The close of the year is drawing on, and we know there is not a Seventh-day Adventist in the world but that is anxious to see the fund completed before the new year dawns. It can not be done by wishing; it can be done by each one doing his part, and doing it now. Many who have not yet contributed to this fund have designed all the time to give to it sometime. Let it come in now. We have compassed this mountain long enough. Let us go forward. Sacrifice a little for Him who has sacrificed so much for us. Sacrifice, if need be, even some of the comforts of life. It will not be lost. We commend the following earnest words of Brother E. G. Olsen, of Iowa, published in the Workers’ Bulletin, which are applicable in other States as well:—
“The Lord is coming in this generation. Even in this generation we expect to bid adieu to all things earthly; and in the short time left we expect to dispose of all we possess, that we may be ready to go home to glory. Can we meet our God with joy, and know that while he has been calling for means to help his suffering cause, we have made only a weak effort to respond? You remember the statement, ‘Because I have called, and ye refused.’ Is it not sometimes true that the more we have, the harder it is to give? Please note the chapter on covetousness in ‘Early Writings.’ One statement reads: ‘Go, make the possessors of lands and money drunk with cares.’ Shall we allow ourselves to be led away by the temptation of the enemy?”
“Will not all our church elders, deacons, and leaders take an active interest in this work? And shall we not have a grand time in raising this money? While Iowa has done much, she can yet do more; for the Lord will help us when we endeavor to help his cause.”
Wherever there is a church in which this matter has not been presented and contributions solicited, let the church officers delay no longer. Upon them rests a great responsibility in this matter. Do not wait for a minister to come and make a plea. It can be done without his aid, and should be if possible, so that he can devote his time to the spiritual interests of the people.
C. M. S.
Atlantic Union Conference
By I. H. EVANS
Received on the $150,000 Fund up to Dec. 10, 1907
Atlantic Union Conference
*Central New England ........ $ 2,772.18
Chesapeake .................... 554.73
Eastern Pennsylvania ........ 1,889.68
Greater New York ............ 1,425.17
New Jersey ................... 1,101.26
Maine ........................... 689.88
New York ..................... 2,239.50
*Southern New England ...... 1,158.50
Vermont ....................... 1,255.00
Virginia ........................ 762.14
West Pennsylvania ........... 1,451.85
*Western New York ........... 1,973.84
West Virginia ................... 405.41
Total ......................... 17,679.14
East Michigan ................ 2,544.09
*Indiana ........................ 5,183.52
North Michigan ............... 1,102.14
*Northern Illinois ............ 2,810.61
*Ohio .......................... 5,720.81
Southern Illinois ............. 1,176.29
West Michigan ................ 6,690.55
Wisconsin ..................... 3,862.47
Total ........................ 29,090.48
North Pacific Union Conference
Conference not specified .... 55.00
British Columbia .............. 210.50
Montana ........................ 563.73
Upper Columbia .............. 2,842.50
Western Washington ........ 2,218.76
Idaho ........................... 955.40
Western Oregon .............. 2,445.13
Hawaii ........................... 16.05
Total .......................... 9,307.07
Western Canadian Union Conference
Alberta ........................ 200.80
Manitoba ........................ 305.30
Saskatchewan Mission Field .. 47.60
Total ............................ 553.70
Not specified .................... 22.82
Arkansas ........................ 513.35
Oklahoma ...................... 2,802.02
Texas .......................... 1,945.90
Total .......................... 5,284.09
Unknown
Unknown ........................ 158.20
Foreign
*Algeria .......................... 13.33
Australia ........................ 163.84
Bermuda ........................... 36.00
China ............................ 155.60
South Africa ..................... 328.16
Jamaica ........................... 13.41
Yukon Territory .................. 20.00
England .......................... 264.13
West Africa ....................... 14.06
Mexico ............................. 2.00
Costa Rica .......................... 6.25
India ............................. 147.94
South America ..................... 41.80
Switzerland ........................ 9.69
Panama ............................ 24.00
Nicaragua ........................... 4.00
Central American Mission ........ 26.00
Trinidad ........................... 28.69
Norway ............................ 25.00
Japan ............................. 12.50
Hayti ................................ 5.00
*Egypt .............................. 51.55
Palestine ........................... 2.00
Tobago, W. I. ........................ 1.22
Cuba ................................ 8.00
Hungary ............................ 3.00
Tahiti ............................. 14.88
France .............................. 6.80
Philippine Islands ................ 1.00
Samoa ................................ 8.00
Barbados ............................ 5.00
Portugal ............................ 1.00
Straits Settlements .............. 10.08
Pitcairn Island ................... 10.00
Total ........................ $ 1,463.93
Grand Total .................. $111,152.78
I. H. EVANS, Treasurer.
R. C. PORTER
By R. C. PORTER
We are nearing the close of the year. The urgent plea has come to us from the foreign fields, presenting their needs in those distant lands where part of this fund is to be used. Other needy institutions are saying that they are in great need of money to meet their obligations the first of January. Shall not every dollar due from this union be sent in before the close of the year? I would suggest that if any conference is still short, a general collection be taken to finish by the close of the year.
R. C. PORTER
Raise the Remainder of the Fund
The call for the $150,000 fund has now begun to sound like an old story, and in these rapid times old things pass out of mind very quickly. Many of those who gave to the $100,000 fund would now have difficulty in recalling how much they gave, or what the money was given for. If a vigorous effort were made now by the Seventh-day Adventist people of the United States, the remainder of the $150,000 fund would be raised before Jan. 1, 1908, and then we would be ready to give our attention to other important phases of this great work.—Northern Union Reaper.
The Return of the Exiles—
By Ellen G. White
No. 7
Words of Encouragement
MRS E. G. WHITE
“ZECHARIAH, the son of Berechiah, the son of Iddo the prophet,” began to prophecy “in the eighth month, in the second year of Darius”—only a few days after the Lord had assured the Israelites through Haggai that the glory of the house they were building would be greater than the glory of the former temple built by Solomon. Zechariah’s first message was an assurance that God’s word never fails, and a promise of blessing to those who harken unto the sure word of prophecy.
“The Lord hath been sore displeased with your fathers,” the God of Israel declared unto Zechariah; “therefore say thou unto them, Thus saith the Lord of hosts: Turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. Be ye not as your fathers, unto whom the former prophets have cried, saying, Thus saith the Lord of hosts: Turn ye now from your evil ways, and from your evil doings: but they did not hear, nor harken unto me, saith the Lord. Your fathers, where are they? and the prophets, do they live forever? But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.”
The Israelites had resumed the work of the Lord in faith. The difficulties under which they began to labor were of a most discouraging nature. Adversity had attended their efforts to attain temporal prosperity. Their fields were lying waste; their scant store of provisions was rapidly failing. Yet in the face of famine, and surrounded by unfriendly peoples, they moved forward in response to the call of God’s messengers, and began anew to restore the ruined temple. Such a work required great faith, and the Lord gave them special assurances through Haggai and Zechariah that their faith would be richly rewarded, and that his word would not fail. The builders were not left to struggle on alone; “with them were the prophets of God helping them;” and the Lord of hosts himself had declared, “Be strong, . . . and work: for I am with you.”
The Lord, in mercy, warned his people against the danger of falling back into their old ways of negligence and selfish indifference. He revealed to them the necessity of worshiping him in the beauty of holiness. In former years some whose hearts were polluted with sin had sought to please him with the splendor of many rites and ceremonies in the beautiful temple built by Solomon; but their worship was not pleasing to the God of whom it is written: “Thou art of purer eyes than to behold evil, and canst not look on iniquity.”
In the dark days of apostasy before the captivity, God had declared to his impenitent people: “I hate, I despise your feast days. . . . Though ye offer me burnt-offerings and your meat-offerings, I will not accept them: neither will I regard the peace-offerings of your fat beasts.” “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt-offerings.”
The Israelites who were so diligently engaged in rebuilding the Lord’s house, needed to realize constantly that “the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?” “Thus saith the high and holy One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”
In order that the builders of the second temple might make no mistakes, the Lord plainly instructed them, in the form of a parable, regarding the nature of service acceptable in his sight. About a month after Zechariah began to prophecy, and just three months after the people had resumed work on the temple, “in the four and twentieth day of the ninth month, in the second year of Darius, came the word of the Lord by Haggai the prophet, saying, Thus saith the Lord of hosts: Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
“Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.”
A soul corrupted by sin is represented by the figure of a dead body in a state of putrefaction. All the washings and sprinklings enjoined in the ceremonial law were lessons in parables, teaching the necessity of a work of regeneration in the inward heart for the purification of the soul dead in trespasses and sins, and also the necessity of the sanctifying power of the Holy Spirit.
“Then answered Haggai, and said, ‘So is this people, and so is this nation before me, saith the Lord; and so is every work of their hands; and that which they offer there is unclean.’”
A mere participation in religious services and ordinances does not make a sinner a Christian. A wicked man does not become righteous merely by associating with those who fear God. A man is made holy, and acceptable with God, only when his unclean heart is made clean by the grace of Christ, through faith, and by obedience to words of truth and righteousness. A work of reformation and restoration must take place in every heart. Those who have had great light and many privileges may perform some good works, notwithstanding their impenitence and their refusal to be saved in God’s appointed way. But these good works do not cleanse the soul from corruption. Only those who accept the light of God’s truth, choosing to obey him, will be cleansed from the defilement of sin.
Having admonished the builders not to fall into the same error that had brought their forefathers into trial and captivity, and had resulted in the destruction of the first temple, Haggai continued:—
“And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord: since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the press-fat for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting and with mildew and with hail in all the labors of your hands; yet ye turned9not to me, saith the Lord. Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord’s temple was laid, consider it. Is the seed yet in the barn? yea, as yet the vine, and the fig-tree, and the pomegranate, and the olive-tree, hath not brought forth: from this day will I bless you.”
Wonderful promise! Wonderful assurance of divine favor! Never, never, by their own efforts, could the Israelites have become pure and holy. But when, sinful and polluted as they were, the sport of their enemies, and suffering because of a terrible drought, they turned to the Lord in humility of heart, confessed their sins, and chose to obey the testimonies of his messengers, God recognized their effort to carry out his instruction, and he accepted them as his obedient children. He accepted them not because of their zeal and good works, but because of their faith in the power of the coming Saviour to cleanse from sin.
On the day when rich blessings were promised the Israelites because of their faith and their willing obedience, a message was given to Zerubbabel, their leader. ‘The word of the Lord came unto Haggai, . . . saying, Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts.’
This personal testimony to Zerubbabel has been left on record for our special encouragement in time of trial. Zerubbabel had been sorely tried through all the years since he had led the Israelites forth from Babylon. God has a purpose in sending trial to his children. He never leads them otherwise than they would choose to be led if they could see the end from the beginning, and discern the glory of the purpose which they are fulfilling. He subjects them to discipline to humble them,—to lead them, through trial and affliction, to see their weakness and to draw near unto him. As they cry to him for help, he responds, saying, ‘Here am I.’
Christians are Christ’s jewels. They are to shine brightly for him, shedding forth the light of his loveliness. Their luster depends on the polishing they receive. They may choose to be polished or to remain unpolished. But every one who is pronounced worthy of a place in the Lord’s temple must submit to the polishing process. Without the polishing that the Lord gives they can reflect no more light than a common pebble.
Christ says to man, You are mine. I have bought you. You are now only a rough stone, but if you will place yourself in my hands, I will polish you, and the luster with which you shall shine will bring honor to my name. No man shall pluck you out of my hand. I will make you my peculiar treasure. On my coronation day, you will be a jewel in my crown of rejoicing.
The divine Worker spends little time on worthless material. Only the precious jewels does he polish after the similitude of a palace, cutting away all the rough edges. This process is severe and trying; it hurts human pride. Christ cuts deep into the experience that man in his self-sufficiency has regarded as complete, and takes away self-uplifting from the character. He cuts away the surplus surface, and putting the stone to the polishing wheel, presses it close, that all roughness may be worn away. Then, holding the jewel up to the light, the Master sees in it a reflection of himself, and he pronounces it worthy of a place in his casket.
‘In that day, saith the Lord of hosts, will I take thee, . . . and will make thee as a signet: for I have chosen thee, saith the Lord of hosts.’ Blessed be the experience, however severe, that gives new value to the stone, and causes it to shine with living brightness.
Coming on the Cloud
By MRS. EDITH B. GOODRICH
MRS. EDITH B. GOODRICH
He is coming on the cloud
When the trumpet soundeth loud,
With a golden crown of glory on his head;
As our King shall thus descend,
Holy angels shall attend,
And his mighty voice shall wake the righteous dead!
Do you feel the thrilling power
Of that great and solemn hour?
Do you know that it is very, very near?
God is shortening the work—
Sifting out the ones who shirk;
Let us hasten, then, his high commands to hear.
Does it sometimes come to you
There are things that you should do?
Are his calls for means and service all obeyed?
O my brother, heed his voice,
In his blessing then rejoice,
And await the coming King, nor be afraid!
Now for means your Lord doth plead,Now of reapers hath he need,
For the harvest-fields are fully white to-day.
Soon he will not ask you more,
For the harvest will be o'er,
And he'll turn you with your gold and greed away.
He is coming on the cloud;
Blow the trumpet long and loud
With a certain sound that all may hear and heed;
Do to-day what you should do,
That it may be well with you
When the Judge awards according to the deed.
Cottage Grove, Ore.
The Revelation of Its Iniquities
By J. O. CORLISS
Character of the Papacy—No. 4
The Revelation of Its Iniquities
J. O. CORLISS
THAT the papacy did attain great power, history well attests. So great did it become, that it dictated the policy of the western world, both in religious and in civil affairs. Looking at it from the present standpoint of intelligence and self-direction, one hardly accounts for its power of almost universal domination. It was not possible for such mastery to be suddenly grasped, but it was the development of centuries. One point of vantage after another was secured by Machiavellian strategy, each leading forward to and touching another, which gave added authority and jurisdiction, until all men were led to see that no other way was open to them, either in time or in eternity, but cringingly to follow the dictation of the “church.” This to them meant the man who happened for the time to be recognized as the head over all things in the world.
This was a dizzy eminence for one to occupy. But having been thus “lifted up,” the “man of sin” there seated, drew “all men” unto him. In this respect he usurped the place of the Man of Calvary, and ruled the consciences of men, instead of permitting the Lord Jesus to do so. He even assumed the office of Christ, calling himself “God upon earth,” and claiming ability to absolve men from their sins. He also challenged the titles of kings, and proceeded to depose them at will, claiming their subjects as his own, with the privilege of placing them under the rule of those who suited him best. He not only virtually said, “I will be like the Most High,” but assumed to be actually like him, in every essential feature.
The steps by which this state of things came about may be briefly noted as follows: First, the ground was taken that because the Word of God is infallible, the church built on that Word must be the same. But, as in the very nature of things, the church could not be infallible if every one were left to his own private judgment in determining its doctrines, an infallible voice, or judge of the faith, must determine and pronounce upon what is and what is not truth. See “Systematic Study of the Catholic Religion,” pages 94, 101, 102, ed. 1906.
Of course this theory would tend to make Bible study a secondary matter, even with priests, to say nothing of the laity under their instruction. Why should a priest trouble himself about original research in theology, when by so doing he might find himself at variance with the head of the church, and thus be condemned for heresy? It were far safer to let all such matters alone. But the clergy were not left to make such decisions. Innocent III, who assumed the title of “Vicar of Christ,” said, in his commentary in Decretal 2: “It is enough for the laity to know that there is a God who rewards the good, and, for the rest, to believe implicitly what the church believes. Bishops and pastors must distinctly know the articles of the Apostles’ Creed; the other clergy need not know more than the laity, and also that the body of Christ is made in the sacrament of the altar.”
Thus the Bible could well be dispensed with, and approved catechisms be made to supply every need. We may well believe that this was the outcome of the matter, for on page 12 of the introduction to “Systematic Study of the Catholic Religion” we are assured that “well-instructed Catholics can see no reason why they should distrust her [the church’s] guidance, and they would consider it as unwarrantable in them to question her authority as it would be for sons and daughters of a respectable family to ask their parents for proofs of their right to govern their home. Catholics, therefore, do not study the claims and the doctrines of the church in a doubting spirit.”
Being kept ignorant of the Bible and its teachings, adherents of the papal system were taught to confide in the church,—which to a Catholic means the pope,—as to the infallible word of Christ himself. Deprived thus of the very fountain of truth, what other resource had they?—Absolutely none. This point secure, it was easy to hold over every head the threat of excommunication upon the least manifest desire to walk independently of the church. So effective was an edict of this character, that even kings, who naturally were as independent as monarchs have ever been since, lived in mortal dread of incurring the frown of their master the pope, whose displeasure meant to them degradation in this world, and damnation in the world to come.10
It seems almost incredible that so much power was assumed by the papacy. It, however, not only did make such an arrogant claim, but it has not yet abated, in the least, its lordly pretension. This is evident by reference again to that late edition of “Systematic Study,” wherein we read: “It has ever been the practise of the church to separate from her communion all who refused to believe her doctrine. . . . A Christian ought to fear nothing so much as to be separated from the church of Christ. . . . The truth is usually expressed in these words: Out of the church there is no salvation.”—Ibid., pages 66, 67. (Italics as found in quotation.)
Thus to “hear the church,” without regard to the plain teaching of the Word, is the only road to salvation, according to the decree of the papacy. It goes so far, indeed, as to offer proof that the authority of the church stands above the Bible; so far above, forsooth, that the church has power to set aside any part of that Word, and substitute its own commands. In “Systematic Study,” under the general head of “The commandments of the Church,” we find this: “The first commandment of the church is, to hear mass on Sundays and holy days of obligation. . . . We have seen that God in the Old Law had appointed the last day of the week, the Sabbath, to be specially consecrated to his honor. No power but God’s could have dispensed with this obligation. We do not read that Christ did so; on the contrary, we know that he observed it himself. And yet we know that the church abolished the obligation of keeping that day, and in its stead instituted the observance of the Lord’s day, the first day of the week. This fact by itself shows that the church from the beginning claimed the fulness of power to have been committed to her, to legislate in God’s name for the followers of Christ.”—Ibid., pages 318, 319.
This is a confession of deliberate action by the papacy. In view of this statement, it can not be truthfully said that there was no thought on its part to alter or change the law of God; for the fact that it acknowledges having changed God’s law in behalf of the church, is offered as proof of its claim to such privilege. More than this, the evidence declares that “no power but God’s” could do such a thing, and that Christ himself did not attempt it. This is but a brazen boast of power to do that which even the Son of God would not attempt.
At this point one is justified in making application of a prophetic utterance. Speaking of a little horn which sprang up in the midst of ten others on the head of a nondescript beast, which symbolizes Rome, the prophet says: “He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws.” Dan. 7:25. Every specification of this text has met its fulfilment in the course of the papacy. It has sat in and controlled God’s temple—in fulfilment of prophecy—to show itself to be God. To do this it has falsified history, that tradition favorable to its uplifting might appear. It has claimed the power and privilege to change God’s law at will, that it might control men’s consciences in harmony with its traditions, and the claims based upon them. These are some of the things revealed concerning the papacy. The question why it did not continue indefinitely, after having so proudly elevated itself, we must consider in a following paper.
Mountain View, Cal.
God's Leading
By T. E. BOWEN
T. E. BOWEN
OFTENTIMES the child of God questions whether he is on the right road. He believes he has been guided of the Lord. He can look back to places in his experience where he can with considerable assurance raise an “Ebenezer,” confidently saying, “Hitherto hath Jehovah helped us.” And yet here are these terrible perplexities to encounter—great unforeseen difficulties. Why all these? If God really led the way, surely he must have known these were ahead.
Ah! surely God did know. One thing we must settle forever, and that is that obstacles and difficulties present no argument that God has not been guiding.
Here is a simple text that apparently does not stand for very much, but around which considerable interest clusters in the contemplation of this subject: “And the Lord spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea.” Ex. 14:1, 2. God very explicitly directed Moses just where Israel should encamp at this particular time. Not only by the pillar of cloud, but by naming the exact spot, and even repeating it, God led Israel down behind the mountains to the very shore itself, “between Migdol and the sea.”
At the very time he gave Moses this directing word, the Lord knew that Pharaoh was preparing his army, and was well on the way to overtake the hosts of Israel, intending to bring them back by force of arms.
In this instance it is plain that God's direct leading was into the very face of difficulty. But was not God leading? The child of faith had only to assure himself by saying, “Well, God directed us to encamp at this very spot. We are simply following where he leads, and he surely will take care of the result.” But, human-like, they forgot all this. It was “Moses.” “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?” They reasoned that there could be no possible escape from death. They limited the power of the Holy One of Israel. When God had piled up the waters of the sea, and they had safely reached the other side, songs of praise burst from thousands of hearts. But they were on the other side of the difficulty then. We have the same mighty God for our leader. His power is unlimited. Quickly our enemies might swallow us up, but God overrules. Into places like “between Migdol and the sea” he may lead us as individuals, and as a people; but we shall find, as did Israel of old, “if we follow on to know the Lord: his going forth is prepared as the morning.” The thing to decide is whether God led us into the difficult place. This made sure, he has a way out; and at the proper time, in his own good way, he will lead his trusting child out, even though a way must be prepared, as of old. Until he leads out, he sees, in his unerring wisdom, that we have some lessons to learn which will be for our best good, even in the midst of the trial. Until his “word” comes to release us, let us continue to “count it all joy,” and not fall to murmuring, nor conclude that he did not guide us down to our “between Migdol and the sea.”
Takoma Park, D. C.
Covering Gifts
By John Norton Loughborough
Things that Differ—No. 5
Covering Gifts
(Concluded)
J. N. LOUGHBOROUGH
IN “Testimonies for the Church,” No. 32, page 51, we are informed that “as the coming of Christ draws nigh, . . . men and women will arise professing to have some new light or some new revelation whose tendency is to unsettle faith in the old landmarks. Their doctrines will not bear the test of God’s Word, yet souls will be deceived.” We have, still further on, a description of such persons, in these words: “They are consumed by a fiery zeal which is mistaken for religion; but character is the true test of discipleship. Have they the meekness of Christ? have they his humility and sweet benevolence? is the soul temple emptied of pride, arrogance, selfishness, and censoriousness? If not, they know not what manner of spirit they are of.”—Pages 61, 62.
Let us look at some such cases that have arisen since 1885. As these persons knew that I had so many times witnessed the manifestation of the gift which the Lord had been pleased to give Sister E. G. White, they have sent many of their documents to me, wishing my opinion as to their gift. To look these relics over, in their varied, discordant, and conflicting claims, reminds one of “ye olde curiositie shoppe.”
Let us see. Here is one that came in 1893. This one was indeed a reproof for the way I was teaching Bible workers. It so happened that just two weeks before this testimony (?) was received, a document came from Sister White, containing instruction to the teachers in all our schools. This document recommended the very manner of teaching which the revelation from the new source condemned. I said, “The spirits of the prophets are subject to the prophets.’ There is a plain contradiction between these two documents.” One who was zealous for the new revelation said to11me, “That may be the way you look at it, because you are reproved by it.” The movement did not make much headway, for it soon began to bear the very marks that we had been told the false manifestations would bear, “attacking those who had been placed in responsible positions in the cause.” A president in one of the conferences, who, by his management, had brought the conference out of its financial embarrassments, and greatly developed its spiritual standing, was told that he was the wrong man for president, and should not have been placed in that position. There was no disposition on the part of the people to indorse that testimony.
In 1897 another document was placed in my hands that spoke of certain events soon to occur, to be followed by my death. It stated the time of this revelation, and specified that I would “attend two conferences, and then die.” It so happened that when the document was placed in my hands, I had attended five conferences since the revelation was made, and lo! I was still alive. Of course, in cases of this kind, where such a prophetic venture is made, their race is short.
The last year has been the most fruitful of any in the production of such documents. One of these, originating in the West, dooms the denomination to destruction because we have our communion seasons four times a year, when they ought to be but once a year, and that on the fourteenth day of the first Jewish month. Here is another from the East, sealing our doom because we do not keep, as a fast day and Sabbath, the day of atonement, on the tenth day of the seventh Jewish month. This was followed by another, from about the center of the Union, condemning our work because we do not teach that Christ took his position on the throne of glory in 1844, and that since that time we have been in the kingdom of glory.
This last document reminds me of what Elder James White used to say of those who taught that the millennium was to begin in 1844: “If what we have seen in the world since 1844 is the first instalment of the millennium,” he said, “may the Lord deliver us from the rest of it, if it is to be all like this.” If we have had the kingdom of glory since 1844, where is the glory?
Recently I received a document in which a lady described some peculiar experiences through which she had passed, and asked, with seeming sincerity, if I thought her exercises were true visions? As I could not answer her in the affirmative, I received another document informing me that I would have to die before the Lord comes. Why? Her letter seemed to indicate that it was because I did not indorse all her claims.
The writers of some of these letters seem quite anxious for Sister White’s work to end, that they may take the lead.
In concluding these articles, let me say, May the Lord guide us to an earnest seeking for his Holy Spirit, submitting to his will as to how that Spirit shall work, and that we be kept from seeking some great demonstration or some “great things” for ourselves; for such are told, “Seek them not.” Jer. 45: 5. Healdsburg, Cal.