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The Advent Review and Sabbath Herald, Vol. 54, No. 24

FOURTH ANNUAL SESSION OF THE GENERAL TRACT AND MISSIONARY SOCIETY
Earlier text: FOURTH ANNUAL SESSION OF THE GENERAL TRACT AND MISSIONARY SOCIETY

“JUDGE NOT.”

By J. M. Hopkins

“Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.” Jude 9.
There is brought to view in this text a thought which should be a controlling one in the life of every Seventh-day Adventist. We believe that this movement is in direct fulfillment of an important Bible prophecy. We believe that God has committed to our trust the most solemn message that the world has ever heard (Rev. 14:9, 10, 11),—the last message of warning, of mercy. This message embraces the fundamental principles of righteousness, and the great work of redemption through Jesus Christ. Rev. 14:12. How vastly important it is, then, that we, as lightbearers, should walk in the light we bear. These great truths put into practice by their advocates will do much more toward bringing others to God than merely advocating them could do. The world calls—and justly too—for practical holiness. “Give us examples of holiness. Theory is good, but practice is better.”
But in order to properly bring out the subject mentioned in the text, let us notice, briefly, two characters mentioned, and the standing of each respectively; viz., “Michael the archangel” and the “devil.” That “Michael the archangel” is Jesus Christ, is fully proved by comparing Dan. 12:1; Jude 9; 1 Thess. 4:16; and John 5:26-29.
That the subject pending may have due force, let us notice the points of contrast between these two great characters, using Scripture declarations only, respecting each.
JESUS CHRIST. THE DEVIL.
“The beginning of the creation of God.” Rev. 3:14. “A murderer from the beginning.” John 8:44.
“All things were created by him, and for him.” Col. 1:14-17; 1 Cor. 8:6; Eph. 3:9; Heb. 1:1, 2. “Abode not in the truth.”—Id.
The Son of God. Matt. 3:17. “No truth in him.”—Id.
“The faithful and true Witness.” Rev. 3:14. “A liar.”—Id.
“The Prince of the kings of this earth.” Rev. 1:5. “The father of lies.”—Id.
“Christ, the Son of the Blessed.” Mark 14:61, 62. A deceiver. Rev. 12:9.
“The Word.” John 1:1, compared with verse 14. “The dragon, that old serpent.” Rev. 20:2. Overcome by “Michael and his angels,” and driven from Heaven, he “was cast out into the earth.” Rev. 12:7-9.
“The Lord our righteousness.” Jer. 23:6; 1 Cor. 1:30. Doomed to final destruction in “the lake of fire.” Rev. 20:10.
“The resurrection and the life.” John 11:25.
“The way, the truth, and the life.” John 14:6.
The Lifegiver. Col. 3:4.
Thus they appear before us in the light of revelation,—one the embodiment of holiness; the other, a masterpiece of iniquity. Now let us have the application, and a thought which we consider worthy of prayerful attention. If Jesus Christ, occupying so exalted a position, equal with God the Father (Phil. 2:6), “durst not bring against him [the devil, the murderer, the deceiver] a railing accusation, but [in humility and gentleness referring it to the Father] said, The Lord rebuke thee,” how can we, poor, blind, erring mortals, speak or even entertain a thought, passing sentence upon a fellow-creature, who may be better than ourselves. “God is no respecter of persons” (Acts 10:34), that we should be exalted, or assume the ability to judge; “for all have sinned, and come short of the glory of God.” Rom. 3:23.

PRACTICAL LESSON.—CHRIST OUR EXAMPLE.

“He that saith he abideth in him ought himself also so to walk, even as he walked.” 1 John 2:6.
Words of Jesus: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.” Matt. 7:1-5.
The language used by the Saviour in setting forth this important subject conveys to our mind the enormity of the sin of assuming to judge one another. He speaks of the fault of the person being judged as a “mote,” while that of the one assuming to judge he calls a “beam.” A mote is “a small particle; anything proverbially small; a spot.”—Webster. From the signification of the term “beam,” as given by Mr. Webster, we understand it to mean something of importance, or of considerable magnitude. And thus Jesus points out our readiness to notice and condemn in others that which (though it be evil) is of insignificance in comparison with the sin of our own heart. And then, as if to add, if possible, to his argument—to show up the case as it is,—he styles the would-be judge a “hypocrite.” No practice of the Jews called forth stronger terms of denunciation from the Saviour than did that of pretending to be what they were not. (See Matt. 23.) And in the scripture quoted above he urges upon us the importance of removing the evils from our own life, of clearing our own moral vision, that we may be prepared to aid one another.
Precepts of Paul: “Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?” Rom. 2:1-5.
In this scripture the apostle very forcibly sets forth the error of speaking against, or condemning, one another; and teaches that in proportion as we do this, we are ourselves subject to the condemnation of God. Then until we have been “tempted in all points” in which the human family is subject to temptation, as was Jesus, and until we, like him, are “without sin,” let us, like him, “bring no railing accusation.” It is not man’s prerogative to raise his voice in railing. Circumstances in life are so varied, that in ninety-nine cases out of every hundred we cannot understand the condition of another in all the bearings in which it may influence him. None but the eye of the Allwise, Omnipresent, can see the multiplicity of causes which lead to as many results.
My brother’s mental, moral, and physical standing is not, and cannot, in this mortal state, be just like mine. And as each trait of character pertaining to a man has an influence upon all other traits of his character, so we, having different organizations, are not actuated alike, do not think alike, and consequently do not act alike in the minutiae of life. I may not be able to measure my brother’s strength, he may not be able to realize my weakness. He may be living near to God, basking in the light of heavenly truth, his soul often watered with showers of divine grace; while temptations to which he may not have been subject have come upon me, and led me away from God, making me lukewarm in his service, and thus an easy prey to the wiles of the devil. Then would it become my brother to speak lightly of me? No; but “let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another. . . . Bless them which persecute you; bless, and curse not. . . . Recompense to no man evil for evil. . . . If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord.” Rom. 12:9, 10, 14, 17, 18, 19.
These words of Inspiration are precious, and they admonish us that we, like Jesus, should not return evil for evil, railing for railing, to those whom the devil may send against us. God will hold us responsible for the blessed light he is giving us. And if, when the great day of his wrath is upon us, our lives shall have been given to the service of Satan, ours will be a greater condemnation than if we had not had the light.
God can speak better than we can; so let us notice the example of Christ, who “suffered for us, leaving us an example, that ye should follow his steps; who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously.” 1 Pet. 2:21, 22, 23. As a people we must expect rebuke, must expect to be spoken lightly of, must expect that our “names will be cast out as evil.” The message God has given us is unpopular; it excites the dragon’s ire, and he will stir up the world against us. (Rev. 12:17.) But let us remember that we, without God, are erring, and ever look for strength to “Him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” Heb. 12:3. Let us look to Him who said: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;” who also said: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” Matt. 5:44, 11.
During the mock trial of Jesus, when he was falsely accused by his enemies, no angry word was spoken by him. And when nailed to the cross, suffering the terrible agonies of death, mocked and insulted by the infuriated mob, he prayed: “Father, forgive them; for they know not what they do.” Luke 23:34.
The spirit of meekness and humility which Jesus possessed was what enabled the early Christians to endure; and it was what prompted the apostle to say, “Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat.” 1 Cor. 4:12, 13. And all along through the “Dark Ages,” the history of the church is a history of rebuke, of suffering, and of revilings, the endurance of which calls forth the praise of men and angels. And shall not we, now the conflict is so nearly done, exercise the same spirit?
Christian, will it not rejoice your heart to see that companion or friend happy throughout eternity? Will it not rejoice you to see your loved ones receiving a crown of life from the hand of the blessed Redeemer, and to hear notes of everlasting praise swell from the golden harp touched by those fingers that may have ministered to your earthly wants? Will you not rejoice to see them partake of the delicious fruit of the “tree of life”? Nay, more: Will you not rejoice to see him (though now your enemy) for whom Jesus shed his precious blood, stand with the redeemed upon “Mount Zion,” and hear him “sing the new song”? Then,—
“Speak gently to the erring one, And never once forget, That though he is an erring one, He is thy brother yet.”
And look to Jesus; let his life, Thy perfect pattern prove; Speak, act, with all as though your heart Were filled with heavenly love. J. M. HOPKINS.

WELL PUT.

In one of our exchanges we find the following paragraphs, which strike vigorously against a growing evil. No credit is given; but the article is so good we regret that it is a stray waif.
Coaxing the devil to support the gospel is a modern device. The primitive church knew nothing of it. When Paul was collecting funds to aid poor saints at Jerusalem, he used no fairs, festivals, “mum sociables,” kissing games, or other sanctified snares, to accomplish his object. The Christians paid their own bills, and did not expect Satan to pay for the weapons which they used against him. When the devil supports a church, he does so in his own interest. He carries on his operations with a full knowledge of the fact that “a kingdom divided against itself cannot stand.” For every dollar paid out of his coffers to the church, he receives full value. Church partnerships with the devil never benefit the former, but always the latter. Hands off!
Untold harm comes to the church by the use of even questionable measures to raise money for the support of God’s work. It creates the impression, in the minds of the worldly, that the church is a kind of parasite, dependent for its existence on the community; that it is a sort of genteel beggar, which it is proper and fashionable to support; that it is an object of charity or even pity and contempt, which is grateful for the tolerance of the people that let it live. The ungodly regard such churches as engaged in seeking money rather than souls, and valuing wealthy members more than poor saints. To stand before the world in this light is humiliating and degrading beyond expression. Such churches ought to be closed or cleansed, cured or killed.

THE STREAM OF LIFE.

The stream of life is going dry; Thank God, that more and more I see the golden sands, which I Could never see before.
The banks are dark with graves of friends; Thank God for faith sublime In the eternity beyond The gloomy shades of time.
The flowers are gone that with their glow Of sunshine filled the grass; Thank God, they were but dim and low Reflections in a glass.
The autumn winds are blowing chill; The summer warmth is done; Thank God, the little dewdrop still Is drawn into the sun.
Strange stream, to be exhaled so fast In cloudy cares and tears; Thank God, that it should shine at last Along the immortal years.
—Selected.

DOES IT PAY?

PRINCE BISMARCK, the dreaded German Chancellor, who may be said for years to have held the destinies of Europe in his hand, is, it seems, by no means, a happy man. He is rendered uneasy by his conscience, is devoured with melancholy, and he laments his destiny, which he feels to be an unpropitious one, notwithstanding his splendid political successes. “In satisfying my ambition,” he is reported to have lately said at Varzin, “I have made nobody happy. What a number of people I have cast into misery! Without me three great wars would have been avoided; eighty thousand men—nay, many more, would not have been killed, and such numbers of families, fathers, mothers, brothers, sisters, and wives would not have been plunged into mourning. However, that account is to be settled between God and myself, so far as the hereafter goes. What happiness have I derived from all my success? Little or none; and I have reaped endless worry, vexation, hatred, pain, grief, overwork, and care.”
We scarcely see how Bismarck can charge himself with the Franco-Prussian war of 1870-71, seeing that he was forced to resist the French invasion; but still in contrast with him, how happy is the humblest believer in Christ who has learned the apostolic lesson,—“Be careful for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God,” and is enabled to realize the added promise, “And the peace of God, which passeth understanding, shall keep your heart and mind through Christ Jesus.”—Selected.

Our Basket.

“A little balm, and a little honey, spices, and myrrh, nuts and almonds.” Gen. 43:11.
—CARRY your cross—don’t drag it.
—HOLY fear is the door-keeper of the soul.
—A SCAR nobly gained is a good livery of honor.
—THE soldier wastes his strength who fights his shadow.
—IT is little troubles that wear the heart out. It is easier to throw a bombshell a mile than a feather—even with artillery.
—WE deceive ourselves when we fancy that only weakness needs support; strength needs it far more. A straw or a feather sustains itself long in the air.
—OUR trying to love an object is like our trying to laugh when we are not pleased: the more we try, the less we shall succeed. The trying process implies it is a thing we do not prefer.
—IF you hate your enemies, you will contract such a vicious habit of mind, as, by degrees, will break out upon those who are your friends, or those who are indifferent to you.
—DID you ever know a good man or pure woman utterly ruined by outside attacks upon their reputation? I never did. The abuse of a good man is commonly the head-wind that fans the fires of his own furnace, and gives him the greater headway. No true man was ever put down and kept down while he was true to conscience and to God. When character is destroyed, it is never murder; it is suicide.—Cuyler.
—EACH person may have a separate gift. Even the gift to be able to lie still and suffer is not a small one. The gift of being able to be poor and contented is not to be despised. The gift of nursing the sick, or of interesting children, should be very lovingly employed; neither ought any talent to be wrapped in a napkin. But, whatever it is, the word is, “Stir up the gift which is in thee.”

SEVENTH-DAY BAPTISTS AND SEVENTH-DAY ADVENTISTS.

By James White

THE Seventh-day Baptists observe the last day of the week as the Sabbath of the Lord, and practice immersion for Christian baptism; hence their denominational name, Seventh-day Baptists. The strength of their positions on the weekly Sabbath of the Bible, and baptism, lies in accepting Scripture testimony upon these as meaning just what it says. “The seventh day is the Sabbath of the Lord thy God.” Ex. 20: 10. “My holy day.” Isa. 58: 13. “The Sabbath was made for man.” “The Son of man is Lord also of the Sabbath.” Mark 2: 27, 28.
Accepting the literal and obvious meaning of the sacred Scriptures relative to baptism, S. D. Baptists reject all forms of water baptism excepting immersion. Jesus was “baptized of John in Jordan; and straightway coming up out of the water, he saw the heavens opened.” Mark 1: 9, 10. “And they went down, both into the water, both Philip and the eunuch, and he baptized him. And when they were come up out of the water.” Acts 8: 38, 39. “Therefore we are buried with him by baptism.” “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Rom. 6: 4, 5. “Buried with him in baptism, wherein also ye are risen with him.” Col. 2: 12. “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.” Col. 3: 1.
Accepting the same literal interpretation of Scripture on the question of the second appearing of Christ, that the Bible means what it says, which rule both S. D. Baptists and S. D. Adventists accept on the questions of the Sabbath and baptism, the figurative or spiritual coming and reign of Christ is excluded. If the Bible be allowed to speak for itself, and we be allowed to understand its words as we do those of other books, the doctrine of the second coming of Christ is clear and forcible. We will here let Christ, the angel at the mount of ascension, and Paul, testify, relative to the personal and visible second appearing of Christ, to raise and reward the just.
“They shall see the Son of man coming in the clouds of heaven with power and great glory.” Matt. 24: 30. “For the Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his works.” Matt. 16: 27. “Behold, he cometh with clouds, and every eye shall see him.” Rev. 1: 7. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” Acts 1: 11. “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.” 1 Thess. 4: 16–18. “So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.” Heb. 9: 28. “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Tim. 4: 7, 8. “And behold I come quickly, and my reward is with me, to give every man according as his work shall be.” Rev. 22: 12.
The rule of Biblical interpretation which S. D. Adventists feel safe to adopt is, “Every text of Scripture means just what it says, word for word, excepting those passages where it is evident from the text and the context that a parable or figure is introduced.” Departing from this, the only safe rule, and giving license to fanciful interpretations, has brought deplorable results. It has filled the mouths of skeptics with objections to the Bible, brought reproach upon our holy religion, and caused the enemies of the Lord to tread his word in the very dust. Approach the infidel upon the subject of religion, and with feelings of disgust he will at once point to the confusion of sentiment, the fancies and curiosities, of the great Babylonish museum of the professed Christian world.
Christ prayed that his people might be one as he was one with his Father, that the world might know that God had sent his Son to save lost sinners. Paul prayed that the church might all speak the same thing, and be perfectly joined together in the same mind and in the same judgment. This happy state may be realized when the church will allow the Lord to answer that other petition, “Sanctify them through thy truth, thy word is truth.” John 17: 17.
The widest difference between S. D. Baptists and S. D. Adventists is in regard to the nature and destiny of man. But here also, we intrench ourselves in the plain, literal and obvious meaning of the word. The record gives the creation, life principle, and the nature, of the first man in these words, “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Gen. 2: 7. After the transgression and fall, the sentence of death fell upon Adam. “Dust thou art, and unto dust thou shalt return.” Gen. 3: 16.
The two-fold nature of man, taught by those who charge us with teaching a “grossly materialistic system,” is not intimated in the record of the creation and dissolution of the first man. All there was of Adam was formed of the dust of the ground. The record does not state that a second immortal Adam was put into the first. The Creator gave the creature life, and when that life ceased in consequence of sin, Adam returned to dust, unconscious, till he shall be reorganized from dust, and brought to the enjoyment of immortal life at the resurrection of the just.
The figure which Inspiration uses to represent the state of the righteous dead is sleep, from which they will be awakened by the trump of God at the resurrection of the just. This is as true of the writers of the Old Testament as of the New: “For now should I have lain still and been quiet, I should have slept.” Job 3: 13. “So man lieth down, and riseth not till the heavens be no more: they shall not awake, nor be raised out of their sleep.” Job 14: 12. “Lighten mine eyes, lest I sleep the sleep of death.” Ps. 13: 3. “Many of them that sleep in the dust of the earth shall awake.” Dan. 12: 2. “Awake and sing, ye that dwell in dust.” Isa. 26: 19. “Our friend Lazarus sleepeth.” John 11: 11. “And when he had said this, he fell asleep.” Acts 7: 60. “The greater part remain unto this present; but some are fallen asleep.” 1 Cor. 15: 6. “We shall not all sleep, but we shall all be changed.” Verse 51. “But I would not have you to be ignorant, brethren, concerning them which are asleep.” 1 Thess. 4: 13.
In regard to the question of the destiny of the unjust, probably more changes have taken place in the religious world during the last thirty years than on any other subject in all the range of Christian theology. Where is the man who will stand before an intelligent audience and paint the horrors of an eternity of punishment in a hell of fire and brimstone, as ministers did a half century since?
“God is love” is a declaration no less true to-day than before the Universalists used it to comfort the sinner in his sins. In love he created man and gave him life. We prize this mortal life, with all its toils, and pains, its sorrows, tears and woes, above all else in this world. In love God gave his Son to die that we may have eternal life. But if the sinner will not have life, what can the God of love do with him? Will he take him up to Heaven? The holy Heaven of the Bible would be to him the veriest hell. Will God punish him in an eternity of suffering, and receive in return an eternity of curses from the sinner, and thus sin be immortalized? The voice of Wisdom and of Love answers:—
“The wicked shall perish, and the enemies of the Lord shall be as the fat of lambs. They shall consume. Into smoke shall they consume away.” “For such as be blessed of him shall inherit the earth, and they that be cursed of him shall be cut off.” “For yet a little while and the wicked shall not be; yea, thou shalt diligently consider his place, and it shall not be.” Ps. 37: 10, 20, 22.
“For behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Mal. 4: 1. In love God will let them return to unconscious dust, and in the words of the prophet, “be as though they had not been.” Obad., verse 16.
The last we hear of the wicked, with Satan at their head, represented by Gog and Magog of the Apocalypse, is that “fire came down from God out of Heaven, and devoured them.” Rev. 20: 8, 9.
Then comes that grand song of jubilee from a delighted Universe that the blot of sin is removed from the earth, and that the rebellious career of Satan and all sinners has ended. Phil. 2: 10, 11; Rev. 5: 13. That triumphant song from holy intelligences in Heaven and on earth, “Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, forever and ever,” is not marred by the yells of the immaterial damned, and the gnashing of their immaterial teeth in some immaterial corner of the Universe. J. W.

MATERIAL, OR IMMATERIAL?

By James White

Which? Material, or immaterial? We have neither time nor space at present to answer this question which seems to trouble some of our respected Christian friends. S. D. Adventists rest and worship on the day on which God rested after creating the material world in the preceding six days of the first week of time. We also immerse in material water as the only mode of Christian baptism. If our faith and practice relative to the ancient Sabbath of the Lord, and baptism, makes us worthy of the brand “Materialists,” the S. D. Baptists may wear it quite as well as S. D. Adventists; as they were centuries before us in faith and practice in these particulars.
And if to look for that same Jesus to come again as he ascended from Olivet, that we shall see him when he shall appear, and that he is really coming himself to raise the righteous dead, and reward them according to their works, be condemned as “grossly materialistic,” the stigma rests equally upon the head of our adorable Redeemer, holy angels from the courts of glory, and the great apostle Paul.
And if holding that God “only hath immortality,” 1 Tim. 6:16, and that it is brought “to light through the gospel,” 2 Tim. 1:10, not as an inheritance, but bestowed as a reward, Rom. 2:7, when the last trump shall sound at the second coming of Christ, 1 Thess. 4:16; 1 Cor. 15:52; and that sin and all sinners will cease to be, at the completion of the grand scheme of human redemption, Ps. 37:10, 20, 22; Mal. 4:1; Obad., verse 16; 2 Pet. 2:12; Rev. 20:9, be regarded as heresy worthy of shots from the guns of immaterialists, S. D. Adventists will hide behind the plain declarations of God’s word, stand the cannonading the best they can, and hold their present positions till our immaterialistic friends give us clearer light.
But seriously, we call in question the good taste of two recent writers for the Sabbath Recorder, who use language not at all complimentary to S. D. Adventists. Bro. Main, in the issue for Nov. 13, under the caption, “Is it Wise?” says:—
“Is it wise and right to want to have our Conference represented in the Adventist Conference by a delegate, to pass a resolution expressing our great satisfaction at the success of that people, and in other ways to assure them how large a place they fill in our Christian esteem? As for me, I firmly believe such a course to be both unwise and wrong. Their system of doctrine is unquestionably a grossly materialistic system, and our doctrines mold our life and character; and we cannot hope to lead them out of it by fellowshipping them in it. It strikes me that here is a test of the consistency of our so-called ‘close communion’ views.”
“Again, they would undoubtedly overthrow every one of our churches in a day, were they able to do it. And this is something they certainly have a right to do. We would convert all the churches in the land into Sabbath-keeping churches, if we could. But it does not seem to me to be either right or wise to tell them that we are exceedingly glad, unless we really are, that they are so successful in making inroads upon our churches, and in spreading heresies that are so full of moral poison.”
“A prominent member of one of our small churches, and a Seventh-day Adventist minister, called upon another prominent member, to whom the suggestion was made by the visiting brother that the church might be transferred to the Adventists. It is but just to say that Eld. White assured the writer that this minister is not to receive a preaching certificate another year. (He is, however, again on the field.) But are they prepared to do a wholesale business, if it be necessary, in the same direction, and so give good proof of their sincerity?”
Again Elder Main says, “And such a people are in danger of employing questionable methods and measures.”
No comment needed. We will say, however, that what Eld. White has said to Eld. Main and his brethren in public or private, he will be happy to meet again before competent witnesses at any proper time and occasion. The minister of whom he speaks came over from the no-law Adventists not long since, and brought with him much of the peculiar lawlessness of that people, and has taken such a course that he failed to get his credentials renewed at his Conference at its last session. Our people have no use for him. They have done their duty; and if this man will preach without credentials and support from S. D. Adventists, neither Elder White nor his brethren can stop him. If Elder Main thinks he can silence him, he can have the job. It is the veriest childishness to make us responsible for his being “again on the field.”
Elder Wheeler, in the Recorder for Nov. 6, says: “The Adventists are steadily on the move, and as they stimulate thought, there is more and more demand for Seventh-day Baptists. This will increase. The errors of the Adventists are so numerous and in some instances so absurd, that they will be rejected more and still more as they are investigated.”
Thank God that our errors are being rejected, and the Lord’s truth we hold and teach is being received by hundreds. May the prophecy of Elder Wheeler not fail, that our errors be rejected more and still more as they shall be investigated. That word “investigated” reads well, and we suggest a change in the exercises on this wise: Let investigation take the place of this wholesale dealing in unqualified assertions, rash declarations and unworthy insinuations. May God pity S. D. Adventists that they are so few in numbers, and so unworthy the name they hold and the doctrine they teach. But to show whether our views are being rejected by the discriminating public mind, we can record an increase during the last Conference year of twenty-seven ministers, fifty churches, and eleven hundred and fourteen members. “During the last year,” says the editor of the Sabbath Recorder, “we decreased in numbers twenty-seven.”
These good men may imagine that they are doing S. D. Adventists, and all the rest of the world, great favors in dealing out upon us their sweeping assertions to pass into print in the venerable organ of the S. D. Baptists. But they are taking a bad way to help us. One ounce of proof will do us more real good than a hundred weight of assertions and harsh denunciations.
But we are happy to know that the reliable men of the S. D. Baptist ministry are not pleased with these unchristian thrusts. The objectionable circumstances on the part of S. D. Adventists which have given rise to unpleasantness between the two bodies, we have referred to in previous articles. We as a people have not been able to control all those who preached S. D. Adventism. And if the S. D. Baptists find similar difficulties in a few cases, the entire body should not be judged by them, and consigned to the dark regions of heresy. It would be better for the cause of S. D. Adventists to-day, if they had as few unreasonable and unmanageable men as the S. D. Baptists. The movements and growth of the S. D. Baptists have been slow, while our movements and growth have been rapid. Time and discipline have fanned away the chaff, removed the hay, wood and stubble, and consolidated them. With us it is astonishing how the chaff flies sometimes, and the hay, wood and stubble move off from the gold, silver and precious stones, as if under Divine direction, as the creatures moved into Noah’s ark. Had it not been for the elements of confusion and insubordination brought in among us by the no-day-first-day Adventists, and if in exchange S. D. Adventists could have started in with the experience, education and refinement of the S. D. Baptists as a body, with the mighty truths we hold, we would now have an influence over the public mind a hundred-fold what it is.
We have no fears of the results of this matter. A better understanding of the real feeling of the body of S. D. Baptists toward S. D. Adventists will exist. These things, unpleasant for the present, will work out good in the end. S. D. Adventists will be better understood, and, at least, will be regarded as a body of sincere Christians; and we in return will love and respect the S. D. Baptists, and observe the Golden Rule with greater care,—“Do unto others as you would have them do to you.”
J. W.
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