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Review and Herald, Vol. 82, No. 2.

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The Support of Our Mission Work

By I. H. Evans.

The time has come when we as a people must settle the question regarding the extension of our mission work. We are confronted with two propositions: First, enlarging our fields of operation, opening new missions, planting the standard of truth in new territory, and at the same time strengthening the fields already entered; second, simply holding our own, if that is a possibility, sending out an occasional missionary as one dies, or is compelled to return on account of failing health, but practically to try to hold our own without expecting to enlarge our sphere of operations.
The time has come when the denomination will have to settle which proposition shall be the policy of this people. It is not possible for the General Conference Committee to decide such a great question. They may determine to prosecute the work with vigor; they may say the time is ripe for the entering of new fields yet untouched; they may say, “We can not be true to our trust as a committee, and not enlarge our work;” but they are confronted with the question of finance. Each year they are using to the very limit every available resource. For 1904 the offerings were far short of sustaining the workers already in the field for that year. With the Mission Board the question has been for several months, “What shall we do to sustain our workers and keep them from suffering?” The audit for 1903 was not remitted for nine long months after the close of the fiscal year. The remittances that were due the fields from month to month could only be sent in instalments, thus often compelling our workers in the distant fields to live on only a part of their regular meager salaries. Under these conditions what could the General Conference Committee do? At their last meeting held at College View, Neb., Sept. 15-25, 1904, they unanimously adopted the following:—
Whereas, The opening providences of the Lord in the regions beyond are an imperative call to this denomination to rise to the great opportunity to send this message throughout these distant lands, where, in so far as our missionaries have entered, many souls are accepting the truth; and—
Whereas, It is impossible for the Mission Board to answer this call of the hour unless the means to support more workers can be produced; therefore,—
We recommend, That each conference committee make it a part of its conference work to co-operate with the officers of the various churches to establish in each church in its territory the ten-cent-a-week envelope plan of giving for the support of foreign missions, and that each conference be urged to raise for foreign missions, by means of the envelope plan, a sum equal to ten cents a week per capita.
The possibilities of this simple plan are great indeed. It does not bring a burden on any, or at least it could be a burden to but few, who are enfeebled with age and distressed for this world’s goods; while many could and would do much more. Note the foregoing recommendation: “We recommend that each conference committee make it a part of its conference work to co-operate with the various churches to establish in each church in its territory the ten-cent-a-week envelope plan of giving for the support of foreign missions, and that each conference be urged to raise for foreign missions, by means of this plan, a sum equal to ten cents a week per capita.”
The General Conference Committee, together with nearly half the presidents of conferences of the United States, considered these propositions at length. There was not one dissenting vote. To them it seemed the most feasible way by which our work could be enlarged, and funds supplied with which to maintain our workers.
The annual offerings can not do this, even with the aid of the Sabbath-school donations. These must be supplemented with a continual stream of gifts throughout the entire year. Now the General Conference Committee can not do all the work necessary to bring about a systematic taking hold of the ten-cent-a-week plan; therefore they ask the State conference committees to rally to the support of foreign missions by co-operating with church officers in definitely arranging for the church to take up the envelope plan of giving ten cents a week for mission work. They also ask that each State conference endeavor to raise a sum equal to ten cents a week for each member.
Nor is this an innovation. Nearly every State conference has passed resolutions to this effect repeatedly. We believe the people are ready to take hold of this work unitedly, and almost universally; but some one must lead out. Some one must bring it before the church, and say, “Come, brethren, let us do this.” The envelopes must be at hand. They have been sent to many churches, and can be had for the asking from your State tract society, or from the Mission Board. A postal card will bring them if you have none. Then let the treasurer or librarian distribute these envelopes each Sabbath, and gather up the ones distributed the previous week.
The elder can speak a kindly word for missions, calling attention to some interesting article in the REVIEW regarding some field, but regularly and systematically let the envelopes be distributed and gathered. How many churches not already thus at work will at once take hold and assist in supporting our workers abroad? We need one hundred thousand dollars more the coming year for mission work than we received for 1904. We must enlarge our borders in many fields. We must open up new fields this coming year. Many workers should be sent to various stations already opened, that the work may go on with vigor. But this can only be done by each one’s taking hold and systematically helping in the financial part of the work. It is wonderful what can be accomplished in any great endeavor when each one does his part.
The call of God to this people is, “Go forward.” We can not remain indifferent to the demands made upon us by these Macedonian cries, “Come over and help us.” What mean all these open doors in every land if it is not God’s call to action on the part of his people? Shall the church become so engrossed in the affairs of this life as to become indifferent to all these opportunities?—No, no! It can not, must not be.
Let every one who reads this article decide for himself whether he will be one with others to take up at once this method of sustaining our mission work. We know the blessing of heaven will follow those who cheerfully help in this time of need. I. H. EVANS.

To Honor God and Benefit Mankind

“To honor God, to benefit mankind, To serve with lofty gifts the lowly needs Of the poor race for which the God-man died, And do it all for love—O, this is great!”

Note and Comment

By L. A. S.

AMONG the many significant developments which crowd upon one another in these times, one is reported from Rome which is “of obvious interest to the whole Catholic world.” The Rome correspondent of a New York paper “has been informed on the highest authority that Pope Pius X and his secretary of state, Cardinal Merry del Val, have determined to introduce a radical change in the policy of the Vatican toward the civil power in Italy.” This will overturn what has been a prominent feature in the diplomatic situation in Europe for more than thirty years.
The chief cause of this proposed modification of papal policy appears to be the rise and recent growth of socialism, in which the papacy and the Italian government recognize a common foe. Pope Pius has before his eyes the antagonism of this political class to the papacy in France, where it is said the Radical-Socialist party is now dominant in the government. Ever since Pius IX was deprived of his temporal power by King Victor Immanuel, in 1870, Catholic subjects in Italy have been forbidden to take part in any parliamentary election, and the absence of the Catholic vote has finally given to the Socialists a degree of political power which has forced the Vatican to consider whether an alliance with the Quirinal is not expedient on the ground of self-preservation.
In the recent general election in Italy many Catholics participated, and to their vote is ascribed the rescue of “the party of order” in the government from possible defeat. The Rome correspondent before mentioned states that the papal injunction non expedit, forbidding Catholics to vote, though not formally lifted, will henceforth be suffered to become a dead letter; and the proof of this which he cites is that the permission under which Italian Catholics have voted the past year emanated directly from the papal secretary of state. It is further said that the Vatican is prepared to co-operate with the government to the extent of discouraging the formation of any clerical party in the Italian Parliament.
Such a reconciliation between the church and state in Italy could not fail to effect an important change in the status of the papacy in Europe and throughout the world. It must naturally bring a great increase of papal prestige. Thus events are moving on to the fulfilment of the part to be played by the papal power in the dramatic scenes with which earth’s history will be concluded.
L. A. S.

New-year’s Hymn

SAVIOUR, let thy light appear, On our pathway gleaming, Through the portals of the year, ’Mid our darkness streaming. Day by day, Lord, we pray, Keep us, lest our footsteps stray Where false lights are beaming.
Clouds and sunbeams, smiles and tears, Lie before us blended; Hopes of youth, old age’s fears, Visions sad or splendid. Day by day, Still we pray, Lord, be thou our strength and stay Till our course is ended.
Cleansed and pardoned may we live, Let not fears appal us; Strength to do our duty give Whatsoe’er befall us. Day by day, This we pray, Lead us Father, in thy way, Till at last thou call us!
Thus sustained by thee alone, Happy in thy guiding, Bravely may we follow on, In thy love confiding. Day by day, All the way, Be thy cross our hope and stay, Safe in thee abiding.
— Selected.

The Condition of Gaining Eternal Life

By Ellen G. White

MRS. E. G. WHITE
ALL the instruction that any one needs in order to gain eternal life is found in the Word of God. This Word is a revelation of the divine will, given to us that by a daily study of it, our characters, showing daily improvement, may become transformed to the likeness of the character of the great Medical Missionary.
The Word of God is definite and specific, pointing out plainly the path to heaven. Those who heed the teachings of this Word will not turn their feet into false paths. Not only is the right way pointed out, but man is commanded to walk in that way, lest by setting a wrong example, he shall lead others in the path that ends in ruin.
“And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?”
The young man who asked this question was a ruler. He had great possessions, and occupied a position of responsibility. Not long before he asked Christ this question, the mothers had brought their children to the Saviour to receive his blessing. The disciples would have kept these mothers away from their Master, but Jesus rebuked them, saying, “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.”
The ruler saw the love that Christ revealed for these children; he saw how tenderly he received them; and his heart kindled with love for the Saviour. He felt a desire to be his disciple. He was so deeply moved that as Christ was going on his way, he ran after him, and kneeling at his feet, asked with sincerity and earnestness the question so important to his soul and to the soul of every human being: “Good Master, what shall I do that I may inherit eternal life?”
“Why callest thou me good?” Christ said; “there is none good but one, that is, God.” Jesus desired to test the ruler’s sincerity, and to draw from him the way in which he regarded him as good. Did he realize that the One to whom he was speaking was the Son of God? What was the true sentiment of his heart?
“If thou wilt enter into life,” Christ continued, “keep the commandments. He saith unto him, Which?” In response Jesus quoted several of the commandments: “Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness. Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself.”
The ruler’s answer to this was positive: “All these things have I kept from my youth up. What lack I yet?”
“One thing thou lackest,” Jesus said. “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven;” “and come, take up the cross, and follow me.” Christ read the ruler’s heart. He laid his hand upon his idol,—his earthly possessions,—which he must renounce before he could be found wanting in nothing. The possessions that he called his own were the Lord’s, entrusted to him to be used for the very purpose that Christ has pointed out,—for the help of the poor and needy, for the relief of suffering humanity, to clothe the naked and feed the hungry.
Had the ruler been willing to obey Christ, great would have been the good that he might have done in following the Saviour’s example. But he was not willing. The cost of eternal life seemed too great, and he went away sorrowful; for he had great possessions. The Saviour was not so much to him as his own name among men, or his possessions. To give up his earthly treasure, which was seen, for the heavenly treasure, which was unseen, was too great a risk. He refused the offer of eternal life, and ever after the world was to receive his worship.
Christ came to this world to give men and women an example of how to do true missionary work. He came to bring to human beings physical and spiritual healing. Laying aside his royal robe and kingly crown, he stepped down from his high command in the heavenly courts, and, clothing his divinity with humanity, came to this world to help human beings to rid themselves of selfish-practises, and to give themselves to the service of God in helping others.
The healing of diseased souls and diseased bodies,—this was Christ’s work in our world, and it is our work also. His words to the rich young ruler, “Sell that thou hast, and give to the poor, and thou shalt have treasure in heaven,” are spoken to all who possess this world’s goods. If they will follow Christ’s example, using their entrusted possessions to relieve the physical and spiritual necessities of those less fortunate than themselves, they will secure the enduring riches of eternal life.
To those who, like the young ruler, are in high positions of truth, and have great possessions, it may seem too great a sacrifice to give up all in order to follow Christ. But this is the rule of conduct for all who would become his disciples. Nothing short of it can be accepted. Self-surrender is the keynote of the teachings of Christ. Often it is presented and enjoined in language that seems authoritative, because God sees that there is no other way to save man than to cut away from his life that which, if entertained, would demoralize the whole being.
The work of evangelizing the world has been greatly hindered by personal selfishness. Some, even among professed Christians, are shortsighted, unable to see that the work of the gospel is to be supported by the goods that Christ has entrusted to them. Are we obeying the Saviour’s instructions? Are we following his example? If we are truly converted, we shall regard ourselves as God’s almoners, and will dispense for the advancement of his work the means that he has placed in our hands. Money is needed in order that the work waiting to be done all over our world may be carried forward. If Christ’s words were obeyed, there would be thousands where there are hundreds willing to carry out his directions to the ruler. The Lord has entrusted to men and women an abundance of means for the carrying forward of his plan of mercy and benevolence. He bids his stewards of means to invest their money in the work of feeding the hungry, clothing the naked, and preaching the gospel to the poor. Perfection of character can not possibly be attained without self-sacrifice.
When Christ’s followers give back to the Lord his own, they are accumulating treasure which will be theirs when they hear the words, “Well done, thou good and faithful servant, . . . enter thou into the joy of thy Lord.” “Who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” The joy of seeing souls redeemed, souls eternally saved, is the reward of all who follow in the steps of him who said, “Follow me.”
There are many in our world who are longing to hear the words of life. But how can they hear without a preacher? And how can those sent to teach them live without support? God would have the lives of his followers carefully sustained. They are his property, and he is dishonored when they are compelled to labor in a way that injures their health. He is dishonored, also, when, for lack of means, workers can not be sent to destitute fields.
We are at this time making special efforts to set in operation certain lines of work in different places. These lines of work must have support. My brethren and sisters, read carefully the following scripture, and ask God to help you to do justice to the needs of his work:—
“He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work. . . . being enriched in everything to all bountifulness.”

An Appeal to Clergy

By A. G. Daniells; W. A. Spicer; J. S. Washburn; K. C. Russell; W. A. Colcord; B. G. Wilkinson; V. H. Lucas; W. W. Prescott

Open Letter From Seventh-day Adventist Ministers

Sunday Observance Crusade

They ask Protestant ministers whether such a movement as was recently proposed is really Christian—What the Bible says on the subject of the Lord’s day—Breach in God’s Law
The following open letter has been addressed to the Protestant clergy by the Seventh-day Adventist ministers of Washington:—
Esteemed Brethren: Having noticed the report of your meeting held in this city on Dec. 12, 1904, and the plan to open the new year with a campaign for the better observance of Sunday in the city of Washington, we wish, in the spirit of Christian kindness, and as brethren with you in the ministry, to present from a Bible standpoint what to us appears to be the truth respecting the Sabbath question, and why both Sunday keeping and Sunday legislation are wrong.
We, with you, love the Lord Jesus, and desire greatly to honor him. We stand firmly with you, we hope, on the solid rock of Protestant faith—“the Bible, and the Bible only,” as the rule of belief and action. We, with you, believe thoroughly in the pressing need of a world-wide campaign in favor of better Sabbath observance. But let us be sure that all that we do is Christian, and done in a Christian way.
As ministers of God, our commission is to “preach the gospel.” We are also commanded to “preach the word.” What does our guide, the Bible, say on the Sabbath question?

As Found in Exodus

In Rev. 1:10 John says, “I was in the Spirit on the Lord’s day.” As this was written in the Christian dispensation, sixty years this side of the resurrection, it was given for Christians today.
This verse does not tell us which day is the Lord’s; so we must go to other parts of the Lord’s word to find out what day he claims.
In Ex. 20:8-11 we find the only command for a weekly Sabbath in the whole Bible. In this we read, “The seventh day is the Sabbath of the Lord.”
In Matt. 12:8 Jesus claims to be “Lord even of the Sabbath day.” In Isa. 58:13 he calls this same day “My holy day,” and entreats his people not to trample upon it.
All through the Bible the seventh day of the week is called by God “My holy day,” “My Sabbaths,” “The Lord’s day,” “The Sabbath of the Lord,” etc. And God has never claimed any other day as his own.
In the second chapter of Genesis we are told how the seventh day became God’s holy day. First, God rested on it; that made it God’s rest day. Second, he blessed it; then it was God’s blessed rest day. Third, he sanctified it. To sanctify anything is to set it apart for a sacred, holy, religious use.
So God set the seventh day “apart,” from the “six working days,” for sacred, holy, religious use. For whose use?—“The Sabbath was made for man.” Mark 2:27.
God blessed and sanctified the seventh day after he had rested upon it, and because he had rested; so it was the seventh day of all future time that God set apart for a sacred, holy, religious use.
As the Sabbath was made for man, the rest, blessing, and sanctification are for man.
The Sabbath is a part of the spiritual law (Rom. 7:14); the rest, therefore, is a spiritual rest, the blessing a spiritual blessing, and the sanctification is also spiritual.
So in giving to man his Sabbath, Jesus gave him his own character—his rest, blessing, and sanctification.

Christ Made the Sabbath

Jesus was the active agent in creation. John 1:1-3; Col. 1:12-17; Heb. 1:1, 2. He was the One who did the work and the resting; therefore Jesus made the Sabbath. He is the One who gave to men in the seventh-day Sabbath his own rest, blessing, and holiness; and in Eze. 20:12 we are told that if we hallow the Sabbath, it is a sign that the Lord is sanctifying us. As Christ is our sanctification (1 Cor. 1:30), the Sabbath is, therefore, a sign of what Christ is to the believer.
Notice, too, that in the making of the Sabbath, it is the day, and not the institution only, that was honored. God blessed the seventh day. Gen. 2:3. He sanctified the day, and he commands us to remember the day. Ex. 20:8.
All this was done in Eden before the fall, before there was any sin, before there was any need of a Saviour from sin, before there were any types or shadows. Hence, the Sabbath is in no sense typical or shadowy; it is wholly commemorative—a memorial of creation. Ex. 20:8-11.
It was made twenty-five hundred years before there was a Jew, so it is not the Jewish sabbath.
When nearly the whole world was in idolatry, God called Abraham, and made him many promises, because Abraham kept his laws. Gen. 26:5.
After the children of Abraham were brought out of Egypt, God gave them manna in the “six working days,” but none on the Sabbath, to see if they would keep his law. Ex. 16:4. When they went to seek it on the Sabbath, God asked, “How long refuse ye to keep my commandments and my laws?” Ex. 16:27-30. This was a month before the law was given from Sinai.

Ceremonies and Moral Precepts

Later, God gave them many ceremonies as well as moral precepts, and among them were shadowy sabbaths, pointing to the work of Christ. Col. 2:16, 17. But he carefully distinguished between the two kinds of laws, and the two kinds of sabbaths. The ten commands he spoke with his own voice to the people. Deut. 4:12, 13. He wrote them with his own finger on tables of stone, and commanded them to be kept inside the sacred ark. Ex. 24:12; 31:18; 32:15, 16; Deut. 10:4, 5. All the other ceremonies, etc., were given through Moses to the people, were written by Moses in a book, which was kept in the side of the ark. Deut. 1:1-18; 33:4; 31:24-26. Thus God made a plain difference between the ten commandment law and all the other laws.
In the very center of the honored ten commands, God placed the seventh-day Sabbath, thus clearly showing the difference between it and the shadowy, ceremonial sabbaths given through Moses. God intends that everybody shall see this difference.
When his ministers put no difference between the holy and the common, and hide their eyes from his Sabbaths, he complains of it, and says he is profaned. Eze. 22:26.
God’s ten commandment law is perfect, right, pure, clean, and true. By it the soul is converted, or restored. Ps. 19:7-11.
God will not alter, or change, the thing that is gone out of his lips. Ps. 89:34. All his commandments are sure, and stand fast forever and ever. Ps. 111:7, 8.
Paul writes of this same law in the Christian dispensation that it is still holy, just, and good. Rom. 7:12. What is true of the law as a whole must be true of all its parts; so the seventh-day Sabbath is perfect, holy, just, and good; it also stands fast forever and ever.
It was foretold of the Lord Jesus that when he came, he would magnify this law, and make it honorable. The law would be written in his heart. Isa. 42:21; Ps. 40:7, 8. When he did come, he kept his Father’s commandments, the seventh-day Sabbath with all the rest. John 15:10. He bids us to follow him, and walk as he walked. Matt. 16:24; 1 John 2:6.

He Worked on Sunday

Till Jesus was thirty years old, he was a carpenter; so we know that, according to the command, he worked at his carpenter’s bench six days (Sundays included), and rested the seventh-day Sabbath. To follow Jesus we must do as he did.
Jesus magnified the law; that is, he revealed things in it that had not been seen. He taught that hatred is murder, an evil thought adultery, etc. He also magnified the Sabbath, and made it honorable, by tearing away the burdens placed upon it by the Jews, and revealing in it, by his acts, the rest and blessing originally placed there. When accused of breaking the Sabbath, he responded, “It is lawful to do well on the Sabbath;” that is, it is according to the law. Matt. 12:12.
Jesus taught the people that not the smallest letter or part of a letter would pass from the law, though heaven and earth should fail. Matt. 5:17-20; Luke 16:17. See also Isa. 51:4-8; Ps. 119:89, 142, 172.
Jesus came not to destroy the law, but to fulfil it. To fulfil a law is to keep it, to do it. (See Webster.) Jesus did keep it. John 15:10; Matt. 5:17.
Jesus also magnified the law and made it honorable when he died on the cross because we had broken that law. If God could have changed his law in the slightest particular, then Jesus need not have died.
Throughout the eternal ages the cross of Christ stands as positive evidence that God can not change his law in the slightest particular, even to save his best Beloved from a shameful death.
Jesus came to save his people from their sins. Matt. 1:21. The only Bible definition of sin is that found in 1 John 3:4: “Sin is the transgression of the law.” So Jesus came to save his people from transgressing God’s law. But, as the carnal mind is not subject to the law of God, and can not be, Jesus gives us the new birth and the new heart. Rom. 8:2; John 3:3-5; 1 Peter 1:23.
In Christ we are new creatures. 2 Cor. 5:17. In him there is no sin. Whoever stays in him will not knowingly or willingly break God’s law. 1 John 3:4-9. If we claim to know him, while failing to obey his commands, he says we are liars. 1 John 2:4. Even if we should keep the whole law, and offend in only one point, we are guilty of all. James 2:8-12.

Written in Hearts of Christians

Under the new covenant God’s law is written in the hearts of all Christians. Heb. 8:10; Eze. 36:26, 27. We then delight to obey God’s commands. 1 John 5:2, 3; Ps. 40:7, 8; 1:1-3; 119:97; Isa. 58:13.
God’s law is a mirror, into which we look and see our need of a Saviour. James 1:23-25; Rom. 3:19, 20. So the law is our schoolmaster to lead us to Christ. Gal. 3:24, 25. The mirror can not wash us. So the law can not make us pure. But when we are clean, the mirror witnesses to the purity; and when we receive the righteousness of God as a free gift, by faith in Jesus, the law witnesses to that righteousness. Rom. 3:21. Then we are no longer under the law; that is, under its condemnation (Gal. 3:21-29), because Christ has redeemed us from the curse of the law. Gal. 3:13; Rom. 6:23. Then we are under God’s grace, or favor. But are we then free to break the law?—God forbid. Rom. 6:12; 2:14, 15. Faith in Christ establishes the law instead of making it void. Rom. 3:31.
If a man, under condemnation because he had broken the law of the land, should be pardoned by the president, he would then be under grace, or favor. But under this grace he would not be free to break the law again; if he did, then surely he would soon be under the law again.
As the Sabbath is a part of the law, faith in Christ writes the Sabbath in our hearts, and establishes it there.
The four gospel writers speak of the Sabbath with the same respect as the prophets of the Old Testament. The New Testament keeps up the difference that God placed between the days. The Spirit of God all through the Bible calls the Sabbath by its sacred title, and Sunday always by its secular number only.
In Matt. 28:1 we are told that the New Testament Sabbath is the day just before the first day of the week. Luke tells us that it is the Sabbath according to the commandment (Luke 23:56), thus identifying it with the Sabbath of creation.
Every Bible Christian, from Adam to John the Beloved, honored God’s holy day; and no professed Christian ever thought of keeping any other day for the Sabbath for many, many years after Jesus went back to heaven.

Whence Came the Change?

In the face of all this evidence from the Christian’s standard, the Bible, how is it that for so many years Christians have been resting upon another day, and treading under foot God’s holy day?
The Bible gives a clear answer to this question. In the seventh chapter of Daniel is revealed a power that should fight against God, his people, and his law. In Dan. 7:25 we are told that this power would “wear out the saints of the Most High, and think to change times and laws.” The people and law of the Most High were to be in the hands of this power for twelve hundred and sixty years. See Rev. 12:6; Eze. 4:6, and Protestant commentaries.
Paul speaks of this same power, and tells us that it would exalt itself above God. 2 Thess. 2:1-7. The only way that a power could exalt itself above God would be to change the law of God, and command all to keep the law as changed.
Paul said an apostasy was coming, a falling away. It was already working in his day. Satan is at the bottom of all rebellion against God. All who commit sin are his children. 1 John 3:7, 8; John 8:44. He worked little by little to lead the people away from God’s law. The history of this apostasy can be read in such standard works as Neander, Mosheim, Gibbon, etc. These bear witness to the truth of the Bible prophecy concerning the apostasy. Heathen rites, forms, and ceremonies were early introduced into the Christian church.
Sunday was “the wild solar holiday of all pagan times.” Little by little, as the bars were let down to accommodate the practises of the heathen, the people, though still all keeping the seventh-day Sabbath, were led to attach a certain amount of sanctity to the first day of the week, because Christ rose from the dead upon that day. Satan was thus paving the way for his contemplated change in the law of God.
In A. D. 321, Constantine, a pagan emperor, made a Sunday law. Constantine was a sun-worshiper, and in his law he calls Sunday the “venerable day of the sun.”
Worldly bishops united with the pagan emperor to lead the people to honor the heathen Sunday, and trample under foot the Lord’s day.
In A. D. 364, at the council of Laodicea, the fallen church anathematized all who should keep the Sabbath, and commanded every one to honor the Sunday. The Dark Ages followed, during which Sabbath-keepers were killed and banished. The true church was in the wilderness. Rev. 12:6-14.
God reproves the fallen priests who did violence to his law. See Eze. 22:26, margin. They tore out the Sabbath of the fourth command. This made—

A Breach in God’s Law

Now God appeals to his true children, both Catholic and Protestant, to take their feet off from his holy day, and call it honorable, the holy of the Lord, and by thus honoring the true God, help to build up again the breach that was made in God’s law. Isa. 58:1, 2, 12-14.
Any law to be of force must be signed and sealed. The seal must show who gave the law, his right to give it, and the extent of his authority. The Sabbath command is the only one of the ten that does this. Take that away, and the law is of no force. This command reveals the Lawgiver as the Creator of all things, with a right to issue commands. God calls the Sabbath his sign. Eze. 20:12, 20.
Before pouring out his anger upon a rebellious world, he sends a messenger to his people with the seal of God. Rev. 7:1-4; Eze. 9:1-6; Isa. 8:16, 17.
In Revelation, chapters thirteen and fourteen, a power is brought to view that would force all to worship the papacy under penalty of death. This we understand applies particularly to our own country. This power also enforces the mark of apostasy. The papacy claims the change of the Sabbath as the mark of its power. In the “Douay Catechism,” page 58, will be found the following question and answer: Question—“How prove you that the church hath power to command feasts and holy days?” Answer—“By the very act of changing the Sabbath into Sunday.” The papacy boasts of having done what God foretold it would do, and challenges Protestants to find any “Thus saith the Lord” for Sunday-keeping in their guide, the Bible.
In Rev. 14:9-12 God warns all against receiving the mark of apostasy either in hand or forehead.
To-day nearly all the States of our Union contain laws honoring the Sunday, while the Lord’s day is constantly trampled under foot, and made the busiest day of all the week. At the present moment two Sunday bills are pending before the lawmakers here at the seat of government. There is also a widespread movement among nearly all religious bodies in favor of a universal Sunday law.
Dear brethren, may God help us to listen to his appeal, turn away from man-made institutions, and honor the Creator and Redeemer. To our mind we have reached the time foretold by the apostle Paul, when many are turned away from the truth and are turned unto fables. 2 Tim. 4:1-4. Let us be careful that we do nothing to encourage this condition.
If any position here set forth is not in harmony with the truth, we shall be glad to have it pointed out from the Scriptures. We desire only the truth.
Trusting you will not be offended by these plain words, we are, with love and respect,
Your brethren in the Lord, A. G. DANIELLS, W. A. SPICER, J. S. WASHBURN, K. C. RUSSELL, W. A. COLCORD, B. G. WILKINSON, V. H. LUCAS, W. W. PRESCOTT, I. H. EVANS, LUTHER WARREN, G. B. THOMPSON, LEWIS C. SHEAFE, O. O. FARNSWORTH, F. W. MACE, *Resident Seventh-day Adventist Ministers of Washington, D. C.

Look on the Fields

By W. H. ANDERSON

W. H. ANDERSON
It must be evident to all that we have reached a crisis in our work. Will it advance by leaps and bounds? or must it drag along? Shall we make a grand charge all along the line? or shall most of our energies be spent at the base of supplies? Must the men in the field be crushed by the burdens that are pressing upon them? or shall we all uphold their hands?
Is it in harmony with the message, “There shall be delay no longer,” to inform our workers all over the world that they must make no advances? How can we rest until the work is finished? “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” “How shall they hear without a preacher?” “And how shall they preach, except they be sent?”
Let us look at one of the missionaries in the field. He sees many openings to be filled. He hears many calls. Can he pass all by unheeded?
A native chief asks for a school at his village. It is an important center. It is a highway of travel. Many people would be taught the gospel if a school were opened. The missionary can not afford it. He is told that he must incur no additional expense.
A young man comes to him to be trained for the Lord’s work. He wants to be associated with the missionary that he may learn how to labor. He has nothing to invest in the most inexpensive food and clothing, and must also be clothed. The missionary must say, I can not educate you. The treasury is empty.
Young converts are cut off from employment because of the Sabbath. How can they live? In America, we would say, “Go to canvassing.” Alas! we have no literature in the vernacular to sell. That most potent factor for the spread of the gospel, the printed page, does not exist.
He sees his brother hungry for the truth, but he can not feed him; he is naked, but can not be clothed. Like the priest and the Levite, the missionary is compelled to pass by on the other side. He turns a deaf ear to their entreaties. He already has more than he can do. He must be blind to their need; for he is neither omnipotent nor omnipresent. There is no one to assist him.
He sees his wife and child contracting fever in a malarious climate. His own strength is failing. They need a change to a more congenial atmosphere. It will require the salaries of three native teachers for one year for them to have a rest. Can he afford it? Can he deny the light of life to the heathen, that he may prolong his own? He decides that he can not. He will struggle on until death claims him a victim.
When his strength is almost gone, when his wife is prostrate with grief because the little light of home has gone out forever, he opens the “Dear Old REVIEW,” and sees that the annual offerings for missions are doubled this year. What joy! What renewed strength! What encouragement! His brethren have not forgotten him. God has answered his earnest prayers? Shall it be so?
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