Archive for the ‘James White’ Category

1852, A Paper For Children

April 25, 2009

Review and Herald, July 8, 1852, page 5


WE design publishing a small monthly paper, containing matter for the benefit of the youth. And we are satisfied that our brethren and sisters will agree with us, that something of the kind is very much needed. The children should have a paper of their own, one that will interest and instruct them.

God is at work among the children who have believing parents, or guardians, and many of them are being converted, and they need to be instructed in the present truth. And there are a portion of the children who have believing parents, or guardians, who are neglected, and do not have right instruction, consequently, they do not manifest much interest for their own salvation. We trust that such a paper as we design publishing would interest such children, and also be the means of waking up their parents, or guardians to a sense of their important duty. On them rests the awful responsibility of training souls for the kingdorn of God. But it is a lamentable fact that many of their children are left without suitable instruction. We feel more on this subject than we can express. May God wake up his people to a sense of their duty to those young minds, intrusted to their care, to guide in the channel of virtue and holiness.

We intend to give four or five lessons, in the form of questions and answers, in each number, one for each week for Sabbath-School lessons. These Schools can be held where there are but two or three children as well as where there are more.

We invite our brethren and sisters, also our young friends, to furnish matter, original or selected, for the little paper. Let all be free to write. Communicate your thoughts with simplicity and clearness, with a heart that feels the condition of the tender, yet neglected youth, that must soon witness the day of the Lord. We hope that matter for the first number will be sent in immediately, as we wish to prepare it before we leave for our Eastern tour.

We publish this paper on our own responsibility, and think it duty to set the price at twenty five cents for a volume of twelve numbers, to be paid in advance, or within three months from the date of the first number.

Will some brother in each place, obtain all the names of the children that desire the paper, collect the means to pay for it, and forward it to us.

The paper will cost, including postage, only about three cents a month. Many little boys and girls spend enongh for candies and toys, that are of no real value, to pay for five or six such papers. We mean that all the children that cannot pay for it, who wish to read it, shall have it free, and we have no doubt but many of the children will deny themselves of toys, so as to be able to pay for their own, and some poor little boys’ or girls’ paper. We hope our young friends will do what they can, and we will try to give them an interesting and instructive little sheet. 5

Whiter Than Snow, 1880

February 17, 2009
WHEN a flippant unbeliever accosted an earnest
evangelical preacher with an objection to his ser-
mon, and said: “Sir, I don’t like your theology.
It is all blood, blood, BLOOD! It savors of the
shambles. I like a pleasanter gospel.” The am-
bassador of Christ replied: “True, my theology
is bloody. It recognizes as its foundation the
death of Christ, with the thorn-pierced brow,
bleeding hands and open side. I am quite con-
tent that it should be bloody; for God has said:
‘ Without shedding of blood,’ there is no remission
of sins; and, ‘The blood of Jesus Christ his Son
cleanseth us from all sin.’ “

“Scarlet” sins become “white as snow.” How?
“Not by works of righteousness which we have
done.” All the dyers on earth cannot dye a red
into white. And no human merit can avail or
cleanse one crimson spot of guilt away. “By the
washing of regeneration and renewing of the
Holy Ghost,” are we justified and sanctified,
“through the redemption that is in Christ Jesus,
whom God had set forth to be a propitiation
through faith in his blood.”

Of the redeemed in glory we read, “they have
washed their robes and made them white in the
blood of the Lamb.” The livery in Heaven is
white. “Fine linen, clean and white,” “white
robes,” ” white horses;” ” a white cloud,” as the
seat of the Son of man; “a great white throne”
for the Judge; “a white stone ” for the accepted
saints, who “walk in white” with him who has
made them ” worthy.” Verily, we must wear our
“white raiment” here, if we would enter there.
” They are without fault before the throne of
God.” And ” Christ also loved the Church and
gave himself for it, that he might sanctify and
cleanse it—that he might present it to himself a
glorious church, not having spot or wrinkle, or
any such thing.”

To the Fountain opened for sin and uncleanness
let us daily draw near, and take with us the
words of “the snow-prayer.” As said a happy
little girl who came in one morning to her Chris-
tian mother’s knee, after a bright race in the crisp,
freshly-fallen snow, “Mamma, I could not help
pausing while I was at play, to pray the snow-
prayer.” “What did you pray, my dear? ” asked
the interested mother. The dear child replied,
“Mamma, I said to Jesus, ‘Wash me, and I shall
be whiter than snow.”

 “Helpless and foul as the trampled snow,
Sinner, despair not, Christ stoopeth low,
To rescue the soul that was lost in sin,
And raise it to life and enjoyment again;
Groaning, bleeding, dying for thee,
The Crucified hung on the accursed tree;
His accents of mercy fell soft on thine ear—
Is there mercy for me? will he heed my prayer?
O God, in the stream that for sinners doth flow,
Wash me, and I shall be whiter than snow.”


 The Signs of the Times, February 19, 1880 (a DjVu file)
Pacific Press Publishing Association, Oakland, Ca.
(James White, J.N. Andrews, and Uriah Smith cited as the editors)

Posted also at:

(click on –>) Covenant Forum’s Adventist History Library

James White on Creeds

February 16, 2009


“I take the ground that creeds stand in a direct opposition to the gifts. Let us suppose a case: We get up a creed, stating just what we shall do in reference to this thing and that, and say that we will believe the gifts too.

“But suppose the Lord, through the gifts, should give us some new light that did not harmonize with our creed; then, if we remain true to the gifts, it knocks our creed all over at once. Making a creed is setting the stakes, and barring up the way to all future advancement. God put the gifts into the church for a good and great object; but men who have got up their churches, have shut up the way or have marked out a course for the Almighty. They say virtually that the Lord must not do anything further than what has been marked out in the creed.

“A creed and the gifts thus stand in direct opposition to each other. Now what is our position as a people? The Bible is our creed. We reject everything in the form of a human creed. We take the Bible and the gifts of the Spirit; embracing the faith that thus the Lord will teach us from time to time. And in this we take a position against the formation of a creed. We are not taking one step, in what we are doing, toward becoming Babylon.”

 Review and Herald, Oct. 8, 1861 (a DjVu file) 

Quoted in: Messenger of the Lord, Chapter 37.

Also posted at Covenant Forum’s Adventist History Library.

George King, the First Colporteur, 1880

January 6, 2009


Review and Herald, February 1, 1923, pp. 21-22


AFTER listening to a stereopticon lecture by Elder James Hickman on the wonderful, world-wide extent of our present canvassing activities, and seeing the picture of the familiar face of Brother George King, the recognized founder of our present canvassing system, I feel that it may be of interest to the readers of the REVIEW to know something of the early start of that particular branch of our work, and how Brother King was led into that field of labor.

At the close of his sermon in the Battle Creek church, one Sabbath in the early winter of 1880, as Elder James White stepped down from the pulpit, he remarked to my father, “Uncle Richard, don’t leave until I see you. I want to talk with you and Aunt Huldah a minute after the crowd gets away.”

Standing by my father’s side, I listened as any small boy will, wondering what Brother White had to say.

When the congregation had gone, Elder White came np to where we were standing, and as I now recall his words, they were something like this:

” Brother Godsmark, I’ve got a man up at our house that I just do not know what to do with. He has been hanging around for the last two weeks, wanting to preach. He says he knows that the Lord has called him to the work, and maybe He has, but he doesn’t look much like a preacher to me. He is devoted and seems like a good man. We hear him praying in his room a good deal, but he has no education, can scarcely talk at all, and I don’t believe we can ever make a preacher out of him. I wish you people would take him out on the farm. He can work enough to pay for his room and board, and maybe by next summer we can let him go out with a tent. I wish you would see if there is any ‘ preach ‘ in him. His name is King, George King.”

On our way home that afternoon, father drove by Elder White’s home and took in a tall, slim, seedy-looking man whose dark, rusty-brown overcoat looked much the worse for wear. He placed in the back of our buggy a little old trunk which contained all the worldly possessions he had. He was given a comfortable room just across the hall from mine, and I remember how often I would be awakened in the early hours by his earnest prayers before the rest of the family were astir.

He helped about the chores, but spent much of his time studying his Bible. Mother helped him to arrange his sermons, and tried to teach him how a minister should present his subjects, for he seemed to have no education, no ability, and no initiative at all; but he knew that the Lord had called him to the work. He used to go alone into the front room, and there, standing before the law and prophetic charts that hung upon the wall, try to explain the message to the empty chairs he assembled before him.

One day ‘ toward spring, Brother Edmund’s family, the only family of Sabbath keepers there was for several miles around, came to visit us (we used to visit back and forth in those days), and it was soon arranged that after dinner Brother King should preach his first sermon. My aunt, Mrs. Evans, one of the early Sabbath keepers, was sent for, and came over to help swell the crowd. This was to be his trial sermon, and was to decide whether the Lord had endowed him with a gift to preach. When it was decided that the time for test had come, poor Brother King refused to eat any dinner, and although it was a cold winter day, he spent the time out in the barn in earnest prayer to God.

After dinner the chairs were arranged, and an earnest season of prayer was engaged in before inviting him in. He made a blundering failure. His talk was short and anything but to the point. As he left the room, he tearfully asked that they pray earnestly that the Lord’s will might be done.

After another season of prayer and a long pause, for no one seemed to want to express an adverse opinion, mother stood up and said, as best I can remember, that it was clear to her that Brother King was not called to preach in the manner that others preached. He could never go into the desk and hold a crowd, but he could be a fireside preacher,— that is, he could go to the homes of the people, and preach to them around their firesides; that he could give away tracts and talk the truth to people where they were.

Father, who stuttered so ho could never take any part in public meetings, said that if Brother King would only do that, he would gladly buy all the tracts he would ever need, and would furnish him with whatever money he might require, as he would have no possible way of obtaining money of his own. It was soon arranged that so long as he devoted his life to that work, he should always have a home with us, should never want for food, clothes, or money, and his tracts should always be supplied.

Brother King accepted this as the will of God, and his call to untried fields. His clothes were put in respectable shape, and the next Monday he started out. He carried a little old satchel, the best we had, full of tracts. His pockets, too, were bulging out with papers to give away, and he had $2 in his pocket, enough to last him till the next Friday night, when he was to return and go to church with us. Friday came, and no Brother King; Sabbath morning, and still no Brother King. We felt no small concern as to his whereabouts.

When we reached the church in Battle Creek, he was there, so full of joy that he hardly knew how to tell of the rich blessings which had been his to enjoy as he had gone to the homes of the people and tried to tell them of the glorious truths that filled his own soul. He had not only given away a large number of his tracts, but had actually sold sixty-two cents’ worth.

The next Monday he again started out with renewed vigor, another satchel full of tracts, and this time $2.62 in money. That was his last visit at our home. This week he succeeded in converting nearly his whole satchel full of literature into cash. From that time on he bought his books direct from the Review and Herald Publishing House. During the summer he sold a good many dollars’ worth of tracts and books, mostly books.

In the fall he urged his case so strongly before the brethren at the Conference that they decided to prepare him a special issue of “Thoughts on Daniel and the Revelation,” binding the two books together in one. I remember how he urged the matter in his blundering way, telling them that if Elder Smith would only take his engraving tool (Elder Smith did all our illustrating in those days), and would engrave another picture of the “great and terrible beast ” of Daniel 7, making it look larger, more fierce, and then just print it in red ink, he could sell those books readily.

That was the way our canvassing work began. The man whom Elder White did not know what to do with, became the pioneer of this wonderful means of carrying this message to earth’s remotest bounds.


More on George King

Arthur Spalding (1949). Tract and Colporteur Work. Captains of the Host. pp. 411-420.

Richard Schwarz (1979). Light Bearers to the Remnant. pp. 155-156

George King (1882). Canvassing. Review and Herald, January 24, 1882, page 12.

Hiram Edson’s Daughter Remembers

December 14, 2008



I have just been reading the Anniversary Number of the Review and Herald, and as I have looked into the faces of old familiar friends, it has aroused many recollections of the past. My whole life has been in close connection with the Advent Message. I was born about the time my parents accepted the Advent doctrine under the preaching of Wm. Miller in 1843. They were firm and true to the cause of truth to the close of their lives, and it called for such self-denial and and sacrifice in those early days, for its friends were few and mostly poor in this worlds goods.

After the passing of the time when they expected the Lord would come on the 22nd of October, 1844, a few of the most earnest and faithful ones were at the home of my father, (Hiram Edson), praying and studying the prophecies to learn the cause of the disappointment. After prayer they started out to visit some that had been interested, and were going through a corn field when suddenly father saw a bright light shining around him and heard these words, as of an audible voice: “The temple of God was opend in heaven and there was seen in His temple the ark of His testament.” The others passed on, but soon noticed he was not with them, and, looking back, asked what was the matter. He replied, “Brethren, there is new light for us.” They went to studying the prophecies, and the light on the subject of the Sanctuary was then brought out, which fully explained the cause of the disappointment. O. R. L. Crozer then wrote the article mentioned in the Review a few months ago. He was at father’s, and, finances being low, those interested in the Message having used all their ready means in proclaiming the Message, my mother sold her solid silver teaspoons and half of her large spoons to pay for having the article printed in the “Day Dawn.” That also opened up the subject of the seventh-day Sabbath.

The conference to which Brother and Sister White were invited, as noticed on page 8 of the Review, was held at father’s house, near Port Gibson, New York. Nearly all the Sabbath-keepers at that time met there, and my parents entertained them, the sisters sleeping in the house and the brethren in the haymow. Father cleaned and seated his barn floor to have a place for the meetings. That was a time that called for self-denial and sacrifice. Brother and Sister White were in very close circumstances. Father sold his sheep and gave $1500 to help them.

Another conference was held at father’s not long after this, and a mob of forty gathered in the dooryard, intent on breaking up the meeting. They rushed into the house and laid hold of one brother and dragged him to the door. Another brother stepped up and ordered them to let him go, when one of the mob took a griddle from off the stove and struck him, cutting him badly over the eye. Father then walked boldly out into the crowd and said: “I won’t give up my faith if you cut me into inch pieces and feed my flesh to the foxes of the desert and to the fowls of the air.” The Spirit of God accompanied the words with such power that the crowd all withdrew and they had a quiet meeting.

I, with my parents, attended the meeting at Balston Springs, at which it was decided to move the Review office to Rochester, N. Y., and buy a Washington hand press. I well remember hearing father say, “We, no doubt, will have a power press before the close—and maybe two or three.” That required a great stretch of faith at that time, but what do we see today?—many large power presses in various parts of the world, all of them running day and night, sending out the message of truth by the tons. The work, begun in such poverty and weakness, has grown mighty and strong, and God will carry it to a glorious consummation. There is still a great work to be done, but He will finish the work and cut it short in righteousness.

Nearly all of the faces shown in the Anniversary Number of the Review and Herald are familiar to me. The first page of the Present Truth looks very familiar. I well remember reading it when a child. I have no recollection of my parents keeping Sunday.

I truly praise the Lord that He has kept me in the love of the truth, while many bright and shining lights have gone out in darkness. Time has continued much longer than we expected, but it has been through the longsuffering of God, who is not willing that any should perish, but that all should come to repentance. But it will not always wait. Jesus will soon come, and may reader and writer be able to say, “This is the Lord—we have waited for Him and He will save us.”

From one who has been long looking for the appearing of Christ.

Houston, Texas, Jan. 15, 1920.

James White on the Investigative Judgment, 1857

November 28, 2008

Review and Herald, January 29, 1857, page 100

“Sanctify them through thy truth; thy word is truth.”


FOR the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 1 Pet. iv, 17, 18.

This text we must regard as prophetic. That it applies to the last period of the church of Christ, seems evident from verses 5-7, 12, 13. In the judgment of the race of man, but two great classes are recognized—the righteous and the sinner, or ungodly. Each class has its time of judgment; and, according to the text, the judgment of the house, or church, of God comes first in order.

Both classes will be judged before they are raised from the dead. The investigative judgment of the house, or church, of God will take place before the first resurrection; so will the judgment of the wicked take place during the 1000 years of Rev. xx, and they will be raised at the close of that period.

It is said of all the just, “Blessed and. holy is to that hath part in the first resurrection,” therefore all their cases are decided before Jesus comes to raise them from the dead. The judgment of the righteous is while Jesus offers his blood for the blotting out of sins. Immortal saints will reign with Christ 1000 years in the judgment of the wicked. Rev. xx, 4; 1 Cor. vi. 2, 3. The saints will not only participate in the judgment of the world, but in judging fallen angels. See Jude 6.

“Some men’s sins [the righteousj are open before hand, going before to judgment, and some men [-the wicked ] they follow after.” 1 Tim. v, 24. That is, some men lay open, or confess their sins, and they go to judgment while Jesus’ blood can blot them out and the sins be remembered no more ; while sins unconfessed, and unrepented of, will follow, and will stand against the sinner in that great day of judgment of 1000 years.

That the investigative judgment of the saints, dead and living, takes place prior to the second coming of Christ seems evident from the testimony of Peter. “Who shall give account to him that is ready to judge the quick [livingj and the dead. For, for this cause was the gospel preached also to them that are dead, that they might be judged according [in like manner] to men in the flesh, but live according to God in the spirit. But the end of all things is at hand: be ye therefore sober, and watch unto prayer.” 1 Pet. iv, 5-7.

It appears that the saints are judged while some are living, and others are dead. To place the investigative judgment of the saints after the resurrection of the just, supposes the possibility of a mistake in the resurrection, hence the necessity of an investigation to see if all who were raised were really worthy of the first resurrection. But the fact that all who have part in that resurrection are “blessed and holy,” shows that decision is passed on all the saints before the second coming of Christ.

The judgment of the house of God is evidently shadowed forth by the events of the. tenth-day atonement of the house of Israel. That, in a certain sense, was a day of judgment. The high priest wore the breast-plate of judgment on which was represented the tribes of Israel. Ex. xxxix, 8-21. “For whatsoever soul it be that shall not be afflicted in that day, he shall be cut off from among his people. Lev. xxiii, 29.

The 2300 days [Dan. viii, 14] reached to the cleansing of the Sanctuary, or to the great day of atonement in which the sins of all who shall have part in the first resurrection will be blotted out. Those days terminated in 1844. We think the evidence clear, that since that time the judgment of those who died subjects of the grace of God has been going on, while Jesus has been offering his blood for the blotting out of their sins.


When are sins blotted out? Is it at the time when they are forgiven? We think not. We must look to the great day of atonement as the time when Jesus offers his blood for the blotting out of sins. It is at the time of the cleansing of the Sanctuary. Said Peter to the wondering multitude who witnessed the lame man healed, “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come- from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” Acts iii, 19-21.

Here the time for blotting out of sins is placed forward just prior to the second appearing of Jesus. It is evidently the last great work in the ministry of Christ in the heavenly Sanctuary.


We think the Scriptures fully warrant the view that a record of the acts of all accountable men are written in heaven. “And I saw the dead, small and great, stand before God ; and the books were opened, and another book was opened, which is the book of life : and the dead were judged out of those things which were written in the books, according to their works.” Rev. xx, 12; Dan. vii, 10. “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of retnembrance was written before him for them that
feared the Lord, and that thought upon his name.”
Mal. iii, 16.

The book of life contains the names of all who become the special subjects of divine favor, See Dan. Xii, 1; Rev. iii, 5 ; Phil, iv, 3. In the other books are recorded sins, also the pardon of sins repented of, and forgiven with those good works necessary to secure the favor of God. This whole account stands, as written during the probation of every subject of special divine favor since the fall of man, till the time of the judgment of the house of God till Jesus enters the Most Holy to offer his blood for the blotting out of the forgiven sins of all the just.


Christ is the only Saviour offered to the race of man. All who are saved will be saved through him. All, of every age, out of every kindred, and tongue, and people, and nation, who shall be redeemed, will be redeemed to God by the blood of Jesus Christ. His blood was shed for all. At the right hand of the Majesty in the heavens, he is ready to plead the cause of every repenting sinner, and through him sinners may find pardon. He also offers his blood in the Most Holy for the blotting out of the sins of all the just of every age.

“For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.” Heb. ix. 13-16.

In the great day of atonement for the blotting out of the sins of all of every age, the cases of patriarchs and prophets, and sleeping saints of all past ages will come up in judgment, the books will be opened, and they will be judged according to the things written in the books. It is thus, at the end of the 1335 days, [Dan. xii, 13] that


The first and second definitions of the word lot, as given by Webster, are. 1. “That which in human speech, is called Chance, hazard, fortune, but. in strictness of language, is the determination of Providence; as, the land shall be divided by lot. 2. That by which the fate or portion of one is determined; that by which an event is committed to chance, that is, to the determination of Providence; as, to cast lots; to draw lots.”

By reference to the Englishman’s Hebrew Concordance, we find that the Hebrew word from which lot in Dan. xii, 13 is translated, is ”goh-rahl” This word occurs, and is translated lot, seventy-five times in the Old Testament, besides Dan. xii, 13. That the reader may be able to determine the signification of the word, we will give the seventy-six instances of its use.

” Lev. xvi, 8. Aaron shall cast lots.
one lot for the Lord, and the other
lot for the scape-goat.
9. upon which the Lord’s lot fell.
10. on which, the lot fell.

Num.xxvi 55. the land shall be divided by lot.
56. according to the lot shall the.

See also Num. xxxiii, 54; xxxiv, 13; xxxvi, 2, 3; Josh. xiv, 2; xv, 1; xvi, 1; xvii, 1,14, 17; xviii. 6,
8, 10, 11 J six. 1, 10, 17. 24, 32, 40, 51; xxi. 4, 5J 6,
8. 10, 20, 40; Jud. i. 3 ; xx, 9; 1 Chron. vi. 54. 61,
G3, G5; xxiv. 5, 7, 31; xxv. 8, 9; xxvi, 13,14; Neh.
x, 34 ; si, 1; Est. iii, 7 ; is, 24; Ps. xvi, 5 ; xxii. 18;
cxxv, 3; Prov. i, 14; xvi, 33; xviii, 18; Isa. xvii,
14; xxxiv, 17; Ivii, 0: Jer. xii, 25; Eze. x?iv. 6;
Dan. xii, 13 ; Joel iii, 3 ; Obad. 11; Jonah i, 1;
Micfth ii, 5 ; Nah. iii, 10.

There is another word [gheh-vel] which is translated “region,” “country,” ”lot of inheritance,” &c., as in Deut. iii, 4, 13,14; xxxii, 9 ; Josh, xvii, 5, 14; xix. 9, 29.

It will now be seen that Daniel does not stand in the “lot of his inheritance,” as it has been expressed, at the end of the 1335 days, but he stands in his lot in the decisions of the judgment of the righteous dead.

When did those days end? Evidences are conclusive that the 1335 days ended with the 2300, with the Midnight Cry in 1844. Then the angel [Rev. x, 1-6] swore that time should be no longer. Time here cannot mean duration, as measured in months and years, for 1000 years are measured after this; but it must refer to prophetic time, which was the burden of the angel’s message. As Daniel was to stand in his lot at the end of the days, we must conclude that the judgment of the righteous dead commenced at that time, and has been progressing more than twelve years.

When will the cases of the living saints pass in review in the investigative judgment of the house of God? This is a question worthy the candid and most solemn consideration of all who have a case pending in the court of heaven, and hope to overcome. In the order of heaven, we must look for their judgment to follow that of the dead, and to occur near the close of their probation.

It is most reasonable to conclude that there is a special call to the remnant, and a special work to be performed by them, and for them, preparatory to the decisions of the judgment in regard to them, and that their salvation depends upon fully obeying the calls and counsel to them. And we most solemnly believe that this preparatory call and work is brought to view in the testimony to the Laodiceans, and parallel portions of the word of God.

The judgment call and counsel to the Laodiceans finds them lukewarm, and neither cold nor hot. It finds them in a state where it is necessary for them to be zealous in the work of repentance, that they may find pardon, and obtain that preparation necessary to stand in the judgment. Those who do not fully receive and obey this testimony, but remain lukewarm, Christ will spue out of his mouth, or cast them from his favor and blot their names out of the book of life. The decisive hour is at hand. In this awful hour either sins or names will be blotted out. Those who are zealous and repent of all their sins buy the gold tried in the fire, (true faith,) the white raiment, (the same as the wedding garment, or white linen, which is the righteousness of Jesus Christ that saints will be clothed with—but one place to buy it —Jesus says, buy of me,) and have their eyes anointed with eye-salve, (the anointing of the Holy Ghost,) will have their sins blotted out, while those who remain careless, disobedient and lukewarm, will have their names blotted out of the book of life. Life and death are in this judgment call of the dear Saviour. It is life to fully receive it; death to be careless and neglect it. Now is the time to fully understand what it is to


“He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” Rev. iii. 5.

The white raiment in this text is the same as that offered by the true Witness. Hence we conclude that the overcoming, which is necessary in order to have the names of the people of God retained in, and not blotted out of, the book of life, consists in obeying the testimony to the Laodiceans.

Dear brethren, perfect faith by works, be clothed with the righteousness of Jesus Christ, and get the anointing of the Holy Ghost, which will enable you to see sin in its sinfulness, holiness in its beauty, and the path to life as straight and as narrow as it really is and retain these priceless treasures, for in this you overcome. And your names will be retained in the book of life, and Jesus, in the judgment of the living just, will confess your names before the Father, and your sins will be blotted out.

We feel confident that but very few realize the consecration necessary to stand the judgment. Behold that dying saint. He first gives up the world and all its hopes. How carefully he reviews his past life, and confesses from the heart every wrong act and feeling. He then commits his family to the Lord, and himself he throws upon the mercy of God. 0 what a struggle! But when this work is done, Jesus smiles; and leaning upon the bosom of his Saviour, the saint breathes his life out sweetly there. His probation is closed, and his case rests till the record of his life is opened, and his case passes in review in the judgment. His sins were all repented of, therefore, in the great day of atonement, the blood of Jesus Christ can blot them out.

A consecration every way as complete as this will be necessary in order for the names of the living saints to be retained in the book of life, and their sins blotted out. What a struggle to die to this world while in full strength! We feel confident that many will go with the people of God who will fail in their feeble efforts to overcome. But very few realize what a real Bible death to this world is. 0 church of Christ awake! arise! The judgment is passing! Very soon will your names either be confessed by Jesus Christ before his Father, or they will be blotted out of the book of life. Consecrate all to God, then you will be prepared to act your part in saving others from ruin. The great work of consecration now required is set forth in the following scriptures :

” Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.” Zeph. ii, 3.

” Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: and rend your heart and not your garments, and turn unto the Lord your God.” Joel ii, 12,13.

“Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God. and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.” James iv. 6-10.

“As many as I love, I rebuke and chasten; be zealous therefore and repent.”

We leave this subject for the present and give room for the pointed communications from Brn. Ingraham and Stone.

J. W.

The World Converting the Church, 1870

November 25, 2008

Review and Herald, October 4, 1870, page 3.

The World Converting the Church.

WE clip the following from the Boston Journal of March 4th.

“The Young Men’s Christian Association of Meriden, Conn., purposes to erect a new building this spring. In addition to two stores, the building will contain a bowling-alley, coffee and refreshment-room, library, conversation and amusement-room, and gymnasium. There will also be a hall arranged for private theatricals, etc. The estimated cost of the structure is $20,000, and it is thought that the rents and revenues of the establishment will nearly pay for it in ten years.”

The Young Men’s Christian Associations have doubtless accomplished much good, but if the above is indicative of the course to be generally pursued by them (which we hope it is not), then we predict their efficient labor for the advancement of the cause of Christ to be near an end. “Private theatricals” will be found but a stepping-stone to the public theatre, and though members in some respects may have “a form of godliness,” it will be manifest that they are “lovers of pleasure more than lovers of God.”

The festivals of various names connected of late years with churches of different denominations are working to the same end. Who can draw the line between the church and the world on such occasions? No thorough, enlightened Christian can be satisfied that festivals are Christ-like in which “grab-bags,” “guess-cakes,” “post-offices,” and similar means are resorted to for the purpose of raising money for church building, etc. Only imagine such a festival held in the apostolic age: Paul, for example, putting his hand into a bag and pulling out a rag-baby amid a roar of laughter; Peter paying out a few cents (for he would not be likely to have much silver and gold unless he got it by miracle, as he did the money to pay his tax) for a piece of cake—hoping to be lucky enough to find a ring in it: ” the beloved disciple” charged an exorbitant price for a letter in the church postoffice which he pays rather than to appear mean by refusing to do it; or a large number of the primitive disciples appealing to the flesh by announcing a turkey-supper, or an oyster-supper at a hotel, for the purpose of getting money out of the men of the world, and having a good time themselves! All these things have been done in our day. What has changed, Christianity or its professors? Is the church converting the world to Christ, or the world converting the church to the devil?

“Abstain from all appearance of evil.” “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.” —Advent Herald.

GC Session Supports EGW, 1879

October 18, 2008

November 7, 1879

The Conference assembled, according to appointment, in the Tabernacle at Battle Creek, Michigan, at 10:30 a.m., November 7, 1879. The president, Elder James White, announced hymn 164 of Spiritual Songs, after the singing of which the Conference was led in prayer by U. Smith. The hymn, “Nearer My God to Thee,” was then sung, and brief opening remarks were made by the president.

Delegates being called for, thirty-three responded, representing sixteen conferences and one mission. Others were afterward added, so that in all twenty conferences and two missions were represented by thirty-nine delegates, as follows:

Maine: R. S. Webber.
New England: D. A. Robinson, G. F. Haines.
Vermont: C. W. Stone, R. S. Owen.
New York: B. L. Whitney, M. H. Brown, E. S. Lane.
Pennsylvania: D. B. Oviatt, J. G. Saunders.
Ohio: D. M. Canright, G. G. Rupert.
Tennessee: G. K. Owen.
Michigan: W. H. Littlejohn, J. Fargo, William Ostrander, M. B. Miller, E. R. Jones, W. C. White, E. B. Lane.
Indiana: S. H. Lane, W. W. Sharp.
Illinois: A. A. John, G. W. Colcord.
Wisconsin: H. W. Decker, O. A. Olsen.
Minnesota: Harrison Grant, L. H. Ells, A. Mead.
Dakota: S. B. Whitney.
Nebraska: C. L. Boyd. A. J. Cudney.
Iowa: L. McCoy.
Missouri: G. I. Butler.
Kansas: Smith Sharp, W. E. Dawson.
Texas: G. I. Butler.
California: S. N. Haskell.
North Pacific: S. N. Haskell.
Colorado Mission: A. O. Burrill.
Ontario Mission: John Fulton.

Minutes of last session read and approved.

The chairman appointed the usual committees, as follows:

On Nominations: J. Fargo, O. A. Olsen, S. B. Whitney.
On Resolutions: Smith Sharp, H. W. Decker, S. H. Lane, A. O. Burrill, B. L. Whitney.
On Auditing: H. W. Kellogg, Franklin Howe.


Prayer by Elder James White.

Minutes of previous meeting approved.


The committee to whom was referred the subject of the creation of a Missionary Board, reported by recommending that the following persons constitute such Board for the coming year; namely, W. C. White, Mrs. M. J. Chapman, Elder O. A. Olsen, Miss Maud Sisley, and Elder B. L. Whitney.

An amendment to increase the number of the Board from five to nine by the addition of four more members was carried, and the motion, as amended, prevailed. Miss M. L. Huntley, Secretary of the General Tract and Missionary Society, and Elder U. Smith, were then added, after which it was

MOVED, That the committee by whom the foregoing Board was nominated, be instructed to present a nomination for the two remaining members, at some future meeting. Carried.

Some very stirring remarks on the subject of missionary work were made at this point by Sister White.


The committee on the circulation of the writings of Mrs. E. G. White reported as follows:–

The committee appointed by this Conference to consider the subject of the circulation of Sister White’s writings, would respectfully present the following report:

WHEREAS, Our past experience has fully proved that our prosperity as a people is always in proportion to the degree of confidence we cherish in the work of the spirit of prophecy in our midst; and

WHEREAS, The most bitter opposition we have to meet is aimed against this work, showing that our enemies realize its importance, whether we do or not; and

WHEREAS, We have found that the most effectual way to meet and disarm this opposition was either to secure the personal labors of the one through whom we believe that the Lord has spoken, or to freely circulate her writings, and

WHEREAS, Great light has shone upon us through this channel, which not only our own people greatly need, but which would be a blessing to the world, remove prejudice, and break the force of the bitter attacks of the enemies of the truth, therefore

RESOLVED, That we urge upon our ministers and tract societies the importance of making earnest efforts to extend the circulation of the volumes of the Spirit of Prophecy and the Testimonies to the Church among our own people, till these shall be in every family of believers.

RESOLVED, That we recommend the Publishing Association to issue in attractive form such of her writings as would be of general interest to the reading public who are not of our faith, to be placed in public libraries, reading rooms, on shipboard, etc., by canvassers and Tract and Missionary workers, where they, as well as our other standard works, may be accessible to the people.

RESOLVED, That we recommend the Publishing Association to issue in as cheap a form as consistent, the matter substantially contained in volume two of Spiritual Gifts, concerning the early life and labors of Sister White, in connection with the rise and progress of this work, for the special use of our ministers in new fields, and among those first becoming acquainted with her connection with this cause. And we further recommend the publication of a small edition of her earliest writings, now out of print, to bring all her writings within reach of those anxious to obtain them.

RESOLVED, That we consider it to be the duty of all our ministers to teach the Scriptural view of the gift of prophecy among our brethren everywhere, and the relation it sustains to the work of God in which we are engaged. 165–GCS 63-88

RESOLVED, That we advise that efforts be made to complete the raising of the fund of $5,000 voted at the last annual session of the Conference for the purpose of increasing the circulation of these writings; said fund to be used in placing them in public libraries, reading-rooms, and other locations where they will be open to the reading public, and in such of the families of the very poor as the officers of the Tract and Missionary Society decide should have them.

These were adopted.

pages 152, 153, 163-165


September 7, 2008

IT is generally known to most of the readers of the Review that for several years in the early history of Seventh-day Adventists, believers adopted six o’clock P. M. as the time for the Sabbath to commence and close. It is also known that in the autumn of 1855, the Review taught that sunset was the Bible time to commence the Sabbath, and that our people generally changed from six o’clock to sunset. Some of the circumstances connected with this change I wish here to state:

1. The six o’clock time was called in question by a portion of believers as early as 1847, some maintaining that the Sabbath commenced at sun-rise, while others claimed Bible evidence in favor of sunset.

2. Eld. Joseph Bates, who was the first to teach the Sabbath in its importance, and faithfully labor to bring out a people from among the Adventists to observe it, was very decided upon the six o’clock time. His decided stand upon the question, and respect for his years, and his godly life, might have been among the reasons why this point was not sooner investigated as thoroughly as some other points.

3. In the autumn of 1855 Eld. J. N. Andrews called on me at Battle Creek, on his way to Iowa, and set before me the scriptural reasons for commencing the Sabbath at sunset. He had written a clear article upon the subject which he left with me, and which appeared in the Review for Dec. 4, 1855. This article, however, before it appeared in the Review was read at the Conference at Battle Creek about that time, and the subject was discussed resulting in settling the minds of the : brethren on the sunset-time, with the exception of Bro. Bates, and a few others. Since that time there has been general agreement among us upon the subject.

But there are persons who seek to injure us as a people– and this class we hope to help by this article— who “report and publish to the world that Mrs. White did profess to be shown that the time to commence the Sabbath, was six o’clock, and that at a later period she was shown that sunset was the true time. It is also stated that in vision she saw the dial-plate of a clock with one hand pointing to vi, the other to xii, showing that six o’clock was the commencement and close of the Sabbath.

A simple statement of the facts in the case are sufficient to show these reports false. Hence, we give the following statements which we are ready to prove by most competent witnesses.

1. Mrs. W. has in two visions been shown something in regard to the time of the commencement of the Sabbath. The first was as early as 1847, at Topsham, Me. In that vision she was shown that to commence the Sabbath at sunrise was wrong. She then heard an angel repeat these words, “From even unto even shall ye celebrate your Sabbaths.” Bro. Bates was present, and succeeded in satisfying all present that “even” was six o’clock. Mark this: The vision at Topsham did not teach the six o’clock time. It only corrected sunrise time. I never received the idea that the six o’clock time was sustained by the visions, hence the following which I copy from a statement I made in the Review upon this subject, Dec. 4, 1855, as follows:

“We have, never been fully satisfied with the testimony presented in favor of six o’clock, while the various communications received for a few years past advocating both sunrise and sunset time, have been almost destitute of argument, and the spirit of humility and candor. The subject has troubled us, yet we have never found time to thoroughly investigate it.
” In June, 1854 we urged Eld. D. P. Hall to prepare an article on the subject for the Review. When with him in Penn. last winter we repeated the request. When in Maine last summer we stated our feelings on this subject to Bro. Andrews, and have fears of division unless the question could be settled by good testimony. He decided to devote his time to the subject till he ascertained what the Bible taught in regard to it, and his article in this number is the result of his investigation. Some have the impression that six o’clock time has been taught among us by the direct manifestation of the Holy Spirit. This is a mistake, ‘From even unto even’ was the teaching for which six o’clock time has been inferred.”

2. In regard to the clock face, twenty competent witnesses are ready to testify that neither Mrs. W. nor her visions had anything to do with it whatever. When at Rocky Hill, Conn., in 1849, at a meeting on the Sabbath at the house of Bro. Albert Belden, the time to commence the Sabbath was agitated. A brother present in whose spiritual exercises there was great confidence, seemed to be very powerfully exercised, and, amid groans and tears, he called for the chalk, and marked out upon the floor the figure of a clock face, the hands pointing out six o’clock. A general impression prevailed that this was the work of the Spirit of God; but Mrs. W. had nothing to do with it whatever.

3. At the close of the conference at Battle Creek referred to above, the ministers and others, especially interested in the cause had a special season of prayer for the prosperity of the cause, and in that meeting Mrs. W. had a vision, one item of which was that sunset time was correct. This settled the matter with Bro. Bates and others, and general harmony has since prevailed among us upon this point.

But the question naturally arises, If the visions are given to correct the erring, why did she not sooner see the error of the six o’clock time? For one I have ever been thankful that God corrected the error in his own good time, and did not suffer an unhappy division to “exist among us upon the point. But, dear reader, the work of the Lord upon this point is in perfect harmony with his manifestations to us on others, and in harmony with the correct position upon spiritual gifts.

It does not appear to be the desire of the Lord to teach his people by the gifts of the Spirit on the Bible questions until his servants have diligently searched his word. When this was done upon the subject of time to commence the Sabbath, and most were established, and some were in danger of being out of harmony with the body on this subject, then, yes, then, was the very time for God to magnify his goodness in the manifestation of the gift of his Spirit in the accomplishment of its proper work.

The sacred Scriptures are given us as the rule of faith and duty, and we are commanded to search them. If we fail to understand and fully obey the truths in consequence of not searching the Scriptures as we should, or a want of consecration’ and spiritual discernment, and God in mercy in his own time corrects us by some manifestation of the gifts of his Holy Spirit, instead of murmuring that he did not do it before, let us humbly acknowledge his mercy, and praise him for his infinite goodness in condescending to correct us at all.

Let the gifts have their proper place in the church. God has never set them in the very front, and commanded us to look to them to lead us in the path of truth, and the way to Heaven. His word he has magnified. The Scriptures of the Old and New Testament are man’s lamp to light up his path to the kingdom. Follow that. But if you err from Bible truth, and are in danger of being lost, it may be that God will in the time of his choice correct you, and bring you back to the Bible, and save you. And would it become you in such a case to murmur and say, “Lord, why didst thou not do this before?” Take care! “Be still, and know that I am God.” Our necessity is his opportunity to teach us by the gifts of his Holy Spirit.


The Review and Herald, February 25, 1868, Vol. 31, No. 11, page 168