in the sight of rulers and people." An unfortunate speech to make to the husband of the culprit (Hawthorne is seldom so ironic), but a cordial admission of content.

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 who were not being judged. A lie, like an oath, was an offense to be punished; but all lies were not equally punishable. Alice Morse Earle quotes three penalties, imposed for three falsehoods, which show how much pains a magistrate took to discriminate. George Crispe's wife who "told a lie, not a pernicious lie, but unadvisedly," was simply admonished. Will Randall who told a "plain lie" was fined ten shillings. Ralph Smith who "lied about seeing a whale," was fined twenty shillings and excommunicated—which must have rejoiced his suffering neighbours' souls.

The rank of a gentleman, being a recognized attribute in those days, was liable to be forfeited for a disgraceful deed. In 1631, Josias Plastowe of Boston was fined five pounds for stealing corn from the Indians; and it was likewise ordered by the Court that he should be called in the future plain Josias, and not Mr. Plastowe as for-

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 merly. Here was a chance for the community to take a hand in punishing a somewhat contemptible malefactor. It would have been more or less than human if it had not enjoyed the privilege.

By far the neatest instance of making the punishment fit the crime is recorded in Governor Bradford's "Diary of Occurrences." The carpenter employed to construct the stocks for the Plymouth colonists thought fit to charge an excessive rate for the job; whereupon he was speedily clapped into his own instrument, "being the first to suffer this penalty." And we profess to pity the Puritans for the hardness and dulness of their lives! Why, if we could but see a single profiteer sitting in the stocks, one man out of the thousands who impudently oppress the public punished in this admirable and satisfactory manner, we should be willing to listen to sermons

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