At different times during several years past we have received information that there are many Christians in Russia who observe the seventh day as the Sabbath of the Lord. So many persons who have traveled in Russia have testified to this fact, that we cannot doubt respecting it; but it has not been possible, hitherto, to open any communication with this people, and our information concerning them is very limited. Enough, however, is known to make it certain that there are many thousands of these Christians; and it also appears that their history may be traced back more than four hundred years.
Eld. Jones, minister of the Sabbath-keeping church at Mill Yard, London, in a recent number of the Sabbath Memorial, speaks of this people, and gives many sources of information concerning them. The rabbi of the Karaite Jews in Jerusalem informed Eld. Jones, several years ago, that there are many Christian Sabbath-keepers in the Crimea and in the country adjacent, and he spoke of them as an honest people. The brother of this rabbi, visiting London at a later date, confirmed this report, saying that there are great numbers of this sect in Eastern Russia, and that they are a people in comfortable circumstances, and much respected for their uprightness of conduct. The late Dr. A. Benisch, of London, informed Eld. Jones that one of these Christians some time since visited London, and from him he learned that there are several hundred thousand Christian Sabbath-keepers in Russia.
But it is not of this great number of commandment-keeping Christians that we wish to speak in this article. Our information relates to a denomination of comparatively recent origin, called Malakani, numbering about 70,000 members, a large portion of whom observe the seventh day as the Sabbath. Eld. Jones has given a very full account of these Christians in the Sabbath Memorial of November, 1879, and he has also kindly sent us MacMillan's Magazine of October, 1879, which contains an article by Prof. G. M. Asher, of the University of Heidelberg, relating to this denomination. From this article we give the following facts:—
The Malakani live in the eastern part of Russia, near the borders of Asia. They are surrounded by a population very degraded, ignorant, and immoral. The religion of the country, though called Christian, is far more heathenish in its practices and superstitions than is that of the Mohammedans. Every man is a thief, and no one will tell the truth where a lie seems more profitable. Their huts are scantily furnished, and everything in their dwellings is in disgusting disorder; for these peasants practice neither economy nor neatness.
Such is the civilization in the midst of which the Malakani live. They have built up out of the same materials which the surrounding barbarism employs, a civilized life well adapted to the opportunities and requirements of their situation on the border of Asia. The streets in the Malakani quarter of the city of Alexandroff Gai are straight, and of great breadth. The buildings are regular, and in good repair, and the whole homestead presents a marked contrast to the dilapidation and wild disorder customary in Russian farm-yards. The second-rate houses are one-storied and of weather-stained wood, and the still poorer huts of mud-brick are remarkable only for their neatness.
In the center of the upper story, in the best houses, is a large hall-like room with broad benches along the walls, and one or two tables. Here prayer-meetings are held, and guests received. The whole house is neat and orderly, and the poorer houses, though less attractive, are also pleasant and homelike. The dress of the Malakani differs from that of the other peasants only in neatness and substantiality.
The prosperity of the Malakani is owing to their intelligence, their frugality, and to their mutual assistance. In Alexandroff Gai, where there is much poverty among the other peasants, every Malakani household is at least above need, and some of them are even wealthy. The delight of the other peasants is the tumultuous dram-shop. In their homes bestiality, noise, and filth prevail; but the flow of the Malakani's life, on the contrary, is so still and even that Europeans, accustomed to hurry and turmoil, cannot imagine it. Work performed without haste and yet steadily, and in willing co-operation with all the members of the family, instruction of the children by the parents, prayers, psalm-singing, colloquies on religious subjects, reading of the Bible, and congregational assemblies, constitute the Malakani's whole existence.
The writer of this article, Dr. Asher, says of a part of this people: “The Saturday Sabbath is kept exactly as in Jewish houses.” He says that they observe fasts like the ancient Hebrews, and that the only other remnant of Judaism is a peremptory objection to pork. He does not definitely say that there are any of these people who do not keep the Sabbath, but his language is definite that at least a part of them observe the seventh day. It does not appear that any of them observe the first day as the Sabbath; for he says that, though they hold meetings on Sunday and other great church holidays, they do not scruple to transact business on those days. All legal disputes are brought before the congregation, and the elders are in their jurisdiction guided by their notions of Bible law; for the Bible is their only law-book, and when they sit in judgment it is constantly in their hands.
It will interest our readers to learn that this people are believers in the doctrine of the near advent of Christ. The Christian News, published in Glasgow, Scotland, June 5, 1848, thirty-one years since, contains a statement from Mr. Roth, German missionary at Helenendorf, Russia, which is very worthy of our attention. He says:—
“The Malakani separated themselves from the national church avowedly on account of the invocation of saints, the various masses, the worship of pictures and relics, the prescribed use of the sign of the cross, and similar superstitious observances insisted on by the Greek church.10In short, they took conscientious exception against every part of the public worship of that church, excepting the sermon, which, however, is almost always omitted as superfluous. After enduring, in their birthplace, which was situated in the interior of Russia, unspeakable hardships and oppressions, and seeing, year after year, many of their leaders exiled to Siberia as obstinate heretics, it was a matter of thankfulness to them when the Russian government came to the determination, about eight or nine years ago [that is, in 1840], to banish the whole of this pestilent sect to the Schamachian district, in the province of Grusia. This punitive measure was no doubt meant for their hurt, but God turned it to good, as, like Israel of old, the more they were oppressed the more they multiplied and grew. The Russian government may well have felt surprised at the amount of immigration to which this sentence of banishment gave rise; for there now exist, in that wild region, from sixty to eighty villages, containing many thousand families. The standard of their faith is simply the Scriptures of the Old and New Testaments; their hymns are the Psalms of David; and the Bible knowledge possessed both by men and women among them may justly be termed extraordinary. Their public worship commences with the singing of a psalm; then follows an extempore prayer by one of the elders, who afterward reads and expounds a chapter of the Bible.
“The children, of both sexes, are, generally speaking, instructed by their own parents, although where a person fitted for the task can be found in a village, a regular school is maintained. But, however accomplished, the result is a most happy one, since not one child above twelve years of age can be found among this people who does not possess a competent knowledge of reading and writing, as well as a rich store of Scripture passages committed to memory. In respect of morals, they are so exemplary that few denominations of German Christians can bear comparison with them. When, for example, a dispute arises between two Malakani, which is said to be a very rare occurrence, they feel bound in conscience to so literal a fulfillment of the apostolic admonition, ‘Let not the sun go down upon your wrath,’ that they make a rule of seeking out each other, and shaking hands before sunset. A liar or a drunkard is unknown among them. On one occasion I held a long conversation with an aged member of this society. You may imagine my surprise when, after some general remarks on religious topics, he addressed me as follows: ‘I should feel greatly obliged if you will give me your opinion, whether we Malakani are right in thinking that the coming of the Lord Jesus cannot be now far distant.’
“After stating to him my conviction, that, according to the Scriptures, we are bound to mark the movements of the nations, and especially the progress of the gospel proclamation, as the finger-posts which should guide our judgment as to ‘times and seasons,’ I proceeded to impress upon him, to the best of my ability, the present duty to which we were all called, that of watchfulness and prayer, since our Lord himself compared his coming to that of a thief in the night, or a flash of lightning which may at any moment dazzle our astonished vision from the most unexpected quarter.
“The old man seemed satisfied with my answer, saying that this was his opinion too, and that it afforded him great pleasure to find their views on this question were shared by other Christians. I then observed that in Germany several very pious men had given much diligence to the examination of all that could throw light on the interesting question connected with the 1260 years, and yet had never been able to satisfy even their minds so fully upon it as to fix the time of our Lord’s second coming. ‘Among others,’ continued I, ‘a very thorough search was made into this matter many years ago, by a distinguished man named Bengel.’ On the mention of Bengel’s name, the old man’s countenance lighted up, and he exclaimed with animation, ‘Oh! I know him—I know him well;’ and further converse proved him indeed no stranger to Bengel’s sentiments. You may imagine my astonishment. Can it indeed be possible that Bengel’s Apocalypse, or his Sixty Discourses, has been translated into Russ? And yet how else could this Russian become acquainted with his name and his writings?”
M’Clintock and Strong’s Cyclopedia says that the Malakani were first brought into notice by the zeal of a Prussian prisoner of war, about the middle of the last century. He settled in a village of Southern Russia, and spent his life in explaining the Scriptures to the villagers, and in visiting from house to house. After his death, they acknowledged him as the founder of their new religious belief. They are firm believers in the millennium. Many of the Malakani expected the coming of Christ in 1836, an idea which they undoubtedly took from the writings of Bengel, this being the time at which he expected the second advent of our Saviour.
Bale, Nov. 28, 1879.
TRY AGAIN, MR. BYERS.
THE recent volume by Rev. D. B. Byers, “The Christian Sabbath, and the claims of Sabbatarians shown to be Untenable,” the absurdities of which were unveiled by Bro. Cottrell in Review No. 22, last volume, but which was spoken of by the Nashville Christian Advocate as a book that “was wanted,” and by the Northern Christian Advocate as a work that “must be written,” is annihilated by the N. Y. Independent of Dec. 18, 1879, in the following candid and discriminating paragraph. Whatever the position of the Independent may be on the Sabbath question, on the Sunday question it is certainly not far from the kingdom of God. It says:—
“As to the volume, The Christian Sabbath, and the claims of Sabbatarians shown to be Untenable, by the Rev. D. B. Byers (Cleveland: W. F. Schneider), Sabbatarians may continue to insist on the observance of the seventh day for all that this book contains. The fact that a circumnavigation of the earth makes a man’s Saturday his neighbor’s Friday, or his Sunday his neighbor’s Monday, does not destroy the monumental character of the day. His seventh day still remains to him the memorial of the rest from creation, or his first day the memorial of the resurrection. This confusion of reckoning bears just as hard against our author’s claim that the first day should be made the Sabbath as against the demand for the hallowing of the seventh. If there be, in fact, no such thing as seventh day or first day, if proportion of time be all the Sabbath law aims at, then it is as absurd to insist on the observance of the first day as to urge the keeping of the seventh, and the fourth day of the week or the sixth is as proper to be kept as either. So the charge of ‘legalism’ may be brought against those authors who claim that the first day should be hallowed as fairly as against the Sabbatarians. Nor is a ‘change in the day’ shown by the fact that Jesus rose and the apostles worshiped on the first day. These things may make the first day sacred; but how do they diminish the sanctity of the seventh? They may give an additional holy day, but how do they show that the former sacred day is no longer to be regarded as such? The writer overlooks the fact that the Apostolic Constitutions command the observance of both days, the seventh and the first, showing that they had no idea of such substitution. We should all have to go back to the observance of the seventh day if this book were all we had to defend us for not doing so.”
THE SUNDAY LAW IN OMAHA.
The Omaha Republican of Dec. 16, 1879, reports a lively time in that city, over the Sunday law. An attempt was made by the police authorities, Dec. 15, to enforce the statutes and ordinances known as the Sunday laws. The result was the arrest of seventeen saloon-keepers, four barbers, one laundryman, three butchers, two teamsters, one liveryman, eight milkmen, five merchants, one druggist, one confectioner, one broom-maker, one brewer, and two publishers, making in all forty-five complaints filed. Of course, this is carrying the war to an extreme, as was the intention.
This business, according to the Republican, was to be continued. The opponents of the law doubtless hope by the indiscriminate enforcement of its provisions to secure its repeal. Whether they will accomplish their object or not, time will reveal.
DASH IT OFF.
THE following pleasant little bit of sarcasm from the Baltimore Bulletin, will not be unprofitable for writers of any class. Even some of the contributors to the REVIEW may perhaps spend a few moments over it to advantage:—
“When you take a contribution of any sort to an editor, be sure you tell him that it is something you ‘threw off’ in one of your leisure moments. If there is any one thing that an editor hates above another it is something that smells of midnight oil or bears the impress of great research, painstaking, and patient labor. To toss off a poem of fifty lines in an hour that will excite the admiration of posterity is an evidence of genius, and the man who can do it is no relation to a slow-poke like Emerson, who thinks a line a day of good poetry is enough.”
PRAYER
The following paragraph from the pen of the celebrated Jonathan Edwards presents the subject of prayer in what will no doubt be to many a new light. His statement is evidently correct; and every one who professes to be a servant of God should ponder it well.
“If you live in the neglect of secret prayer, you neglect all the worship of God; for he that prays only when he prays with others, would not pray at all were it not that the eyes of others were upon him; yea, he that would not pray where none but God sees him, manifestly does not pray at all.”
BEWARE OF IMPOSTERS.
Unfortunately, even the faith professed by S. D. Adventists, involving many articles of belief which are very unpopular, and a practice in reference to the Sabbath which is oftentimes inconvenient and the occasion of pecuniary loss, is not sufficient to keep unworthy persons altogether from our ranks. Hence our people should use great caution in their dealings with strangers, though they may profess ever so loudly to be worthy Sabbath-keepers.
Two warnings have been received within a few weeks at this office, designed to guard our brethren against imposition. One is concerning a person by the name of I. S. Sherwin, who is traveling in the State of New York, peddling a poisonous book, making his pretense of religion a passport to gain access to our people. Beware of him. Particulars will be given to all who wish, by Austin P. Ackerman, Gouverneur, N. Y.
The other is concerning A. N. Fisher, of Tuscola, Mich., who is reported to be utterly unworthy of confidence or sympathy. We learn that he also intends to visit the State of New York. Particulars may be had by addressing R. B. Delap, Chesaning, Mich.
OATHS AND AFFIRMATIONS.
By W. H. Littlejohn
BY ELD. W. H. LITTLEJOHN.
Each of the three pledges of the “American Health and Temperance Association”—i. e., those known respectively as the anti-rum and tobacco, the anti-whisky, and the teetotal pledge—begin with the words, “I do hereby solemnly affirm,” etc. It not infrequently occurs that individuals object to signing one or other of these pledges on the ground that one who solemnly affirms that he will not use tobacco, tea, coffee, opium or alcohol, virtually thereby takes an oath that he will abstain from the use of the same.
While we have no doubt that in many cases the objection is resorted to simply as a subterfuge by which it is hoped that the individual will be enabled to escape the necessity of refusing to sign the pledge on the ground of real hostility to it, still, as it is not impossible that there may be found occasionally one to whom the difficulty is real, I shall briefly consider with candor the principles involved therein.
First, then, I suggest that even though it were conceded that an affirmation were equivalent to a judicial oath, it by no means follows that it would be wrong for one to affirm, or, if you please, swear, that he would scrupulously abstain from the narcotics and stimulants covered by the pledges, on the ground that they are destructive to life, health, and morals, and, therefore, ought not to be used under any circumstances.
God has said in his word that he who defiles the temple of God,—i. e., his own body,—him will God destroy. 1 Cor. 3:17. If, therefore, the defiling of this body is in the sight of God an offense so heinous that it demands the utter destruction of the offender, then surely it is of sufficient importance and solemnity to warrant the taking of an oath to abstain therefrom, in order that we may thus influence others to desist from practices which are liable to ruin both soul and body.
But, in the second place, it is easy to demonstrate that the line of argument employed against the signing of the pledge on the ground that the affirmation contained therein is equal to a judicial oath, is utterly unsound from the fact that it is not true that such an affirmation is equivalent to the oath in question. By appealing to standard Lexicons, we learn that the term “affirm,” like many other words, has an ordinary and a technical signification; i. e., in common conversation it means one thing, and in legal parlance it means another thing. Whenever, therefore, the expression is employed, either in conversation or in documents which are not legal in their character, we are to take the word in its ordinary sense; when, however, it is found in legal papers, statutes, etc., it is to be understood in its legal or technical sense.
Having premised thus much, it is now time to introduce Webster’s definition of the term, as found in his Unabridged Lexicon. It is as follows: Verb transitive. “1. To make firm; to establish, confirm, or ratify; as, the supreme court affirmed the judgment. 2. To assert positively; to tell with confidence; to aver; to maintain as true;—opposed to deny. Syn.—To assert; aver; declare; asseverate; assure; pronounce; protest; avouch; confirm; establish; ratify.” Verb intransitive. “1. To declare or assert positively. . . . 2. (Law.*) To make affirmation; to make a solemn promise, before an authorized magistrate or tribunal, to tell the truth under the pains and penalties of perjury; to testify under affirmation.”
A moment’s reflection will be sufficient to enable the reader to draw the line between the technical and the common use of the word. He will readily perceive that in signing any one of the pledges in question he is neither making “a solemn promise, before an authorized magistrate or tribunal, to tell the truth under the pains and penalties of perjury,” nor testifying under affirmation; and, consequently, that he is employing the words, “I do solemnly affirm,” not in the legal, but merely in the ordinary sense. In other words, that what he is doing is in no sense a legal transaction; but, on the contrary, consists merely in the giving of a solemn pledge on his part to abstain wholly from the use of things which he is convinced cannot be employed without injury to his person.
Finally, as it is not to be supposed that the disciples are to be regarded as more wise or more conscientious than their teachers, and, therefore, that they should not hesitate to use expressions frequently employed in the New Testament, it may be well to consult that volume with reference to the question before us.
In Acts 25:19, Festus declares that Paul “affirmed” that Christ was not dead, but alive. In Rom. 3:8, Paul speaks of certain ones as “affirming” that Christians did evil that good might come. In 1 Tim. 1:7, Paul speaks of the Jews as not understanding the law whereof they “affirm.” In Titus 3:8, we read as follows: “This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.” See also Luke 22:59; Acts 12:15.
In the foregoing, we believe, are found all the instances in which the word is employed in the New Testament. The unprejudiced reader will readily perceive, that, as used, it was evidently employed in the sense of earnest, emphatic, and solemn declaration. He will observe, furthermore, that in the text which we have quoted in full, the apostle Paul gives his most unqualified indorsement of the use of affirmation. This being the case, he will not hesitate to conclude that, in so good a cause as that of temperance, we are justified, by both the common and the Scripture use of language, as well as by the example of the great apostle himself, in affirming that we will abstain from every evil practice and perform every good work.
Let him, therefore, refuse to affirm, who does not believe that the use of stimulants and narcotics is injurious, and that the temperance work is a good work. On the other hand, let him who believes in abstinence, and who is convinced that the temperance work, as a whole, is highly beneficial to the community, be careful how he impedes its progress by suggesting difficulties and dangers which do not exist.
WORLDLY CONFORMITY.
By R. F. Cottrell
BY ELD. R. F. COTTRELL.
“AND be not conformed to this world; but be ye transformed by the renewing of your mind.” Rom. 12:2.
Conformity to innocent manners and customs of the people is not wrong, but commendable. We should come as near to the people as we can, and not violate any principle of right. In going from place to place, the apostle Paul adopted the harmless customs of different nations, that he might have a saving influence upon all. But to sacrifice a single principle of right, to go contrary to one express requirement of the Scriptures, hoping thereby to gain an influence for good, is one of the greatest mistakes that ever was made by a professor of godliness.
Our depraved nature always has a downward tendency. The work of elevating men to the standard of truth is a difficult work, demanding the greatest circumspection. And when any propose to do evil that good may come, the result is always evil.
And yet we hear professed Christians say, I must do this or that, in violation of the express word of God, in order to have an influence over others, to bring them to Christ and his truth. How eminently wise, to descend from the high and holy standard of11right, in order to elevate others to the position that we have vacated! Those who do so plainly show that, instead of gaining an influence over the world for good, they themselves are under the evil influence of the world.
What was the cause of the great apostasy in the professed church? What changed the church into the harlot of Revelation? What transformed the doctrines and duties of Christianity into heathen philosophy and pagan rites? Or, rather, how were the former exchanged for the latter? It was merely by descending to paganism to get an influence over pagans.
There was a minister who acknowledged the claims of the fourth commandment,—that the seventh day was the only true Sabbath of the Bible,—but he thought he would have a greater influence, and be able to do more good, by yielding to the prevailing custom and keeping Sunday; and so he went on breaking a known commandment of God and calling sinners to repentance! Probably more professed conversion under his preaching than would had he preached the whole truth; but they were converted to only a part of the truth, and were still transgressors of the law of God, i. e., sinners; though perhaps ignorantly, but their teacher, knowingly. Streams do not generally rise much higher than their fountains; but it sometimes happens that disciples—
“Grow wiser than their teachers are,
And better know the Lord.”
Think a moment of a temperance reformer who takes an occasional glass with tipplers to get an influence over them. Just so it is with those who follow the foolish and sinful fashions and hurtful customs of worldlings and false professors, to get an influence over them. Some dress and adorn themselves in a manner expressly forbidden in the writings of the apostles. They do it, they say, to get an influence over their friends and neighbors. For what purpose? Of course it is to convert them to the meekness, humility, and plainness of Christ and his teachings. They may deceive themselves; but worldlings of sense are not deceived, but see the falsity of their profession, and feel and know that they have ignored the teachings which they profess to follow, and have come over to the side of the world.
The only way to wield an influence for good is to live out the teachings which we profess to adopt. Practice the right; and let all see that we are sincere and true to principle; while our suavity of manners and courteous conversation prove that we have been transformed by the renewing of the mind.
PRIDE
By Albert Stone
BY ELD. ALBERT STONE.
Pride is defined as the master-sin and the first-born of the devil. It is the forerunner of destruction. Prov. 16:18. The unsanctified heart is greatly in love with it, though its manifestation is usually called by another name. One writer says: “Pride is the high opinion that a poor, little, contracted soul entertains of itself. It manifests itself by distress and rage when slighted, impatience of contradiction, and opposition to God himself.” The evil effects of pride are a deep which no man can fathom.
It was the first sin that entered the world, and it seems the last to be conquered. Meekness and humility are its reverse. Pride is a sin which is especially abhorrent to God. His richest blessings and saving mercies come to such as are poor and of a contrite spirit, and tremble at his word. Those who revere God and his works will strive to overcome their pride. With it, pure religion can have no sympathy or agreement; yet many professed Christians strive to harmonize these principles, and induce them to love and fellowship each other.
No sin pleads more importunately for indulgence than does pride, and no pleadings are more successful. The pride of fashionable dress and gay equipage, like the abomination of desolation spoken of by Daniel the prophet, is seen standing where it ought not. This gigantic monstrosity has forced an entrance into the temple of God, and threatens more serious damage to the cause of present truth than the Roman army could effect in Jerusalem. The love of frivolity and fashion sways too many hearts among us as a people. Painful observation proves the truth of this proposition.
Wrong influences and forbidden practices are seeking to gain a foothold among us. We feel this matter like fire shut up in our bones; we cannot hold our peace. Are the demands of the goddess of fashion so imperious that the plain testimonies of inspired prophets, of apostles, and of Christ, must give way before them? If the Lord be God, follow him; but if Baal, then follow him. We cannot serve two masters. At whose bidding do ladies incase themselves in the tight-fitting, fashionable, trailing dress, with head-gear and other fixtures to match?
God, by the prophet (Isa. 3), denounces terrible calamities upon the daughters of Zion who are guilty of these things. Does God mean anything by these threatenings? Is there any force in what Paul, Peter, James, and other inspired men, have written on this subject? Some do not seem to heed the good counsel of the Lord as it relates to this matter. They say, at the same time, that the fourth commandment is binding. Oh, yes; we are thankful for the light on the Sabbath; we rejoice that we have a name and place with the people that keep the commandments of God and the faith of Jesus.
But what does the faith of Jesus require? Are you striving to obey the gospel of Jesus Christ? Let us test this matter right here, by the very rule by which you must be judged. Hear Paul: “In like manner, also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works.” 1 Tim. 2: 9, 10. Hear Peter: “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” Other texts might be quoted, but these are sufficient.
Now, if we observe the Sabbath, and yet disregard other plain duties by conformity to the ridiculous fashions of the world, and do this in spite of warning and reproof, thus grieving the Holy Spirit and retarding the work of God, our religion is vain and our profession a lie. I speak not now of such as have just professed the truth, and have not had opportunity to gain an experience, and to learn fully the sentiment of the church and the mind of God in regard to these things. May the Lord pity them and save them, in spite of the bad example of those who ought to be their teachers. But I speak of those who know these things, and do them not. Such should realize that their course is a just cause of grief to those who bear the burden of the cause, and a breach of solemn covenant vows. Is it not, moreover, an insult to God, whose behests they so lightly esteem?
If any say they do not see these things in the light in which they are here presented, is it not because the god of this world has blinded their mind, lest the light of the glorious gospel of the Son of God should shine unto them? An accepted gospel will kill these things, as surely as the frosts of autumn will cause the forest leaves to fall to the ground.
ONWARD
By S. N. Haskell
BY ELD. S. N. HASKELL.
The cause of present truth is onward; yes, onward. The victory has already been determined. The Captain of our salvation has gotten the victory over the enemy of all righteousness. He purchased the field, and the jewels it contains, by his own blood. “I will ransom them from the power of the grave; I will redeem them from death.” The earth, which is groaning under the curse, will again bloom in immortal beauty. “The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.”
About a quarter of a century ago, the third angel’s message of Rev. 14:9–12 commenced to be proclaimed by a few individuals, who, in their poverty, learned to trust in God for the success of the truth which they taught. The work spread from one State to another, and the demand for reading matter has increased until the providence of God has furnished facilities for issuing it in quantities to supply the millions. God has a special design in the promulgation of the commandments of God and the faith of Jesus, in this age of the world. First, the message of the third angel is to warn the world of the approaching Judgment, and bring before the people those truths which will prepare the receiver for the second advent of Christ; second, it is to gather out a company from every kindred, tongue, and people, who will purify themselves in obeying the truth, and when Christ comes be changed in a moment, in the twinkling of an eye. “For the trumpet shall sound, and the dead shall be raised incorruptible.” This mortal will then put on immortality, grace will triumph, and the purchase of Christ’s blood will be fully redeemed.
In the history of this work, during the last quarter of a century, “Onward to victory” has ever been its motto. Men have connected themselves with it, who have run well for a season, but after a time have become weary and fallen out by the way. Others of perverse minds, who, because they could not improve upon God’s plan, prophesied its failure, renounced the simple truth, and became lost in the moral darkness of the world. But the cause itself has quietly explored new fields, gained new victories,—secured more worthy friends, until the banner of truth waves in every civilized nation, and in the islands of the sea. No reformatory step connected with this work has been a failure. The principles of health and temperance have become so thoroughly diffused among the believers in the Sabbath reform, that tobacco is discarded by them, pork is unknown as an article of diet, and tea and coffee and other injurious stimulants are fast disappearing. Social festivals (such as are commonly resorted to for the support of the gospel, where the friendship of the world is courted, and church-members eat and drink with the drunken) never had an existence among S. D. Adventists.
Tract and missionary societies have been organized, and have spread themselves from the Atlantic to the Pacific Ocean. Denmark, Norway, Egypt, Italy, Switzerland, and England are now also represented in the general organization, and millions of pages of reading matter, containing truths for the last days, are being mailed to all portions of the civilized world.
The greatest evidence which S. D. Adventists can have of the speedy return of their Lord is the spread of these truths. Nations may rise and fall; the elements may manifest their fury in tornadoes and tidal waves; the old earth may groan under its curse; and the internal, pent-up fires cover the mountain sides with melted lava; famine and pestilence may carry devastation throughout the land; yet the four angels have their mission to hold the winds of strife until the servants of God are sealed. Those who aid in spreading this light and truth are thus co-operating with God, Christ, and angels.
Educational interests have not been altogether lost12sight of. While the different nationalities are represented among our people, a place has been provided where they can receive the instruction necessary to qualify them for the work of God. Here the sciences are taught, and such practical instruction given as will qualify men and women for usefulness in this cause.
Do we realize to what period we have arrived in the progress of this last message of mercy, and our nearness to the closing scenes of this world’s history? The providence of God gives force to the spirit of prophecy, which for years has been appealing to us to “cut loose” from the world, and get ready to meet the Lord when he returns from the wedding.
The only dark feature to this whole subject is the coldness and stupidity of God’s people in reference to the times in which we live. The faithful and true Witness has assured us of the result of this apathy if it is continued: “I will spue thee out of my mouth.” The work is onward, and soon those who have co-operated in this work with their prayers, means, and efforts, will wear the victor’s crown.
Balanced Study in the Gospel Ministry
Not to read or study at all is to tempt God; but to do nothing but study is to forget the ministry; to study only to glory in one’s knowledge is a shameful vanity; to study in search of the means to flatter sinners is a deplorable prevarication; but to store one’s mind with the knowledge proper to the saints by study and prayer, and to diffuse that knowledge in solid instructions and practical exhortation,—this is to be a prudent, zealous, and laborious minister.
THE TRACT SOCIETY SYSTEM TESTED.
By Stephen N. Haskell
BY ELD. S. N. HASKELL.
In the arrangement of the tract and missionary organization, one object has been to make provision so that every family of S. D. Adventists in each Conference could be visited within a brief space of time, if necessary, by some official member. To this end, it has been urged that each librarian should become personally acquainted with every family in any way connected with the church; also, that the director become acquainted with each individual in his district, so that if during any quarter there should be a falling back in reporting, or lack of interest, or if affliction of any kind should make it necessary to visit any family, such circumstances may be known by the librarian and director, and the required labor and assistance be bestowed by them or some other proper person. (This in no way releases the local elder from his duty.) The manner in which the duties now devolving upon the tract societies are performed will thoroughly test their efficiency in this respect. It is expected that each director, during the quarter which we are just entering, will see that every family and scattered member in his district has Testimony No. 29, also as far as practicable the REVIEW AND HERALD and Good Health, and also that family readings are established in and by the same.
We suggest that next April each district report through the State officers as follows: 1. The number of families in the district; 2. How many have Testimony No. 29; 3. How many have the three volumes of Spirit of Prophecy; 4. How many have the REVIEW, also Good Health; 5. The names and post-office address of any who may fail to have the above-mentioned publications, and the reasons for the same. The design of this is not for publication, but to enable the society to decide what course to pursue.
If any family be poor or afflicted with sickness, this should not of itself be a sufficient reason why they should not, in these respects, have the same privileges of those more fortunate. The REVIEW in its present size should have an increase of one thousand subscribers per month during the year. May God bless the tract societies.