Earlier text: ART IN MANNERSSketches of Sabbath-School History: Organization and Graded Lessons
By C. C. L.
SKETCHES OF SABBATH-SCHOOL HISTORY.—NO. 5.
As already intimated, the great wants of the Sabbath-schools were organization and graded lessons. About the only attempt made at classification was to divide the school into two parts, composed respectively of the grown people and the children. The latter learned verses from the Bible, and recited them to their teachers at the Sabbath-school. The children of each school usually—though not always—learned the same portion of Scripture, the lesson being assigned by the superintendent each Sabbath for the next. But the various schools made no effort to keep together, at least until the lessons from Sr. Van Horn began to be published in 1863. Then it is probable the children’s division in most of the schools united in the study of these lessons. The teachers evidently did not spend much time in preparation for their work, and seemed to think their duty was done when they had listened to the recitation of verses by the children, and had assured themselves that they were correctly repeated. That they did not themselves commit the lesson appears from the argument referred to last week, where the writer says, “The teachers do not commit the lesson; why should the children?” The older people’s division was called the Bible-class. They studied the lessons for advanced classes published in the Instructor and REVIEW, or selected some book from the Bible, and proceeded verse by verse with free interchange of views until it was completed. Writers of these times almost invariably speak of the “Sabbath-school and Bible-class,” as though the latter were something separate and distinct from the former. Let us now, as we approach the close of the first period of our Sabbath-school history, review briefly the wants of the Sabbath-schools, that we may be better prepared to appreciate the work that was accomplished during the second period. 1. The schools had no plan for keeping records or making reports, and of course required no secretaries. Hence arises the difficulty of obtaining accurate statistics of the work in this period. 2. There were no teachers’ meetings; and the teachers greatly needed arousing to the sacredness of their work and the importance of better preparation for its performance. 3. The schools had few helps, such as maps, blackboards, books of reference, etc. 4. They needed a uniform system of graded lessons, adapted to the wants of all classes, from the “little ones” to the parents. 5. They needed a better plan of organization and classification. While the needs of the schools were thus numerous and important, it does not follow that the Sabbath-school workers of those times were lacking in zeal, or ability, or love for their work. On the contrary we have abundant proof that they possessed all these qualities in large measure. They ever showed themselves willing learners; and they performed a noble work, the influence of which is indelibly stamped for good upon the cause of present truth. Nor should the fact be overlooked that, while great advancement has been made during the last fifteen years, there is yet seemingly as much room for improvement as ever, and at least some of the wants above enumerated are still unsupplied. THE SECOND PERIOD.—1869 to 1877.
The wants of the Sabbath-schools at the beginning of this period would seem to demand of any one who should attempt to supply them the following qualifications: (1) He must be a person having a thorough knowledge of the Bible in general and of the present truth in particular, and must be acquainted with the power of average children of different ages to comprehend religious truth, in order that he might prepare a series of lessons upon Bible history and the present truth that would meet the wants of all classes, from little children to men and women of mature age. (2) He must be a disciplinarian and an organizer, and one who from actual experience in organizing and classifying schools would be able to see the wants of the Sabbath-schools in this direction and to form plans for their relief. (3) He must be able to inspire his co-laborers with enthusiasm in their work, with a sense of its sacredness and of the importance of having the special help of God in its performance. Such a person the Lord was preparing. In 1866 Prof. G. H. Bell came to the “Institute” for treatment, and the next spring through reading embraced the truth. Having spent the greater part of his life in the school-room, and having had much experience in Sunday-school work, it was natural that he should take a deep interest in the Sabbath-school work among the people of his new faith. He soon started a private school in Battle Creek, shortly afterward was elected superintendent of the Sabbath-school, and in 1869 was chosen editor of the Instructor. Immediately upon his commencing the duties of this office a Sabbath-school department appeared in the Instructor, in which two series of lessons were begun,—the first commencing with the creation, designed for children; and the second, upon the prophecies of Daniel, designed for youth. The following plan of organization and system of reporting were also proposed, which will be seen to be virtually the same as those in use among our Sabbath-schools at the present time:— “The following Regulations have been adopted by the Seventh-day Adventist Sabbath-school at Battle Creek, Mich.:— “1. The Sabbath school Year shall be divided into four equal portions, known as the First, Second, Third, and Fourth Quarters, the First Quarter commencing on the first Sabbath in June in each year. “2. The Officers of the Sabbath-school shall be a Superintendent, an Assistant Superintendent, a Secretary, an Assistant Secretary, a Librarian, an Assistant Librarian, and a Treasurer. These Officers shall be elected quarterly, at a special meeting called for that purpose. “3. The teachers shall be appointed by the Superintendent, and the duties of both officers and teachers shall be assigned by him. He shall also call all special meetings of the teachers or the school. “The following reporting system has also been adopted:— “1. At the opening of each school the Secretary shall report the total attendance of teachers and pupils at the last school, and any other items which may be of interest to the school. “2. Each teacher shall make a quarterly report to the Secretary, showing the attendance, scholarship, and deportment of each pupil in his class. An abstract of these reports shall be included in the quarterly report of the Secretary. 3. “The Superintendent, Secretary, Librarian, and Treasurer, shall at the end of each quarter, make a report of such facts as the interests of the school seem to demand; and at the end of each year a summary of these quarterly reports shall be made out.” C. C. L. God's Word as the Christian's Shield
—God’s word is the shield of the Christian. THE JUDGMENT OF THE GREAT DAY.
We have now traced the work of the Judgment, with its concomitant events, down to the close of the ministry of our High Priest in the most holy of the true tabernacle on high, when the cleansing of the sanctuary is finished, the atonement is made, and the sins of all God’s people are blotted out. This constitutes the first division of the Judgment, that part during which the Father sits as Judge, and before whom Christ, as advocate, opens the books of remembrance written for his people, confessing to him the names of all those who are found worthy from an examination of the records therein contained. Much light, as we have seen, is thus far thrown upon the subject by the tabernacle service of the former dispensation. There was the sanctuary with its two apartments, and the ministry of the priests connected therewith. There sinners brought their offerings to the first apartment, through all the year till the day of atonement, when the ministry was transferred to the most holy place, the atonement was made, sins were put away, and thus the sanctuary was cleansed. All this, Paul says, was after the example and shadow of heavenly things. Heb. 8:5. Hence we have in this dispensation a long ministry by Christ in the first apartment of the sanctuary above, till the great antitypical work of atonement is reached, and the ministry is transferred to the most holy place, where Christ forever concludes his services as mediator, and the work of mercy for the world is ended. But there was one peculiar service performed on the day of atonement, which cannot escape the notice of the careful student of this interesting subject. When the high priest, in the Mosaic service, made the atonement, when he sprinkled the blood upon the mercy-seat, and thus, in figure, blotted out the sins of the people, this did not finish his work in regard to those sins. He then bore them from the sanctuary, laid them upon the head of the scape-goat, and sent away the goat by the hand of a fit man, to perish in the wilderness. And these sins were not considered as finally disposed of, till the goat, bearing the execrable load, had ceased to exist. Tracing out the substance by this shadow, we must conclude that when sins are finally blotted out in the sanctuary above, that is not the end of them. And the query then arises, when this portion of the Judgment is finished, what is done with the sins thus blotted out? There must be an antitypical scape-goat who is to receive them, be sent away and perish beneath the load. Who is this scape-goat? now becomes an interesting inquiry. Let us see what light the Jewish type will shed upon this point. On the day of atonement two goats were presented before the Lord (see Leviticus 16), at the door of the tabernacle. Lots were then cast upon these goats to determine the use which was to be made of them respectively. One lot designated the goat receiving it to be a sacrifice to the Lord; the other set apart the goat upon which it fell to be the scape-goat. The goat upon which the Lord’s lot fell was then slain, and his blood was borne into the most holy place by the priest and sprinkled upon the mercy-seat to cancel the sins of the people and make atonement for them. This being done, the priest bore the sins from the sanctuary, and laying his hands upon the head of the scape-goat, confessed over him all those sins, and thus transferred them to the goat himself. He then committed this goat to the charge of some suitable person appointed for the purpose, by whom the goat, thus loaded with sin, was taken away into the wilderness, or land not inhabited, and there let go, or, as is generally supposed, was caused to perish. The offices which these goats were to perform are thus clearly defined. The Lord’s goat was the atoning sacrifice; and the shedding of his blood preceded the ministry of the priest in his atoning work. But the scape-goat was not called into requisition at all till the work of atonement was done, so far as it pertained to the releasing of the people from their sins, and the cleansing of the sanctuary was finished. The expression, “to make an atonement with him,” found in Lev. 16:10, must refer simply to this part he has to perform in the final extirpation of sin. As applied to this dispensation, and the antitypical work of our Lord, there would seem to be no occasion for any confusion here. Remember that as an antitype our Saviour acts in two capacities: First, he is antitype of the offerings; and, secondly, he is antitype of the priests. But he does not act in both capacities at the same time. His first work in connection with his ministry in the sanctuary was to offer himself as a sacrifice, by dying on the cross. This he did once for all. In this act he was the antitype of all offerings for sin, both the individual offerings through the year, and the great offering on the day of atonement. While suffering as a sacrifice, Christ was not acting as priest. But having by his crucifixion provided the effectual offering for all mankind, he was raised from the dead, and now ever liveth to intercede for men, and forgive the sins of all those who will seek such forgiveness through the merits of his blood. The virtue of his sacrifice continues, but he acts ever after his resurrection as priest, and not in any office typified by any animal. Governed by this fact, it is impossible to understand the scape-goat as a type of Christ, as so many do. For, as we have seen, the scape-goat is not brought into action till the atonement in the most holy place is completed, which finishes the round of the sanctuary service, and then he is brought alive before the priest, and from his hands is forced to receive the load of the sins of the people, under which load, in charge of a fit man, he is sent away by the priest and away from both the priest and people to perish in the wilderness. But when Christ makes the atonement, he is finishing his mediation for the world; he is acting as priest; he cannot therefore be at the same time the scape-goat to be forcibly encumbered with the sins of the people transferred by himself from himself to himself, and then to be sent away by himself from himself and from his people to perish forever! That any one should attribute to Christ a position involving such movements, betrays a remarkably confused conception of his position and work. Because it is said of the scape-goat that he “shall bear upon him all their iniquities unto a land not inhabited” (Lev. 16:22), and John said of Jesus, “Behold the Lamb of God which taketh away the sin of the world” (John 1:29), and Peter, speaking also of Jesus, adds, “Who his own self bare our sins in his own body on the tree” (1 Pet. 2:24), many, certainly without due thought, adopt the conclusion that Christ is the scape-goat. One simple inquiry respecting the time when the declarations above quoted apply would have completely barred the way to such a conclusion. Thus, to what time did John refer when he spoke of Christ as the Lamb which taketh away (Gr. αἴρω, bears) the sin of the world? To that time certainly when he was acting in the capacity of the antitype of the sacrificial lamb. And Peter states expressly that he bore our sins in his own body “on the tree,” or on the cross. This is the only time when Christ did bear, or was to bear, the sins of all the world; for as priest he acts only in behalf of those who seek his help. But on the cross he bore the sins of the world as victim, as sacrifice, not as priest. This was before his ministry as priest in the sanctuary above had even commenced. But when does the scape-goat act his part in bearing away the iniquities of the people? Not till Christ’s ministry as priest in the sanctuary above is entirely finished; and then the scape-goat bears not the sins of all the world, but only the sins for which atonement has been made in the sanctuary, sins which then cling to him as an ineradicable curse, till they work the utter extinction of his being. Surely no one should take expressions which refer to Christ before his priesthood begins, to prove that he acts in another capacity and under to him impossible circumstances, more than eighteen hundred years later, after his priesthood ends. As the scape-goat can by no possibility, according to these considerations, be our Lord Jesus Christ, we must look elsewhere; for some being must, according to the type, be found to act this part in the ultimate disposal of the sins of the world. The very term itself would seem to indicate the direction in which we are to look. In the common acceptance of the word, the name “scape-goat” is about synonymous with scape-goat, any worthless creature who has forfeited all claim to esteem or confidence; and while it is revolting to all our conceptions of the character and glory of Christ, to apply such a term to him, our minds instinctively turn to an opposite character, whom the Scriptures style the “accuser,” “adversary,” “Beelzebub,” “Belial,” “dragon,” “enemy,” “evil spirit,” “prince of devils,” “serpent,” “tempter,” “seducer,” “the father of lies,” and a “murderer from the beginning.” But we are not left merely to infer that the scape-goat was a type of Satan; there is direct and conclusive evidence that such was the case. The Hebrew name as given in the margin of Leviticus 16:8 is “Azazel;” and we have testimony that the ancient people of God, both Hebrew and Christian, regarded this word as the name of the Devil. The Comprehensive Commentary speaks of the scape-goat as follows: “Scape-goat. . . . Spencer, one of the oldest opinions of the Hebrews and Christians, thinks Azazel is the name of the Devil; and so Rosenmüller, whom see: ‘The Syriac has Azazel, the strong one, who revolted.’” Cassell’s Illustrated Bible speaks thus of the scape-goat: “We offer the following exposition as much more likely, and much more satisfactory: that Azazel is a personal denomination for the evil one.” Charles Beecher in his work, “Redeemer and Redeemed,” pp. 66–70, says:— “Two goats were to be presented before the Lord by the high priest. They must be exactly alike in value, size, age, color,—they must be counterparts. Placing these goats before him, the high priest put both hands into an urn containing the golden lots, and drew them out, one in each hand. On the one was engraven, LA YEHOVAH (for Jehovah); on the other, LA AZAZEL (for Azazel). The goat on which the LA YEHOVAH fell was slain. After its blood had been sprinkled in the holy of holies, the high priest laid hands on the head of the second goat, confessed the sins of the congregation, and gave him to a fit man to lead away and let go in the wilderness; the man employed being obliged to wash his clothes and bathe before returning to the congregation.” After examining two views respecting the meaning of the word “Azazel,” which he shows to be incorrect, Mr. Beecher proceeds to state his own view as follows:— “The third opinion is that Azazel is a proper name of Satan. In support of this the following points are urged. The use of the preposition implies it. The same preposition is used on both lots, La Yehovah, La Azazel; and if one indicates a person, it seems natural the other should, especially considering the act of casting lots. If one is for Jehovah, the other would seem for some other person or being; not for Jehovah, and the other for the goat itself.” “What goes to confirm this is, that the most ancient paraphrases and translations treat Azazel as a proper name. The Chaldee paraphrase and the targums of Onkelos and Jonathan would certainly have translated it, if it was not a proper name, but they do not. The Septuagint, or oldest Greek version, renders it ἀποπομπαῖος, a word applied by the Greeks to a malign deity, sometimes appeased by sacrifices.” “Another confirmation is found in the Book of Enoch, where the name Azazel, evidently a corruption of Azazel, is given to one of the fallen angels, thus plainly showing what was the prevalent understanding of the Jews of that day.” “Still another evidence is found in the Arabic, where Azazel is employed as the name of the evil spirit.” “In addition to these we have the evidence of the Jewish work, Zohar, and of the Cabalistic and Rabbinical writers. They tell us that the following proverb was current among the Jews: ‘On the day of atonement, a gift to Sammael.’ Hence Moses Gerundensis feels called to say that it is not a sacrifice because it is only done because commanded by God.” “Another step in the evidence is when we find the same opinion passing from the Jewish to the early Christian church. Origen was the most learned of the Fathers, and on such a point as this, the meaning of a Hebrew word, his testimony is reliable. Says Origen, ‘He who is called in the Septuagint ἀποπομπαῖος, and in the Hebrew Azazel is no other than the Devil.’” “Lastly, a circumstance is mentioned of the Emperor Julian, the apostate, that confirms the argument. He brought as an objection against the Bible that Moses commanded a sacrifice to the evil spirit; an objection he never could have thought of, had not Azazel been generally regarded as a proper name.” “In view, then, of the difficulties attending any other meaning, and the accumulated evidence in favor of this, Hengstenberg affirms with great confidence that Azazel cannot be anything else but another name for Satan.”},{ “The meaning of the term, viewed as a proper name, was stated in 1677, by Spencer, Dean of Ely, to mean ‘Powerful Apostate, or Mighty Receder.’”},{ Prof. Bush is also referred to by Mr. Beecher on p. 16 of his work, as another authority for considering Azazel a proper name for Satan. Gesenius, the great Hebrew lexicographer, says:— “Azazel, a word found only in the law respecting the day of Atonement. Lev. 16:8, 10, 26. . . . By this name is probably to be understood originally some demon that was appeased with sacrifices, as Saturn and others; but afterward, as the names of idols were often transferred to demons, it seems to denote an evil demon dwelling in the desert, and to be placated with sacrifices, in accordance with this very ancient and Gentile rite. This name Azazel is also used by the Arabs for an evil demon.” Milton represents Azazel as one of the fallen angels and the standard-bearer of Satan:— “That proud honor claimed
Azazel as his right, a cherub tall;
Who forthwith from the glittering staff unfurled
The imperial ensign.”—Paradise Lost, b. 1. These testimonies certainly show conclusively that the scape-goat was a type of Satan; from which it follows that when the investigative Judgment in the close of the heavenly sanctuary shall be finished, he will receive upon himself all the sins for which atonement has been made in the sanctuary, and which the High Priest bears out from thence, and under that load will be sent away into a “land not inhabited.” The consistency of supposing that these sins will fall upon the head of Satan, and the guilt of them cleave to him like an ineradicable curse, together with the event by which the sending away of this antitypical scape-goat is plainly brought to view, will demand consideration. PROPRIETY IN CONNECTION WITH OUR ORGANIZATIONS.
By G. I. B.
THE system of organization adopted by Seventh-day Adventists is very simple. Our General Conference is composed of State Conferences, and the State Conferences of churches; and the same principle holds good in our tract societies, and Sabbath-school and health and temperance organizations. Yet with all the simplicity of this system, it is very efficient if the principles upon which it is established are duly considered and carried out; but if these principles are neglected, the real object of the organization is not accomplished. The general organization, of which the different Conferences, tract societies, Sabbath-schools, etc., form a part, is designed to act as general counselor, to give such advice that all parts of the system may act in harmony with each other, and accomplish the object for which the whole was designed. It is evident that unless there is mutual counsel and understanding between the presidents of Conferences, tract societies, Sabbath-school and temperance associations, and the president of each of these general organizations, there will be confusion, and misunderstanding may arise. This should be avoided if possible; and it may be, if there is mutual counsel between the general and State organizations. At the annual meetings, where the whole body of our people is represented, officers are elected to manage the various general organizations through the year. Plans are formed to be carried out during the time for which these officers are elected; but oftentimes other matters come up concerning which there has been no general understanding. In such cases before steps are taken to carry out plans in each State, counsel should be exchanged between the State and general officers. As a simple illustration of the application of these principles, we will notice a matter. We see some of our State societies are proposing to raise funds, by means of the Sabbath-school donations, for helping the Australian mission. The object is certainly a good one, and the General Conference, which has charge of all our missions, would be willing to receive all possible help in this direction; but we question quite seriously the propriety of State Sabbath-school Associations moving in this matter here and there without consultation with the general officers of the Sabbath-school Association. We are embarrassed somewhat at the REVIEW Office by communications coming in from State officers where we fear no consultation had been taken with the general officers. It has placed the REVIEW in a position of perplexity. As it is our church paper we are glad to assist in every good work, and wish to publish matters of interest that will help forward this cause; yet we feel it is not a proper principle to publish notices from the States when there has been no consultation, and no mutual agreement between them and the general officers of the Association. If the officers of that Association shall think it best to turn the funds of the Sabbath-school Association in favor of the Australian mission, we certainly would not complain; but they might by so doing cripple their own interest, for which these funds are supposed to be raised, which would do more injury than their contributions to the mission would do good. As the S. S. Association has elected general officers who are efficient and reliable, we do not feel at all anxious to volunteer counsel as to what disposition154 they shall make of their funds; but we do believe this principle should ever be regarded by all State associations, Conferences, tract societies, etc.,—to have mutual counsel between the State officers and the general officers before any new plans are formed. GRADUAL DEVELOPMENT OF THE TRUTHS OF THE THIRD ANGEL'S MESSAGE
By O. L. B.
ADVENT EXPERIENCE.—NO. 5.
GRADUAL DEVELOPMENT OF THE TRUTHS OF THE THIRD ANGEL'S MESSAGE.
The transition from the disappointment after the passing of the time in 1844 to the full light of the present system of truth which we find in the “third angel's message,” was somewhat slow. We are unable to see how it could have been otherwise. The change from the long expectation of the immediate appearing of the Lord, to the “waiting,” “watching” position they afterwards occupied, was very great; and greater still the full understanding of the sanctuary subject, the wide proclamation of the third message, the fate of our own nation as revealed in prophecy, and kindred truths. These truths, when fully understood, wrought a complete change in the people as to their ideas and conceptions of duty. Instead of feeling that their work for the world was done, as they did when the time in '44 was passed, they saw the necessity of great activity and earnestness, as they realized that the 144,000 were to be sealed with the seal of the living God, and that the message was to go to peoples, nations, tongues, and kings. We notice the gradual development which resulted in this great change. As we have seen in past years, there were developed several classes among Adventists within a few months after the passing of the time. As the months rolled by, and they began to look about for standing ground, the large body of them gave up the great movement of the past, and took the position that it was false, actuated by a mesmeric spirit, and was not really a fulfillment of prophecy, but a great mistake, though honestly made. They began to set new times, and to re-arrange the Bible dates. In so doing, they demonstrated a real lack of abiding faith. There were many who could not thus ignore the precious experience, and cast aside their faith. We firmly believed that the great '44 movement was a fulfillment of prophecy, and that the “midnight cry” had been made, that the 2300 days were ended, and that the first and second messages had been given. We believed that they had reached the time of the marriage of the saints,—the waiting, watching time. They stood, earnestly looking for further light, that they might understand their duty. They earnestly prayed, and searched their Bibles, and none will ever know but those who passed through the experience. They had no sympathy with the great mass of Adventists, who gave up the old landmarks. In many places they established separate meetings. They felt that the Spirit of God was grieved by the course of those who gave up their past experience. This was the case in Waterbury, Vt., where my father lived. He had meetings in his house, though the regular Adventist meeting-house was not a hundred rods away. A few believers from other towns would gather there, and they felt that God blessed them with the old advent spirit as they humbly sought him. So it was in many places. In 1846 O. R. L. Crozier, an Adventist minister, wrote a remarkable article on the sanctuary, which was published in the Day Star, an Adventist paper. In this article very many of the points of truth now held by us on that subject were brought out. The whole subject of the sanctuary and atonement was by no means made clear; but there was much truth in it, which led to further investigation. In a short time this great central subject in the scheme of salvation was thoroughly investigated, and its various bearings understood, by some of those who were seeking light from the Lord. It afforded great relief to them; for through the sanctuary subject they received an explanation of the great disappointment. “Unto two thousand, three hundred days, then shall the sanctuary be cleansed,” now glowed with celestial light. Through the types of the Old Testament they saw that our Lord and Saviour had entered upon his last and closing work, that the cleansing of the sanctuary was the same as the investigative Judgment, that then was the time for the blotting out of sin from the books of God's remembrance. They could now understand all about their disappointment, and their future work opened out before them. Before this time, the Sabbath question had begun to be agitated among them. As early as 1844, a Seventh-day Baptist sister by the name of Preston had embraced the advent doctrine in Washington, N. H., where there was quite a company of believers. By the means of tracts, etc., and laboring with the people, quite a number had begun to keep the Sabbath of the Lord. This was the agency through which the Sabbath was first introduced among the Adventists. From that small beginning the Sabbath truth has spread already to earth's remotest bounds. After the time passed, several began to preach the Sabbath. Eld. T. M. Preble taught it for awhile, and called the attention of the believers to it in a pamphlet on the subject, dated Feb. 13, 1845. But not seeing the Sabbath reform under the message of the third angel, he gave it up, and afterward became a most bitter opposer. The same is true of Eld. J. B. Cook and some other Adventist ministers who afterward abandoned it for the same cause. But the truth on this subject was thus brought before many honest souls, who held it more firmly. In 1845 Eld. Joseph Bates began to teach the Sabbath of the Bible, and others embraced it as the fruit of his labors. About this time Eld. James White and wife also embraced it. They with Bro. Bates were for a short time alone in publicly teaching it; but from this point the growth of the cause was quite rapid. As these truths were being spread abroad, light began to shine on the third angel's message. From this time there was a work to do. In connection with these subjects light dawned upon others, such as the sealing work of the 144,000, the work of our own government as revealed in prophecy; and, in short, in the space of a few years from the passing of the time our present theory of truth was quite fully developed. What is remarkable about it is that there were never any doctrines of any importance brought out in this message which we have since been forced to abandon. More light has shone upon various points, and new truth has from time to time been added; but we have not had the mortifying experience of the First-day Adventists to go through. They have been constantly changing from one thing to another, preaching a new time one year and seeing it exploded in another, some accepting one doctrine, other portions of their ranks another, and gradually, in confusion and disorder, breaking up into factions. But in our cause from the first there has been constantly increasing light and union in faith and practice. This movement was very small and insignificant in its beginning; but it has steadily grown till now it is doing ten times more to spread the truths of the advent doctrine throughout the world than all the other bodies of Advent believers put together. They were 50,000 strong in 1845. This work had then hardly begun. They then ridiculed this “insignificant” movement, made light of the “visions,” and would hardly give us any attention; but now the scale is greatly changed. Those visions which they treated with such contempt have proved to be a wonderful source of light and blessing to this work, and their influence was never greater than to-day. Best of all, God has been with us all the way along. And still he is ready to help us in the dissemination of these truths. It was perhaps six or seven years from the passing of the time before all the points of present truth were fully developed and understood, and before the believers in the third message realized as we do at the present time, the bearing of their work, and their duty to make it known to the world. It was nearly that length of time before public opinion was in a condition to present any hope of success in proclaiming these doctrines, in such great contempt was the Advent name held because of the great disappointment. From that time on, however, Providence opened the way before those preaching his truth. In our next we will speak of the “shut door” doctrine, and its relation to the work of the third message. THE AUSTRALIAN MISSION.
By S. N. Haskell
A few weeks ago an article appeared in the Review with the heading, “Shall the Australian Mission be abandoned?” To this our brethren all along the line will respond, No. One of the last enterprises that our people would be willing to abandon is the establishment of this mission, which will extend the knowledge of present truth into a new, large, and promising field. The fact that when this mission shall be established, the influence of our missions will encircle the earth, adds to its importance. Australia, including the surrounding islands, is the only fully civilized country where our missions are not directly exerting an influence. But unless this mission is abandoned, some steps for its furtherance should be taken immediately. First, we want men; and secondly, we want means, and that at once. We want men who have had an experience in the things of God, those who have been engaged in his work as canvassers, colporters, preachers, or otherwise; those who have learned to trust God and see the divine Providence opening the way before them; those who will not count their lives dear unto themselves, if they can have the privilege of bearing the message to those who know it not. We want those who can go out as the apostles went, actuated by the love of souls. There is plenty of room for scores of such individuals in the Australian field. It would be well for those who go, to bear their own traveling expenses as far as possible. Where are the men in present truth like Judson and others, who gave their all, and even their lives, for the establishment of the light of the gospel in heathen lands? But Australia is not a heathen land. This continent, and the islands which surround it, are peopled largely by the enterprising portion of the English and Scotch, and more or less by all the other nationalities. This people have been enlightened so far as an intelligent idea of the gospel is concerned, but are unacquainted with a knowledge of present truth. We want men of means, men who will give us one thousand, two thousand, and even five thousand dollars, for the establishment of this mission. Already men not of our faith have proposed to help us set up a printing establishment in Australia. It requires at least three months for parties in Australia to exchange correspondence with others in America. To carry forward the work successfully, it will be seen that a paper should be issued sooner or later at that place. Shall we not have fifteen or twenty thousand dollars to do this, and to aid in other respects? One man, who is not a Seventh-day Adventist, has proposed to aid us in purchasing a press, printing material, etc., to the amount of two thousand dollars. To provide the necessary facilities for printing will require ten thousand dollars, and perhaps more. Is there not some one of our faith who will respond immediately by subscribing two thousand or even five thousand for this enterprise? Is it true that God is moving on the hearts of men of other denominations to step in and take the crowns of some of our brethren? We are certain that our brethren will respond at once. It is a hard time to sell property, but in a brief period it will be much harder. It may require more of an effort and sacrifice to do this now than heretofore; but is not this object of sufficient importance to justify a special effort and a great sacrifice on our part? Who of our brethren will consecrate an extra “forty” or an “eighty” which they can spare, to the Australian mission? If they cannot sell at once, they can, in one way or another, raise money on their property; and a thousand dollars to-day in the cause of God is worth as much as ten thousand will be a few years from now. Twenty-eight years ago, when the first power-press was purchased (now preserved as a memento of the sacrifice made by twenty one-hundred-dollar men), it was considered a great victory gained, and so it was; but it is easier to-day for our numerous friends to establish a new printing office at a cost of ten thousand dollars, than it was then for the few who had faith in the work to purchase one two-thousand-dollar press. God regarded the sacrifice made by those men, and some of them were signally blessed. As it has been in the past, so it will be in the future. The friends of the cause will continue to increase. Persons of means will embrace the truth, and devote their substance to carrying it forward. Those of our brethren who have means will never be able to invest it to better advantage than at the present time. Again we say, We shall expect an immediate response to calls made for the Australian mission; for we know that there are hearts in our ranks that are as true to the cause of God as the needle is to the pole. We have heard from quite a number who propose to go to Australia at their own expense, to devote their time to the cause of present truth in that distant field. Our other missions also need help. The time has fully come when the truth should go to earth’s remotest bound. As the rays of the sun enlighten the earth, so should the light of the third angel’s message find its way to every part of the world. Donations of any sum, large or small, to the Australian mission will be acceptable, and can be sent directly to the REVIEW AND HERALD, Battle Creek, Mich., or Signs of the Times, Oakland, Cal.