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Review and Herald, Vol. 85, No. 4.

This I Know

Review and Herald

Jan 23, 1908

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jan 23, 1908

This I Know

By C. E. Wells.

I do not know how Thou, O Lord, Didst ope my eyes, and set me free; But this I know, as I was blind With dark despair, that now I see.
I do not know how Thou, my Lord, Didst still that storm on Galilee; But this I know, the tempest wild Within my heart, Thou calmst for me.
I can not see what will avail When I have toiled all night in vain, But if Thou bidst me cast my nets, I know it will be naught but gain.
I may not always understand Just why and how Thou leadest me, Why “darkly” through the glass we gaze; But this I know, that then I’ll see.
So help us, Lord, to question not, But trust Thee, even if Thou “slay;” For, “we shall know as we are known, When all the mists have rolled away.”
— C. E. Wells.

The February Number of Life and Health

By Editor

THE February number of Life and Health is now ready. It is essentially a “home number,” being filled with valuable instruction especially applicable in the home life. It will, therefore, be appreciated by the general public, and will yield the workers liberal returns for their services.
Its general articles include one from the well-known physician, S. A. Knopf, M. D., of New York, on “Sun, Air, and Water.” Dr. Kress treats the subject of “Pneumonia” in a very plain, practical way, and Dr. Leadsworth sets forth the “Contagion of Health.” Eminent scholars write upon “Consumption,” “Fake Meat Inspection,” “The Cause of Tuberculosis,” “Food Poisoning,” “Home Treatment of Tuberculosis,” “Prevention of Grip,” etc.
Dr. Prince gives an impressive contrast of the physiological methods of sanitariums and the drug practise, and shows why the drugs have a deteriorating effect.
In the Mothers’ Department are good things upon the manner of spending the “Winter Evenings at Home with the Children,” “The Punishing of Children,” “The Regulation of the Food of Infants,” etc., and Dr. Lauretta Kress prescribes a simple, yet effective, treatment for croup. Throughout the number, the children receive a good share of the attention of our writers.
Mrs. Fitch gives some new and surprising revelations in connection with her talks on “Dairy Products” and “Substitutes for Butter.” Mrs. E. G. White presents the power of prayer in behalf of the sick, and sets forth the principles that should guide those who pray for the sick. The entire number is filled with most practical and essential information in connection with the care of the health, and the prevention and cure of diseases most prevalent at this season of the year.
The outside cover of the February number is very attractive, being printed in colors. This number will be one of the best sellers we have ever issued. Forty thousand copies are provided for before the journal is printed. Doubtless it will have the largest circulation of any number thus far published. We invite all who are anxious to do some good, and who have the time to devote to this work, to correspond with us about the circulation of this popular health journal.
Price, single copy, 10 cents; 2 to 25 copies, to one address, 5 cents; 25 to 500 copies, 4 cents; annual subscription price, 75 cents.

Making Home Happy and Making Home Peaceful, by Mrs. L. D. Avery-Stuttle

By Mrs. L. D. Avery-Stuttle

WE call the attention of the readers of the REVIEW to those two important little books, which have done much in times past to make home happy and peaceful.
Many homes have been wrecked because of the fact that fathers and mothers were not really acquainted with their children. They seem to have forgotten that they were once young. They have unconsciously become harsh, unreasonable, and unsympathetic with their children, and thus fail to make their home attractive,—an abode of love and refinement. The parents forget that the Lord has implanted in the hearts of the children a great love for recreation and beauty. The sad result is seen in thousands of broken and unhappy homes, a multitude of young people lost to the church, and sent wandering in the dark highways of death.
Feeling this fact deeply, the author has tried to point out a better way in the little story, “Making Home Happy,” much of which is taken directly from life. The excellent sale of the book in the past testifies to the fact that it meets a long-felt want.
But there are two sides to every question, and the book “Making Home Peaceful,” a sequel to the other book “Making Home Happy,” was written to emphasize the other side. Having seen by experience that some easily influenced and overindulgent parents needed caution on the other side of the question, and that their children were often allowed to take liberties, and to be rude and disrespectful toward their elders, the author became deeply impressed to add to the first book the second, “Making Home Peaceful,” that both parents and children might see and understand their duty toward each other, and that the hearts of the parents might be turned toward the hearts of the children.
Both books are designed to make brighter and more peaceful homes, and to lead the reader toward that immortal home which shall be quietness and peace forever. Either book will be found very helpful to both old and young, but it will be better if the two are read close together, reading “Making Home Happy” first.
Prices: “Making Home Happy,” paper cover, 25 cents; cloth bound, 50 cents. “Making Home Peaceful,” 75 cents, all post-paid.

Early Writings

“WHAT are ‘Early Writings’?” “Of what are they composed?” These are questions often asked by our young people, and those who have recently connected with the denomination. For the benefit of such we explain that the book we call “Early Writings” contains a compilation and reprint of the first published Testimonies of the author, Mrs. E. G. White, with foot-notes, giving dates and explanations. It is a reprint of the old book published in 1851 under the title of “Experiences and Views,” with no change of the original idea or sentiment.
Although many of the subjects treated in this book have been enlarged upon and brought out in other books by the author, they seem to be especially appreciated in condensed form as given in “Early Writings.” This book sparkles with the plain principles of the third angel’s message, and brings to the reader a store of information and instruction that will be especially helpful to any individual or denominational worker. It will do more to establish faith and confidence in the gift of the spirit of prophecy than any other book published.
A new edition of this work has been brought out, and is now being bound in pamphlet form at the cost of 35 cents a copy. It is also being bound in the plain cloth for 75 cents, and in the flexible leather binding for $1.25.

Conference Laborers’ Report Book

THE Review and Herald Publishing Association is completing a Conference Laborers’ Report Book, which is intended for the convenience of conference laborers who desire to keep in convenient form a permanent copy of their monthly and annual reports, together with other records for future reference.
It contains twelve blanks for monthly reports, a blank for the annual report, eight pages for cash account, eight pages ruled for recording appointments, eight pages for addresses, six pages for recording the personnel of various standing committees, and ten pages memoranda, making a very attractive and durable pocket book of eighty pages, six and one half by four inches, bound in limp leather. Price, 50 cents, post-paid.

Publication Orders and Addresses

Orders for any publication mentioned on this page may be sent to any conference tract society, or to Review and Herald Publishing Association, Takoma Park Station, Washington, D. C., or Battle Creek, Mich.
Also Pacific Press Publishing Association, Mountain View, Cal.; Portland, Ore.; Kansas City, Mo.; Southern Publishing Association, Nashville, Tenn., and Fort Worth, Tex.

Publishers' Page

By Editor

Conducted by the Department of Circulation of the Review and Herald Publishing Association

The Present Truth

In Facsimile

Do any of the REVIEW readers desire to secure a facsimile copy of the first two pages of the first paper—The Present Truth—ever published by Seventh-day Adventists, the paper that was the beginning of the REVIEW?
The Review and Herald Publishing Association is reproducing, in facsimile form, the first two pages of Vol. I, No. 1, of that paper, and have added to these two thrilling pages of what is still present truth, a concise statement of the progress in the publishing of the third angel's message during the sixty years intervening between 1849 and 1908.
To possess these facsimile pages with their forcibly impressed truths of the early message, breathing the spirit of the 1844 movement, and revealing marked evidences of the humble means God accepted and used at the hands of men in the beginning of this great and last message to the world, together with a clear yet condensed statement of important facts with the figures and dates as results in the development of the publishing work since 1849, will doubtless be the desire of all of our present REVIEW readers. It will serve both as a relic of our humble beginning in the publishing work, and also as a compendium of facts pertaining to the development of the entire work of the denomination. Price, sample copy, five cents, post-paid; 25 copies, one address, 75 cents.

*“Revolution among Seventh-Day Adventists”*

By Editor

UNDER this title there appeared in The Sabbath Recorder, the church paper of the Seventh-day Baptists, of Dec. 9, 1907, an article by Dr. A. H. Lewis, the former editor of that journal, giving his views of some recent experiences in our denomination. He declares that “a brief pre-view is necessary for a proper understanding of the situation,” and he accordingly sketches and interprets the history of the whole advent movement from the time of William Miller. Whether his “pre-view” is unprejudiced and his interpretation sound may be judged from some extracts:—
Mr. Miller’s conclusions were based on an unscientific, unhistorical, and illogical group of notions incorrectly named an “Interpretation of the Book of Daniel.” . . . When time went on as usual after April, 1844, the Millerite movement disintegrated as rapidly as it had risen. . . . After the first sad shock of disappointment had passed, various efforts were made to correct errors in the calculation of events, and in unknown factors. This was done under the name of Biblical interpretation, but much of it had no right to that name. The only effort at correction and readjustment that became of permanent value, resulted in the birth of Seventh-day Adventism. . . .
Mrs. Ellen G. White, when a young girl, fragile in health and a victim of catalepsy, became interested in the Millerite movement. She was born in Gorham, Maine, Nov. 26, 1827. Her deep religious convictions, her mental make-up, and her physical state, made mental impressions and religious experiences so vivid, that she became subject to “visions.” These were made up of the thoughts, imagery, and religious conceptions with which she was impressed by the preaching of Mr. Miller and his coworkers. . . .
Unconsciously, perhaps, but not less certainly, a controlling element of self-righteousness developed, and as the new form of organization grew, spiritual tyranny was unavoidable. It was first turned toward the world outside the denomination, but easily unfolded into tyranny over all who refused to accord with the authority represented in “the spirit of prophecy.”
Meanwhile a scientific and educational element, “Health Reform,” was introduced. . . . While this was made religious in some respects by the rank and file, it was an enlarging and culturing element much broader than the theological system of the denomination. . . . The great Battle Creek Sanitarium became the first and central representative of the medical movement. . . . All this has brought a breadth of culture, a scientific spirit, and a type of individuality in thought and action hitherto unknown. . . .
The scientific spirit, the progressive thought, the revival of individual consciousness, and a growing desire for higher spiritual life on the part of many, set over against spiritual tyranny in the denominational machinery, has created an impassable gulf between the two elements. . . .
The more thoughtful and broad-minded Adventists have discarded, with greater or less unanimity, the doctrine of the “inspiration” of Mrs. White. . . . Disintegration will continue. It will not stop; it can not go backward. While it is primarily a movement within the denomination, it involves tendencies and interests much larger than the denomination.
Dr. Lewis’ article is interesting, and in some ways instructive, although not altogether accurate. It presents the view of one who has no sympathy with the doctrine of the near advent, and who attempts to explain the whole advent movement by applying the principles of human philosophy. To him “the results which now appear are by no means unexpected.” After “wider study and riper thought” led him to discard such “opinions of the Adventists” as he had previously entertained, he has confidently expected the downfall of the whole system, and now discerns the evidences, satisfactory to him, that the fulfilment of his expectations is close at hand. To one who had decided that the interpretation of the book of Daniel, which was accepted by Adventists is merely “an unscientific, unhistorical, and illogical group of notions,” the failure of Adventism was, from the standpoint of scientific thought, simply a question of time.
It may help our readers to interpret Dr. Lewis’ article to know that he hadrecently been in Battle Creek, presumably a guest at the Battle Creek Sanitarium, and therefore has been looking at things through the Battle Creek glasses. To one stopping at the sanitarium it would be altogether natural and easy to stigmatize our organization as ‘distinctly hierarchical;’ to regard Mrs. White as ‘a victim of catalepsy;’ to write of ‘spiritual tyranny;’ to mention Health Reform as ‘a scientific and educational element,’ ‘an enlarging and culturing element,’ which brought in ‘a breadth of culture, a scientific spirit’ hitherto unknown; and to speak of those who have made shipwreck of their faith in Mrs. White’s writings as ‘the more thoughtful and broad-minded Adventists.’ To one who looks upon the lot where the Review and Herald printing plant formerly stood, and who notes a considerable decrease in the size of the congregation at the Tabernacle, and who sees the former offices of the General Conference deserted, but throngs of people at the sanitarium, the conclusion would be plain that the believers in the ‘hierarchy’ and the apostles of ‘spiritual tyranny’ had come to confusion, while ‘the more thoughtful and broad-minded Adventists’ were flourishing like a green bay tree. Dr. Lewis has fallen into the not uncommon error of drawing a large conclusion from too narrow premises and from too limited observation. Because a few disaffected Adventists formed a Seventh-day Baptist church at Battle Creek, and some who had apostatized from the truth have been disfellowshipped, he seems to have a vision of the ‘disintegration’ of the whole denomination, and the possibility of some accessions to the Seventh-day Baptist body.
But in another particular Dr. Lewis is more accurate in his diagnosis of the situation. His reference to ‘the scientific spirit, the progressive thought’ as having a relation to the so-called ‘revolution’ in this denomination is quite to the point. We believe that we do Dr. Lewis no injustice when we say that he ‘has the scientific spirit’ to that extent that he accepts the evolutionary theory both in science and in theology, and that he is ‘broad-minded’ enough to be in sympathy with the Higher Criticism and some tendencies of the New Theology. He therefore sympathizes with that same scientific spirit and broad-mindedness wherever he meets it, and naturally regards the rejection of these evolutionary and revolutionary ideas by the leaders of this denomination, and their refusal to give them standing ground in the denomination, as evidences of ‘spiritual tyranny.’ We plead guilty to the charge that our course in this respect has not been in harmony with the liberal standards now prevailing; but we do affirm that the gospel message for this generation which is to prepare a people for the coming of the Lord, if true to itself, must be a consistent and continual protest against apostasy from the primitive truths revealed in the Scriptures, a protest against substituting human philosophy or ‘science falsely so called’ for revealed truth, a protest against putting the human in the place of the divine. It was the holding to these original principles and making protest against these perversions within the denomination as well as without, which precipitated what Dr. Lewis is pleased to designate a ‘revolution among Seventh-day Adventists.’
Nearly every other denomination, the Seventh-day Baptists included, we fear, has succumbed to the demands of the ‘broad-minded’ men imbued with ‘the scientific spirit,’ and has either repudiated the foundation truths of the gospel or is non-committal concerning them. The Seventh-day Adventists have declined to adopt principles which would set aside the whole Christian economy, and this has brought on a crisis, as the result of which Dr. Lewis prophesies the continued disintegration of this body. Time will deal with his prophecy.
We ask for the proof of ‘disintegration.’ Is it a loss in membership? Is it a decrease in tithes and offerings? Is it the collapse of our medical work? Is it a falling off in the circulation of our books and periodicals? There has been an increase in all these items during the last five years, while we have been passing through this ‘revolution,’ and in some of them the increase has been very marked. We have no disposition to boast, but we are thankful that the evidences of this ‘disintegration’ are not apparent to us.
From the somewhat easy-going manner in which Dr. Lewis writes of what he regards as the prelude to the downfall of Seventh-day Adventism, we might expect that the Seventh-day Baptists were setting us the example of what a healthy and rapidly increasing denomination ought to accomplish in the world. The Seventh-day Baptists have stood loyally for centuries in behalf of the Sabbath truth, and we honor them for this; but having failed to accept the other truths which belong to the gospel message for this generation, they have missed the opportunity to lead in Sabbath reform, and are falling behind. This declaration that the Seventh-day Adventists are suffering from ‘disintegration’ does not therefore seem quite becoming.
At least one reader of the Recorder seems to appreciate that Dr. Lewis’ article is not in good taste or justified by the facts, for a letter appeared in the issue of December 30 from which we take the following:—
It is certainly a mistake for the Seventh-day Baptists to mention disintegration, Mrs. Whiteism, or the dissensions at Battle Creek, or anything that might be construed as tending to a feeling of unpleasantness between the two denominations. The Seventh-day Adventists are the only friends that the Seventh-day Baptists have on the face of the earth, and if they are of the belief they have other friends, they are laboring under delusion.
So when we come back to the original proposition that Sabbath reform is the vital question, it must be admitted that the Seventh-day Adventists have been more aggressive or have had greater success; since the statistics show that the Adventists have seven or eight times as many members, in something like one fifth of the number of years.
We wish the Seventh-day Baptists abundant success in all good undertakings, but we do not think their success will be assured by casting reflections upon the Seventh-day Adventists, or by making long arms to those who have been disfellowshipped from this body.

Sufficient Grace

A DIVINE provision has been made for every need. There is no trial so heavy that divine strength is insufficient to enable us to bear it. There is no temptation so severe that divine grace is unable to make us conquerors over it. And not only is this true for the experiences of believers in general, but it is equally true of every individual and of all situations. “God adapts his grace to the peculiarities of each one’s necessity. For rough, flinty paths he provides shoes of iron. He never sends any one to climb sharp, rugged mountainsides wearing silken slippers. He gives always grace sufficient. As the burdens grow heavier, the strength increases. As the difficulties thicken, the angel draws closer. As the trials become sorer, the trusting heart grows calmer. Jesus always sees his disciples when they are toiling in the waves, and at the right moment comes to deliver them. Thus it becomes possible to live a true and victorious life in any circumstances. Christ can as easily enable Joseph to remain pure and true in heathen Egypt, as Benjamin in the shelter of his father’s love. The sharper the temptations, the more of divine grace is granted. There is, therefore, no environment of trial or difficulty or hardship, in which we can not live beautiful lives of Christian fidelity and approved conduct. Instead, then, of yielding to discouragement when trials multiply, and it becomes hard to live right, or of being satisfied with a broken peace and a very faulty life, it should be the settled purpose of each one to live, through the grace of God, a patient, gentle, and unspotted life in the place and amid the circumstances allotted.” “My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. . . . For when I am weak, then am I strong.”

Editorial

By Editor

To follow Jesus is not to go ahead of him. Some take their own way, and then try to lay the responsibility upon Jesus for leading them in ways which lead to distress and trial. Jesus said: “If any man will come after me, let him deny himself, and take up his cross, and follow me.”

The Washington Campaign

The campaign for the enforced observance of Sunday in the District of Columbia is now in full swing. The agitation of the matter has been growing in volume since the first of November, the first definite plans for the conduct of the campaign having been laid on the thirteenth of that month.
On the above date a meeting of the Archdeaconry of the Episcopal Church of Washington was called at St. Steven’s church, Bishop Satterlee presiding. At that meeting a joint committee of the various churches reported what had been accomplished as a result of its two meetings. This committee had decided to issue a call for a mass meeting ‘of all the ministers of all the Christian bodies here in Washington, with the exception of the Adventists and the Jews, of course.’ The chairman of the committee stated that Dr. Radcliffe was to bring the matter to the attention of Cardinal Gibbons, with a view to securing the attendance and co-operation of all the Catholic clergy of the District. The chairman of the joint committee went on to say that “the main purpose of the whole thing is to get a better law passed for the observance of Sunday in the District of Columbia; and we are trying as far as it seems wise to concentrate on that one object, rather than for various objects in connection with Sunday,—to get a better law for the observance of Sunday introduced.”
Thus was the campaign opened in a quasi public way, with the advocates of the only divinely ordained Sabbath excluded, and the church that has substituted a sabbath of its own for the Sabbath of Jehovah made a star member of the organization. In view of the partRome has played in establishing the false sabbath, it was but logical that those who are determined to enforce it by law should turn to her for the help which her experience of some hundreds of years in enforcing religious laws and decrees will enable her to give.
It is the purpose of those who are in charge of this campaign that every influence which can be used to make their efforts successful shall be employed. The committee whose recommendations inaugurated the campaign was a joint committee of the various Sunday-keeping churches of the District, and contained also the name of one Jew, Rabbi Abram Simon. However, when the committee was ready for its work, the Jew was brusquely informed that the invitation to the mass meeting did not include him.
The mass meeting was held at the Presbyterian church on New York Avenue, November 25, Rev. Wallace Radcliffe acting as chairman.
At this meeting, following a recommendation of the joint committee, the second Sunday in January was appointed as a day on which all the ministers in the District would set before their congregations the necessity for better Sunday observance and for the enactment of laws by Congress to bring it about. The various speakers deprecated the fact that there was now no civil law to which they could appeal for the enforcement of Sunday observance. It certainly did appear that with no law, either human or divine, the Sunday institution was in a bad way. But the lack of a divine command did not cause the convention as much concern as did the lack of the human command. The sentiment was well voiced by one speaker who said: ‘Sunday after Sunday, as I go through my parish, I see men employed. No difference between Sunday and any other day. What is the good of my preaching to the people about the keeping of Sunday? It is for the government to set the example for the country.’
It need hardly be said that the religion that looks to the government for its commands and examples in matters of faith and practise is hardly an affair of the conscience, of the heart, and of serious conviction. And the preaching that is of no value when the government’s example is against it is not the kind of preaching that will do any harm to the kingdom of darkness or reap any beneficial results for the kingdom of righteousness. It is not such preaching as that of Jesus, of Peter, or of Paul, of Luther, or of Wycliffe.
One speaker, in recommending the publication of a pamphlet on the better observance of Sunday, said they should be careful not to call Sunday the Sabbath, ‘because, if we say Sabbath, we are up against the Second Adventists and the Jews, and we know how they thwarted our plans on the question of the Bible in the public schools.’
The chairman called for remarks from Father McLane, of the Roman Catholic Church, who spoke as follows:—
I have just arrived, so did not get the first part of the meeting. All I can say is that Cardinal Gibbons is heartily in favor of any movement or any combination that will help toward the proper observance of the sabbath. He has always said so. I can say that much for him. In regard to different movements, I am trying to learn what the different movements are, and certainly you will find that the Catholic clergy will be shoulder to shoulder in any rule or order in regard to the proper observance of the Lord’s day. [Applause.]
Among those who know the origin of the Sunday institution and Rome’s desire for the spiritual headship of Christendom, there has never been any question but that the Roman Church could be counted on to put its blessing upon and its great influence behind a move so much to her liking. She can well afford to seem to play a secondary part in a move that is wholly for her glorification—a move that exalts her sabbath in place of God’s Sabbath.
Before this convention closed, a committee was appointed to draft a pastoral letter which should be given out to the members of the various congregations on the second Sunday in January after the sermon upon Sunday observance. A committee was also appointed to make all the preliminary arrangements for a mass meeting to be held as soon as possible after the second Sunday in January. It was arranged that this committee should be composed of clergymen and laymen, in order that it might come before congressmen without the handicap from which the committee suffered last year when they came before the District Commissioners. The committee then was composed entirely of clergymen, and was much embarrassed by the commissioners’ questions as to whether this movement were not wholly a ministers’ movement, and if not why the committee was composed wholly of clergymen. They will obviate the difficulty this year, but it will be a ministers’ movement as truly as was the other. The only difference will be that last year it stood for what it was, and this year it will stand for what it is not; for the movement is the same, the purpose is the same, and the men who are behind it are the same—a fact which the belated addition of laymen to the committee can not alter. Soon after this meeting, and due largely to its influence, four bills were introduced into Congress in behalf of the enforcement of Sunday observance.

A Counter Campaign

It seemed wise to the members of our churches and General Conference Committee, in view of this Sunday-enforcement agitation, and the demand for Sunday laws, to prepare a memorial to Congress, setting forth the true principles of religious liberty and the danger both to the government and to freedom of conscience if the proposed legislation, or legislation of a similar character, should be enacted.
At the same time two pamphlets were published, one advocating the abolition of the liquor traffic and the other protesting against the enactment of religious legislation and setting forth the binding obligation of the true Sabbath. These pamphlets were judiciously distributed over a large portion of the city just prior to the Sunday on which the various pastors were to preach on the topic of Sunday observance and Sunday laws. The people were thus given an opportunity to consider both sides of the question. All the principal papers in the city save one made reference to these pamphlets or published an epitome of their contents. In the Washington Herald of January 13 appeared the following setting forth of the pamphlet’s contents, under the headings as there given:—
Continue reading: OPPOSE SUNDAY LAW