Stephen Nelson Haskell

Ellen had a hard time after her husband died. Ellen White called James the love of her youth. She did not even feel like writing. She would go out into her garden and look at the flowers and pray. 


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Ellen White was widowed in her early 50s, starting all over again. She declined a marriage proposal from Stephen Haskell after his first wife died. She told him he should marry Hetty Hurd. And he did. 


Stephen N. Haskell was born in Oakham, Massachusetts, in 1833. In 1850 he married Mary How, an invalid about twenty years older than himself. 

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Elder Stephen N. Haskell
1833-1922 (89)

Born: 1833, Oakham, MA
Died: 1922, California

STEPHEN N. HASKELL
.
President of the California Conference (1878-1887, 1891-1894, 1908-1911)
See pdf pic of Stephen Nelson Haskell and article here.


Stephen Nelson Haskell was born in Oakham, Mass., April 22, 1833. He became a Christian in 1848, joining the Congregational Church. Within five years (1853) he was preaching part-time for the First-day Adventists, while also making and selling soap. But later that year, after receiving a tract titled “Elihu on the Sabbath” he began to keep the seventh-day Sabbath.

In 1850, Haskell married Mary Howe. The Haskells, along with several ladies, formed the Vigilant Missionary Society in 1869, dedicated to the distribution of printed tracts. This 
organization expanded to the Tract and Missionary Society and is sometimes referred to as the beginning of what we know today as the Adventist Book Center.

Between 1854-1870, Haskell worked as a self-supporting preacher within the Seventh-day Adventist movement in New England. He was ordained as a minister in 1870 with James White, J. N. Andrews and J. H. Waggoner officiating. Elected that same year as president of the New England Conference, he served in that capacity for the next 17 years.

Haskell was also elected as president of the California Conference in 1878, a position he held until 1887, while at the same time continuing to serve as president of the New England Conference. During this time, in 1882 he helped organize the first European Council in Europe and also founded South Lancaster Academ y (now Atlantic Union College). 
In 1885 he was in charge of opening the Adventist work in Australia and New Zealand, which included starting the Echo Publishing Company (now Signs Publishing Company). And amazingly, in 1885 he was also elected president of the Maine Conference while still serving as conference president in California and New England.

In June 1887, Haskell, along with three Bible workers, opened the Adventist work in London, England, organizing the first Adventist church there. In 1888-89, he went on a world tour on behalf of mission outreach, visiting numerous locations in Europe, Africa, India, China, Japan and Australia. On that trip Haskell baptized the first Seventh-day Adventists in both China and Japan.

The California Conference elected Haskell to serve again as conference president in 1891. Mary Haskell passed away in January 1894, and shortly thereafter Haskell left the presidency of the California Conference, conducting meetings in Europe and Africa. Ellen White invited Haskell to come to Australia in 1896 to teach at the newly opened Avondale School for Christian Workers (now Avondale College). It was there that he met and married Hetty Hurd in 1897. [He married Hetty after Ellen White refused Haskell's marriage proposal and encouraged him to marry Hetty Hurd]

Returning to the United States in 1899, Haskell held various Bible training schools and evangelistic series across the country. In 1901 he worked in New York City, organizing the first African-American church there. Haskell came west to the Loma Linda and San Bernardino areas in 1905. Once again, in 1908 the California Conference elected him to serve as president for a third time, a position he held until 1911 when the California Conference was divided into three different territories. Haskell now “retired” at the age of 79.

Steven Haskell had a long-lasting friendship with James and Ellen White , dating back to the late 1850s. Ellen White wrote more letters to Haskell than to any other church leader. At the Battle Creek funeral service for Ellen White in 1915, Haskell was asked to preach the sermon.

In his later years, Haskell led out in temperance work in Maine (1911), bega
n printing books for the blind (1912) and assisted in the development of the White Memorial Hospital in Los Angeles (1916). Hetty Haskell passed away Oct. 21, 1919, in South Lancaster, Mass. He died Oct. 9, 1922, at Paradise Valley Sanitarium in National City, Calif. He was buried next to his first wife, Mary, in Napa, Calif., with A. G. Daniells, R. F. Cottrell and J. L. McElhany presiding at the service. (McElhany served as president of the California Conference from 1915-1918).

During his life, Haskell was the author of several books that continue to be reprinted: The Story of Daniel the Prophet (1901), The Story of the Seer of Patmos (1904), The Cross and Its Shadow (1914) and Bible Handbook (1919).

Captions:
1. Portrait of Stephen N. Haskell
2. Haskell as a young man
3. Echo Publishing Company (now Signs Publishing Company)
4. Haskell with Hetty Hurd, whom he married in 1897
5. Haskell preaching at the funeral of Ellen G. White
6. Cover design for The Advent Review and Sabbath Herald that published Haskell's obituary in 1922


Sources:
Seventh-day Adventist Enclyclopedia
The Advent Review and Sabbath Herald, Vol. 99, No. 54, Dec. 14, 1922 (obituary of S. N. Haskell)

The Ellen G. White Estate, Inc.
Adventist Heritage Ministry

Source: More about Haskell can be found in Footprints of the Pioneers, Page 4, download in PDF format here:

"South Lancaster is not the first of their stations; it came comparatively late into the picture. Yet it was early enough to hold the humble, ambitious projects of some of our greatest pioneers, and to see the councils and the labors of many of them. The layman came first and made a clearing; then the early master of layman work established his station here. Lewis and Mary Priest moved into South Lancaster from a farm north of Lancaster early in the 60’s; they were the first Seventh-day Adventists here. Shortly came that prince of pioneers, that captain of the missionary hosts, Stephen N. Haskell, and settled here. [1] Haskell was a convert of William Saxby and Joseph Bates. A young benedict of nineteen years, living in Hubbardston, Massachusetts, he made and sold soap for a living. His education was meager, but his wife, a teacher several years older than he (one informant told me), “taught him all he knew”-which, barring the soap business, may have been true in his minority, but certainly is hyperbolic as to his later years. Traditions take in ample territory about Mrs. Mary How Haskell. Thus: She was an invalid; she could manage spirited horses as few men could. She was a martinet, with firm set lips; she was a loving wife, who rose at an unearthly hour to greet her husband, back from a two-year world-girdling journey. She was a cultured woman, a poet, whose large and carefully selected library was the Mecca of thoughtful students in the early days of the South Lancaster school; she was a recluse, who was seldom at home to visitors. But each and every purveyor of these several tales agrees without scruple to the legends of the others. A remarkable woman! Stephen Haskell in 1852 heard an Adventist sermon (from one of those whom we call First-day Adventists, but no present church body. Rather, one of those followers of Himes and Bliss who after a while organized as the Evangelical Adventists, only to disappear early in this century), and forthwith he began to talk to his friends about the second coming of Christ. “You ought to hire a hall, and preach,” they told him. “Well,” he answered, half in banter, “if you’ll hire the hall, I’ll preach.” Forthwith they hired the hall; and Stephen, not to be bluffed, stood up and-found that he could preach. There was no money in preaching for the Adventists, however, unless the audience proved unusually generous; so Stephen kept on with his soap making and selling. On his travels in 1853 he came upon one William Saxby, at Springfield, a repair man for the railroad; and William Saxby was one of “those seventh-day people” the name Seventh-day Adventist had not yet been adopted. Saxby was lecturing to, or arguing or talking with, some young men friends of Haskell’s, who gave indication of being Footprints Of The Pioneers 5 convinced of the claims of the seventh-day Sabbath. Haskell turned away with the remark, ‘Well, you can keep that old Jewish Sabbath if you want to; but I never will.” However, he accepted a tract from Saxby, entitled Elihu on the Sabbath. That was a mighty little bit of literature in the old days, and even surviving to the present on the publishers’ lists. It was written by Benjamin Clark, a rather odd character who did not agree wholly with his church, the Seventh Day Baptists, nor with the Seventh day Adventists, but well, he was Elihu, and he knew the answers. [2] Haskell was on his way to Canada East, as Quebec was called in those days, where he had roused some interest before and was going again to preach. He took the tract along on a boat down Lake Consecon and read it. The more he sought to confute its arguments by reference to the Bible, the more he became convinced against his will. He decided to take time out to settle the matter; and leaving the boat five miles short of his destination, he went to the woods, and spent the day in study and prayer. Finally, on his knees, he gave his will to God, and emerged a Sabbath keeper. He went back to Massachusetts, this Saul of Tarsus now a Paul, and there he was confirmed by Joseph Bates, who had been notified by Saxby of Haskell’s address. No candid-minded man listened long to Joseph Bates without becoming convinced on the whole third angel’s message. [3] Here Saxby passes out of the picture, except that we may remark he was the father of that Willard H. Saxby (whom, of course, none of you remember, but I do), a prominent minister among us in the last years of the nineteenth century. Willard married Betty Coombs, who was an early convert of Squier Osborne in Kentucky, and who became the first secretary of the Kentucky-Tennessee Conference, the first in the South. Stephen N. Haskell soon became a notable figure in New England. He was a typical Yankee; I know not how lean and looming in the early days, but in my time massive, slow-moving, deliberate but irresistible in speech, with those New England provincial quirks such as “thutty” for thirty, and “Lenkster” for Lancaster. A leonine head he had, topped by a luxuriant mane the original color of which I never knew, but gray and then white in my time, a large, shovel-tipped nose, and a flowing beard. A fatherly man, he earned the affection of his thousands of spiritual children (he had no children of his own), to whom he gave the most solicitous care, a patriarch indeed. He grew with the years: preacher, organizer, executive, author, publisher, world traveler, but above all a leader of the lay forces of the church, in literature, correspondence, and personal missionary work. Married the second time after his first wife’s death, and surviving both, he gave directions that he should be buried next to the wife nearest to whose grave he should die. Mrs. Hettie Hurd Haskell, a notable worker in her own right, a preacher and missionary, lies in a South Lancaster grave, but Stephen N. Haskell is buried by the side of Mary in California. Elder Haskell, with his wife, in 1864, moved to South Lancaster, where lived the Priests and a few others. He was then director of the southern New England mission field. Maine and Vermont, having been the scenes of intensive and successful labors by the first pioneers, had, with the coming of denominational organization in 1863, become conferences; but Massachusetts and Connecticut, early homes of Bates and the Beldens, had somehow lagged. In 1870, under Haskell’s ministry, the New England Conference was formed at the time of the General Conference in Battle Creek. It was stated that it would take in all New England, including Vermont and Maine, but in later reports the separate state of these conferences is indicated, and so it appears that they successfully held out. Through various later mutations there have now appeared the two conferences: Northern New England-Maine, New Hampshire, Vermont; and Southern New England-Massachusetts, Rhode Island, and Connecticut. In South Lancaster, Elder Haskell not only supervised the conference but gathered the sisters of the local church together and formed them into a prayer band whose burden was, first, their children. In the beginning there were four members; then, as the church grew, there were ten, and presently forty five. In 1869 they organized themselves as the Vigilant Missionary Society. Mrs. Roxie Rice was the first president; Mary H. Haskell, vice-president; Mary L. Priest, secretary; and Rhoda Wheeler, treasurer. Mrs. Rice was a tall and stately but vivacious leader, later a teacher in the school. Mrs. Priest was a motherly woman, to whom the young people went with their problems and difficulties. All the women were workers, going out to pray with and to minister to the sick, the hungry, the needy, the spiritually ill. Under Haskell’s guidance and stimulation they extended their work beyond their own borders, gathering names and addresses as expertly as a modern list company, and sending literature and conducting missionary correspondence with people over the whole United States and many foreign countries. Thus they set the pattern and the pace for all our later literature and missionary work. That Vigilant Missionary Society was the nucleus of the Tract and Missionary Society which Haskell at first extended to the conference, then to the General Conference. [4] Footprints Of The Pioneers 6 Elder and Mrs. James White, hearing of the New England society, made a trip east to study Haskell’s organization. As a result James White wrote a special tract explaining and recommending it, and the idea took such general hold that at the 1874 General Conference in Battle Creek, a General Tract Society was organized for the whole field with James White as president, Stephen Haskell as business manager (which meant promoter, organizer, and caretaker), and the secretary, Maria L. Huntley, who had three or four years before come down from Washington, New Hampshire, to South Lancaster, and joined the Vigilant Missionary Society, becoming its secretary. Jennie Thayer was made her assistant. Their names stand high in the early annals of our missionary work. The old Odd Fellows’ Hall which Haskell purchased in South Lancaster and transformed into a home and office, located on Bolton Road, has disappeared with the years. It stood just beyond the building now used for conference workers’ homes, but which was formerly the conference headquarters. The Priest home, where the church was organized in 1864, and which later served as the Tract Society office, is two doors south of the present church building. The Rice home is on the same street, nearer the college. Eighteen years later, in 1882, the second great expansion began. Elder Haskell, always solicitous for the education of the youth, prayed into existence the South Lancaster Academy, now Atlantic Union College. It was opened in a transformed carriage house, 18 by 24 feet, which had for a time served as a chapel for the church. And to inaugurate it, they called the pioneer educator among us, Prof. Goodloe Harper Bell, who had opened the preliminary school in Battle Creek which eventuated as Battle Creek College in 1875, and who had headed the English department in that college since. With one assistant, Miss Edith Sprague, he opened the school, April 19. Professor Bell was perhaps the most clear-sighted educator the denomination has ever known. He believed thoroughly in the system of Christian education which Mrs. White, divinely inspired, had already presented, and he sought here to put it into operation. The Bible as the foundation, agriculture as the A, B, and C, literature conformed to Christian ideals, science and revelation harmonized, the training of Christian workers the great aim-would that our educational concepts today were as clear and single-minded as his. The school owned no land, but the first year it rented twenty-six acres, upon which the boys worked while the girls carried the domestic duties. The students of the college today are a bonny lot. They honor the halls and grace the beautiful campus of the school, and brighten up the long lane of the historic town’s elm-shaded street. Youth, swinging its bonnet, caroling the tunes of the day, and sometimes intoning the psalmody of the saints-I wonder what it knows of the struggles and the sacrifices, the mighty prayers, the sublime faith, and the heroic undertakings of the generation that made possible its advantages today. They who dwell in the midst of historical monuments must seek a specially delicate balance. For some there are who think nothing of the past; they have care only for the broadcast of today’s ephemerals and follies. Others there are, though few, who bury themselves in the mosses of the past, and dwell oblivious of current life, save for the call of the dinner gong. But the thoughtful student, conscious of his opportunities in the day’s activities, and gathering to himself the substance and the implements of his chosen service, walks with reverent steps through the silent but eloquent aisles of his fathers, on to the tilled and harvest-laden fields of future service. 1. Rowena E. Purdon, The Story of a Church, p. 4. 2. R. F. Cottrell in Review and Herald, April 1, 1880. S. N. Haskell in Review and Herald, April 7, 1896. 3. Ibid. W. A. Spicer, Pioneer Days of the Advent Movement, pp. 249-251. 4. Review and Herald, April 29, 1890, p. 271; Rowena A. Purdon, The Story of a Church, pp. 10, 11. Source: Footprints of the Pioneers, Page 4, download in PDF format here.


Hetty Hurd Haskell (1857 - 1919)

A teacher; became a missionary in England (1887-1892) and South Africa (1892 - 1897). In 1897 she met the widowed Stephen Haskell and accepted his proposal to go to Australia to marry him. Ellen White reported that she was one of the "lady carpenters" who got the men going when building on Avondale College was stalled. According to Ellen White, Hetty was a "woman of rare ability as a manager."

“Stephen Haskell was an evangelist and administrator. He began preaching for the non-Sabbatarian Adventists in New England in 1853, and later the same year began to observe the Sabbath. After self-supporting work in New England, in 1870 he was ordained and became president of the New England Conference (1870-1876, 1877-1887).


In 1870 he organized the first conference Tract and Missionary Society and subsequently organized similar societies in various parts of the Eastern United States.He was three times president of the California Conference (1879-1887, 1891-1894, and 1908-1911) and also of the Maine Conference (1884-1886).

In 1885 he was in charge of a group that was sent to open denominational work in Australia and New Zealand. In 1887, with three Bible instructors he began SDA work in London, England. He made a world tour on behalf of missionary work in 1889-1890, visiting Western Europe, Southern Africa, India, China, Japan, and Australia.

Another of Haskell's "firsts" was the organization of the first SDA church of African Americans in New York City (1902). He led in temperance work in Maine (1911), began printing books for the blind (1912), and assisted in the development of the White Memorial Hospital (1916). His written works include The Story of Daniel the Prophet, The Story of the Seer of Patmos, and The Cross and Its Shadow.” {Source: SDA Encyclopaedia} {Vol. 7, No. 2 of "Lest We Forget" features Stephen N. Haskell.}

STEPHEN N. HASKELL

Biographical Sketch
(1833-1922)
 

Simply entitled "The Sermon," Elder S. N. Haskell preached it on Sabbath, February 4, 1893, at the Ministerial Institute which preceded the General Conference session that year. It is not known for certain whether this sermon was given in the "Dime" Tabernacle in Battle Creek, Michigan, or in the chapel of the Review and Herald Publishing Company whose building was diagonally across the street from the Tabernacle. Because of the overflow crowd of delegates and visitors who had come in especially for the Institute and General Conference session, at least the Sabbath School service that morning was held in the chapel. It seems likely that church may also have been held in the same place. The sermon, as printed here, has been condensed somewhat from the way it was published originally in the 1893 General Conference Daily Bulletin.
 

Stephen N. Haskell was born in Oakham, Massachusetts, in 1833. In 1850 he married Mary How, an invalid about twenty years older than himself. He began preaching for non-Sabbath-keeping Adventists in 1853. Later that same year he started keeping the seventh-day Sabbath. In 1869, in South Lancaster, Massachusetts, he assisted several ladies including his wife, in forming the Vigilant Missionary Society. This is sometimes thought of as a forerunner of our present Adventist Book Centers.
 

S. N. Haskell was ordained to the ministry in 1870. During his years of service he was president of several conferences (including once when he was president of the California and Maine Conferences at the same time!). He also founded South Lancaster Academy (now Atlantic Union College) in 1882.
 

In 1885 Elder Haskell was in charge of the first group of Seventh-day Adventist missionaries who went to open the work in Australia. From 1889 to 1890 he made a round-the-world tour on behalf of Adventist missionary work. His first wife died in 1894, and in 1897 he remarried, this time to a Bible worker named Hetty Hurd. Stephen and Hetty did evangelistic and Bible work in Australia and the United States. In addition, he also authored several books including The Story of Daniel the ProphetThe Story of the Seer of Patmos, and The Cross and Its Shadow. Elder Haskell died in California in 1922.
 

S. N. Haskell has been described as a "deliberate" speaker. An acquaintance of Elder Haskell’s, Rowena Purdon, recalled:
 

He in manner and speech was always a typical old-fashioned New Englander. His subjects and predicates were not always in harmony; his Yankee dialect never left him; but his earnest kindly smile always made friends (Rowena Elizabeth Purdon, That New England School, p. 22).
 

She also told about when Elder Haskell was learning to preach:
 

He once said in a sermon at a campmeeting in South Lancaster, "If a young man asks me what book he should study if he wants to become a preacher, I tell him, aside from the Bible, an algebra." Then he explained that [as a young man in his] . . . soap-selling days he often let his horse take its own time while he worked algebra problems and eventually mastered the subject. Perhaps it was the schoolteacher instinct in [his wife] Mary, who, realizing that he needed the logical thinking in his sermons that the subject might give him, suggested the idea. We shall never know, but we are sure that her experience and her strong influence were what God saw that her husband needed to aid him to become a great preacher-missionary (Ibid., p. 21).
 

It must have worked. Elder Haskell's sermons built faith even in times of crisis. During the height of the "holy flesh" movement in Indiana at the turn of the century, Elder and Mrs. Haskell were sent to the Indiana Camp meeting. One new convert to Adventism commented to Haskell's wife, Hetty, on the contrast between Elder Haskell's presentations versus those given by the ones caught up in the fanaticism. "You can tell by the sound whether a bell is cracked or not. Much of the preaching sounds cracked; but when you General Conference workers speak it sounds firm."

Years later, in 1910, Elder Haskell was still preaching solid sermons that people wanted to hear. At a series of talks at the California camp meeting his wife, Hetty, recalled, "In the early morning meetings [he] gave Bible studies on the Spirit of the Lord, and it seemed as if every man, woman, and child on the ground was present at these meetings."
 

After Elder Haskell's death, Review and Herald editor, Elder F. M. Wilcox, offered the following tribute: "His knowledge of the Bible was extensive and unique. His preaching abounded with practical illustrations and precious principles drawn from its sacred pages. . . ."
 

THE SERMON
(condensed)
By Stephen N. Haskell

Preached on February 4, 1893


You will find my text in 2 Cor. 8:9: "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich."
 

All that we know about the divine attributes, is through Christ and by Christ. He is the author and finished of the faith that is revealed for the salvation of the human family, the beginning and the end, the Alpha and the Omega. And his plan of saving man is revealed only as he sees fit and necessary for the salvation of the human race.
 

All the universe of God is interested in the unfolding of this divine plan. It is not merely myself and my influence, yourself and your influence, but there are principles involved which all heaven is interested in. When the plan is worked out, and those that will accept the gospel of Jesus Christ will be saved throughout all eternity, the justice of God will be demonstrated. Satan will be destroyed, and there will be a triumph of the truth that will never again be marred by sin and Satan.
 

But, we are saved by grace through faith, and that is the gift of God. But what is that grace? This is answered in these words which I have read: "Ye know the grace of our Lord Jesus Christ." What is it? "Though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." How does grace save us? Why, the grace of Christ as it was manifested by Christ, in his becoming poor that we might be rich, is his leaving the throne of the Father, the royal courts above, and coming to this earth all scarred with sin, and taking upon himself our nature; divinity, God, and by Christ, placed in humanity, and became like us to be tempted in all points as we are, yet without sin, that he might connect fallen humanity with God himself. And by this he becomes the ladder that Jacob saw, that through his merits and what he brings to us of the divine help, we can ascend to reach the heavenly courts. It is all through Jesus Christ. It is grace.
 

And it is this same quality, that we are to manifest in our lives, becoming poor that we may benefit others, following our Lord and Master. The idea that we can be partakers of this grace and not bear any of its fruits, is the greatest mistake ever made. We cannot be saved unless we have the grace of Christ, and if we have his grace, then it will bring to each soul a sacrifice of one's self, a self-abnegation, that others may partake of the joy and blessings granted us through Christ. Merely professing the name of Christ, does not save us, but it is when the character becomes changed; it is when we partake of the divine nature, and that nature is in the grace of our Lord Jesus Christ; this is what saves us.
 

A little way from this, we shall experience a time such as has never been experienced by the human family. It will be the great test that will decide the destiny of the entire race, because soon the Lord will come, and when he appears in the clouds of heaven and takes his people to himself, then the great problem of salvation will have been worked out, and those who are found in harmony with this plan are saved in the plan of God, and are saved eternally.
 

Those who are outside of the plan of God are lost and lost eternally; and we have reached the period in the world's history when that line of separation is being drawn, and the great question with every one of us is, On which side will we be? God proposes to accomplish a great work in this world in giving the light of the truth to the human race, and in this generation. He has committed that truth and that word to his people; hence it becomes each one of us to inquire, What does God require at my hands?
 

In Matt. 5:16, the Saviour, speaking of his people and their relationship to the world, says, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." How extensively will the light shine? As extensively as mankind are found upon the earth. God never designed that his people should be in one spot, and not mingle with the people of this world. He designed that his people should be scattered throughout the length and breadth of the earth, that their influence might be felt by those who sit in darkness.
 

When the Jews lost this idea and centered all their interests in themselves, then God let persecution come upon them, and they were scattered and sent unto different nations of the earth, so they should carry the light to those who sat in darkness. The apostles partook somewhat of the same spirit. They and many of the early Christians hovered about Jerusalem. At first God wrought for them wonderfully there. Thousands were converted, – 3,000 in one day; afterward 5,000. But did God design that they should remain there in Jerusalem? O, no. He gave them the light of the Gospel that they should carry it to others, that they might go to earth's remotest bounds, and there let the light shine; and by the light shining in the face of Jesus Christ,—the light that accompanied the Gospel, – others would be led to acknowledge those precious gleams, and thus glorify God.
 

And that is God's plan to-day. There will be a time of persecution such as there was in the days of the early apostles. The people will be glad to scatter out and let their light shine. That is in the very nature of the gospel of Jesus Christ. We understand that there will not be one tribe on the face of the earth when the Son of man comes, but that in that tribe there will be some individuals that will be letting their light shine. Notice one expression the Saviour uses, as recorded in Mark 13:26, 27: "And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven." Where will the saints be when the Lord comes?

"From the uttermost part of the earth to the uttermost part of heaven." There will be thousands in every portion of the earth that will have the precious rays of light, and will be led to glorify God. There is one expression in regard to this that is forcibly expressed by our Saviour in the book of Acts, and I wish to call your attention to it. When the Saviour promised that he would pour upon the disciples his Holy Spirit, he told them it was not for them to know the times and seasons which the Father had put in his own power, but, referring to the day of Pentecost, said: "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in Samaria, and unto the uttermost part of the earth."
 

The expression the Saviour uses here is the same as that in the thirteenth chapter of the gospel of Mark. They were to tarry in Jerusalem till they were endued with power from on high. But what were they to know? Why, that they were to receive power. Power to know the exact time of the revelation of Jesus Christ? O, no; but power to take up the gospel, and go to the uttermost part of the earth with it. Well, says one, I thought we would know just when the Lord would be revealed. But until the time comes for the Lord to reveal it, this is not for us to know. The Lord has committed to his people a work and we have power to do that work. The time in which we now live is the time for the outpouring of God’s Spirit.
 

What then is our duty? Are we to fold our hands, and huddle together and take it easy and live easily, and wait in that way? Our work is to take up the gospel and go to the uttermost parts of the earth, and be found there giving the light to individuals that have had no knowledge of the truth. We are to be co-workers with our Lord Jesus Christ, to partake of his Spirit who left the heavenly glory, who left the royal courts above, and came to this earth to save us. This si the grace of Christ.
 

Then what will we do if we are possessors of this grace? Why, I expect we will leave our homes. I expect we will be glad to leave our homes, and devote them to the cause of our Lord Jesus Christ, and be the means of carrying the truth to the uttermost parts of the earth. It is our duty and I say our privilege, brethren, to be connected with our Lord, so that we can live and carry the light of the truth to the uttermost parts of the earth, and thus be co-workers with the Saviour.
 

What are we to be a light of? A light to the world, and a light to the people living in the uttermost parts of the earth. If our interest is circumscribed, we may offer a few prayers – and that is all good; we may send out a few periodicals, – and that is all good; but how many of us will give ourselves, will give up our interests, and let our interests and our lives be so interwoven in the work of the Lord, that our practice will be in direct harmony with the work of our Lord and Saviour Jesus Christ? Brethren, we call for volunteers, – not men to be drafted, – but volunteers; men and women that will say: "Speak Lord, for thy servant heareth."
 

Here is something that Sister White has written upon this point, since going to Australia:
 

"I feel deeply over the little burden many carry for the missionary work in the foreign fields and in the home missions. There are thousands of places to be entered where the standard of truth has never been raised, where the proclamation of the truth has never been heard in America. And there are thousands who might enter the harvest field who are now religiously idle, and as a result, go crippling their way to heaven, expressing their doubt whether they are Christians. Their need is a vital union with Jesus Christ. Then it can be said of them, 'Ye are laborers together with God.'
 

"I think how the angels must feel seeing the end approaching, and those who claim to have a knowledge of God and Jesus Christ whom he hath sent, huddle together, colonize, and attend the meetings, and feel dissatisfied if there is not much preaching to benefit their souls and strength the church, while they are doing literally nothing. Souls are perishing for the light of truth which these have. It is their duty to put that knowledge to use to save souls. If their temporal, financial prospects are not as prosperous by moving to localities where the truth has not been proclaimed, will they not be doing just the work that Jesus has done to save them?
 

"I do not urge any one to change their location to please their own ideas, for Christ lived in our world, all seared and marred with the curse, that humanity might touch humanity, to save souls from eternal ruin. Jesus did not leave the royal throne, the royal crown, and come to our world to please himself. "For our sakes he became poor, that we through his poverty might be made rich." What is the character of these riches? Is it houses and lands and bank stocks in this world? Or is it the unsearchable riches of Christ presented before their minds that shall attract their hearts, that they shall count all things but loss and dross that they may win Christ? We join the Lord's army, fight the battles with the power of darkness, set up the standard of the cross in every place where we can possibly find access. My heart is pained when I think how little our churches sense their solemn accountabilities to God. What self-denial have our churches as a whole manifested? They may have given donations in money, but have withheld themselves.
 

"The heavenly agencies are waiting to co-operate with human agencies in the grand work of reflecting light to the world. Wherever there is even one soul converted on the earth there is a response of joy circulated through heaven. We are not the ones to make the first movement toward Christ; it was our Redeemer who made the first movement toward us. "And I, if I be lifted up, will draw all men unto me." He touched your hearts by his grace, you responded and drew toward Jesus. Man could not make the first movement. [Christ's] love is expressed for fallen man. [It] led him to make an offering of his soul for sin.
 

"What, then, is the duty of every enlightened soul? How should he feel as he looks upon the infinite sacrifice of the only begotten Son of God? There are not many ordained ministers; this makes it necessary for you to deny self. If ministerial hands have not been laid upon you in the world, Christ has laid his hands upon you and said, "Ye are my witnesses; go trade on the talents I have given you. Ye are the light of the world?" There will be an antagonism between the church and the world, but the church is to shine. Let yourselves become the consecrated living channels of light to the world, whatever may be the consequences to you financially.
 

"Let those who truly love God step out from where there are large churches of Sabbath- keepers, and the cause they knew not be searched out. Where is the fruit borne by the branches in these large churches? "Every branch in me that beareth not fruit he taken away." Does not this statement from the lips of the Great Teacher alarm you who have taken such an easy position, having no burdens, gratifying self, lifting no cross, and no following Jesus?
 

"I have been alarmed for some years as I have seen the line of demarkation between the church and the world almost obliterated. The design of God in the formation of the church was that the very action of the separation from the world would itself be sufficient to attract attention. Their formation in church capacity has a meaning in it which the world can read. They are to consider themselves a peculiar people of God, an object to be rendered conspicuous, detached from other objects, standing apart. The sons and daughters of God are to stand a distinct, pure, holy people from the world. And if these signs are not seen in the members of the church, it is the duty of the church faithfully to investigate the matter for if there is not a decided transformation of character from a life of sin to a life of holiness, then why? For if sin is practiced in daily life, there is no real value in all their profession, and they will not act in harmony with God as his agents in the regeneration of the world.
 

"If the professed followers of Christ, even in part, act the same as the world, they may have their names on the church books, but they are not joined to Christ. Therefore the same spirit has to a limited or large degree a controlling power upon the minds, heart, will, and temper.
 

"Christians in deed and in truth will consecrate the solemn import of the words of Christ, "He that will come after me, let him deny himself and take up his cross and follow me, and so shall he be my disciple." It is a solemn statement that I make to the church, that not one in twenty whose names are registered upon the church books are prepared to close their earthly history, and would be as verily without God and without hope in the world as the common sinner. They are professedly serving God, but they are more earnestly serving mammon. This half-and-half work is a constant denying of Christ, rather than a confessing of Christ. So many confirm themselves in lustful practices, and are full of deception through and through in their professed Christian life. Living as sinners, claiming to be Christians.
 

"The end is near. Every soul will have in the judgment exactly the character of morals he cultivated in this life, just such a spirit and character as he cherished in his home life, in association with his neighbors and with members of his family. And according as he has appreciated the words of Christ and has obeyed them, will be the judgment pronounced upon him.
 

"I lay down my pen and lift my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live. The end is near, stealing upon us so stealthily, so imperceptibly, so noiselessly, like the muffled treat of the thief in the night. Who will consent even now after wasting much of his lifetime, to give his will as clay into the hands of the potter, and co-operate with God in becoming in his hands molded a vessel unto honor? O, how must the clay be in the hands of the potter, how susceptible to receive divine impressions. No earthly, no selfish motives should be suffered to live, for if you give them place, you cannot be hewn into the divine image.
 

"When this work is comprehended, it will bring even the thoughts into captivity to Christ. This is beyond our comprehension, but thus it will be. We must let Christ work for us. Is there any excellency that appears in our characters or our conduct? It is all from God, the power of the potter over the clay.
 

"Oh, that those whom the Lord has blessed with the treasures of truth would awake and say from the heart, "Lord what wilt thou have me to do?" We want men and women to settle in Australia who have a solid, Christlike influence. Oh that many may be uprooted from where they are to become workers with Jesus Christ." [GCDB Feb 4, 1893]
 

The living agents are needed to communicate the light of truth, and the result will be those who are now ignorant of the truth, will, through the grace of Christ, become precious in the sight of the Lord, and will exert an influence to the glory of God.
 

Brethren, we are living in the most solemn time that has ever been seen since Adam fell, and the question comes home to us, What relation will we sustain to God? Will we rest satisfied because our surroundings are pleasant? May God forbid, but rather may our hearts be stirred, and we begin to inquire of God, What way, what course, where is the light, and where is the path he would have us follow? The time will come when we will find ourselves scattered throughout earth's remotest bounds. There is scarcely any day that passes but that I feel I would about as soon sleep as live. But I know that God will carry his people through, every one that trusts him. There is not power enough in all the devils that were cast our of heaven to stop that soul.
 

We have not yet received that Spirit that he wants to give us. There must be a change in our hearts or we shall never enter the heavenly kingdom; there must be a realizing sense of the nature of the gospel of Jesus Christ and what he wants to impart to the human race. The light of truth that shines so freely about every one of us he wants to shine in every dark portion of the earth. The time has come when God himself, by his providence, is holding in check the powers of the earth, that the light may extend and reach those that sit in dankness. Where is our interest in this matter? Is it deepening day by day, or is it to us a tale that sounds pleasant for the time being, and that is all?
 

How much light do you think could be imparted by the number that is present here this morning? Why it seems to me that there are enough here to almost lighten up the world. It is not we who do the work, but it is God that does the work. It is not what we can do, but it is God that does the work, and he invites man that is so sinful, to partake of his nature; he invites us to sustain that relation to him that he can do the work – not that God cannot do the work without human agency, but he has ordained that the work should be carried forward through human agency, so that when every soul is saved in the kingdom of God, there will be mutual joy throughout all the redeemed host.
 

O what a grand anthem of praise will ascend tot he Author and Finisher of our faith when we meet in the air. When the saints meet in the air, from every kingdom and tribe will be one shout fo praise and glory that will ascend to God and the Lamb forever and ever: "Thou hast redeemed us with thy blood out of every nation, out of every kindred." How can we say, "Thou hast redeemed us by thy blood," unless we have had an interest in every nation and kindred and tongue and people? The work is almost over; we are down in the very last time; we are near the end. It is coming so noiselessly, so stealthily, and shall we sleep over it? May our hearts be so stirred, that we shall not rest satisfied until we know that we individually are in harmony with God's providence and work.
 

The time has come for a new departure, for an advance step to come into our hearts. Our own way will not answer the time that we have just entered upon. Those that have known the truth for years, have looked forward tot he time when the final struggle would be nearer; that time has come. God has come near to us. He will pour his Spirit upon us, and the work will go; and when the last soul is gathered, Christ will appear in the clouds of heaven, and we will say, "Praise God." From the uttermost parts of the earth unto the uttermost parts of heaven they will come. Shall we be among the number? May this be our happy lot.
 

From the General Conference Bulletin, Feb. 2-4, 1893.



Comments on the God and His Son by S.N. Haskell

“When the time passed in 1844, there were none who believed the truth as we now hold it. All believed the prophecies that brought us to that time. Then began a greater searching of the Bible than had ever been, probably, at any time since the days of the apostles. They went over and over the old arguments concerning the prophecies that pointed to 1844, and after most thorough examination they could see no other conclusion than that the prophetic periods terminated at that time. As they studied, they began to see one link of truth after another; and as these truths unfolded to the pioneers, -- I have reference to such men as Elders James White, J. N. Andrews, Uriah Smith, and J. H. Wagoner, -- they did not dare present that truth to the people until they had made it a special subject of prayer and the Spirit of prophecy had set its seal to it” S. N. Haskell, Review and Herald, October 27, 1904.

“The rainbow in the clouds is but a symbol of the rainbow which has encircled the throne from eternity. Back in the ages, which finite mind cannot fathom, the Father and Son were alone in the universe. Christ was the first begotten of the Father, and to Him Jehovah made known the divine plan of Creation. The plan of the creation of worlds was unfolded, together with the order of beings which should people them. Angels, as representatives of one order, would be ministers of the God of the universe. The creation of our own little world was included in the deep-laid plans. The fall of Lucifer was foreseen; likewise the possibility of the introduction of sin, which would mar the perfection of the divine handiwork. It was then, in those early councils, that Christ’s heart of love was touched; and the only begotten Son pledged His life to redeem man,should he yield and fall. Father and Son, surrounded by impenetrable glory, clasped hands. … and the everlasting covenant was made; and henceforth Father and Son, with one mind, worked together to complete the work of creation. Sacrifice of self for the good of others was the foundation of it all” S. N. Haskell, The Story of the Seer of Patmos, pp. 93, 94. 1905.

“Before the creation of our world, “there was war in heaven.” Christ and the Father covenanted together; and Lucifer, the covering cherub, grew jealous because he was not admitted into the eternal councils of the Two who sat upon the throne” S. N. Haskell, The Story of the Seer of Patmos, p. 217. 1905.

“Christ was the firstborn in heaven; He was likewise the firstborn of God upon earth, and heir to the Father’s throne. Christ, the firstborn, though the Son of God, was clothed in humanity, and was made perfect through suffering. He took the form of man, and through eternity, He will remain a man” S. N. Haskell, The Story of the Seer of Patmos, pp. 98, 99. 1905.
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