Heb. 6:16–20 is also quoted and much relied upon to sustain the so-called final perseverance of the saints; and as the agency of God and man are both brought in here we will consider it well:—
“For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.”
First point, verse 17: God by the immutability of his counsel was willing to assure his heirs by an oath. Second: This oath was made to Abraham. Verses 13, 14. This oath is found in Gen. 22:15–18, and 26:2–5, where the reason for making the oath is also found. It was because of obedience on his part. Third: God could not lie; and in view of that fact we are to have strong consolation, who have fled for refuge to lay hold of the hope set before us. Fourth: On the part of God it is sure and steadfast, and on the part of man great diligence should be shown to full assurance of hope unto the end. Verses 11, 12. This text is fatal to the view we are opposing. For in reference to man, it is said that he must “flee for refuge,” “lay hold,” “be diligent,” and “continue to the end.” I could not frame a text more fatal to their theory.
Isaiah 49:14–16: “But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget; yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.”
This is considered, by our friends, sufficiently strong to settle the question in their favor. Pp. 502, 3. We can admit every point the Dr. tries to make here, and then the case is only half made out. For this makes mention only of the interest on the part of God for his people. It is true that God is more compassionate for his children than a mother is for her infant. It is also true that he engraves them upon the palms of his hands. But who are his children? Who is Zion? Let verse 18 answer: “Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth.” Notice from this text what men must do in order to be the children of God. First, they must gather themselves together, and come unto the Lord; secondly, they must clothe themselves, and bind the requirements on like a bride. The last clause strikes a death-blow to the system we are opposing. When a bride binds herself as an ornament to her husband, is it not to obey him during life? If any one will thus bind himself to God, he will never fall. Thus the strongest text, when it is allowed to explain itself, is shown to prove the reverse of what they would have it prove.
The same idea is sustained by many scriptures. We can only offer a few here. Peter says, Acts 2:40: “Save yourselves from this untoward generation.” This is plain. These were the converts “such as should be saved.” Verse 47. Paul is very clear on this point. Phil. 3:11, 12: “If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which I am also apprehended of Christ Jesus.” “Apprehend: to lay hold on—to seize—to conceive by the mind—to fear.”—Worcester. Let us read this according to the meaning. Paul (a converted man no one will deny) had not laid hold on the resurrection yet; he had fear; but if he would follow on he would be laid hold upon by Christ. Verse 13 says: “Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Thus he might attain unto it. Paul did not think his condition was safe by any means.
This is further sustained by what follows: In verses 16, 17, Paul instructs his brethren how they should walk, and in verses 18, 19, he says, “Many walk (many of his brethren of course, for this was what grieved him so) of whom I have told you often, and now tell you, even weeping, that they are the enemies of the cross of Christ.” Now comes the penalty of those apostates: “Whose end is destruction.” Can anything be plainer?
The last positive text used by the doctor is on page 506 of his work. It is found in—
Heb. 13:5: “Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.”
This refers wholly to God’s aid in temporal matters, as the text and context prove. And there could be no more than a mere inference from this text in support of the theory against the possibility of apostasy; hence we will let it pass.
(To be continued.)
EMULATION
By Eliza H. Morton
Emulation is the act of attempting to equal or excel others in qualities or actions. There is, in the mind of every individual, to a greater or less extent, a desire to attain eminence in the world. This principle, properly directed, tends to make man noble, true, and happy. It can, however, be grossly perverted. A desire to surpass others for the sake of surpassing them is an unworthy motive. When a man treads down his fellow-beings in order to exalt himself, or when he takes pleasure in other people's failures because they make his successes more noticeable, he cultivates the lower characteristics of his nature, and has none of that love which actuated our Saviour to give his life for fallen man.
Selfishness and pride led certain individuals anciently to inquire, “Who among us shall be the greatest?” Those impure principles still exist, and still prompt man to exult when his fellow-mortal is abased. This emulation, if cultivated, becomes ambition. Napoleon's heart was filled with its unholy fire. He sought and obtained self-glorification at a terrible cost; for the blood of millions was shed that he might secure wealth, honor, fame, and a name. Alexander the Great ignored every rule of right, and trampled under foot every one whom he feared might some day equal or outstrip him in his onward course. The pages of history are covered with instances of misdirected emulation, but the light of eternity alone can reveal the evil it has wrought.
Self-emulation, or a desire to rise above one's present attainments in order to be of use in the world, is a noble principle. It causes an individual to press onward to wider ranges of thought and upward to higher levels in life. It means progress in knowledge, growth of mind, and moral improvement. It is willing that others should rise, and is ever ready to lend a helping hand. The spirit of Christ, which causes the believer to rejoice when others enter the road that leads to glory, causes him also to be glad when his brother progresses in things pertaining to this life.
Man may reach the highest pinnacle of worldly fame and honor, and the spirit within will still demand a higher goal. It calls aloud for the true, the lofty, and the imperishable. Caesar, with the world at his feet, was not satisfied, and the historian has recorded his weariness of spirit as well as his hours of exultation. Vague and passionate longings at times rent his proud heart, as he vainly sought to pierce the veil of futurity. It is recorded that on one occasion he bitterly exclaimed: “Has the fierce struggle, the indomitable will, the unflagging toil, the blood of five hundred battle fields, the sack of a thousand cities, brought me to this? It is a mockery, a dream, a fable. Can this be all?”
The mighty warrior looked from the goal he had obtained upward to the goal he might have won, but alas! vanity, pride, and world-worship were stronger than those momentary longings for a nobler, truer, better life, and Caesar again went forth conquering and to conquer.
It is ever thus in life. The restless heart demands a higher goal, and can never be satisfied with earthly things. These longings in the heart of the Christian are “big with immortality,” and cannot be hushed until incorruption and eternal life become the portion of the saints.
Thus we have seen that desires and efforts for self-improvement, if properly directed, are beneficial and right, and lead to perfection in the kingdom of our God.
ELIZA H. MORTON.
Allen's Corner, Me.
“OVER ONE SINNER.”
“WHEN I was a boy in old England,” said the white-haired old man, Dr. Winter, at a missionary meeting, “one day my mother had gone to the missionary prayer-meeting. That was in the early days of missions to the heathen—the days of Carey, and Ryland, and Andrew Fuller. Toward evening she came home very much excited, and bursting open the door as the family were just gathering around the supper table she clapped her hands and exclaimed: “There’s a convert! there’s a convert!” Then she told the story of the conversion of Krishna Pal, the first Hindu trophy of the cross. It was a matter of great rejoicing in all the churches of the realm. God had owned and blessed the missionary enterprise.”
If S. D. Adventists should rejoice like this over new converts to the great Sabbath reform of this present time, what a rejoicing people they would be! And why not?
OF CLAY.
By Hope Harvey
“Make me a statue fair,” the Master said,
“Which shall thy love and skill and patience show;
In every line be my true image laid,
Make it of clay, but make it white as snow.”
This strange commission, though in seeming hard,
The artist all unquestioning received;
And though from hope almost he felt debarred,
He never o’er the stern conditions grieved.
To do whatever should the Master ask,
This was his loyal, loving wish alway;
So he accepted the appointed task,
And bowed his head and meekly went his way.
Day after day he wrought with patient care,
Night after night he mourned his labor vain;
And then with varying courage or despair,
Made and unmade, molded and marred again.
His model grew into a form more fair,
Despite his often sore disquietudes;
And when his work he mixed with faith and prayer,
Came gleams of joy in peaceful interludes.
At length there came the final Judgment-day,
The day of all his days the blight or bloom,
When he must show his statue made of clay,
And hear the Master’s plaudit or his doom.
“O waiting Master! scrutinizing, wise,
Canst thou one feature of thine own discern?
On my poor work can thine expectant eyes
One smallest glance of sweet approval turn?
“In shapeless clay to make thy face appear
How long these trembling hands have daily toiled.
I strove to wash it white with many a tear,
And yet behold it darkly seamed and soiled!”
The Master smiled upon his servant good,
And raised his wonder-working wand, and lo!
The statue in his own clear likeness stood;
And made of clay, it shone as white as snow!
We too have labored, wearily and late,
To form ourselves into His image true
Whose life it is our life to imitate,
Who saith, “Behold, I render all things new.”
According to thy word, renew us then,
After thy Spirit’s excellence, we pray,
O Master! lest for aye our hearts remain
Clay cold, clay dull, and wrought throughout but clay.
O’er our life-moulds, stained, distorted thus,
Lift thou thy gracious, all-transforming rod;
Show how the things impossible with us,
Weak mortals, yet, are possible with God.
—Hope Harvey, in Christian Weekly.
The First Step
The French have a noted proverb: “It is the first step that costs.”
Impatience of Study
IMPATIENCE of study is the mental disease of the present generation,—Dr. Johnson.
Noble Thoughts
THEY are never alone who are accompanied with noble thoughts.—Sir Philip Sidney.
The Din of Lying
with noble thoughts.—Sir Philip Sidney.
If “immediately the cock crew” every time a man lied in these latter days, what a din there would be!
Faith Requires Action
The beginning of faith is action, and he only believes who struggles; not he who merely thinks a question over.—Carlyle.
The True Riches
ALL that we possess of truth and wisdom is a borrowed good. You will be always poor, if you do not possess the only true riches.—St. Augustine.
The Christian Life Is Doing
THE Christian life is not knowing nor hearing, but doing.—F. W. Robertson. Men reverse this statement when we press them on the Sabbath question, and say that the Christian life is not doing at all, but only believing.
Spend Your Time Wisely
SPEND your time in nothing which you know must be repented of; spend it in nothing which you could not review with a quiet conscience on your dying bed; spend it in nothing which you might not safely and properly be found doing if death should surprise you in the act.
Three Things Needed for Ministers
It is said that old John Brown, of Haddington, used to address his divinity students of the first year to this effect: “Gentlemen, ye need three things to make ye good ministers; ye need learning, and grace, and common sense. As for the learning, I’ll try to set ye in the way of it; as for the grace, ye must always pray for it; but if ye have na brought the common sense with ye, ye may go about your business.”
Christianity Measures Seconds and Eternity
THERE are clocks constructed on a plan so broad and ingenious that they not only give the hours and minutes, but the whole calendar. They prognosticate the weather and show the movements of the stars as accurately as they mark the flying instant. So Christianity measures seconds and eternity. It gives its emphasis to the passing event that at the next instant is forgotten, and on its dial it holds the significant movement of things behind the veil.
Care More About Your Work
NEVER mind where you work; care more about your work.—Spurgeon.
GENERAL T. AND M. SOCIETY.
By S. N. Haskell
The object of this society is two-fold; first, to bring about more systematic action among all the tract societies, and second, to send reading matter to places outside the limits of any Conference of Seventh-day Adventists. During the past year it has sent to the various seaports more than one hundred and fifty packages of publications, besides furnishing reading matter to as many vessels sailing to all parts of the world. It has sent large packages of publications to Liberia, to the Diamond Fields of Africa, to Holland, the Baltic Sea, the isles of the Mediterranean, Greece, and the different parts of Europe, besides contributing largely to all parts of the South and other portions of this country. We leave the result of this distribution for the day of Judgment to reveal, but we know of scores who have embraced the truth through these efforts. We have made and are making arrangements with regular lines of passenger steamers running from Buffalo to Chicago, Boston to Liverpool, and from New York city to all points of the world visited by those steamers,69to put on board a set of our bound books, including the writings of Sister White, and a set of our periodicals, to be read by the passengers.
This should be accomplished in 1879, but will cost not less than five thousand dollars, and there will be a continual drain on us to send publications to different parts of the world by mail. In this manner, with the prospect, six or seven thousand dollars can be judiciously used, and the work continually increasing.
HOW SHALL THIS MONEY BE RAISED?
The Constitution of the General Tract Society is in three ways: 1. By life memberships at twenty dollars each; 2. By each tract society's giving one-tenth of the amount received for its own work during the year; and 3. By individual members.
The names and addresses of all who have paid twenty dollars, and thus become life members (except those already receipted) appear in this number of the REVIEW. If any address is not correct, please notify Miss M. L. Huntley, Battle Creek, Mich., at once, so that it may be corrected before the certificates are sent. A certificate which would adorn any parlor when framed will soon be completed, and sent to those who become life members.
We want at least one thousand to take shares in the enterprise during 1879. For a reward I refer you to the time when souls saved by the publications thus sent out, who will be represented as stars in your crown of rejoicing, will help from every nation under heaven.
S. N. HASKELL.
THE STRIKES IN ENGLAND.
Strikes, with their aggravation of all the evils they are intended to remedy and the prospective want and suffering which they engender, are not confined to this country. Liverpool and London are now suffering an infliction of this folly.
The entire trade of Liverpool is paralyzed. Feb. 13, the strike included not only the sailors and dock hands, but laborers generally, carters, and carpenters. Thirty-five ships laden with grain and destined for Liverpool, are held by their owners at Queenstown, as they do not know where to send them; and meanwhile there is imminent danger that the immense amount of grain will heat and spoil. Few ships, if any, leave the port, and no cargo can be discharged there except by men brought from other places, and guarded by the military and police while about their work. The fleet chartered at Liverpool to convey troops and supplies to South Africa to suppress the trouble from the natives there, will have to be fitted out at other ports. All propositions to compromise from the ship-owners have been rejected.
In London the strike has commenced with a society called “The Amalgamated Society of Engineers,” involving engineers, boiler makers, steam engine makers, iron moulders, and all other iron workers in the great establishments. Pattern makers and a hundred other trades intend to follow.
Both cities are greatly overcrowded with laboring men; and the utter blindness and folly of this movement is seen when it is considered that England is absolutely dependent on her commercial and manufacturing industries for the pre-eminent position of prosperity which she has so long enjoyed; and if these are paralyzed, what becomes of her prosperity? and what hope is there for her laboring millions? And every hour’s suspension of these industries, such as is brought about by these strikes, is only hastening England’s fall; for she has sharp competitors and dangerous rivals in a commercial point of view, and they will not be slow to take and keep for themselves those markets which England thus vacates. And then the power of her strength is broken. How much trouble and suffering this will involve, before it is ended, who can tell?
THE SABBATH QUESTION AT SOUTHAMPTON, ENGLAND.
By John Norton Loughborough
Since our arrival at Southampton, more than a half-dozen writers have spoken through the secular papers of Southampton on the Sabbath question. Most of them seemed to take it for granted, without offering the slightest proof, that Sunday is the identical day of the fourth commandment. All did not think thus, however. I will give a few quotations from their articles, not because the statements are especially new to our people, but because they may be interested to know what positions are taken here, and how minds are being agitated.
In the Southampton Times of Dec. 28 is an article from a “vicar” of the Church of England, in which are some excellent statements respecting the law of God. I will copy a few of his statements.
“God has given to mankind a law, commonly called ‘the ten commandments,’ or the ‘moral law,’ thus manifestly different from that called the ceremonial law; for while the latter was delivered by the mediation of Moses, the former was spoken to Israel by God himself. . . . Its words were also written by his finger upon tables of stone, and thus doubly and permanently impressed upon the attention of mankind.
“Within this law, as one of the ten, we find the command relating to the keeping of a Sabbath day, occupying among them an equal position, enforced with the same high sanction, expressed at even greater length than any of the remaining nine, and conveyed in words implying its sanctification not only from the beginning of time, but also the necessity of its continued observance while the world shall last.
“In short, for all the purposes of sacred worship, as well as for the needs of human rest, the fourth commandment was not more necessary at the first time of its delivery than it is now. The course of time has not impaired it; circumstances have to us rather increased its value. It was a blessing under the law—far more so is it under the gospel. There is nothing merely national or Jewish in its spirit, or in any one of its conditions, it being, in the wisdom of God, so framed that it might become a standing memorial in all ages of the church and among all the races of mankind.
“I plead for the integrity of God’s law, because in the event of its surrender in this one particular, what have we left?—A mutilated decalogue; no longer ten commandments, as solemnly enumerated by God, hardly nine. If one link of the golden chain let down from Heaven be thus rudely broken, is not the communication severed? For if modern opinion be right in pronouncing that the fourth, standing where it ought not, is no part of the moral law, and the position of that one command be thus undermined, it will follow that the second commandment must be at once surrendered to the many persons who have decreed that also to be but a fragment of Jewish law, and so the whole decalogue becomes at once a broken table. And who will henceforth put faith in any part of that august revelation hitherto held to be divine?”
In the Times of Jan. 18, we read:—
“The seventh day was set apart for rest and worship long before the moral law was given. It was observed in the patriarchal times of Old Testament history; and the fourth commandment, beginning with the significant word ‘remember,’ was only a confirmation of its divine character to the Jewish people.
“Dr. Griffin would have us believe that Jesus Christ deliberately broke the law of the Sabbath to show that it was no longer to be observed as a great religious institution. Could there be any more flagrant perversion of truth? Jesus Christ himself cited the case of David and the showbread as parallel with his own and that of his disciples. He declared that he did not come to destroy, but to fulfil the law. And he was dealing with men whom he denounced as whited sepulchres—men who saw goodness only in observances, merit only in their own actions—men who were hypocritical devotees at the shrine of their own good works, and who, by their traditions, had made the commandments of God of none effect.
“The great Exemplar of Christians was neither a law-breaker nor a Sabbath-breaker; but he taught men what was the essential condition of keeping all God’s laws, namely, that the heart should be right with him. And by his life of perfect obedience he fulfilled the law—that of the Sabbath included—and made it honorable.”
In the Times of Jan. 25 the following article appeared, from “An Inquirer”:—
“I have read with great interest the correspondence in your valuable paper on the proper observance of the Sabbath. It seems clear that the fourth commandment of the decalogue still requires obedience, but there is one question of which many of your readers would like a solution. It relates to the days of the week.
“Before me lies a table of the days of the week in twenty-one languages, such as Arabic, Russian, Polish, Malay, German, French, Italian, Spanish, etc. I notice in all these languages that Saturday is called Sabbath. What does this mean? Perhaps some of your learned correspondents will explain, and give us the texts of Scripture which tell us when and where the observance of the Sabbath was transferred from Saturday to Sunday.”
In the Hampshire Independent of Jan. 25, the following article appeared, signed “An English Churchman”:—
“A great deal has been said and written of late on the observance of the Sabbath. Would you permit a little to be said concerning the observance of the Sunday from a point of view somewhat different to what has been commonly taken?”
“I would purpose, first, to say a few words concerning the obligation of the Sunday as a day of rest. What makes it binding upon us as English churchmen? Is it scriptural? There is no positive precept in the New Testament touching its observance. It is impossible that the ‘Lord’s day’ could have been kept as a day of rest by the primitive Christians. The Jews would still keep their Sabbath. According to the tenor of St. Paul’s writings, the Gentile Christians would not observe the Sabbath, and on the first day of the week they would be found at their ordinary business, meeting very early in the morning for their eucharist, and at night for their prayers, and sermons, etc. Acts 20: 7. There is no trace of modern Sabbatarianism. There is not a trace of its being according to the mind of Christ, to transfer the obligation of the fourth commandment to the first day of the week. There is not a trace that work on the Sunday was deemed sinful; such traces there would be were it so deemed, for other Gentile usages are boldly enough condemned. The observance of Sunday as a day of rest is not scriptural.
“This by no means implies that it is anti-scriptural. That the Catholic Church adopts it is a sufficient proof of this, but as it is not scriptural, so neither is it apostolic. No doubt the observance of the day is in one sense apostolic. The apostles practiced it. They handed its use down to us. It would be a bold act if even an Œcumenical Council abrogated its observance. But the apostles cannot have observed it as a day of rest. Whatever ideas of gladness and festivity may have gathered round it, the charms of quietness, rest, and repose from labor cannot have gathered round it in their time. Constantine issued an edict to close the law courts and forbid work in towns, and this set free a large portion of the community from secular business, and was a great incentive to the public observance of the Lord’s day. By degrees there grew up a desire for a more formal separation of the Lord’s day from other days, and thus a transference to it of the fourth commandment in its literal acceptation.”
Of course, these utterances of the press are stirring up thought and Bible investigation on this topic. We are watching anxiously to see what will be said next in reference to this important question. J. N. LOUGHBOROUGH.
SCANDINAVIAN MISSIONS.
By James White
IOWA, NORWAY, AND DENMARK.
We are very happy to know that our brethren from the Danes, Swedes, and Norwegians are fully awake to the wants of the cause in Northern Europe, as well as among their people in America. The following from Elder John F. Hanson, dated Marne, Iowa, Feb. 10, 1879, will be read with great interest:—
“DEAR BRO. WHITE: I wish to tell you that the Testimony in Supplement to REVIEW No. 6 has had a good effect on our Danish church here in Elkhorn, Iowa. Yesterday we had a meeting wherein I read the Testimony to the whole church, after which I tried my best to get each brother to subscribe something to help the Danish and Norwegian Mission.
“I have myself sent $115.00 to be applied to that mission, and now I pledge with others:—
J. F. Hanson, $50.00 Chr. Johnson, $60.00
Hans Larsen, 50.00 J. H. Rasmussen, 40.00
Peter Hanson, 25.00 R. Broderson, 25.00
Nels Hanson, 20.00 S. C. Sörenson, 20.00
N. C. Hanson, 15.00 F. D. Christensen, 15.00
P. P. Nelson, 10.00 James Karlson, 10.00
Lars Hanson, 10.00 Jacob Broderson, 16.00
Ole Hanson, 15.00 A Sister, 5.00
A Sister, 2.00 A Brother, 2.00
C. M. Christensen, 2.00 N. P. Högh, 2.50
Jorgen Hanson, 2.50 Kirsten Johnson, 2.00
Ane Peterson, 2.00 Peter Nelson, 2.00
Rasmus Peterson, 5.00
Total, $408.00
“This is pledged from this church to be paid as they can best do it. It will all be paid by January 1, 1880. I have crowded no one to do more than I thought it was duty, and I know that we can rely on these pledges, and I even think that it will overrun the amount pledged.
“I have written to six other Danish churches in Iowa to gather their pledges with what cash they could pay, and send it to me until further notice. The one thousand dollars you speak of will be raised. It is certainly a shame to the nearly 1000 Scandinavian Sabbath-keepers in this country if they could not raise two thousand dollars if you should call for it. God grant that we may all arouse to the important duty of saving perishing souls from destruction.
“I have received some little over 50.00 of this pledge money. Shall I send it to you, or to Battle Creek? [All money for the Danish-Norwegian Mission should be sent to REVIEW AND HERALD. J. W.] I ask that all money for this purpose be credited when received, either in the REVIEW or the Tidende.”
Our Scandinavian brethren are responding nobly. In a late REVIEW we see $100 receipted to Anna Rasmussen, a Danish sister who has for several years worked on the Tidende and Danish tracts as compositor and proof-reader. She and her sister Mary put $500 each into the Health Institute some eight years ago. This was all they had. These sisters will now remember our words of advice to receive a large portion of their money back, as the time would come when Elder Matteson and others would visit their native land, and such a mission would require means, and they would wish to bear a part. It is with great pleasure that these and others donate liberally to that worthy object. Not less than $2000 will be raised for that mission during the year 1879. God speed the work.
J. W.
A NEW MOVEMENT.
By Editor
THE believers in what is called the Age-to-Come doctrine, it seems, are seriously agitating the question of a general migration to the land of Palestine. They have recently held a four days' Conference in Boston, Mass., the following notice of which appeared in the Boston Herald of Feb. 17, 1879:—
The closing sessions of the four days' Conference of the believers in the Age-to-Come doctrines, which have been held in Federhen Hall, at the corner of North Russell and Cambridge streets, were held yesterday, and were quite largely attended, a few being apparently there from curiosity, but much the larger portion were evidently firm believers in the restoration to the Holy Land of the tribes of Israel and the coming of Christ to rule over them. The sessions were conducted by Rev. Jonathan Cummings, editor of the Age-to-Come Herald, and in the forenoon the general subject of migrating to Palestine was discussed and its feasibility considered, all the speakers agreeing as to the importance of at once making preparations. In the afternoon and evening the question of what action is necessary in regard to going was under discussion, and on this Rev. J. Cummings, Rev. Mr. Williams of Boston, Rev. Mr. Doughty of Lynn, Messrs. Burlingame and Angell of Boston, Mr. Libby of Rochester, N. H., and others, expressed their views, all being in favor of the organization of a Palestine Colonization Society, the members to go there as fast as means were raised and arrangements made for the settlement, but no definite action was taken by the Conference in the matter.
We have no comment to make on the above further than to express the earnest wish that all the means required may be speedily raised, and the movement successfully carried out.
GOOD SUGGESTIONS.
By John Nevins Andrews
I have received from an esteemed minister of the Seventh-day Baptist denomination, laboring in one of the States, an interesting letter, a portion of which I think worthy a place in the REVIEW. J. N. ANDREWS.
“I am anxious to make known God’s law and Sabbath. My prophetic studies fully convince me that the world is fast sweeping into the penumbra of that gross darkness which immediately precedes Christ’s second advent. I cannot therefore but feel with you the deepest interest that your people and ours should, as far as possible, co-operate and draw together. God’s law and Sabbath is broad, common, and distinctive ground upon which we stand. On other points, we may learn something from each other through a free and friendly interchange of views through delegations and the press.”
“We must conscientiously avoid giving and taking offense. The greatest danger of collision comes through the general missionary work. If a few representative and kindly disposed members of each denomination were made members of the missionary Board of the other, and would sit together at the yearly Conferences, the danger of collision, it seems to me, would be avoided, and the proper freedom and efficiency of the Board would be in no way impaired. Each Board could make its own selection, with the consent of the persons selected, and without the formality and consequent discussion of appointment by the General Conferences. Our Missionary Board meet with, but are not controlled by, the General Conference. Each Board might recommend measures to the other.”
Christiana, Jan. 21, 1879
to leading sinners to repentance; the priests and theologians should encourage this work, then the great chasm which divides these would be bridged over, and all the forces would be gathered together against our common enemy, sin.
“Now, when the enemy crowds in by the aid of learning and subtilty, and even publicly attacks, tears asunder, and mocks at the most solemn truths of the Christian apostolical faith of our forefathers, we should reasonably expect that priests and theologians, both with pen and word, would, with the clear testimony of God’s word, refute those false doctrines; but alas! the lay brethren must wait a long time before these witnesses of the truth do anything, and the enemy is allowed to proceed with his work entirely unmolested, and to gather one large audience of church members after another. Such carelessness on the part of the shepherds has caused much dissatisfaction among Christians, and if the priests and theologians do not use their old, and, according to their ideas, sharp words against such an enemy, then we do not know when we shall see the effect of these so-long praised and sharpened weapons (the pure doctrine). It is a very easy way of avoiding the work to cry ‘false doctrine,’ which indeed can be said in a general way of everything that does not agree with the State Church, and, therefore, ought to be characterized as false; but this does not, however, prove that everything is false.
“Now the Christians of Christiana desire to know from the word of God, through their teachers, whether we have immortal souls, and whether Satan and the wicked shall be destroyed and not be tormented forever and ever; these matters should be discussed thoroughly. D.
Christiana, Jan. 21, 1879
The Temperance Association and Missionary Work.
By Stephen N. Haskell
The readers of the Review have doubtless read in the Supplement issued a few weeks ago an account of the organization of a National Temperance Society. The question will be asked by many: “Why is this? Are we not a temperance people, and does not our church covenant require all that is in the pledge?” Yes; but yet it is in some cases true that our people are not so far advanced in the health and temperance reform as they should be, and if they were, certainly none could object to signing Pledge No. 3 for this reason. The object in view is not simply to benefit our people, but others also. Not unfrequently we appear in an unfavorable light when the temperance movements are made in the community where we live. Many of our brethren do not feel at liberty to unite in them, as it links them with society that indulges in things contrary to sound doctrine. The impression is thus made upon those whose whole soul is in this reform that we are not in sympathy with the temperance movement. They do not appreciate our reasons for not uniting with them, and conclude that we are bigoted, narrow, and exclusive, and thus a barrier is raised between them and us, and we cannot benefit them as we otherwise might. Could we show them that we already belong to a temperance society, and have signed a pledge stronger than theirs, and invite them to go with us, it would show them that we are a temperance people, and that our sympathies are with every such reform movement.
It is true that the attention of the world is to be called to the solemn truths applicable to this time, and it is our duty to take advantage of every lawful means to assist in promulgating these truths. The temperance movement is a channel through which we can reach thousands that otherwise would see no attractions in this work. One class of minds will be attracted to the truth by one means, while another class will be affected differently. If we can in this manner turn the attention of one soul toward the truth, it is our duty to do so; but if we can present an organized front ten thousand strong, working in every city, town, and neighborhood in our country, entering ten thousand homes, and helping to stay the tide of drunkenness by inducing men and women to sign the pledge, we thus open avenues whereby our publications on various points of truth, can find their way to many appreciative hearts, and the attention of thousands will thus be called to our publishing houses. We therefore believe it to be our duty to make use of this means to reach that portion of the human family that will not at first listen for a moment to the doctrinal points of our faith. We do not urge this work to have it take the place of our special work of presenting the truth, but as a means to reach beyond the simple theory of the truth. It will meet many in the work in which they are interested.
Some will say, “Why sign any pledge? Do we not sign a pledge when we sign a church covenant? Do we not take upon ourselves the most solemn vows man has ever taken, or can take, when we renounce the world for Christ? And does not this most solemn of all pledges exceed signing the temperance pledge?” Why, then, object to saying to the world, in the form they consider important, that we are a temperance people, and that we wholly discard alcoholic drinks, tobacco, and the like? Our hearts should be so large that we can be made all things to all men, that we may by this means save some. Although we may be free from all men, yet by becoming servants of all we can gain the more. We should conform to anything where principle is not sacrificed, to meet fallen humanity in its degradation. Did not our Saviour do this? Did he not attend a marriage in Cana, eat with publicans and sinners, and do many things contrary to the customs of the Jews? and is it inconsistent for us to conform to the customs of society where no principle is involved, to sign a pledge, and present the same to the fallen to rescue them? May God help us to be wise as serpents and harmless as doves.
Our agents should ask all to sign the pledge in their neighborhoods. Interest them in the principles of reform, and thus lead them step by step to embrace the gospel of our Lord Jesus Christ.