Chapter XI: Part 11

In March, 1852, the _Review_ was established at Rochester, N. Y. The friends of the cause raised seven or eight hundred dollars to purchase press and printing material with which to issue it. This was a new and important era in the progress of the cause. Here commenced Bro. Andrews’ letters to O. R. L. Crosier, which not only exposed the weakness of the no-Sabbath heresy, but the deceitful manner in which some handled the word of God. Success attended the cause east and west. Bro. Waggoner raised up witnesses for the truth in many places in Wisconsin. The labors of Brn. Cornell and Cranson were greatly blessed in Michigan. Bro. Bates was having his usual success in different States and the Canadas, through which he so rapidly passed, and other brethren in the State of New York, and in New England, were reporting success. I cannot better represent the state of things that followed, than by quoting from the _Review_, vol. xi, p. 77, which I give under the appropriate head of a

PURIFYING PROCESS.

“It is evident, however, that with the increase of numbers there was not a corresponding increase in consecration and in the graces of the Spirit. The truth was being more clearly brought out, and many were embracing it, and at the same time the standard of consecration, self-denial and sacrifice, was being lowered among us as a people. There was a great increase of numbers. The scripture evidences of our position were the themes of public lectures, and close, practical preaching was too much neglected, and most Sabbath-keepers became quite satisfied with the form without the power. Hypocrites crowded into the ranks. Men destitute of principle, and having a seared conscience, professed the Sabbath. And the spirit of the world prevailed in the body.

“Church discipline was urged through the _Review_, which was very disagreeable to some in the ranks who wished to have their own way, and hated reproof and instruction. They chose to be teachers, when they should have been learners. They went out to teach the truth without being sent of the Lord, or approbated by the church, and sowed the seeds of discontent, disunion and death wherever they went. Some of them were labored with and reproved. Others did not receive as much approbation and attention as they desired. And not a few were rebuked of the Lord for their unchristian, reckless course. This aroused their jealousy and anger, and finally they started a sheet of slander at Jackson, Mich., which met the feelings of all those who were ready to be inspired with jealousy and a feeling of hatred and revenge toward those who had reproved them for their wrongs, and they all poured forth their feelings of bitterness and wrath into this sheet.

“This was a cause of great grief to many dear brethren, and it appeared for the time that the precious cause was being injured. But this sheet was manifesting hearts and purifying the body. It was evident to all decent people that those who would go with such a sheet were not fit to go with the saints. We will mention some of the leading men in this faction, and their position when last heard from. W----n, rejected by his party for crime, and a town charge; B----o, their editor, fined $25 for presenting a pistol, and threatening to shoot a scholar in school; C----e, run out as a preacher, and fishing on the lakes; C----n, in a clothing store; L----s, a Spiritualist. R----l and H----s had denounced B----o and the publishers of their sheet as hypocrites, and were standing alone. It seems that as soon as these restless spirits went out from the body by themselves, they immediately went to biting and devouring one another, until not one of the eighteen messengers of which they once boasted as being with them, is now bearing a public testimony, and there is not one place of regular meeting, to our knowledge, among them east or west.

“The true friends of the cause have been led by these things to see the necessity of bearing a bold and independent testimony for the truth, and for the gifts of the Holy Spirit. And that gift which was so despised by the faction, never was prized by the body as now. The faction has crumbled and disappeared, and the body has risen in union and strength. And where one destitute of moral worth has left the ranks, four of real worth have joined the ranks of Sabbath-keepers. At the time of the disaffection, when the effort was to break down the _Review_, the church property at the Office was only $700; since, it has increased to $5,000. Then there were but about one thousand paying subscribers, now there are nearly two thousand, besides quite a free list.

“We mourn our lukewarm condition. We have nothing to boast of. But thanks be to God who has given the truth the victory thus far through our Lord Jesus Christ. The truth will triumph. Though those who now profess it be laid aside for their unfaithfulness, God can raise up a faithful army to fight his battles, and wear the victor’s crown. But those who have stood the storms of the past will not fall away now. Though many who have not the truth in them sufficient to move them cheerfully to action, may be shaken out, and left behind, yet the faithful ones who have toiled on, groaning, sighing and crying for salvation and deliverance, will go through to the city of God, and share the everlasting rest.”

TENT MEETINGS.

Tent operations, as an effective method of spreading the truth, were commenced among us in the summer of 1854. The first meeting of the kind was held in Battle Creek, Mich., June 10 and 11, of that year. These meetings called out large congregations, and gave greater publicity to our views, by means of the oral lectures, and of our publications, which had been greatly multiplied, and were eagerly called for. Since that time tent meetings have been held with great success in New England, New York, Pennsylvania, Ohio, Michigan, Illinois, Wisconsin, Iowa, and Minnesota.

REMOVAL TO MICHIGAN.

The autumn of 1855 found me much reduced in strength, in consequence of incessant toil and care, editing, publishing, journeying and preaching. Very many gave me over to die of consumption. A change seemed necessary. Heavy debts were upon me, in consequence of printing large editions of our publications. In this state of things I called upon my brethren to take the cares and responsibilities of the Office from me, and advised them to remove it to some more favorable locality. The truth had been taking strong hold in Michigan, and the brethren in that State came nobly forward in that time of need, and took the responsibilities of the Office upon themselves. At a conference of the friends of the cause in Michigan and Indiana, held in Battle Creek, Mich., September 23, 1855, I offered the following resolutions, which were unanimously adopted:

“1. That the Advent Review Office still remain the property of the church.

“2. That the Advent Review Office be removed to Battle Creek, Mich.

“3. That a financial committee of three be chosen, whose duty it shall be to move the Office, and publish the _Advent Review_.

“4. That D. R. Palmer, of Jackson, Henry Lyon and Cyrenius Smith, of Battle Creek, be that Committee.”

A building was immediately erected, and steps taken for the removal of the Office.

A General Conference was held at Battle Creek, November 16, 1855, which sanctioned the doings of the conference of September 23, 1855, and elected Uriah Smith resident editor of the _Review_. The last paper published in Rochester, N. Y., was dated October 30, 1855, and its publication was resumed in Battle Creek, December 4, following. The expenses of the new building, and the removal of the Office, were promptly met, and soon the publishing department was in a prosperous condition.

POWER PRESS.

The business at the Office increased so rapidly that the hand press soon became entirely inadequate for the work. An appeal was again made to the friends of the cause, this time for means sufficient to purchase a power press. The brethren immediately responded. An Adams New Patent Power Press was purchased, and the _Review_ of July 30, 1857, was the first number printed upon it. A steam engine was soon obtained to run the press. The entire cost of press, engine, and fixtures, was twenty-five hundred dollars, which was soon met by the donations of the brethren.

PUBLISHING ASSOCIATION.

But the wants of the cause soon demanded an enlargement of capital, and more extended operations. To this end the Seventh-day Adventist Publishing Association was incorporated in the city of Battle Creek, May 3, 1861, to which the _Review_ and all the publishing interests were made over by those who had heretofore had them in charge. This Association immediately erected a commodious publishing house, and has since that time been zealously engaged in carrying forward the objects of its formation. Its eighth annual report, May 14, 1868, showed the amount of property belonging to the Association, free from all incumbrance, to be $35,996.59.

ORGANIZATION.

The subject of church order had been from time to time set forth in the _Review_ since 1850, and the necessity of some simple form of organization had been quite fully discussed. The positions taken upon the subject of Babylon, the burden of the second message, had led many of our people to stand in great fear of organization, however simple. Babylon signifies confusion. God did not design to bring his people out of the confusion of Babylon into the greater confusion of no order nor discipline. This would only be making a bad matter worse. His object in bringing them out from the churches was to discipline and unite them for the last great battle of truth under the third message. It was not ambition to build up a denomination that suggested organization, but the sheer necessities of the case. For a time, the subject of organization waded heavily. But the importance of united action, and some simple form of organization by which we could legally hold our places of worship, and property necessary to efficiently conduct the publishing department, being earnestly plead by those who saw and felt the wants of the cause, our people generally soon overcame their fears, and united fully in the work. It has proved a success.

In our church organization, the General Conference, composed of delegates from the different State Conferences, is our highest authority. This Conference chooses annually, besides the usual officers, a committee of three who have the oversight of the work throughout the entire field.

Next to this are our several State Conferences, composed of the ministers and delegates from all the churches, in their respective States. These Conferences also have a committee of three to take the oversight of the work in their several States during the Conference year.

Next to these stand individual churches, associated together under the following simple covenant: “We, the undersigned, hereby associate ourselves together as a church, taking the name Seventh-day Adventists, covenanting to keep the commandments of God, and faith of Jesus.” The officers of the church are local elders, deacons, and clerk.

SYSTEMATIC BENEVOLENCE.

In the early stage of the cause, our people had no system upon which to act in the support of ministers. Those who were disposed to give anything, gave what they chose. For a time our ministers were quite well sustained, by a few liberal souls, while the majority excused themselves from doing anything. Ere long, it became evident that these liberal ones were becoming weary of this inequality, and they began to withhold their support. Hence, in the winter of 1858-9, some of our most efficient laborers were contemplating leaving the gospel-field to labor with their hands for the support of their families.

In this state of things, feeling that something must be done, I finally prepared an address on the subject of Systematic Benevolence, for the church in Battle Creek. This address was adopted, and published in the _Review_ of Feb. 3, 1859, as an appeal from that church to the churches and brethren in Michigan. This system is based on 1 Cor. xvi, 2: “Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come,” and, as now matured, suggests to all believers who are enjoying common prosperity, 1. That they give at the rate of two cents each week upon every one hundred dollars worth of property which they possess. 2. That they give a personal donation, each week, of from one to twenty-five cents, or more, according to their ability. The object of this second suggestion is to embrace those who have ability to earn, but have little or no property. The necessity and equality of the system are plead before all; yet all are left to assess their own property, and give, in the love and fear of God, according to their prosperity. Widows, the aged, and the infirm, who are in straitened circumstances, are excused. It is not a system of compulsion, but, as carried out among us, is Systematic Benevolence. While all are entreated to act their part in this work, with feelings of cheerful benevolence, none are compelled.

For a time this system received considerable opposition; but when fully explained, it was seen to be a perfect system of equality. The poor who had but a very few hundred dollars, were called upon by this system for so trifling a sum that they were the last to object to it; and the wealthy were certainly able to pay the small percentage from their abundance. This system is generally adopted by our people everywhere, and affords a liberal support to our ministers, leaving them free to devote themselves entirely to the work of the ministry.

GLANCE AT THE PAST.

As we look back upon the great Advent movement, with its joyful expectations and bitter disappointments, its prosperity and adversity, its triumphant victories and its trials, it appears just like the work of God in separating a people from the world, to purify, make white, and try, and thus make them ready for the coming of their Lord. Have Adventists been disappointed? So were the Israelites, in not immediately entering Canaan, and the disciples, as Jesus died upon the cross. Have the faith and patience of Adventists been tried? So were the faith and patience of the Israelites tried in their term of forty years’ wandering in the wilderness. And that of the disciples was severely tested in the unexpected death of their beloved Teacher. Have but comparatively few of the once happy expectants of the King of glory held fast their faith and hope? And have many cast away their confidence in this work and drawn back to perdition? Caleb and Joshua alone, of the six hundred thousand male adults that left Egypt, entered the goodly land. And what of the chosen twelve in the hour of our Lord’s apprehension? “Then all the disciples forsook him and fled.” Matt. xxvi, 56.

God has never been able to make anything very great or very good of man. It has been his plan to prove his people in every age, to test their faith and patience. This has been for the good of man and the glory of his name. It was necessary that such noble characters as Noah, Abraham, Job, and Daniel, should suffer the severest tests. And how unlike the work of God in all past time, had the many thousands of Adventists triumphantly entered the kingdom at the point of expectation, with hardly a single trial. “Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life.” James i, 12. This is God’s plan. First the cross and the trial, then the crown of unfading glory. As I “call to remembrance the former days,” touching the Advent movement, and see its adaptation to the wants of the people, and God’s great plan of saving men, my soul says, “He hath done all things well.”

It was necessary, in order that the first message should arouse the people and separate those who should receive it from the spirit of the world, that it should not only relate to the fearful realities of the Judgment, but also to the period when it might be expected. “Fear God, and give glory to him, for the hour of his Judgment is come.” The proclamation of the time was a part of God’s plan. This brought the coming of the Lord very near. This was right. This was necessary to move the people. And when the time passed, instead of calling the attention of believers to some period in the future to which they might look for the coming of the Lord, the Spirit of God sweetly and powerfully applied to their consecrated minds and hearts, such passages as, “Cast not away, therefore, your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and He that shall come will come, and will not tarry.”

How long this little while would be, no one knew. It was not best that any one should know when it would terminate. And more, it was God’s plan that this should not be known; but that they should move along through the period of the patience of the saints, Rev. xiv, 12, up to the coming of the Lord, ever keeping that event just before them. Those who have taught the three messages the past twenty years, have all the way presented the coming of Christ at hand. This has been as God designed. And those who would murmur at God’s ministers for this, murmur against the providence of God.

It is painful to hear those who have their faces set toward Egypt, complain that the message was not properly preached to them. The coming of the Lord was presented too near. And that if they had understood the matter, they should have laid their plans for the future differently, and now their property might be double its present value. These murmur against the direct providence of God. The coming of the Lord was brought very near in 1844, to rid men of the love of this world, that they might share the love of the Father, and seek a preparation for the coming of his Son. They cannot have both. “If any man love the world, the love of the Father is not in him.” 1 John ii, 15. And it was designed that the coming of Christ should be viewed near by believers, every step of the way from the disappointment in 1844 to the gates of the golden city, to keep them free from the love of this world.

An energetic Advent minister, on visiting the believers at Roxbury, Mass., being asked, “What is your message now, Bro. B.?” answered, “Come out of her my people.” Soon after the passing of the time he visited that people again, and in reply to the inquiry, “What is your message now, Bro. B.?” made the apt and appropriate reply, “_Stay_ out of her my people.” So Heaven designed that the coming of Christ should be brought very near to tear from men the love of this world, and that in their faith they should ever hold his coming just before them all the way till faith should be lost in the blazing glories of the coming of the Son of man. If we keep the coming of Jesus ever near, and live consistently with such a faith, keeping the commandments of God and the faith of Jesus, we may be saved. But remove the coming of the Lord to the distant future, become imbued with the love and spirit of this world, and remain in such a state, and perdition is certain. Let the painful history of the past relative to those who have said in their hearts, “My Lord delayeth his coming,” have apostatized and have been scattered to the world and to Satan, be a warning to all to be ever “looking for and hasting unto the coming of the day of God.”

When the warning voice of the first angel was first heard, it found the nominal churches asleep upon the subject of the second advent, dreaming of the world’s conversion. But the truth was clear, and in the hands of devoted men, was powerful. Every where the message was proclaimed it produced general conviction. The Scriptures were searched as never before; a great revolution in religious belief took place in a few short years; and at least fifty thousand in America alone, became decided believers. The prophetic times in connection with that message served their purpose, and terminated with that message. The first angel’s message was a time message. The second and third are not time messages. That aroused men in view of the fast approaching Judgment. These tell them what they must do to be saved. And it has been Satan’s grand object to institute numerous time movements among certain Adventists since 1844, to contravene this work of preparation. The passing of each time has weakened the faith of believers, and has caused unbelievers to look upon Adventists with increasing disgust. And confusion and irreligion have resulted from these spurious time movements everywhere they have reached.

The title page of this work calls attention to the great Advent movement as illustrated by the three angels of Rev. xiv. The truth and work of God in this movement, commencing with the labors of William Miller, and reaching to the close of probation, is illustrated by these three angels. The first was a time message, and related to the Judgment. The second described the condition of corrupted Christianity. The third is a solemn warning relative to what men may not do, and what they must do, in order to be saved at the coming of Christ. These angels illustrate the three great divisions of the genuine movement. They do not illustrate the numerous time movements which have appeared since 1844; therefore, to say the very least, these movements were not from Heaven.

Seventh-day Adventists hold fast the great Advent movement, hence have use for the messages. They explain them in their sermons, treat upon them in their books, and give them a place with the other prophetic symbols upon their charts. They cannot spare these links in the golden chain of truth, that connect the past with the present and future, and show a beautiful harmony in the great whole.

Timeists, and in fact all Adventists who do not acknowledge the special providence of God in the work of William Miller and his associates, in 1843 and 1844, have no use for the three angels’ messages. They do not introduce them into their sermons and printed expositions of prophecy, unless it be to oppose us. They find no place for them among the other prophetic symbols upon their charts. Indeed, they treat them with all that neglect that would be justifiable, were they a wicked interpolation by men who sought to corrupt the sacred Scriptures. And no reason can be given why these men should pursue their fanatical course in relation to definite time, and other fancies not symbolized by the three angels, and therefore no part of the great movement, and resist the truth of God for this time, unless it be that in consequence of not receiving and retaining the love of the truth of the fulfillment of prophecy in the Advent movement, God has given them over to strong delusions. I repeat it. The three messages symbolize the three parts of the genuine movement. That which has appeared not symbolized by the three angels, though it be branded “Adventism,” is spurious.

Again, the sanctuary was the heart of the typical system. It was the repository of the ark of God, in which ark his law was deposited. By this law the people had the knowledge of sin. It was also the place where they, in figure, found pardon for their sins through the offerings there made. This entire system, with its great center, the sanctuary, was but the shadow of the realities of the present system of salvation. The shadow was on earth; the reality is in Heaven. The facts are stated by the apostle in few words: “We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Heb. viii, 1, 2. The sanctuary of the new covenant, which is in Heaven, is the great heart of the plan of redemption. There Christ offers his blood for the sins of men. In the real tabernacle there are two holies, if there were two in the shadow. In the holiest is the ark of God, containing the ten precepts of his law, if they were in the holiest of the shadow. Here is a theme worthy the attention of all Christians. And it is one in which they should feel the deepest interest, as each has a case of eternal consequence pending there.

The work of cleansing this sanctuary, at the close of the 2300 days, is a subject which should materially interest all Adventists. It pertains to the confession, pardon, and blotting out of sins. A correct and intelligent faith sees the adorable Redeemer in the most holy of the true tabernacle, offering his blood before the mercy seat for the sins of those who have broken the law of God beneath it in the ark. True faith reaches within the second vail, where Jesus and the ark of God are seen. There, by the law we have the knowledge of sin, and through the blood of Jesus we may find pardon, and share eternal redemption. The subject of the cleansing of this sanctuary, then, is one of most thrilling interest, especially to all Adventists. It is the key to the great Advent movement, making all plain. Without it the movement is inexplicable.

Seventh-day Adventists dwell upon this subject with great delight. It opens to them the ark of God, in which is seen the ten precepts of his law. They keep them. It presents Jesus before the mercy-seat, ready to plead the cause of sinners, who in the spirit of penitence and confession, go to him for help. They love and seek to obey him, so that it is said of them, “Here are they that keep the commandments of God, and the faith of Jesus.” They treat upon the subject of the sanctuary in their sermons and books, and find a place for it among the symbols of prophecy upon their charts. Seventh-day Adventists cannot spare the subject of the sanctuary, as it is the great center around which all revealed truth relative to salvation clusters, and contributes more toward defining their present position, than any other.

But nominal Adventists treat the subject as one of no interest or importance to them. Having in their own hearts abolished the ten commandments, they have no use for the ark of God, and cast it aside as an antiquated and unfashionable piece of furniture. Their sermons, and their printed essays and expositions, do not refer to the cleansing of the heavenly sanctuary, unless it be to oppose the views of Seventh-day Adventists, and ridicule them, and ignorantly and contemptuously talk of Heaven being dirty, and needing cleansing. And as in the case of the three angels, you do not find the sanctuary represented upon their prophetic charts.

But these we value above all earthly good, and make them prominent in all our religious teachings, because the truth of God for this time, or present truth, is in them. And for this reason those who “call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter,” cast this subject from them, as unworthy of their notice, unless it be to oppose, denounce and ridicule.

THE TONGUE OF SLANDER.

During the rise and progress of the third message, the tongue of slander has not been silent. Men will use the best arguments they have. When unable from the Bible to meet the positions of those who teach unpopular truth, some will resort to slander as the next best argument. The case is sometimes felt to be urgent and even desperate. Truth is mighty. The people will hear, and some will obey. These are frequently the best members of the various religious bodies. Efforts at argument from the Bible, in opposition, fail to silence the voice of truth, and in some cases turn the minds of many of the people to the truth. Something must be done. And it is painful to record, that in many cases professed ministers of Jesus Christ deal in smut and blacking, and stoop to invent and repeat the vilest slanders to prejudice the people against those who plead for the truth of God.

“There are hundreds of ministers in the United States who, if disturbed in their quiet possession of the ears of the people, by the proclamation of the unpopular truths of the third message in their vicinity, would take delight in repeating the old threadbare falsehoods concerning ascension robes, and the like, to cut off the influence of the servant of God.

“In almost every place where our ministers give discourses upon the second coming of Christ, and the necessary preparation for that event, they have to labor against the prejudices of the people, caused by reports of the inconsistencies of Adventists; one of which is, that at a point of expectation in the past, many of them did prepare robes of white linen, and put them on ready to ascend and meet their coming Lord.

“While all sane persons, who have any knowledge of what the holy Scriptures do teach of the necessary preparation to meet the Lord as he shall descend from Heaven, will agree that to prepare a literal white robe made of cloth as a fitting preparation for the transit from earth to Heaven, from mortality to immortality, must be an indication of downright insanity, none will see in such an act evidences of criminality.

“But I do not believe that anything of the kind ever occurred. I have been actively engaged in the proclamation of the doctrine of the second advent for more than twenty-five years, and have traveled and preached in Maine, New Hampshire, Vermont, Massachusetts, Connecticut, Rhode Island, New York, Ohio, Michigan, Illinois, Wisconsin, Iowa, and Canada, and have not met a person who has seen an Adventist thus attired, or one that was able to give better proofs that anything of the kind ever did occur than vague reports. I have never found the place where the thing occurred. It was always in the next town, county, or State.

“Again, reports in relation to this matter, and slanders of a similar nature, have a hundred times been denied in Second-Advent periodicals, and proofs have been called for of the truthfulness of these statements. No one has been able to produce the proofs. But still the tongue of slander takes delight in repeating the old threadbare falsehood. Elders Loughborough and Strong met it at Orange, Mich., in January, 1868, and Elder Cornell met the same at Johnstown, Mich., a few weeks later. In both cases the miserable untruth was declared from the pulpit by professed ministers of Jesus Christ.

“The people, generally, credit the statements of these ministers, and conclude that the story of ascension robes is true. Especially do those who are not favorable to Second-Advent views enjoy this sort of clerical slander. And the fact that our people are not always prepared to meet it, is the reason why I have felt called upon to notice the matter at this time.

“In 1847, while on our passage in a steamboat from Portland, Me., to Boston, Mass., Mrs. W. was speaking to those around her in the ladies’ cabin, of the fearful storm we encountered in a recent passage between these two cities. She spoke of the importance of being always prepared for the close of our probation, either at death, or at the coming of Christ. A lady near her replied:

“‘That is the way the Millerites talk. I mean to have a jolly good time before I become a long-faced Christian. The Millerites are the most deluded set on earth. On the day they were expecting Christ to come, companies in different places put on their ascension robes, and went into graveyards, and upon the tops of houses and high hills, and there remained, praying and singing till the time passed by.’

“Mrs. W. then inquired of the lady if she saw any of these persons thus attired. She answered:

“‘No, I did not see them myself, but a friend who saw them told me. And the fact is so well understood everywhere, that I believe it as much as though I saw it myself.’

“At this point another lady, feeling that the testimony of the first should not be questioned, stated:

“‘It is of no use to deny that the Millerites did put on ascension robes, for they did it in towns all around where I live.’

“Mrs. W. asked this lady if she saw them with their robes on. She replied:

“‘No, I did not see them, as they were not in my immediate neighborhood. But it was commonly reported, and generally believed, that they did make ascension robes and put them on.’

“By this time strong feelings were evidently controlling these two ladies, because Mrs. W. did not seem to credit what they said against the Millerites. And the first in the conversation stated with emotions of excitement and passion:

“‘I know it was so. I fully believe the testimony of those who have told me these things. I believe what my friends have told me about those fanatical Millerites, the same as though I saw it myself.’

“Mrs. W. then inquired of her for the names of some persons who had figured in this fanatical movement. She stated if the putting on of ascension robes was so very common, certainly she could give the names of some. To this she replied:

“‘Certainly I can give you names. There were the twin Harmon girls in Portland. My friends told me that they saw their robes, and saw them going out to the graveyard with them on. Since the time has passed, they have become infidels.’

“A school-mate of Mrs. W., who had never been an Adventist, was in that cabin, and had watched the conversation with mirthful interest. She had been acquainted with the Harmon girls during the entire period of their Second-Advent experience. She could no longer restrain her feelings, and broke out in a laughing mood, as she pointed to Mrs. W.:

“‘This is one of those twin Harmon girls. I have known them always, and know that this report of their making and wearing ascension robes is all a lie. I never was a Millerite, yet I do not believe that anything of the kind ever took place.’

“The storm that was fast arising in that cabin suddenly abated, and there followed a great calm. Mrs. W. then stated that all the stories about ascension robes were probably as destitute of truth as this one concerning the twin Harmon girls.

“Elder Josiah Litch, lately editor of the _Advent Herald_, Boston, in his history of the rise and progress of Adventism, makes the following statement:

“‘Those periods came and passed with no unusual occurrence. As soon as they had gone by, a flood of scoffing, reviling and persecution burst forth, not from the infidel world so much, but from the professed friends of the Saviour; the most idle and foolish stories of ascension robes, and going out into the graveyards to watch, going to the tops of the houses, &c., &c. These were repeated again and again, both from pulpit and press, until the public were, many of them, at least, almost persuaded to believe them true.

“‘How, or where they originated, except in willful falsehood, we cannot devise. Some of the reports of that character, we happen to know, originated with professed ministers of the gospel, who gave date and place, when there was not a word of truth in the whole story. Others must have originated in a similar way.’”

The foregoing, relative to the ascension robes, was given in the _Review and Herald_ for April 14, 1868. The article closed with the following paragraph:

“Fifty dollars reward is offered to any person who will present unquestionable proofs of the truthfulness of the statements, that believers in the second advent of Christ, on the day of expectation, did put on ascension robes. Those who can produce such proofs, are requested to forward them immediately to the writer, at Greenville, Montcalm County, Mich., and receive fifty dollars by return mail.”

Up to this date, July 13, 1868, no one has responded in the way of furnishing proofs that anything of the kind ever took place. Why this silence on the part of our friends, as well as our enemies, if there be the least semblance of truth in the statements upon this subject, gravely made by ministers in the desk as a part of the gospel they preach? If proofs exist, why can we not have them? The reader should regard these statements about ascension robes, which opposing clergymen have the credit of repeating, more than any other class, as malicious slanders, until he has reliable proofs that something of the kind occurred.

The _Review and Herald_ for May 20, 1868, has the following from Eld. J. H. Waggoner, which fairly represents this matter of ascension robes:

“Bro. White’s remarks on the falsehoods circulated on the above subject, remind me of an incident that transpired some years since in Wisconsin. A Mr. H., an M. E. preacher, deriding the Adventists, said: ‘It is a fact that they prepared and put on ascension robes in 1844.’ At the close of his remarks I stated that I was very anxious to learn about the facts on that subject, and asked him to give particulars, as to where, by whom, &c. He said that it was not always convenient to give the evidence on matters which had transpired years in the past, and he could not then comply with the request. I turned to the congregation and said:

“‘He has said it is a fact. Now if he does not know it to be a fact, he has made a false statement. If he knows it to be a fact, he can procure the evidence of the fact. As he has an appointment here four weeks from to-day, I give notice that I will be here at that time to get his statement, as that will give him time to get the information. If it occurred _anywhere_, it will be easy to prove it in that locality. I hope the people will all be here to get the facts he may present.’

“Being thus pressed to make good his assertion, and having the expectation of the people raised on it, he saw the necessity of doing something, and promptly confessed that he knew nothing about it, but had heard such a report!

“The way the report ran was well illustrated by the following case: A Bro. T., who had lived and labored in Buffalo, and attended the Advent meetings there, was working in Erie in the fall of 1844. After the set day passed, the report spread in Erie that the Adventists in Buffalo put on ascension robes. He was so grieved over their folly, and troubled in his mind, that he determined to visit his friends in Buffalo and talk with them about it. Landing at Buffalo, he met an acquaintance, not an Adventist, who did not know where he came from. He asked if any of the Adventists in Buffalo had put on ascension robes. ‘No,’ said his friend, ‘but they all did in Erie!’ A smile by Bro. T. led to an explanation. And so it was everywhere. Everybody _knew_ it was so--the _place_ where it occurred could not be found.”

The part which the Spirit of God has led Mrs. W. to act in close connection with the cause of present truth, has called forth against her a spirit of persecution. The apostle says, “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice.” Eph. iv, 31. But these have been employed against her by the professed followers of Jesus Christ, with the object to crush her testimony and destroy her influence. In this cruel work, with some the tongue of slander has been “set on fire of hell.”

The work of the Lord through her has been to encourage the weak, comfort the desponding, exalt the standard of morality and true piety, and reprove sin in all its forms? And why should not the dragon rage? Why may we not expect to see those who are imbued with the spirit of the father of lies, delighting themselves in the most slanderous falsehoods against one who may be engaged in such a work? Such has ever been the work of Satan in all past time, and ever will be, till he is bound. And he has ever found, and ever will find, willing tools to do his work in opposition to the work of God. And these are more frequently found among ministers than any other class. The following from Eld. M. E. Cornell, which occurred on his route from Battle Creek to Ionia, will illustrate the wicked course of some of those who love to be called “Reverend:”

“While on the cars, a circumstance occurred which shows the necessity of Bro. White’s article on Clerical Slander. A Presbyterian minister from Gratiot county was making special efforts to attract attention to himself by his endeavors to amuse the passengers. Among other things, he stated that Mrs. White had a vision at St. Louis, Gratiot Co., Mich., that she was to leave her husband and take another man; that a man might have as many wives as he chose. He then made some, not very refined, remarks and witticisms, which excited laughter in some, but disgust in the pure-minded. In the cars were several clergymen, and many intelligent ladies and gentlemen from several different States. Of course we could not let such a base slander pass, and a wrong impression go to so many different places; we therefore watched for a chance to correct the misstatement.

“An intelligent Jew soon entered into conversation with him, and turned the tables on him by relating an old slander against Martin Luther, that he had a child by his own daughter, &c. The minister was aroused. Said he, ‘It is a base slander, invented by his enemies. There is not a particle of proof of any such thing.’ He then came down upon the Jew with the most cutting reproof for making such a statement from hearsay evidence. Now our time had come. The measure he had meted to others had been immediately measured to him again.

“We then stated to the passengers that we had known Eld. White and his wife for sixteen years, and that the statement made by the clergyman was an unmitigated slander. First, Mrs. White never had a vision in Gratiot county; and second, she never had a vision, anywhere, of any such nature as had been stated. We then challenged him to stop at Owasso, with any of his friends as witnesses, and we would secure for him _one thousand dollars_, on the condition that he should make good his statement. We urged him to the task with such earnestness, that all in the car appeared to be convinced that he had uttered a slander. He was embarrassed, and said faintly, ‘I heard so!’

“An intelligent Infidel, from Dearborn, Mich., then rose up, and made some very pointed remarks on hearsay evidence and condemning a whole body of people, because of a story about some one of their number. ‘Shall I,’ said he, ‘call the Methodists a set of cut-throats, because several of their preachers are now in our penitentiary? Shall I condemn all ministers, because one in our town ran away with Bro. M.’s wife, last week?’ By this time, the tide was turned completely. Several of the passengers expressed themselves very freely to me, and were anxious to know more about it”--_Advent Review for April 28, 1868_.

I do not believe that all ministers who differ with us in faith and practice are alike guilty with this man. No decent man, in or out of the ministry, would take pleasure in uttering such vile slander before a car full of ladies and gentlemen, however much he might feel opposed to the religious sentiments of Seventh-day Adventists. I believe there are God-fearing ministers in all the churches who would no sooner bear false witness of a slanderous character against those who are devoting their lives to the cause of Christ, than they would have the same done to themselves. But while these may be few and far between, the experience of a quarter of a century in teaching unpopular truth has taught me that, where personal interest is concerned, there are but very few ministers who will not stoop to the repetition of the vilest slanders, to injure the influence of those who get the ears of the people, if they differ with them. But in reference to the statements of Eld. Cornell, I will say:

1. Mrs. W. never was at St. Louis, Gratiot County, Michigan.

2. She never had a vision in Gratiot County.

3. Her standard of morality ever has been the ten commandments.

4. Her views, her public and private labors, her books and oral teachings, have ever been in strict harmony with the law of God, the highest standard of morality on earth.

5. She has ever borne the most decided testimony against any departure from the principles guarded by the ten commandments.

6. She has borne a public testimony for twenty-five years, in the several States of Maine, New Hampshire, Vermont, Massachusetts, Connecticut, Rhode Island, New York, Pennsylvania, Ohio, Michigan, Illinois, Wisconsin, Iowa, and in Canada. She has, during this time, written books amounting to more than twenty-one hundred pages, besides many articles for several periodicals. And all who are acquainted with her teachings know that any statement that they are not in strict harmony with God’s standard of morality, is a slanderous untruth. Then let her enemies point to one impure sentence in all her writings, or prove that in her religious teachings she has uttered one unchaste word, or cease their slanderous persecution of a self-sacrificing Christian woman.

But I do not indulge the thought that whatever may be said to show the falsity of statements concerning ascension robes, and the views of Mrs. W., will silence the tongue of slander. No. These ministers know the influence they have with the public mind, and the advantages they have over us in this respect. Regardless of justice and truth, they will doubtless continue to do this scandalous work, wherever the glorious doctrine of the coming of Jesus shall be proclaimed. We can only expose their sin in this thing, and disabuse honest minds.

The dragon is wroth with those who keep the commandments of God and have the testimony of Jesus Christ. The Devil will use any willing tool to slander and abuse the followers of Jesus Christ. Scoffers will scoff, and liars will lie, whether they bear the title of Reverend, or be patrons of brothels. And the higher the position, the greater the criminality. But for all these things will God bring them into Judgment. Those who fear God and keep his commandments, and suffer reproach for the sake of Christ and the truth, will have their reward. Those who employ the vile tongue of slander against them, in order to crush their influence and keep others from obeying the commandments that they may live, will perish in all their villainy. They, also, will have their reward. The True Witness has spoken relative to the present controversy and the final destiny of both classes of actors, as recorded by the prophet John.

_First Class._ “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. xxii, 14. These are doing right. Although they suffer for well doing, all the hate and slander that wicked men and demons can invent, their reward is the holy city and the tree of life.

_Second Class._ “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” Verse 15. These are commandment-breakers, and commandment-haters, and haters of those who keep the commandments of God. They are also noted for two things in particular, namely, loving and making lies. The application of these two items is so natural to these reports of ascension robes and the like, that no further comment is needed. They make lies, and love to publish them from the pulpit and the religious press. But, thank God, in the Judgment they are without. The happiness of those who love God and keep his commandments is then no more to be marred by their poisonous influence. Would God that they would repent of, and forsake, their wicked course, and live, and finally share the holy city and the tree of life. But as they will not do this work, that they may share that reward, their corrupting influence must be borne with Christian patience and fortitude while the controversy lasts.

PRESENT POSITION AND WORK.

1. Seventh-day Adventists have nothing to do with definite time, only to show that the prophetic periods served the design of the Author of prophecy in the first angel’s message, and that they terminated with the midnight cry in 1844. Having no definite time to which to look for the coming of the Lord, yet seeing from the signs of the times, and the fulfillment of prophecy, the great Advent movement thus far, that the event is at the door, they regard the present as emphatically the waiting, watching time. Their position since their disappointment in 1844 has been a trying one, requiring faith and patience to hold fast the Advent movement in the past, and to meet in a Christian spirit the opposition to the observance of the Sabbath of the Lord. Hence it is said of this time, and of this people, “Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Should we become weary of watching and waiting for the return of our Lord from the wedding, impatiently cast away our confidence in the great Advent movement, cease to keep the Sabbath, draw back, fall away, and crucify the Lord God afresh, it might then be said of us, Here is the impatience of the saints, (?) here are they that break the commandments of God, and the faith of Jesus.

2. We solemnly believe that it was the design of God that definite time should be proclaimed, and that the 2300 days reached to the Judgment, referred to in the words of the first angel, “Fear God and give glory to him, for the hour of his Judgment is come.” In the great Judgment of mankind there are two distinct parts; first, the investigative; second, the executive. The investigative Judgment takes place prior to the second advent, and the resurrection of the just, that it may be known who are worthy of the first resurrection. Those who have part in that resurrection are first ascertained to be “blessed and holy.” Rev. xx, 6. The executive Judgment, both in the reward of the righteous, and the punishment of the wicked, will be at the close of the great day of Judgment.

The grandeur of the sitting of the great court of Heaven in the investigative Judgment is described by the prophet thus: “I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him and ten thousand times ten thousand stood before him. The Judgment was set, and the books were opened. I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom.” Dan. vii, 9, 10, 13, 14.