Review and Herald Publishing Association · Washington, D. C. · Oct 20, 1904
“THE DEAR OLD REVIEW”
In Every Home
Appreciating the value of the Review, and heartily responding to the recommendation of the General Conference, many conference and church officers have organized, and are at work with a desire to place the Review in the home of every Sabbath-keeper.
Some of the Methods Employed In the Conference
The conference president writing personal letters to the church elders in the conference, setting before them the value of the Review in the home of every member, and exhorting them to make thorough work in behalf of the Review at this special time.
The conference president organizing his ministers and various workers, and assigning each certain districts to superintend during this special campaign, and each of these workers appointing special persons in each church in his district to direct the campaign for the Review in that church.
A campaign conducted from conference headquarters by the conference officers, the conference president corresponding with the church elders, the canvassing agent with the church clerks, the Sabbath-school secretary with the secretaries of the Sabbath-school, and the conference secretary with the librarians of the conference.
In the Churches
Elders writing personal letters to the members of their churches whom they know are not taking the Review, and setting before them its importance, and appealing to them for their subscriptions.
Meetings of the church officers held, and the work made a subject of prayer, and each officer assigned to visit specified persons, presenting the importance of the Review and soliciting their subscription.
Sabbath, October 29, after the missionary reading exercises, the subscribers to the Review to testify to the importance of the paper to them, and recommend it to those who do not have it; and the day following set apart as Review day in the church, with plans for a thorough canvass for subscriptions.
Commendatory
Thousands of voluntary testimonials lately received in orders for renewals contain the following and many other commendatory expressions:—
“The REVIEW in our home keeps our children in the love of the truth.”
“I could not get along without the REVIEW. I love it next to my Bible.”
“The REVIEW is loved like a member of the family.”
“I can not express my thanks in words for the dear old REVIEW.”
“We enjoy the paper more and more, and we do not want to miss a single number.”
“There is always something just to fill me in the REVIEW.”
“I must say I love the REVIEW and what it advocates. It does not seem that I could do without it.”
“It seems that so much of the contents of the REVIEW was written especially for me. I have read the REVIEW for thirty years. It has proved to be a great blessing to me.”
Address all orders to
Your State Tract Society, or
REVIEW AND HERALD PUB. ASSN.,
222 North Capitol St., Washington, D. C.
The Special Issues of the Watchman
By Editor
THE first four numbers of the November issue of The Southern Watchman are to have illuminated covers and beautiful illustrations, and the contents will be such as will prove of exceptional interest to the public.
It is designed to club these four numbers with the special Signs Number, thus making a set of five numbers for the use of the canvasser, that there may be a sufficient amount of reading-matter left with each purchaser to enable him to gain an intelligent comprehension of present truth.
The price of the set of five numbers is 15 cents, or in clubs of ten or more 10 cents.
Order through your tract society whenever possible, or address The Southern Publishing Association, 1025-27 Jefferson St., Nashville, Tenn.
The Fireside Free Circulating Library
THIS library consists of five packages of tracts selected for a judicious presentation of truth. The series is furnished in large envelopes, with full explanation printed on the outside of each.
The plan provides for one envelope to be loaned or sold to any individual or family each week for five weeks in succession.
The last of the series contains a printed letter of special appeal to the reader, calling attention to the importance of the subjects presented, and encouraging further inquiry and study.
This “Circulating Library” system is an excellent one for those who can spend only a short time each week in missionary work. It can be easily adjusted to one’s time and circumstances. Almost every one can deliver five packages each week. Many can consistently do far more. All should do something.
Price, 25 cents per set, 5 envelopes; or 5 sets for $1, postpaid.
Simplicity Tract Rack
THESE tract racks are neat, cheap, and durable, being made of strong strawboard in imitation of oak wood, and will hold a good assortment of tracts. They are cheap, and a number can be used in one public place, instead of one large, expensive rack. This arrangement is better than a large rack, as tracts are thus placed in different parts of the room. This plan of missionary work is recommended for public places where it is not possible to do systematic follow-up work. Only a short time is required occasionally to refill the racks. Many persons are so situated that they could attend to a number of these racks two or three times a week with little expense and trouble.
The racks are being appreciated more and more. The first lot manufactured have all been sold, and a new supply has been provided. All orders will receive prompt attention. Price, postpaid, 20 cents each.
Order of Review and Herald, Washington, D.C.; Review and Herald, Battle Creek, Mich.; Pacific Press, Oakland, Cal.; Kansas City, Mo.; Southern Publishing Assn., Nashville, Tenn.; or of your State Tract Society.
Hastening the Coming
By Editor
Editorial
Hastening the Coming
THE sending of more money and more laborers to the unentered and the unworked fields is a step which will hasten the coming of the Lord. An earnest effort on the part of the members of the home churches to reach the people about them by the circulation of our periodicals, books, tracts, and pamphlets is a step in the same direction. Those who truly desire to see this work finished will surely respond to the invitation to join in a great missionary campaign for the spread of the truth. This closing message must go “unto every nation and tribe and tongue and people,” and then shall the end come. “Men need to be aroused to realize the solemnity of the time, the nearness of the day when human probation shall be ended. Decided efforts should be made to bring the message for this time prominently before the people. The third angel is to go forth with great power. Let none ignore this work, or treat it as of little importance.” Let all unite in the work suggested for this fall and winter, and thus have a part in hastening his coming.
A Vain Effort
IT is utterly useless to try to combine the things of the world and the things of the kingdom. “Ye can not serve God and mammon.” It has been said that “the power of the world, the spirit of its literature, the temptations of business and pleasure, all unite to make up a religion in which it is sought to combine a comfortable hope for the future with the least possible amount of sacrifice in the present.” He who allows himself to be persuaded into this course will, in all probability, lose both religion and worldly pleasure. He does not have religion enough to make him happy, and yet he has too much religious conviction to be really happy in following the ways of the world. Whole-hearted, uncompromising Christians are especially needed at this time, when there is so much of the mere form of godliness, which brings true religion into reproach. That people who are preparing for the soon-coming Saviour should be ready to give all to buy the field. Let no one try to keep his hold on this world while professing to have transferred all his interests to the world to come. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” By giving all that we have we may win all that the Master has. It is a vain effort to try to keep what we have and yet to win what he has. Do not attempt it.
Loving and Obeying
GENUINE love is revealed in obedience. “If ye love me,” said Jesus, “ye will keep my commandments.” “For this is the love of God, that we keep his commandments.” “And this is love, that we should walk after his commandments.” The man who really loves God is the man who obeys God. That professed love which chafes at obedience and prates about perfect freedom is selfishness under a false name. Some professed representatives of Jesus talk as if Jesus paid it all for the purpose of making it possible for man to lead a lawless life without the sense of responsibility before the judgment bar of God. Such teaching is responsible in some degree, and perhaps in a large degree, for that spirit of lawlessness which seems to be taking possession of such a large proportion of the men of this time. It is necessary to emphasize the truth that the God of love is a God of law, and that freedom from sin is freedom from transgressing the law of God. There is abundant grace for every sinner, and we are thankful that “we are not under the law, but under grace;” but “shall we continue in sin, that grace may abound? God forbid.” We are justified by faith apart from the law, but the proof of justification is a life in harmony with God’s law. Such a life is the life of love, for “love worketh no ill to his neighbor: love therefore is the fulfilment of the law.” The Pharisees talked long and loudly about religion in the most public places, but violated every principle of true religion in their daily lives. The Saviour’s indictment against them was, “They say, and do not.” Such ostentatious piety, which is lacking in the essential principles of real Christianity, is displeasing to the Lord, and will end in disappointment. He who loves the Lord with all his heart will serve the Lord with all his strength, and that service will be in harmony with God’s will as revealed in his law. Loving is obeying.
Some Fundamental Principles in This Message
(Concluded)
When this message first began in the early days, there was a very definite experience among the believers in this fundamental principle of righteousness by faith. They followed that truth further, and it led them into these other truths. It was this that led them on to proclaim the second advent of Christ; but when they did that, instead of casting aside their experience of righteousness by faith, their experience of salvation from sin through a definite personal Saviour, they were brought into a fuller realization of that same truth.
After that, came the light concerning the sanctuary truth, and the other truths which followed in connection with the Sabbath—those truths which have become fundamental to us in this work. But those who received them did not cast aside the very foundation principle of this gospel. It was not to them a mere matter of mental assent to the new truths which were presented to them; it was a further deepening of their experience in the fundamental truth of the gospel,—salvation from sin,—that fundamental thing, righteousness by faith in Christ. But as a new generation grew up, and as it is always easier4to teach intellectual truths than to convey spiritual truth, it came to pass, after a while, that there was a teaching of intellectual truth which did not convey with it that same depth of experience in spiritual truth. In due time this grand fundamental truth which must always be fundamental in the gospel of Christ—the experience of righteousness by faith through a laying hold upon Christ as a personal Saviour—that experience became dim, and a form of truth was being presented with too little living Christ in the truth.
Then came to this people that experience which many will remember. As in former experiences the Lord laid a burden upon some men, impressing some minds with truth that had been neglected, or with truth that had been entirely overlooked for a long time, but had become due to the world; so in our experience God impressed the minds of men to bring to this people, and to put back into this movement again, in its proper place, this truth of righteousness by faith.
But mark this,—and I think it will possibly explain some of our later experiences,—when that truth was brought again to this people to be put in the place where it belonged, instead of putting it in the place where it belonged, as the life of the teaching of the second coming of Christ, the Sabbath truth, the truth concerning the nature of man,—all those phases of truth,—and instead of their being taught as simply the outgrowth of this fundamental experience of righteousness by faith, there was a tendency to make a new message out of that teaching, apart from the other special settings of the truth. I am just as free to say, so far as my own experience is concerned, that that was the way it affected me; that was the way it affected my teaching at that time, and I can see very clearly why. It was because I had not for myself made that study of those fundamental truths of this message from this foundation that led me to see that they were simply a definite teaching and a definite application of that very truth. And so, without any antagonism, or any purpose to work against those truths, there was an emphasizing of that phase of experience of righteousness apart from the other truths. What was the consequence of that? Was not the consequence the fact that those truths began to lose their vital power to us, and began to lose really their preciousness to us, while we were absorbed in the teaching of this one and only great fundamental truth of the gospel, but apart from them? Now such a course will destroy this message. I do not say that it will necessarily and at once destroy one's Christian experience, but it does seem to me that to take even that one fundamental truth of the gospel which is the foundation of all, and in this generation to attempt to teach it apart from the experience which should come with it in this generation, in the definite application of the truths that belong to this generation, will undermine the special work for this generation.
Now what effect does that have? The effect seems to me to be something like this: in this special setting of the work for this generation, which God gave in those truths which were brought out under the special guidance of his Spirit, and which were sealed by the spirit of prophecy, there is something that is, to those who receive it, a shield, a protection, against the special deceptions and delusions that will be brought in to overthrow that work. When there is such a special work to be done to prepare a people for the coming of the Lord, you know that the most determined effort will be made on the part of the enemy of God's truth to overthrow that work.
But in the truth itself which God gives for a special time, in the very setting of the truth which he gives, in the experience which he will give with that truth, there is something that will discover those deceptions, and will guard against them. Is not that clear? Is not that right? The thing itself will constitute a discoverer, a detector of error, and a protection against error. But when we allow ourselves to lessen the emphasis that should be placed upon those truths which are the foundation of this movement, those principles which must stand out with clearness and power, and in which, and through which, there must be brought to those receiving it the definite, personal experience of salvation from sin, of acceptance in Christ,—when we allow ourselves to more or less turn from that, and to place in the forefront, and to emphasize in our teaching, even this truth of righteousness by faith apart from those experiences, we let down our defense. We weaken our own message.
There are some here surely who will remember that statement which it seems to me must have been burned into many minds when it was made through the spirit of prophecy in 1897: “The people to whom God has entrusted eternal interests, the depositaries of truth pregnant with eternal results, the keepers of light that is to illuminate the whole world, have lost their bearings.” More than seven years ago the people to whom had been committed the light that was to lighten the world, and the truth that was to prepare the way for the Lord, had lost their bearings, and, having lost their bearings, the definiteness of the message and the convicting power that belongs to this present truth were to a large degree lost.
Some have been unwise enough in looking back over these years at different times to say, Wrong teaching was given at Minneapolis, and there was brought in at that time something that upset this whole movement. But should not that truth of righteousness by faith have been declared at that time? It was the truth of God, the fundamental truth of the gospel of Christ, but there seemed to be, at least on the part of some of us, a failure to put that truth back into its proper place, and to give to it again its proper setting; and we attempted to teach that doctrine regardless of the special time and experience of this generation. This was a mistake. Just as that question of definite time, a definite message of the soon coming of Christ, was fundamental in the first message, it is also fundamental now. Just as the interpretation of those periods and their application formed a framework for the teaching of the truth at that time, they constitute the same thing now. The Sabbath truth and the law of God can not now be set aside, they can not be taken out of the gospel message for this time, and it be given as he wants it given. When we become specialists, and take one development of that truth and make it the truth, we can not, on that basis, give the third angel's message, although we may have much that is true and good. But when it comes to giving the message, we must have all these truths that are brought out. There must be a teaching of the whole gospel of Christ,—salvation from sin,—righteousness by faith through Christ,—which will give to the people of this time the experience that belongs to them in view of the fact that this is the last generation.
Now just as truly as Noah was a preacher of righteousness, so we must be; but Noah could not preach righteousness without preaching the flood and the ark. John the Baptist taught the gospel of repentance for sin, and of salvation, but he could not teach the gospel of repentance and salvation from sin without teaching definitely that the time was fulfilled, and that the kingdom of God was at hand. If he had left that out of his teaching of the gospel of righteousness by faith, he would have lost his gospel. So we must be preachers of righteousness in this generation; but if we attempt to teach righteousness in this generation without its being a definite presentation to the world of the truth for this generation, we shall lose our gospel of righteousness by faith. And that gospel of righteousness by faith will be found to be long enough and broad enough to take in every phase of the truth that it is necessary to teach in order to make a people prepared for the coming of the Lord.
“Advance Moves”
From an article in The Southern Watchman with this title, written by Elder George I. Butler, we take the following paragraphs:—
There is no hope for the future of this work unless the same thrilling truths [as were taught in the early days] take their rightful positions in our cause everywhere. If it was important then that the nearness of Christ’s coming should be dwelt upon, it is now of far greater importance that it be made impressive and set forth as imminent; for surely his coming is nearer than when we first believed. Never in the history of the advent proclamation was it so important that the great fundamental principles of our faith should be constantly impressed.
Everything indicates the necessity for a full return to the old landmarks,—the making prominent of the truths which have made us a people. There has been far too much wandering after strange doctrines, which, for the time being, have led us away from the “old paths.”
In the council at College View a hopeful realization of these facts seemed to be prominent in the minds of many of the leading brethren. The writer had to leave when the meeting was a little more than half through, because of the pressing duties needing attention in Florida just prior to the camp-meeting to be held there. The preaching of Sister White and Elders Haskell and Farnsworth and others was very timely indeed. It had the good old ring of other days.
The plans for advance moves made in the council were most encouraging and hopeful. The writer can not enter into all the particulars of these plans, but only speak of them in a general way. Doubtless others who have these matters in charge will do so fully.
In general, an advance movement is in contemplation for the circulation of our literature, and for the dissemination of the principles of our faith.
The dear old REVIEW AND HERALD, our oldest paper, our denominational organ, will lead out in this advance movement. It will lay before our people the importance of such a step, and give valuable instruction calculated to arouse them to the necessity of earnestly working for the salvation and enlightenment of our fellow men to prepare them for the scenes that are coming upon the earth.
As the REVIEW is published at the headquarters of the denomination, and under the special supervision of those called by our people to take a leading part in this movement, it is to be expected that its instructions will be most valuable and timely. We trust all who read this article will have the benefit of all this instruction.
The Signs of the Times, our leading pioneer paper, ably edited and quite generally known all over the globe, will also participate in this general missionary move. Its program contemplates the issue of four special numbers devoted to the leading and most important doctrines held by our people.
Knowing, as we all do, the enterprise of the Pacific Press, its marked ability in getting out special numbers, the large circulation that each of these special numbers has had, and the general favor with which they have been received by the public, we shall of course expect that great things will be accomplished by this effort. We certainly desire that great good may result from it to the cause we all love. We trust that many hundreds of thousands of copies will be circulated all over the world, and that multitudes now in ignorance will be made acquainted with the precious truths for this time.
God’s truth is one. Our only aim should be its rapid and thorough promulgation. We long to have the whole world become acquainted with it. We desire ourselves to do our utmost in its advancement; and we never mean to be so narrow in our views that we can not most heartily rejoice to see the most complete success attend any and every agency God is employing with which to enlighten the world. Let the Lord work by whom he will and can, and we shall be glad.
Our own little Watchman will also endeavor to do what it can in this same grand work. This article is already too long to lay out anything like the program we have in view. We shall aim to do our best to follow on in the same work that our larger, better-equipped, and older papers are seeking to accomplish.
We are in hearty sympathy with the spirit of this article. We believe that the time has fully come for a revival of the real spirit of the advent message, and for unity of action on the part of all believers in extending a knowledge of this saving truth. There is life, and light, and salvation for the people of this generation in the genuine advent message, preached “in demonstration of the Spirit and of power,” and in this message of the coming of the Lord is the hope of the world. Let us labor earnestly and unitedly for the prosperity of every part of the Lord’s work in every part of the world-wide field.
Onward in Europe
By William Ambrose Spicer
I THANK God for what I have seen and heard in Europe this summer, as I have mingled with the believers in their general and local meetings.
I have heard the tramp of marching thousands coming in to re-enforce our ranks. Over three thousand souls have taken their stand with us in Europe in the last two years. And in all our meetings I have heard the shout of victory and the sound of the keynote of the message, the warning cry that the second coming of Christ to this earth will not be long delayed.
But a few years ago the vast field of Europe presented rather the aspect of motley companies of believers, set down here and there amid the nations, working away with little relation to one another. Now we see the spectacle of a great organized missionary army, every division of it pressing on according to the one common plan of battle.
It is a tremendous field to cover,—one third of all the population of the world,—but the bounds have been drawn, and workers assigned to all the great divisions of the field, and, best of all, our brethren and sisters know that the set time is come, and that God is able to give them the victory speedily.
There was a time, not long ago, when it seemed that the work in Europe depended largely for its strength on the help from America. Now it is rooted in its own soil. If we were unable to help further, the forces already in Europe would press the work forward, and to the finish. Their tithe for 1903 was over twenty thousand dollars more than in 1901. The believers know the message and the genius of our work, and they have their eyes upon the world-wide field beyond their own borders.
But they still need our help to cope with the greatness of their task—the warning of five hundred million souls. They appreciate this, and thank God for what America has done for that field. The splendid growth of the work has opened doors on every side which must be speedily entered. The local strength and organization of the field are such that men and means from this side may be made to count in the campaign as never before. Pray that they may be quickly forthcoming; for the battle is on, and no time is to be lost.
No one can watch the speeding of the message among those many-tongued millions to-day without seeing another sign that the end is at hand. The mighty hand of God is preparing the way for a quick work in Europe, the mother land of modern nations. It has stirred my soul to see it. W. A. S.
An Epidemic of Lynching
By L. A. S.
FIGURES given in an article contributed to The Independent of September 29, by George P. Upton, show that since the year 1885 there have been in this country 2,875 lynchings. In only five States of the Union have there been no lynchings during this period. Mr. Upton, who is a recognized authority on this subject, makes many noteworthy statements in his article, of which we quote a few:—
Analyzing the results by geographical divisions, lynchings have taken place as follows: South, 2,499; West, 302; Pacific slope, 63; East 11. It will be seen by these figures that notwithstanding the South has more than six times as many lynchings as the rest of the country, the evil is not local nor sectional. . . . The cross-roads and back settlements of Mississippi and Georgia have witnessed no worse barbarity than was inflicted upon victims by mobs at Pittsburg, Kan.; at Belleville and Danville, Ill., or at Wilmington, Del. To this extent lynching is not merely the disgrace of the South. It is a blot upon6American civilization — a national, not a sectional, evil.
Not all of these 2,875 lynchings have been for the “usual crime,” or for any one crime. Many have been for serious offenses, and many also for comparatively trifling causes. In quite a number of cases there was no crime at all. “Seventeen persons have been lynched merely because they were unpopular in their neighborhoods. Ten were found to be innocent when it was too late.” In the list are also ninety-four who were lynched “on account of race prejudice,” and “one hundred and thirty-four unknown persons lynched for unknown reasons.”
Whenever a negro is lynched for criminal assault, the Southern newspaper, and sometimes the Northern, will headline its “story” or its editorial comment, “Lynched for the Usual Cause.” This glaring misstatement is unjust to the negro race. Criminal assault is not the “usual cause.” Persons lynched for this crime since 1885 numbered 564, while 1,099 have been lynched for murder. . . . The claim, therefore, that lynching is the summary punishment for a single crime is not only misleading, but dishonest. If any crime can be called “usual,” it is murder. Startling as it may seem, statistics will show that murder is the national crime.
How insidious this evil is, how rapidly, when not opposed, it tends to barbarize, is also shown by the exceptionally cruel lynchings which have occurred in Northern communities during the last two years. This shows, as Bishop Candler, of Georgia, recently declared, that “lynching is due to race hatred, and not to any horror over any particular crime,” and that unless it is checked, it may involve anarchy; “for men will go from lynching persons on account of color to lynching other persons on account of their religion, or their politics, or their business relations.” The record already begins to show cases of this kind.
Mr. Upton believes, notwithstanding these facts and figures, that lynchings are on the decrease, and that “the outlook is hopeful.” There has indeed come a reaction in many places where mob violence has been most prevalent; for thoughtful minds have seen civil government in those places fast degenerating into anarchy, and have become alarmed at the prospect. In some places there has been a decrease in the number of lynchings, with a corresponding increase in the number of legal executions. It remains for time to show to what extent the present reaction may be effective in restoring orderly government. It would be pleasant indeed if Mr. Upton’s hopeful anticipations could be fully realized. We know, however, that the restraining power of the Spirit of God is less and less seen in the lives of men in these days; that faith in the Word of God, and with it Christianity, is on a general decline, for which there seems to be no remedy. We know that of these times the prophetic declaration is that “evil men and seducers shall wax worse and worse,” and that as it was in the days of Noah, when “the earth was filled with violence,” so shall it be at the coming of the Son of man. The true hope at this time is not in a return of lawless men to the ways of peace and justice, but in the return of Christ to receive the kingdoms of this world, and set up his own everlasting kingdom of righteousness.
L. A. S.
Upon Whom Does the Responsibility Rest of Supporting the Colored Work?
By George I. Butler
“Go ye into all the world and preach the gospel to every creature.” These words, uttered by the Saviour just before he ascended to the Father, have been resounding through the ages till the present time. They were never more forcible than now. As Christ’s second coming and the close of probation draw nigh, the demand upon our energies seems to intensify.
The Saviour’s words serve as a foundation for all the true missionary work ever done. We as a people are a missionary people, or we have entirely mistaken our calling. The warning of the world is the one great feature of our work. The second coming of Christ is the leading theme of interest, and to prepare a people for that event is the great burden resting upon those giving the message.
Christ had an interest in all mankind, but he manifested an especial interest in the poor, the unfortunate, the oppressed, the sad and suffering. There is great force placed upon this distinction in the Saviour’s wonderful parable of the rich man and Lazarus. One character was a very rich man, clothed in purple and faring sumptuously every day, leading, no doubt, a purely worldly life. The other was in the deepest depths of poverty and misfortune; like Job, covered with sores, begging for the crumbs that fell from the rich man’s table. In the great transition afterward, this poor beggar finds himself enjoying the favor of God and his great salvation. The worldly fortunate man finds himself in torment, begging for a drop of water to cool his tongue. Notice the reply that comes to his appeal: “Remember that thou in thy lifetime receivedst thy good things and likewise Lazarus evil things; but now he is comforted and thou art tormented.” He had great blessings in this life, and took his earthly comfort in the enjoyment of them. He manifested no gratitude to God and no sympathy for Lazarus; he did nothing to relieve his distress. The dogs showed more sympathy than he did. The good things he had he used for himself and for his friends. The refuse crumbs that were of no value to the rich men were all that Lazarus received.
God and Christ regard with great pity the poor and unfortunate; and none can be truly children of God without imitating their conduct and character. Who shall say that God and Christ do not look with special sympathy upon unfortunate, oppressed nations as well as upon unfortunate individuals? The same principle applies to both. Races are composed of individual units.
The Jewish nation was chosen of God when in great affliction in Egypt, and he brought them forth, and planted them in a favored land. His ears were ever open to their cries when in distress. But when they became proud, worldly, hard-hearted, rich, and oppressive, rejecting the humble Nazarene, it was said, “Lo, we turn to the Gentiles.”
The heathen nations received the gospel. They were in terrible darkness and depravity. Many of them felt their need of help. God sent them that help. A most wonderful work was wrought among them. The earth became enlightened with the rays of the gospel.
Now the so-called enlightened nations have become proud, oppressive, and many despise the Africans. If there is a poor, distressed, unfortunate race on earth, it is the African race. In both the Old and the New World this is true. Some nine millions of them are in the United States, the greater part of them being in the Southern Union Conference. Having come from a condition of darkness and bondage, with but little education, they have great need of the help of those who have been more highly favored. In the order of God great light is shining forth concerning the soon coming of our Lord in his glory. Our cause here in the South is composed of some eight weak, struggling conferences. In great States, like Georgia, Alabama, Mississippi, etc., we have from one hundred and fifty to two hundred and fifty members each; only a very few have more than this last number. It is with great difficulty that these conferences can successfully carry on their work for the whites alone, because of the lack of laborers and means, and the great amount of territory to work. How different the strength of Northern conferences! West Michigan has 4,419 members; California, 4,012; Iowa, 3,841; Wisconsin, 3,257; Indiana, 2,075; Minnesota, 2,000; Colorado, 2,415; Kansas, 2,550; Missouri, 2,000; Nebraska, 2,680.
The whole Southern Union Conference of nine large States has only 2,242 members. Nearly all of these large conferences have more members in each State than all the nine States composing7the Southern Union Conference. It is simply absurd to suppose that our people in the South, so few comparatively in number, and with so little means, can assume the burden of caring for and properly supporting so important and difficult a work as the enlightenment of nine million colored people in the South. There is great danger that our people will confine their sympathies too much to their own local conferences. Our hearts must go out to poor, suffering humanity everywhere. Christ could not be satisfied to remain in all the bliss of heaven while multitudes were perishing for lack of his light and blessing. We must ever follow his perfect example. How strongly, pointedly, and repeatedly has the servant of God pleaded with our people to rally and take hold of the neglected colored work with far greater vigor! Those here in the South know full well the need of such an effort.
We know of no more needy cause in this world to-day than the colored work of the South. The fact that race prejudices are kindling in all directions, and far less interest is being taken in that people than was seen forty years ago, is only an additional reason why we should redouble our efforts to help them, and be the more faithful to bring God’s glorious truths before them.
The servant of the Lord has faithfully warned us that the way may be entirely hedged up in the South erelong. Surely active and efficient help ought to be rendered at once to these needy ones. Let us be most earnest to work while the day lasts; for the night soon cometh when no man can work.
This is a work that lies immediately at our own doors. Our responsibility as a whole people can not be shirked. It must be met if we are to hear the blessed words, “Well done, thou good and faithful servant.”
The General Conference Committee of our people at its recent meeting in College View took a noble stand on this important question. With absolute unanimity they voted to appoint the first Sabbath of each November for a general collection throughout the whole United States for the suffering colored work of the South. Our gratitude is simply inexpressible for this act of justice and helpfulness from the leading brethren in this cause. No one but those who have felt the terrible burden of this work pressing on their shoulders, with their hands tied for lack of means, can possibly realize the relief this brings. But the appointment of a day will amount to but little unless our people feel the importance of giving liberally to this needy cause. Help this needy work, dear brethren and sisters everywhere, by liberally contributing to this colored work the first Sabbath in November.