Mission to Europe by John Nevins Andrews

Pacific Seventh-day Adventist Publishing Association · Oakland, Cal. · Jul 1, 1875

Mission to Europe.

By John Nevins Andrews

I ACKNOWLEDGE with gratitude of heart the reception of a box of publications from Battle Creek for distribution in Europe. This box is to me a great treasure, and while I purpose to use its contents wherever I can find candid readers, I shall take care not to have them wasted by going into the hands of those who will not read them. It is my manner to converse with every one to whom I give tracts, or, if I send tracts or books, to open the way for them by previous correspondence. With God's blessing, this box will be the means of much good in Europe.

Now I wish to speak of the Reformer. I know of several candid, intelligent persons who can read English, and who would I am sure be deeply interested in the perusal of the Reformer. I greatly desire to have it sent free one year to the address of these persons. I think in some cases at least it would lead to the reception of the truth in general, and I am very sure it would lead to important results in health reform. The brethren in America know how important a part the Reformer has acted as a pioneer in opening the way for other publications. Were it possible for me to do so, I would meet the expense of introducing the Reformer to this class of European readers, and ask no one to help. But there are many other ways in which I must use means here in the cause, and these leave nothing for an undertaking of this kind. It is but recently that I have ascertained respecting these persons who read English. The Reformer, postage prepaid, would cost perhaps $3.00 a year to each individual. If the Tract Society should think proper to send the Reformer, I trust those who have means, and have the cause at heart, will more than make up the expense by giving so much more than they otherwise would. As I have given almost every one of my own Reformers, Reviews, Instructors, and Voices, freely, even before I have fully read them myself. As I write this article, there comes to hand Bro. Smith's admirable poem, "A Word for the Sabbath," and though I would like to keep it for my own use, I am constrained to send it to a correspondent, it is so perfectly adapted to the case. May God's blessing attend it. It is true that we can reach but a few persons here upon the continent by the means of the English language. But, in general, these are persons of education, and if they are interested they will read to their friends and instruct them in what they have learned.

The condition of Europe is deplorable. What I see and understand with respect to the mass of the people brings deep distress upon my spirit. I have many times prayed to God in anguish that he would by some powerful instrumentality move the hearts of the people. The condition of the people with respect to the use of intoxicating drink is, in my judgment, alarming. This is the land of the vine; but what was true in the case of the first man upon record who planted a vineyard and made wine is true of multitudes in Europe. Drunkenness is so common that no one seems to think anything of it. And much of this drunkenness is upon wine alone. We have just passed the day of Pentecost. I should rejoice that it comes only once a year were it not that there are so many other festival days, each celebrated by abstaining from wine wherein is excess. Perhaps I take extreme views; if so I beg those who have clearer light to let that light shine. I ask this question: Does the Bible justify the habitual use of wine in the case of persons possessed of ordinary health? I say frankly I do not believe that it does.

I know what is said of Paul's words to Timothy. But in my judgment those words are utterly perverted. Paul says to Timothy (1 Tim. 5:23), "Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities." 1. When these words were written it is certain that Timothy was using for his drink water only. 2. He had at that time been with Paul as his fellow-laborer about twelve years. He had fully known Paul's manner of life, and it is plain from many passages that he followed in his footsteps as a son in those of a father. 3. As Timothy under these circumstances abstained totally from the use of wine, the conclusion is irresistible that he was simply copying the example of the great apostle himself. 4. We may therefore set down St. Paul as one who abstained totally from the use of wine, and who taught Timothy to act in the same manner until his excessive labors caused Paul to advise him to use a little wine, as it would seem, in times of exhaustion.

I will not say one word against this advice. No doubt it was eminently proper. It was given by a man who used none himself, to another who had faithfully followed his example in this thing for many years. He is advised to drink no longer water (exclusively), but to use a little wine for his stomach's sake and often infirmities. How does this justify people in ordinary health in the habitual use of wine?

In America temperance means total abstinence from intoxicating drink. In Europe it means no such thing. I speak not of England, but of the continent. You may read of temperance organizations in different countries, but with the exception of a few places in Holland, these temperance organizations are simply associations of moderate drinkers who do not wish to prevent the use of wine, but only to hinder men from drinking till they are drunken. Wine and tobacco are more cherished by the mass of the people than is God or Christ or Heaven.

The condition of the religious world is most alarming. Faith without works is the substance of what is called evangelical doctrine. The goodness of God, the love of Christ, the freeness of grace, and the like, are the themes of the hymns and sermons. Now this would be most excellent were it not that it is simply one-half the gospel message. The living child is divided in twain. Faith that does not produce good works is a dead faith. The goodness of God in pardoning men on condition that they repent is not inconsistent with his severity toward those found at last in their sins. The love of Christ is not inconsistent with the wrath of the Lamb toward those who continue in rebellion. And the grace of God benefits no man who does not regard what it teaches, which is self-denial, obedience, zeal in good works, and godliness. Titus 2:11-14.

I have not one word to say in behalf of those who would purchase Heaven by the merit of their own good works. There are multitudes of such people in the world, but at present I do not see many of them. It is the opposite error which here leads captive the multitude. "Our salvation," they say, "is all of grace. Christ finished the work for us when he died upon the cross. Our works have nothing to do with our salvation." And so when the duty of obedience to God is brought home upon them, they say, "We do not trust in our good works, we expect to be saved by Christ." And when their hearts are laid open before them that they can see the various corruptions therein, as covetousness, pride, envy, malice, dishonesty, and other wicked principles, they have no idea that in order to be Christians they must have the grace of God remove all these from their nature. It is the righteousness of Christ that is to save them by covering up all this heart-wickedness, as snow covers up a dunghill. They thank God that they do not trust in their own righteousness, but in the finished salvation of Christ. And so their preparation for Heaven consists in faith which does not produce good works, but makes them unnecessary, and in grace which does not take away the corruptions of the heart, but covers them up so remarkably that though they are still quite manifest to the eye of their fellow-men, God can no longer see them. The sermons, the religious publications, and the hymns, are full of this doctrine. Some men holding this doctrine have been good men, not because of the doctrine, but in spite of it. But the multitude who hold it will show in their lives the natural result of the doctrine. Their religious experience will exactly conform to this evil mould in which it is cast.

When this peculiar form of error has taken possession of the mind, it is almost impossible to dislodge it. It is a kind of religion that makes the way to Heaven very easy. Christ practiced self-denial not to exemplify our duty, but to excuse us from the like! Christ rendered obedience that we might be saved in neglect of what God has commanded! O most pernicious error! As though the name of Christian did not in itself imply that we were through grace imitators of the life of Christ; and as though salvation by grace did not imply the renovation of the heart by the entrance of that grace; and a life of obedience as the result of grace reigning within the heart.

Who shall effectually stand up for God against such fatal errors! How can men be taught that grace upon the lips is no substitute for grace in the heart? How can they be shown that the very design of God's grace is to create within us the very character of Christ, and that we can never enter Heaven till we possess a nature that has no taint of indwelling sin? And that the white raiment which covers the saints does not hide beneath it a mass of festering corruption, but is emblematic of the purity that reigns within?

In the day of Judgment our cases will be decided according to our works. All the Scriptures which speak of that great day set forth this fact. Obedience to God through the grace given us by Christ is the test in the Judgment. And now that the Judgment is at hand and men are thus deceived by dangerous error, how shall they be awakened from this sleep of death? They think themselves trees of divine grace when they are in truth only barren fig-trees cumbering the Master's garden. They make the fatal mistake of thinking that Christ is the author of eternal salvation, not to those only who obey him, but to all who say, "Lord, Lord," whatever may be their lives. If anything can awaken men from this deadly sleep it is the commandments of God and the faith of Jesus. If such proclamation is needed anywhere it is here in the Old World. We must have, as soon as possible, a paper in the French language. I cannot by any words that I can use express the intense desire of my heart to see this an accomplished fact. Though means will be required for this work, this is the smallest difficulty in the way. It must be published in correct French; not merely such French as can be understood, but in such as shall not expose the truth to derision from its awkward construction. The construction of the French language is complicated, and I have had to labor under unexpected difficulties in its acquisition. Perhaps these have been necessary for the trial of faith, patience, and courage. But it is necessary that I should surmount these difficulties and I trust that I have a fair prospect of doing it. It is not possible to have a French paper just yet, but with God's blessing we will soon reach the point when this shall be.

J. N. ANDREWS. La Coudre, Neuchatel, June 2, 1875.