Review and Herald, Vol. 37, No. 4. (1/10/1871)

Review and Herald

Jan 10, 1871

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 10, 1871

OUR FAITH AND HOPE;

By James White

Or, Reasons Why We Believe as We Do.

NUMBER FOUR.—SIGNS OF THE TIMES.

BY ELDER JAMES WHITE.

“What shall be the sign of thy coming, and of the end of the world?”—DISCIPLES.

“When ye shall see all these things, know that it is near, even at the doors.”—JESUS. Matt. 24: 3, 33.

POWERS OF THE HEAVENS SHAKEN.

This event we must regard as being future. It holds the same place in the events of this chapter, that the departing of the heavens as a scroll does in the events of the sixth seal of Rev. 6. Both follow the falling stars. Please compare Matt. 24: 29, 30, with Rev. 6: 12, 17. The Scriptures plainly teach that, prior to the resurrection of the just by the voice of the Son of God, the voice of God the Father will shake the heavens and the earth, when will be fulfilled the shaking of the powers of the heavens. This will probably take place at the pouring out of the seventh vial into the air. Rev. 16: 17. Then it is said, “And there came a great voice out of the temple of Heaven, from the throne, saying, It is done.” This is not the voice of the Son of God as he descends to raise the dead. It comes from the throne of God in the temple of Heaven. “Whose voice then shook the earth; but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.” Heb. 12: 26. “The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel.” Joel 3: 16.

We would not speak too positively of future events; but venture the opinion that the voice of the Father will shake the heavens and the earth before the sign of the Son of Man appears. The people of God will be safe. Islands may disappear, and mountains be thrown down; but the saints will remain unharmed. Earthquakes may break up the earth’s surface, so that kings and nobles, rich and poor, bond and free, may hide “themselves in dens and in the rocks of the mountains,” still God will be the hope of his people.

SIGN OF THE SON OF MAN.

This is not one of the signs which show that the Son of Man is near; but “the sign of the Son of Man in heaven.” It is that which signifies his position. When Christ ascended from the mount of Olivet, “a cloud received him” from the sight of the disciples. They still gazed at the cloud as it rolled upward, bearing the Saviour toward the Father’s throne; but they could not see his person. When he comes “in like manner” as he was taken up to Heaven, the cloud will appear small in the distance; but as it draws near, it will apparently increase in size. It will signify to those who are looking for his return, that he is there, soon to burst forth from the cloud in matchless glory. This cloud will be the sign of the Son of Man in heaven.

THE TRIBES OF THE EARTH MOURN.

During the pouring out of the seven last plagues, and at the time of the shaking of the powers of the heavens, a large portion of the wicked will doubtless be destroyed. A portion still remain, to view scenes still more terrible, and to endure anguish more dreadful. The sign is seen in heaven. The once slighted, insulted, and crucified Saviour, now King of kings, and Lord of lords, is coming near the earth! His glory blazes everywhere! The saints hope and rejoice with trembling; but what an hour for the wicked! The tribes of the earth mourn. Amid the ruins of shivered creation they hold one general prayer-meeting. Kings and great men, rich men, chief captains and mighty men, free and bond, all, yes, all unite in the general wail. As the Son of Man in the glory of his Father, attended by all the holy angels, draws still nearer, consternation fills every breast. They hide in dens, and in the rocks of the mountains. Their only hope is to be concealed from the glory of that scene. They know it is too late to pray for mercy; that probation for the human family has ended forever. Here is a copy of that dreadful prayer: “Mountains and rocks, fall on us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand?” Rev. 6: 16, 17.

But rocks cannot shelter them from the burning glory manifested by the King of kings, attended by the whole heavenly host. The presence of but one angel before Joseph’s sepulchre, caused the keepers to fall like dead men. Then when “the Son of Man shall come in the glory of the Father,” “and all the holy angels with him,” no sinner can endure the scene, and live. The exceeding brightness of that vast multitude of angels, brighter than a thousand suns at noonday, will pierce the sinner’s lowest hiding-place, and will “make a speedy riddance of all them that dwell in the land.” Zeph. 1: 18. Or, as Paul says, “Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness [bright shining, Macknight’s translation] of his coming.” O Christian brother, we warn you to watch and be ready to receive your Saviour with joy. Backslider, arouse, and return to the Lord while he may be found. And, poor sinner, though you have never tasted of the pardoning love of Christ, you, too, may come and find pardon, and a shelter from approaching wrath.

JESUS NEXT APPEARS.

The Son of Man will be seen “coming in the clouds of heaven with power and great glory.” But before his coming, a great work will be done for his people. Should he suddenly burst upon them now, they could not endure “the power and great glory” of the scene. This subject is well illustrated by the following words of the prophet: “Then shall we know, if we follow on to know the Lord, his going forth is prepared as the morning; and he shall come unto us as the rain; as the latter and former rain unto the earth.” Hosea 6: 3. The morning is a beautiful figure of the opening glory of the day of God. The day-star first appears, then the dawn of day. And as the light of day increases, our eyes are enabled to endure it, and view the sun shining in his strength. But, should the light of the sun burst upon the world suddenly at midnight, no human eye could endure it.

So will the people of God be prepared to meet their coming King. They must first break away from the love and cares of this world, and consecrate all to the Lord. Then will they, in due time, share the outpouring of the Holy Spirit “as the rain, as the latter and the former rain upon the earth.” The day-star will arise in their hearts. 2 Pet. 1: 19. Those who have taken heed to the sure word of prophecy through the dark, watching night, will then raise their heads in triumph. They are filled with faith, and with the Holy Spirit. Glory is poured upon them till they can gaze on Christ and angels. The trumpet sounds. The angels are dispatched to the graves’ mouths. The voice of the Son of God awakes the sleeping saints of all ages. They come forth in immortal perfection; and as they leave the earth, the living saints are changed. The “elect from one end of heaven to the other,” each with an angel bright and strong to lead the way, are all caught up to meet the Lord, who waits in mid-heaven to receive the purchase of his blood. As language would fail to describe what follows, dear reader, we leave you here to contemplate it, praying that we may be prepared to participate in the meeting scene.

PARABLE OF THE FIG-TREE.

Verses 32, 33. “Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh. So likewise ye, when ye shall see all these things, know that it [He, margin,] is near, even at the doors.” The parable of the fig-tree is probably the most forcible figure that could be used by our Lord to illustrate this subject. When the trees of the field begin to put forth their leaves, and the tender grass springs up, and the ground is being covered with its green, velvet carpet, we know that summer is nigh. It is a certainty with us that summer is coming when we see these signs in nature. We know that summer is nigh. “So likewise, ye, with the same certainty, we may know that Christ’s coming is at the doors when the signs in the sun, moon, and stars, are fulfilled.”

Here, dear reader, our Lord has stated the object of these signs, which is, that we may know when his coming is at the doors. But we are told that the church is not to know anything of the period of Christ’s second advent. Then, we inquire, why did our Lord give signs of the event? Are they given to deceive us? or to lead the honest Christian to look for Christ’s coming when, in fact, nothing is to be known of the time of the event? Certainly not. The fact that Christ foretells signs of his coming, and then states the object of those signs, that the church may know when the event is near, even at the doors, is sufficient proof that it is the design of Heaven that the church should understand the period of the second advent.

ALL THESE THINGS.

Our Lord says (Luke 21: 28), “And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh.” The signs began to come to pass with the dark day of 1780. Then it could be said that redemption draweth nigh, and from that time the humble follower of Jesus might look up in expectation of witnessing his glorious appearing. But (verse 31) “when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.”

The signs in the sun, moon, and stars, are all that were given to base faith upon. All the other events mentioned in connection with these, have their fulfillment after the faith of God’s people is perfected, and the doom of all sinners is fixed; therefore they cannot be embraced in the phrase “all these things.” The three signs having come to pass, we may now learn the parable of the fig-tree, and know that Christ’s coming is near, even at the doors. The phrase, “all these things,” does not embrace the mourning of the tribes of the earth, and the sign of the Son of Man. Neither does it embrace the shaking of the powers of the heavens; for that does not take place until the seventh vial is poured out. But the faith of God’s people is perfected, and the doom of all sinners is forever fixed, before the pouring out of the first vial. The parable of the fig-tree was given to inspire faith in the minds of those who hear the reasons of Christ’s soon coming. But to suppose that this parable is to be learned after it is said, “He that is unjust, let him be unjust still, and he that is holy, let him be holy still;” after the thunder, lightning, great earthquake, and great hail, “each stone about the weight of a talent,” is most absurd. No! The phrase, “all these things,” in verse 33, embraces the three great signs in the sun, moon, and stars, given to strengthen the faith of God’s people, while merciful warnings are being given to the world. Here, then, since the falling stars of 1833, the parable of the fig-tree has force, and we may know that Christ’s coming is near, even at the doors, with all the certainty that we know that summer is nigh when the trees put forth their tender buds and leaves.

THIS GENERATION SHALL NOT PASS.

Verses 34, 35. “Verily I say unto you, This generation shall not pass away till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.” Many suppose that our Lord here speaks of the generation then living, who listened to his teachings. That such are in error on this point, the following facts clearly prove:

1. It is certainly true that what is embraced in the phrase, “all these things,” was not fulfilled in that generation. 2. It could not be the generation living in the days of his flesh, for he said to them (Luke 11: 29), “There shall no sign be given it but the sign of Jonas, the prophet.”

It is evident that our Lord refers to the generation who were to see the signs fulfilled, and who were to be instructed by the parable of the fig-tree. In this prophetic discourse, he leads the minds of his disciples down over the events of the Christian age, mentions the signs in the sun, moon, and stars, which were to appear in the last generation, and then declares that this generation shall not pass away till all these things be fulfilled.

In like manner, Paul carries his brethren forward to the resurrection, when he says, “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump.” 1 Cor. 15: 51, 52. Or, “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” 1 Thess. 4: 17. The things here mentioned by the apostle did not take place in his day. They have not yet taken place. Notwithstanding, he speaks of them as though they would take place in his day, and he have a part in them.

Also, in like manner is the mind carried backward in Ps. 95: 10. “Forty years long was I grieved with this generation.” The generation here spoken of provoked the Lord in the wilderness, long before David lived. He goes back and speaks of it as though it were present. In this manner our Lord goes forward, and speaks of the last generation as though it were then present.

We do not believe that the phrase, “this generation,” marks any definite number of years. Some suppose that our Lord designed to teach that some who were witnesses of the dark day in 1780 would live to witness the second coming of the Saviour. But it is our opinion that the Lord designed to teach that the people who should live at the time of the fulfillment of the last sign (the falling stars of 1833), and should hear the proclamation of the coming of Christ, based partly upon the fulfilled signs, should witness the scenes connected with his coming.

The proclamation of the coming and kingdom of Christ is given to the last generation. God did not send Noah to preach to the next

generation before the flood, but to the last. The very generation which was destroyed by the waters of the flood saw Noah build the ark, and heard his warning voice. So God has raised up men to give the solemn warning to the world at the right time to give force to the warning. And the very generation of men that live after the three great signs are fulfilled, and who hear and reject the warning message from Heaven, will drink the cup of the unmingled wrath of God. For such, the seven last plagues are reserved. And those of this very generation who receive the message, suffer disappointments, and endure the trials of the waiting position, will witness the coming of Christ, and exclaim, “Lo, this is our God; we have waited for him, and he will save us; this is the Lord, we have waited for him; we will be glad and rejoice in his salvation.” Isa. 25: 9.

With what emphasis our Lord gave utterance to this sentiment. It is a rebuke upon our unbelief. As we read it, God help us to believe it: “Verily I say unto you, this generation shall not pass till all these things be fulfilled.” “And as though this were not enough to lead us to unwavering faith, he adds these forcible words: “Heaven and earth shall pass away, but my words shall not pass away.”

BEHOLD, HE COMETH.

Not in poverty and shame, As when first to earth He came, When by human power and pride Scorned, insulted, crucified; Not with cymbals, fife, nor drum, Will the conqu’ring Hero come; Not with banners floating high, Rent with shot, of grey dye; Not with thund’ring cannon peal, Not by armies clad in steel,

Will His regal feet be set On the heights of Olivet; But in clouds will Zion’s King Come, as on the lightning’s wing. Saints redeemed, the quick, the dead, Shall attend their glorious Head; Robed in light, the angel choir— Spirits—ministers of fire— Fire, hail, and wind, and storm, Shall surround His dazzling form.

Ev’ry eye that form shall see; They, who nailed him to the tree; They, who dared—the self-accursed— Mock with gall his dying thirst. Every knee to him shall bow; Low shall bend each haughty brow, Ev’ry guilty heart shall quake— Heav’n, and earth, and seas, shall shake. Have the hill-tops caught his light? Watchman! tell us of the night.

—Prophetic Times.

S. D. Adventists and Their Critics.

By John H. Waggoner

BY ELD. J. H. WAGGONER.

The World’s Crisis is published by the Advent Christian Publishing Association, in Boston, Mass. This Association is composed of one branch of the people called Adventists. Another branch, under the name of American Millennial Association, publishes the Advent Herald, also in Boston. The main differences of these bodies are these: the latter believes the soul is immortal, and that the Sabbath is changed to the first day of the week. The former denies the immortality of the soul, and teaches the abolition of the ten commandments; and, consequently, that there is no Sabbath in this dispensation. These remarks are only true of the bodies, and do not apply to every individual among them; for some articles have appeared in the Herald looking toward the abolition of the commandments, while some have also appeared in the Crisis teaching that the Sabbath is not abolished. But these are inconsiderable exceptions. Another body of Advent believers publishes the ADVENT REVIEW AND HERALD OF THE SABBATH, in Battle Creek, Michigan. This body agrees with the first of the above (the Crisis) in regard to the nature of man, but disagrees with both of them in this: the REVIEW teaches that the seventh day is the Sabbath of the Lord still, and ever binding on man.

The ADVENT REVIEW has pursued a course tending to preserve friendly relations with the bodies represented by the other papers mentioned; and so far as the Advent Herald is concerned, the effort has been successful. Although the supporters of that paper believe the REVIEW is in error both in regard to the Sabbath, and to the condition of man in death, and destruction of the wicked, nothing has ever passed between the papers, or the ministers of the respective bodies, to my knowledge, inconsistent with the most liberal courtesy, and fraternal feeling. But with the Crisis it is somewhat different. I regret to say that many things have appeared in its columns, at different times, manifesting a very bitter spirit, not at all in harmony with that meekness and kindness toward others which are essential elements of Christian character. These things consist in personalities, insinuations (which are always difficult to meet because they are evasive), and misrepresentations. The latest specimen of vituperation, not by any means the only one, is found in a report of travels and labors of Hiram Munger. With Mr. Munger, personally, we have always been on the most friendly terms. We make no attack on him; but we feel compelled to defend ourselves from a violent and unjust attack made by him, published in the Crisis of Oct. 1870. That you may better understand the nature and spirit of the attack to which I refer, I copy as follows:—

“Richmond. This is an old Advent church, which has been visited with two or three whirlwinds within a few years, which only confused and broke a few of the branches, while the trunk of the tree and the roots are in good soil. The second attack of the seventh-day people, or Ellen G. White’s messengers, have just closed a five weeks’ bombardment, stumping and bragging of their arguments, Goliath-like. I understand a young David, after being threatened and stumped to fight, silenced their battery in a short time, and turned the mesmeric current. If ever there was a time to take off this hypocritical wart or fungus flesh from the Advent body, it is now. I know God does not bless it. It proves a corroding curse wherever it goes.

“The doctrine is pushed into communities’ Mahomet-like, and calmed down by a mesmeric anodyne, until the subjects are dead or dozy enough to submit to the rigid law of taxing, which, by the way, has awakened some from their stupor, and their eyes are fully open to the imposition and curse on a religious and Christian community. I am aware that in saying this I call down the bulls of this pretended church upon me; but let them come. If these were my last words, I would warn my brethren and the world against this delusion. We as a people have supported it thus far, and are guilty by keeping silent, as a body, so long. So long as they claim the name of Adventist, they are a cancer to this body, and the worst forms of the cancer are out of sight. Whitewash and paint cover up the internal inflammation (so all say that have had the experience in it), just as the freemasons who have had their eyes opened to that trap of the devil, and have exposed it.”

“It is time to rid ourselves of these influences, and be free. What if some are honest? So much the more need of trying to liberate them from this snare, by lifting our voices against it.”

A few points in the above I notice:

1. The reader would suppose, from this report, that the Seventh-day Adventists had pretty nearly broken up the “old Advent church” in Richmond. This is not the case. It was divided, or rather torn in pieces, by internal dissensions, and by trials and jealousies among the preachers; so much so that when Eld. Wellcome left that place, its identity was nearly lost. A reliable individual in that neighborhood said to me, “When I. C. Wellcome preached his farewell discourse here there were just seven persons in the house, and I was one of them.” This was in the “Reed Meeting House.” When I went there and preached the Sabbath and Third Angel’s Message, only two individuals anywise connected with the church embraced it. They who styled and considered themselves “the Advent church,” would neither hear it nor admit me into their house to preach it.

2. The silly boast of “silencing their battery,” is worth but little in the neighborhood where both sides were heard. But boasting is characteristic of many of that class, who, while they profess to be led only by “the law of Christ,” have not yet learned that “boasting is excluded” by that law. Rom. 3. But these boasts we are used to hearing, and care nothing for them. They who wish to understand the realities of the case can try for themselves. We seek no controversies and shall never run from them.

3. We are styled a “hypocritical wart or fungus flesh,” to be taken off from the advent body. Paul said of them that have a “form of godliness” and deny the power thereof, in the last days, they shall be “false accusers.” The above words contain a false accusation, and we have every reason to believe it is willful, for we have given every evidence that it is possible for any people to give that we are honestly sincere, walking out on our conscientious convictions. We believe that Mr. Munger and his co-laborers who oppose the holy law of God are deeply in error; but we do not therefore denounce them as a body of hypocrites. By what authority is such a judgment rendered? On what evidence based? We feel very free to meet our accusers before the righteous Judge of all on such an unchristian and slanderous accusation as the above. Or if this remark is of local application, designed specially for the Seventh-day Adventists of Richmond, it is then peculiarly unfortunate, as the whole community will bear witness. Among them are those against whom a word of suspicion has never been raised, except by such reckless maligners as Hiram Munger. It certainly cannot raise the Crisis in the estimation of the people of Richmond that it should contain such inexcusable slanders of some of their best citizens. They who deal in such wholesale denunciations, should be able to present a higher standard of morality and Christianity in their own lives, which the no-law Adventists have not done, either in Richmond or in the country at large.

4. He says he knows God does not bless us. How does he know it? We know he does bless us. We stand on Bible ground. “Whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.” 1 John 3:22. We know it by an experience worth more to us than all the treasures of this world; one which happily sustains us in the midst of the scorn, reproach, and hatred we receive for our faith.

5. We not only believe, but know, by observation and experience, that the truth we teach proves a great blessing to all who in heart embrace it; and the “corroding curse” is found in the opposition to it. How can it prove a curse to any man or community to believe that the ten commandments are binding, and to live accordingly? Let us reason together. We can readily understand how it may prove a curse to believe and teach that the ten commandments are abolished, and to live according to that belief. Such a belief we know by observation, as we might judge by reason, tends to laxity in regard to the great principles of morality taught by those commandments. Antinomianism, which we zealously and constantly oppose, but which is one of the cardinal points of no-law Adventism, as taught by the Crisis, has ever been regarded by the eminently pious of all ages, as the greatest perversion of Christianity—the bane of society. That it is evil, and only evil, we think we can prove by abundant Scripture testimony. To us it is evidence of blindness of mind, if not of hardness of heart, to stigmatize obedience to the law of God as a curse. “Sin is the transgression of the law,” and sin is an accursed thing, and the foundation of all curses. We endeavor to keep the commandments of God, and to “teach men so.” Matt. 5:17–19; Rev. 14:9–12. What is there evil in this? The Lord be judge between us!

6. He says we push our doctrines into communities “Mahomet-like.” We would be pleased if he would point out the likeness. Will he please to do it, or retract the slander? The former he cannot do, for there is no likeness in the case; the latter we have no hope he will do until he gets converted to a spirit of Christian charity not found in his article. Mahomet went forth with the spirit of persecution, enforcing his doctrines by the sword. In this respect I invite you to institute a comparison between us and our opponents—the no-law Adventists. The REVIEW AND HERALD has now entered upon its 37th (half yearly) volume. And I affirm with confidence that during its entire publication not an article has appeared in its columns so unjust in statement, so denunciatory in style, so bitter in spirit, and evincing so strong a desire to ride down by authority, or in other words, to persecute into submission, as this article by Hiram Munger. And he is not the only one of that class that has manifested such a spirit toward us.

The charge is eminently unjust and untrue. We have depended upon evidence, upon argument alone, seconded by the Spirit of God, always, and in all places. We have avoided railing accusations, even in cases wherein we knew that the characters of our opponents were assailable, that our cause might rest only on its merits. We have never menaced nor threatened. “Being persecuted, we suffer it; being defamed we intreat.” In this respect there is a marked contrast between our publications and such articles as this of Mr. Munger. That his words do show the spirit of Mahomet, of real persecution, is very plain. We appeal to the honest, the candid everywhere, that if Mr. Munger understood the language he used, he knew it was unjust and false as applied to us.

7. We are unitedly and determinedly, publicly and privately, committed in our opposition to the practice of mesmerism. Will Mr. Munger affirm the same of himself and all of his fellow-laborers?

8. “Submit to the rigid law of taxing.” This is another charge entirely destitute of truth, and shows an ignorance of language, or recklessness in its use. We do teach obedience to the Scripture rule of giving—“as God hath prospered,” which we denominate “Systematic Benevolence.” The same in substance has been repeatedly urged upon the great denominations of the land, by their most devoted and energetic men. An eminent minister of Europe came to America purposely to lay the same (“Systematic Benevolence,”) before the great convention of Protestants which was expected to assemble in 1870. And we know that “first-day Adventist” ministers have expressed the wish that they could get their people to adopt the same plan! A tax is an impost levied by authority and in nowise partakes of the nature of a free-will offering. That all our offerings are free, is proved in that all our members exercise their own choice in the amount to be laid aside for the support of the gospel. We recommend a plan which is uniform in its operation, that, as the Scripture enjoins, “one be not eased and another burdened.” Is this wrong? We leave it with the Author of the injunction on which the plan is based. We act with his fear before our eyes. Those who hate the cause we advocate are envious that our brethren generally have such confidence in the Scriptures that they adopt and follow the divine plan of giving “as God hath prospered” them. But in so acting they must receive the blessing of Heaven and give the best possible evidence that the charge of hypocrisy is false.

But on this point, it is due that I remark further. There is an insinuation in the words of the writer, calculated to do great injustice. It is often set forth by that class that we adopt this plan because of our love of money. We love justice, equality, and the cause of God. This charge of money-loving and money-getting, so often made by our opponents, is about as just as the charge of speculation laid against Messrs. Miller and Himes in 1843.

While writing this, there fell into my hands a copy of the Morning Star, the organ of the F. W. Baptists, containing the twenty-second annual report of the Corresponding Secretary of the Systematic Benevolence Society. From this report, I quote as follows:

“We are gratified also in being able to record the formation of a Systematic Benevolence Society at New Haven, Conn., last January, at a meeting of persons of various evangelical denominations. An Executive Committee was appointed to present the subject of Systematic Benevolence to the ministers and churches, and to do other necessary work. This society, so far from being denominational, has for its field the whole American church, and not merely one benevolent cause, but all. Its object, as stated in its circular, is to persuade, as far as possible, every minister and Christian in our land to adopt in his practice the principle of systematic and proportionate giving, i. e., a stated proportion of his income to aid in the world’s evangelization, both at home and abroad. *

“The circular argues that the unsystematic, irregular, and impulsive giving, on which our benevolent operations are now so largely dependent, is utterly inadequate for the vast work which the church has to do. A very large increase of benevolent contributions is manifestly needed. A higher style of Christian giving must be adopted. If the members of our churches could be induced to fix upon one-tenth of their income to be devoted to objects of Christian benevolence, we should have, it is estimated, an immediate increase of not less than four-fold in the amount contributed to the support and spread of the gospel.”

The report mentions the names of Dr. Barnes and other eminent men who have given their influence to this object, and it is worthy of notice that the circular of the society organized at New Haven by the various denominations, recommends the same plan and the same proportionate sum that is recommended, and quite generally adopted, by Seventh-day Adventists. More attention has been given to this subject in Europe than in America, and the report speaks of its practical working there.

“As an illustration of the practical working of this system of laying aside a tenth, we quote the present year’s contribution of the mission churches in Turkey, which is reported as amounting to $15,000 in gold, making an average of over $5 per member. Comparing the wages of laborers in Turkey, (12 to 15 cts. per day,) with wages in this country, this average amount of $5 per member would correspond to an average contribution of over $50 from each one of our American church members.

“Our feeble churches little understand the strength they would find imparted to them, if each member could be persuaded conscientiously to lay aside a tenth of his income as an offering to God. Instead of the piteous and almost heart-rending calls for aid which are sent to Home Mission Boards, many of them, like the very poor church where Johannes first preached that memorable sermon, would be surprised to find themselves suddenly able not only to sustain their own churches, but also to aid in the establishment of churches in new fields.”

Why is it that the no-law Adventists have never raised the cry of warning nor uttered their protest through the Crisis against this work in “the various denominations?” Are they so wedded to influence and names that they overlook in large bodies that which they persistently condemn in a small one? Or are their envy and prejudices so strongly excited against us that they fear in our taking a right position we shall be blessed and prospered? On no part of our practice have we been assailed more than on this; and whatever motive they may choose to assign for their action, the facts are to their own discredit, and ready to meet them which ever way they turn.

9. He says, “We as a people have supported it thus far, and are guilty by keeping silence so long.” I quote as it appeared in the Crisis. The article is a fair specimen of the support our faith has received from them. Though I have no right to go back of the record, I will suggest that, perhaps Mr. Munger may have written “suffered it,” and “supported” may have got in by blindness of MS., or the printer’s oversight. It matters little which form of speech is used. The language throughout is evidently as strong and bitter as he could possibly make it. In connection with the above I quote another sentence as follows: “It is time to rid ourselves of these influences, and be free.” Now in all kindness and good nature I ask, What are you going to do about it? We have never attached ourselves to your body, nor attempted, nor desired to do so. We have asked no favors at your hands save this: that you will do us justice and not misrepresent us. Again I ask, What are you going to do about it? This question will be better appreciated if I quote once more from the article.

10. “So long as they claim the name of Adventists, they are a cancer to this body.” Surely, “this body” must be in a bad condition! A “cancer,” a body of “fungus flesh,” a “hypocritical wart,” which it is troubled to get rid of. Our offending, according to this, is two-fold. 1. We earnestly preach just what we believe the Bible teaches. 2. We call ourselves Adventists. And our kind-hearted friends of the “Crisis party” have too long suffered us to do so!!! Is it then so, that we are to be permitted to do so no longer? How shall this terrible evil of our being true to God and our own consciences be remedied? We have a very strong, yes a growing, inclination to continue preaching just as we have aforetime. But Mr. Munger proposes that we be suffered to do so no longer. Who is “Mahomet-like” now? Is there not a fulfillment of prophecy in this? Please read Rev. 12:17. Is it not becoming more and more evident that we are in the last days?

But again, we must not be suffered to injure them by calling ourselves Adventists. Just how they propose to prevent it we are not informed; and we strongly suspect the effort will fail. We have a very strong reason to offer for calling ourselves Adventists. It is this: We are Adventists! We claim the name as especially belonging to us. The Seventh-day Adventists were the first to adopt the name of “Adventists,” as a denominational designation. It was adopted by the “no-law” body some time afterward, and not without strong opposition among themselves. It is a singular freak of Christian modesty in them to now come forward and dispute our right to the name. If they wish to bear a name altogether differing from ours, they are welcome to carry out the plan that some of them have entertained; they may drop the title of Adventists. But we shall not.

Reader, thus far I have noticed the different points in the article to show the spirit manifested by the no-law Adventists toward us. But to notice these points is not the object of my writing, only so far as these all tend toward the main point; viz., to inquire who are entitled to the name of Adventists. Our idea of the true Adventist is this: one who believes, on Bible evidence, that the Lord is coming soon, and is earnestly preparing for that work. Many among the no-law Adventists have very little idea of the subject of the Lord’s coming. Many of their preachers seldom

preach on the evidences of the Advent. With them one passes for an Adventist if he denies the immortality of the soul, and opposes the Sabbath! The views preached by their ministers as a body, are so various, so diverse, so contradictory, that it is impossible to frame anything like a system out of the conglomerate mass. Their National Conference at Rochester, attempted to systematize their faith, but without success. They teach that the time of the advent may be known, and it cannot be known. The signs of the Lord’s coming have been fulfilled, and they have not been fulfilled. The one thousand years of Rev. 20 are in the past, and they are in the future. The wicked dead will be raised, and they will not be raised. The righteous dead will be raised mortal; and they will be raised immortal. The beast of Revelation is Napoleon III., and it is the Catholic power; and this is but a sample of the confusion among them. On the termination of the prophetic periods, they have had a new theory for every few years, each one as true as the Bible, as fixed as the multiplication table, and certain to prove the truth of their position—till it is exploded! Claiming that the watchmen shall see eye to eye, and each one running with a message peculiarly his own. These three things; viz., the confusion, and want of union among them, both in doctrine and spirit; antinomianism, or opposition to the ten commandments; and setting so many times for the Lord’s coming, have brought more reproach upon the cause and name of Adventism, than all other causes combined.

*(To be Continued.)

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