Pillars of the Pioneers: The Godhead

 

Inspired & Uninspired Words

Dictionary definition of Godhead

NOTE: The word "godhead" is singular. To address more than one individual would require a plural usage, i.e. "godheads." See more via the "-head" suffix below.

 

Dictionary definition of -head

Only three verses use the word "Godhead" in the KJV.

"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device." (Acts 17:29)

"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:" (Romans 1:20)

"For in him dwelleth all the fulness of the Godhead bodily." (Colossians 2:9)

 

 

Dictionary definition of Trinity

 

 

A: Yes and no.

When used for the true God, the Hebrew word "Elohim" (אֱלֹהִ֑ים) appears in a singular context. The Hebrew language, like any other, has its own set of peculiarities. Some Hebrew nouns, termed "plurale tantum," only exist, grammatically, in a plural form. Examples of this include the words "face" (Heb. panim); "heaven/sky" (Heb. hashamayim); and "water" (Heb. mayim). These words are always grammatically plural in Hebrew. However, that does not mean that everyone has two faces! With many exceptions to the rule among Hebrew nouns, Hebrew teachers and scholars instruct learners of the language to always look at the verbs and adjectives associated with the noun to see its true number--because adjective-subject-verb agreement is standard. The verbs and adjectives used with "Elohim" in Hebrew are consistently singular when referring to the true God. They may be plural when pagan or false gods are referenced. In either case, however, "Elohim" is grammatically plural in form, but the verbs/adjectives determine whether it is singular or plural in construction.

Consider Genesis 1:1, for example:

Screenshot of Genesis 1:1 in Interlinear Bible showing Hebrew grammatical notations
The "3ms" indicates third-person masculine singular for the subject of the verb "created"; therefore, the subject must be singular. Now consider Genesis 3:5:

Screenshot of Genesis 3:5 in Interlinear Bible showing Hebrew grammatical notations
"Elohim" in the top row is the subject of the verb "knows", under which the grammatical notations indicate "V‑Qal‑Prtcpl‑ms", meaning a Hebrew Qal (simple) verb in masculine-singular participle form. The subject is correctly translated as "God." In the second line, however, we again see "Elohim," but this time it appears as the object of a plural "you will be"--and the interlinear's translation seems anomalous. The KJV translates this as "gods" because the word applies to a plural object (Adam and Eve). Translating it in the singular would mean one is applying it to God (singular), to Whom the couple are being likened. Again, one must look at the verbs and adjectives to reliably determine the correct gender and number of a Hebrew noun, and where an object does not have clear associations with verbs or adjectives, ambiguities may exist.

See more about the Hebrew plurale tantum below.

Photo of page from Hebrew textbook showing explanation of plurale tantum

Dictionary definition of Person from Webster's 1828

Definitions from Webster's 1828 DictionaryCommentary
PERSON, n. per'sn. [L. persona; said to be compounded of per, through or by, and sonus, sound; a Latin word signifying primarily a mask used by actors on the stage.]Note that the very origins of this word indicate that a person is quite different from a being. A "person" connotes "a mask used by actors." An individual can certainly have more than one mask, and, as is made clear below, be more than one "person."
1. An individual human being consisting of body and soul. We apply the word to living beings only, possessed of a rational nature; the body when dead is not called a person. It is applied alike to a man, woman or child.

 

A person is a thinking intelligent being.		INAPPLICABLE TO GOD. God is not a human being, and God cannot be made human according to Ellen White. Not even in the incarnation did humanity become divine, she tells us. Furthermore, the Bible teaches that "God is a spirit," so we cannot say He consists of both "body" and soul.
2. A man, woman or child, considered as opposed to things, or distinct from them.

 

A zeal for persons is far more easy to be perverted, than a zeal for things.		INAPPLICABLE TO GOD. God is not a man (Num. 23:19) or a woman or a child.
3. A human being, considered with respect to the living body or corporeal existence only.

 

The form of her person is elegant.

 

You'll find her person difficult to gain.

 

The rebels maintained the fight for a small time, and for their persons showed no want of courage.		INAPPLICABLE TO GOD. Again, God is not human, nor is He definable by His "corporeal existence only."
4. A human being, indefinitely; one; a man.

 

Let a person's attainments be never so great, he should remember he is frail and imperfect.		INAPPLICABLE TO GOD. Again, God is not a human being, nor is He a man.
5. A human being represented in dialogue, fiction, or on the state; character.

 

A player appears in the person of king Lear.

 

These tables, Cicero pronounced under the person of Crassus, were of more use and authority than all the books of the philosophers.		INAPPLICABLE TO GOD. This one comes much closer to a possibility, as it addresses a person as being a "character," yet this sense of the word still references "a human being" explicitly, which God certainly is not.
6. Character of office.

 

How different is the same man from himself, as he sustains the person of a magistrate and that of a friend.		THIS IS IT! This one can apply to God. God, as the one in the example provided here, represents both Judge and Friend to us. He comes to us in both persons. But notice--these plural "persons" are the same being: "the same man" in the example.
7. In grammar, the nominative to a verb; the agent that performs or the patient that suffers any thing affirmed by a verb; as, I write; he is smitten; she is beloved; the rain descends in torrents. I, thou or you, he, she or it, are called the first, second and third persons. Hence we apply the word person to the termination or modified form of the verb used in connection with the persons; as the first or the third person of the verb; the verb is in the second person.INAPPLICABLE TO GOD. God is not a mere figment of grammar. No further explanation should be necessary here.
8. In law, an artificial person, is a corporation or body politic.

 

In person, by one's self; with bodily presence; not be representative.

 

The king in person visits all around.		INAPPLICABLE TO GOD. God is not a corporation needing to qualify as a single "person" for legal purposes.
PERSON, v.t. To represent as a person; to make to resemble; to image. [Not in use.]INAPPLICABLE. The words under consideration as employed by Mrs. White with reference to God are not in the verb form.
 
Those are ALL of the senses of the word "PERSON" as given in the dictionary of Ellen White's day. Those are the ways in which the word was commonly used by people at that time. It is logical to conclude that Ellen White used the language of her own day when writing. We have so many examples of this, in fact, as to leave no doubt about it, for many of her words are hardly understood today.

 

We see that only one of the listed senses of the word "person" could have reasonably applied to God. Any other sense from among those would require considerable wresting.


Ellen White on Christ's Office Work

God's appointments and grants in our behalf are without limit. The throne of grace is itself the highest attraction, because occupied by One who permits us to call Him Father. But Jehovah did not deem the plan of salvation complete while invested only with His love. He has placed at His altar an Advocate clothed in His nature. As our intercessor, Christ's office work is to introduce us to God as His sons and daughters. He intercedes in behalf of those who receive Him. With His own blood He has paid their ransom. By virtue of His own merits He gives them power to become members of the royal family, children of the heavenly King. And the Father demonstrates His infinite love for Christ by receiving and welcoming Christ's friends as His friends. He is satisfied with the atonement made. He is glorified by the incarnation, the life, death, and mediation, of His Son. {CT 14.1}

In describing to His disciples the office work of the Holy Spirit, Jesus sought to inspire them with the joy and hope that inspired His own heart. He rejoiced because of the abundant help He had provided for His church. The Holy Spirit was the highest of all gifts that He could solicit from His Father for the exaltation of His people. The Spirit was to be given as a regenerating agent, and without this the sacrifice of Christ would have been of no avail. The power of evil had been strengthening for centuries, and the submission of men to this satanic captivity was amazing. Sin could be resisted and overcome only through the mighty agency of the Third Person of the Godhead, who would come with no modified energy, but in the fullness of divine power. It is the Spirit that makes effectual what has been wrought out by the world's Redeemer. It is by the Spirit that the heart is made pure. Through the Spirit the believer becomes a partaker of the divine nature. Christ has given His Spirit as a divine power to overcome all hereditary and cultivated tendencies to evil, and to impress His own character upon His church. {DA 671.2}

Christ's dignity and office-work are in imposing such conditions as He pleases. His followers are to become more and more a power in the proclamation of the truth as they draw nearer to the perfection of faith and of love for their brethren. God has provided divine assistance for all the emergencies to which our human resources are unequal. He gives the Holy Spirit to help in every strait, to strengthen our hope and assurance, to illuminate our minds and purify our hearts. He means that sufficient facilities shall be provided for the working out of His plans. I bid you seek counsel from God. Seek Him with the whole heart, and “whatsoever He saith unto you, do.” [John 2:5.]—Testimonies for the Church 6:414, 415. {GW 66.1}

“God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16. Jehovah did not deem the plan of salvation complete while invested only with His love. He has placed at His altar an Advocate clothed in our nature. As our Intercessor, Christ's office work is to introduce us to God as His sons and daughters. He intercedes in behalf of those who receive Him. With His own blood He has paid their ransom. By virtue of His merits He gives them power to become members of the royal family, children of the heavenly King. And the Father demonstrates His infinite love for Christ by receiving and welcoming Christ's friends as His friends. He is satisfied with the atonement made. He is glorified by the incarnation, the life, death, and mediation of His Son. {8T 177.2}

. . . We must watch and pray. We must arouse and take in the situation. We are in the day of atonement, and we are to work in harmony with Christ's work of cleansing the sanctuary from the sins of the people. Let no man who desires to be found with the wedding garment on, resist our Lord in his office work. As he is, so will his followers be in this world. We must now set before the people the work which by faith we see our great High-priest accomplishing in the heavenly sanctuary. Those who do not sympathize with Jesus in his work in the heavenly courts, who do not cleanse the soul temple of every defilement, but who engage in some enterprise not in harmony with this work, are joining with the enemy of God and man in leading minds away from the truth and work for this time. {RH January 21, 1890, par. 4

Ellen White on the Holy Spirit's Office Work

The Lord would have His people labor for unity, and to answer the prayer of Christ. Here is our greatest hindrance. When we read, “The whole multitude of them that believed were of one heart and one mind,” we understand that the agency of the Holy Spirit was doing its work on human hearts. Until the Holy Spirit is accepted and allowed to do its office work upon the heart, each individual will strive to become a center of influence for himself. But we know in our experience, that harmonious subordination to the Spirit of God is rest, and peace, and joy. Then think of the positive necessity of coming under this molding, transforming power, in order to enjoy heaven in this life, and eternal blessing in the future life. {BTS March 1, 1909, par. 1}

The office work of the Holy Spirit is to convince of sin, and I know that it is a sin for any one of us to be indifferent now. . . . {HM April 1, 1895, par. 3}

Wake up, brethren and sisters, wake up. Sleep no longer. “Why stand ye here all the day idle?” Jesus calls you, saying, “Go work today in my vineyard.” Whoever has received the Holy Spirit, will make it manifest; for all his powers will be employed in the most active service. All who actually receive Christ by faith, work. They feel the burden of souls. God now calls upon every one who has a knowledge of the truth, who is a depositary of sacred truth, to arise and impart the light of heaven to others. Those who have been illuminated by the Holy Spirit, will show its office work upon life and character. They will be mediums through which the Holy Spirit will communicate light and knowledge to others. The wonderful truth revealed to us in these last days, is to be revealed to others. “The end of all things is at hand.” The Lord has been speaking to you in America, and may the Lord forbid that at the time of great illumination, darkness should come upon you because you fail to walk in the light that has been given. Darkness corresponding to your light will surely come upon you, if you do not now arouse from your slumbers, and shake off your useless musings and selfish indulgences, and trade diligently with your Lord's goods. Move out from your pleasant homes. Develop the talents God has given you, and tell to others what the Holy Spirit has communicated to you. God requires you to work in proportion to the light he has given. {RH December 5, 1893, par. 10}

Has not the Holy Spirit done its office work upon your heart and convinced you of sin, and you have thought you would repent and be ready when the messengers came to bid you to the wedding? . . . {RH November 5, 1895, par. 6}

. . . The diligent, humble teacher, seeking by earnest prayer and study for the truth as it is in Jesus, will most assuredly be rewarded. He seeks for help, not from the ideas of human writers, but from the very Fountain of wisdom and knowledge; and the Holy Spirit's office work is to empty the golden oil into the golden bowls, that the lamps may send forth clear, perfect rays, bringing to light the purposes of God in truths of a higher order. Under the guidance of the holy intelligences, the searcher of the Scriptures understands the truth of divine revelation. What a privilege is this! {RH April 20, 1897, par. 7}

In describing to his disciples the office work of the Holy Spirit, Jesus sought to inspire them with the joy and hope that inspired his own heart. He rejoiced because of the abundant help he had provided for his church. The Holy Spirit was the highest of all gifts that he could solicit from his Father for the exaltation of his people. The Spirit was to be given as a regenerating agent, and without this the sacrifice of Christ would have been of no avail. The power of evil had been strengthening for centuries, and the submission of men to this satanic captivity was amazing. Sin could be resisted and overcome only through the mighty agency of the third person of the Godhead, who would come with no modified energy, but in the fulness of divine power. It is the Spirit that makes effectual what has been wrought out by the world's Redeemer. It is by the Spirit that the heart is made pure. Through the Spirit the believer becomes a partaker of the divine nature. Christ has given his Spirit as a divine power to overcome all hereditary and cultivated tendencies to evil, and to impress his own character on his church. {RH November 19, 1908, par. 5}

Let me read it here in the 57th [chapter] of Isaiah, (verse 13): “When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain; and shall say, cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people. For thus saith the high and lofty 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 heart of the humble, and to revive the heart of the contrite ones.” [Verses 13-15.] This is just the office work of the Holy Spirit. I am so thankful, so thankful that we have this assurance! {7LtMs, Ms 1, 1891, par. 22}

Jesus comes to you as the Spirit of truth; study the mind of the Spirit, consult your Lord, follow His way. If you yield to the dictates of the mind and flesh, your spirit will lose its proper character and balance, and you fail to discern and cannot appreciate moral power. Then you will seek to carry out the maxims of worldlings. Their voices are heard on every side, Here is the path of success. Your mind will, if you follow their suggestions, be deceived, carnalized, and you will esteem the enlightenment of the Holy Spirit as less than human invention. God calls upon you to close the door to human inventions and to open the door to divine illumination. Be careful that you do not resist the Spirit of God in its office work upon the temple of the soul. Be determined to please God, to magnify His name, to enjoy the sweet influence of His grace. {7LtMs, Ms 8c, 1891, par. 14}

"Powers" for Godhead"Powers" of reason, of the mind, etc.
        Those who have by baptism given to God a pledge of their faith in Christ, and their death to the old life of sin, have entered into covenant relation with God. The three powers of the Godhead, the Father, Son, and Holy Spirit, are pledged to be their strength and their efficiency in their new life in Christ Jesus. {AUCR, October 7, 1907 par. 9}


 

        The three powers of the Godhead have pledged their might to carry out the purpose that God had in mind when he gave to the world the unspeakable gift of his Son. Every act of self-denial, every earnest surrender to God, is an element in God's design for the increase of the piety and zeal and earnest faith of his people. The Holy Spirit unites with the powers of grace that God has provided to turn souls to Christ. We are to labor as Christ labored for the salvation of dying souls. And as we work, our hearts are to be encouraged by the thought that every soul converted through our efforts will become another instrumentality in the work of recovering the lost. Guided by the same Spirit that led some one to work for him, he will take up the work and labor in the spirit of the Master. {RH, July 18, 1907 par. 3}


 

        In the great closing work we shall meet with perplexities that we know not how to deal with; but let us not forget that the three great powers of heaven are working, that a divine hand is on the wheel, and that God will bring His promises to pass. He will gather from the world a people who will serve Him in righteousness. {8T 254.1}


 

        "Looking unto Jesus, not only as our example, but as the author and finisher of our faith. Remember this. As at our baptism we pledged ourselves to him, and received the ordinance in the name of the Father, and of the Son, and of the Holy Ghost, these three great powers of heaven pledged themselves to work in our behalf, not only to begin, but to finish our faith. I am so glad that we have the promises of God. {GCB, April 14, 1901 par. 32}


 

        The coming of the Lord is nearer than when we first believed. What a wonderful thought it is that the great controversy is nearing its end! In the closing work we shall meet with perils that we know not how to deal with; but let us not forget that the three great powers of heaven are working, that a divine hand is on the wheel, and that God will bring his purposes to pass. He will gather from the world a people who will serve him in righteousness. {RH, May 5, 1903 par. 8}


 

        "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God." What were the words spoken as you took part in the solemn rite of baptism?--"In the name of the Father, and of the Son, and of the Holy Spirit." You were buried with Christ in baptism, and raised to newness of life. And the three great powers of heaven pledged themselves to co-operate with you in your efforts to live the new life in Christ. Then should we not praise him with every breath? {RH, June 15, 1905 par. 33}


 

        Parents, you have a church in your home, and God demands that you bring into this church the grace of heaven, which is beyond computation, and the power of heaven, which is without measure. You can have this grace and this power if you will. But you must educate yourselves in accordance with your baptismal vows. When you took these vows, you pledged yourself, in the name of the Father, the Son, and the Holy Spirit, that you would live unto God, and you have no right to break this pledge. The help of the three great powers is placed at your disposal. When in the name of Christ you ask for grace to overcome, it will be given you; for the promise is, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." Yes, seek God for aid. If you are in perplexity, do not go to your neighbors. Learn to carry your troubles to God. If you seek, you will find; if you knock, it will be opened unto you. But this means faith, faith, faith. Exercise living faith in Christ, and do not, I beg of you, step aside out of the right way. {RH, June 22, 1905 par. 14}


 

        Our sanctification is the work of the Father, the Son, and the Holy Spirit. It is the fulfilment of the covenant that God has made with those who bind themselves up with Him, to stand with Him, with His Son, and with His Spirit in holy fellowship. Have you been born again? Have you become a new being in Christ Jesus? Then co-operate with the three great powers of heaven who are working in your behalf. Doing this you will reveal to the world the principles of righteousness. {ST, June 19, 1901 par. 4}


 

        "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses." As you openly renounced sin and Satan, the three great powers of heaven pledged themselves to help you to overcome. You were raised in newness of life by the power that raised Christ from the dead. You came forth from the watery grave pledged to devote your life to the Master's service. You are henceforth to live a new life, as if reason, knowledge, affection, speech, property, and all else you have, had been anew entrusted to you, with a distinct intimation from heaven that they are to be used for God. You are to live a life of cross-bearing and self-denial, a life bound up with the life of Christ. {ST, February 12, 1902 par. 9}


 

        Those who submit to the solemn rite of baptism pledge themselves to devote their lives to God's service; and the three great powers of heaven, the Father, the Son, and the Holy Spirit, pledge themselves to cooperate with them, to work in and through them. As men and women thus enter into covenant relation with God, they take the name of Christian. Henceforth they are to live the life of Christ. They have been buried with Him, and they are to "seek those things which are above, where Christ sitteth on the right hand of God." {ST, March 11, 1903 par. 2}


 

         In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan's control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God. {DA 466.4}


 

        In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. "This is life eternal," He said, "that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent." John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe. {COL 114.2}


 

        But Christ has given us no assurance that to attain perfection of character is an easy matter. A noble, all-round character is not inherited. It does not come to us by accident. A noble character is earned by individual effort through the merits and grace of Christ. God gives the talents, the powers of the mind; we form the character. It is formed by hard, stern battles with self. Conflict after conflict must be waged against hereditary tendencies. We shall have to criticize ourselves closely, and allow not one unfavorable trait to remain uncorrected. {COL 331.1}


 

        All the powers of the mind should be called into use, and developed, in order for men and women to have well-balanced minds. . . . The human mind will have action. If it is not active in the right direction, it will be active in the wrong. And in order to preserve the balance of the mind, labor and study should be united in schools. {CE 17.2}


 

        We should not take the testimony of any man as to what the Scriptures teach, but should study the word of God ourselves. If we allow others to do our thinking, we shall have crippled energies and contracted abilities. The noble powers of the mind may be so dwarfed by lack of exercise on themes worthy of their concentration as to lose their ability to grasp the deep meaning of the word of God. The mind will enlarge if it is employed in tracing out the subjects of the Bible, comparing scripture with scripture, and spiritual things with spiritual. There is nothing more calculated to strengthen the intellect than the study of the Scriptures. No other book is so potent to elevate the thoughts, to give vigor to the faculties, as the broad, ennobling truths of the Bible. If God's word were studied as it should be, men would have a breadth of mind, a nobility of character, and a stability of purpose that is rarely seen in these times. {CE 58.1}


 

        The Lord has made provision that our minds may be elevated. Instead of allowing our thoughts to dwell upon small and unimportant matters, the nobler powers of the mind, which are adapted to the contemplation of exalted themes, should be trained for high pursuits. But instead of this, men pervert the higher faculties of the mind, and press them into the service of the earthly and the temporal interests, as if the attainment of the things of earth were of supreme importance. In this way the higher powers have been dwarfed, and have failed to develop so that men might be qualified for the duties of life that devolve upon them; for even in the performance of the obligations relating to this life, they fail to act with integrity, if the nobler powers of the mind are not cultivated. It is Satan's design that these high faculties of the mind should become belittled and sensualized; but it is not God's will that any one should yield the mind to the control of the evil one. He would have his children make progress in intellectual and spiritual pursuits. {CE 121.3}


 

        The parable of the talents should be a matter of the most careful and prayerful study; for it has a personal and individual application to every man, woman, and child possessed of the powers of reason. Your obligation and responsibility are in proportion to the talents God has bestowed upon you. There is not a follower of Christ but has some peculiar gift for the use of which he is accountable to God. . . . Every individual, from the lowliest and most obscure to the greatest and most exalted, is a moral agent endowed with abilities for which he is accountable to God. To a greater or less degree, all are placed in charge of the talents of their Lord. The spiritual, mental, and physical ability, the influence, station, possessions, affections, sympathies, all are precious talents to be used in the cause of the Master for the salvation of souls for whom Christ died. {RH, May 1, 1888 par. 1}


 

        We have a soldier's duty to perform, victories to gain, for we must not be ignorant of Satan's devices. We pray and then watch lest Satan shall steal upon us and make us forget our need of prayer, our need of vigilance and watching thereunto. In the Christian warfare, unless there is a sharp eye on the adversary and a sharp eye on ourselves, we shall be led into Satan's snare. Our security depends on the state of our hearts. God help us to take heed to ourselves, or we shall certainly lose heaven. Little departures from right, little indulgences, seem a trifling thing at present, but Satan will lead us on a track that will separate us from righteousness and from God. We want not our ways, but God's ways. We want to strive with all the powers of being for to bruise Satan under our feet and be sure that we are right with God, that we have a clear title to our immortal inheritance. {Lt81-1887.11}


 

        God gives man no permission to violate the laws of his being. But man, through yielding to Satan's temptations to indulge intemperance, brings the higher faculties in subjection to the animal appetites and passions, and when these gain the ascendency, man, who was created a little lower than the angels, with faculties susceptible of the highest cultivation, surrenders to the control of Satan. And he gains easy access to those who are in bondage to appetite. Through intemperance, some sacrifice one-half, and others two-thirds, of their physical, mental, and moral powers. Those who would have clear minds to discern Satan's devices, must have their physical appetites under the control of reason and conscience. The moral and vigorous action of the higher powers of the mind is essential to the perfection of Christian character. {HR, March 1, 1878 par. 1}


 

NOTES:

* The expression "the three holiest Beings in heaven" appears once in a stenographer's record of one of Ellen White's sermons which she herself never published. It is not known if she would have corrected this, or if she even noticed it in her records at a later date. (See Sermons and Talks, Vol. 1, 1990: {1SAT 367.3}, for which the introduction to the book plainly informs the reader that Ellen White had not penned these words, stating: "ALL THE MESSAGES REPRODUCED IN THIS VOLUME WERE DELIVERED IN PUBLIC AND STENOGRAPHICALLY REPORTED, OR WERE PREPARED WITH THAT PURPOSE IN VIEW. MANY OF ELLEN WHITE'S SERMONS MAY BE FOUND IN THE REVIEW AND HERALD AND SIGNS OF THE TIMES, BUT NEARLY ALL OF THOSE INCLUDED IN THIS SERIES HAVE BEEN DRAWN FROM PREVIOUSLY UNPUBLISHED MANUSCRIPTS, AS THEY APPEAR IN OUR FILES. SO, ALTHOUGH THERE WERE NO TAPE RECORDERS IN ELLEN WHITE'S DAY, A PERSON MAY GET THE TRUE "FEEL" OF ELLEN WHITE AS A SPEAKER BY READING THIS BOOK.")

** The word "Trinity" was added by editors of the later compilation Evangelism as a subheading which Ellen White did not write, as well as in an editorial note in the SDA Bible Commentary, vol. 7A, though she did refer to "trinity" (lowercase) once to speak of "the world's trinity—the lust of the flesh, the lust of the eyes and the pride of life" {Lt43-1898.25}.

 

This warning now comes to you, and what will you do with it? Will you say, "Have no fear of me?" But beware of that which the old writers called the world's trinity—the lust of the flesh, the lust of the eyes and the pride of life. If you trifle and tamper with these, they will prove your ruin. Unless you are born again, unless your objectionable hereditary tendencies are changed, unless purity and sanctification work a transformation in your lives, your barque will be shipwrecked, your souls lost. {Lt43-1898.25}

[NOTE: This is the only statement containing the word "trinity" written by Mrs. White, per the records available online.]

 

The Bible on the Identity of God

Now for a long season Israel hath been without the true God, and without a teaching priest, and without law. But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them. (2 Chronicles 15:3-4)

But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation. (Jeremiah 10:10)

These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:1-3)

We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. And we know that we are of God, and the whole world lieth in wickedness. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. (1 John 5:18-20)

Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6:27)

But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. (1 Corinthians 8:6)

Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) And all the brethren which are with me, unto the churches of Galatia: Grace be to you and peace from God the Father, and from our Lord Jesus Christ, (Galatians 1:1-3)

Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. (Ephesians 6:23)

And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:11)

Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. We give thanks to God always for you all, making mention of you in our prayers; Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:1-3)

To Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. (2 Timothy 1:2)

To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. (Titus 1:4)

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, (1 Peter 1:2-3)

For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. (2 Peter 1:16-17)

Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. (2 John 1:3)

Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1:1)

One God and Father of all, who is above all, and through all, and in you all. (Ephesians 4:6)

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. (2 Corinthians 5:18-19)

Again, think ye that we excuse ourselves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. (2 Corinthians 12:19)

And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. (Galatians 3:17)

I press toward the mark for the prize of the high calling of God in Christ Jesus. (Philippians 3:14)

And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. (1 John 4:14-16)

EVALUATE THE FOLLOWING VERSES TOGETHER

And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered. (Luke 4:1-2)

Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: (James 1:13)

God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? (Numbers 23:19)

I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. (1 Timothy 6:13-16)

But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. (Romans 5:8)

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)

Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? (1 Corinthians 9:1)

Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. (John 20:29)

Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. (John 9:35-37)

Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. (John 8:28)

For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. (John 12:49-50)

Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I [am] in the Father, and the Father in me: or else believe me for the very works' sake. (John 14:10-11)

He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. (John 14:24)

The Gospel Commission

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:19-20)


Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)

But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. (Acts 8:12)

(For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) (Acts 8:16)

And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (Acts 10:48)

Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. (Acts 19:4-5)

And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22:16)

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? (Romans 6:3)

For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:27)

God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? (Numbers 23:19)

For the LORD thy God is a consuming fire, even a jealous God. (Deuteronomy 4:24)

Hear, O Israel: The LORD our God is one LORD: (Deuteronomy 6:4)

For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: (Deuteronomy 10:17)

Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy. (Psalm 99:9)

God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24)

Now a mediator is not a mediator of one, but God is one. (Galatians 3:20)

For our God is a consuming fire. (Hebrews 12:29)

This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. (1 John 1:5)

He that loveth not knoweth not God; for God is love. (1 John 4:8)

And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. (Mark 12:28-34)

 

Ellen White on the Nature and Worship of God

A Personal God

The mighty power that works through all nature and sustains all things is not, as some men of science represent, merely an all-pervading principle, an actuating energy. God is a spirit; yet He is a personal being, for man was made in His image. {8T 263.1}

Nature is not God

God's handiwork in nature is not God Himself in nature. The things of nature are an expression of God's character; by them we may understand His love, His power, and His glory; but we are not to regard nature as God. The artistic skill of human beings produces very beautiful workmanship, things that delight the eye and these things give us something of the idea of the designer; but the thing made is not the man. It is not the work, but the workman, that is counted worthy of honor. So, while nature is an expression of God's thought, it is not nature but the God of nature that is to be exalted. 
     "The gods that have not made the heavens and the earth, 
      These shall perish from the earth, and from under the heavens." 
     "The portion of Jacob is not like these; 
      For He is the former of all things." 
     "He hath made the earth by His power, 
      He hath established the world by His wisdom, 
      And by His understanding hath He stretched out the heavens." 
                               Jeremiah 10:11, 16, 12, A.R.V. 


     "Seek Him that maketh the Pleiades and Orion, 
      And turneth the shadow of death into the morning, 
      And maketh the day dark with night; 
      That calleth for the waters of the sea, 
      And poureth them out upon the face of the earth 
           (Jehovah is His name)."          Amos 5:8, A.R.V.
{8T 263.2}

A Personal God Created Man

In the creation of man was manifest the agency of a personal God. When God had made man in His image, the human form was perfect in all its arrangements, but it was without life. Then a personal, self-existing God breathed into that form the breath of life, and man became a living, breathing, intelligent being. All parts of the human organism were put in action. The heart, the arteries, the veins, the tongue, the hands, the feet, the senses, the perceptions of the mind--all began their work, and all were placed under law. Man became a living soul. Through Jesus Christ a personal God created man and endowed him with intelligence and power. {8T 264.1}

Our substance was not hid from Him when we were made in secret. His eyes saw our substance, yet being imperfect; and in His book all our members were written, when as yet there were none of them. {8T 264.2}

Above all lower orders of being, God designed that man, the crowning work of His creation, should express His thought and reveal His glory. But man is not to exalt himself as God. 
     "Make a joyful noise unto Jehovah. . . . 
      Serve Jehovah with gladness: 
      Come before His presence with singing. 


          "Know ye that Jehovah, He is God: 
           It is He that hath made us, and we are His; 
           We are His people, and the sheep of His pasture. 


     "Enter into His gates with thanksgiving, 
      And into His courts with praise: 
      Give thanks unto Him, and bless His name." 


          "Exalt ye Jehovah our God, 
           And worship at His holy hill; 
           For Jehovah our God is holy." 
                            Psalm 100:1-4; 99:9, A.R.V.
{8T 264.3}

God Revealed in Christ

As a personal being, God has revealed Himself in His Son. Jesus, the outshining of the Father's glory, "and the express image of His person" (Hebrews 1:3), was on earth found in fashion as a man. As a personal Saviour He came to the world. As a personal Saviour He ascended on high. As a personal Saviour He intercedes in the heavenly courts. Before the throne of God in our behalf ministers "One like unto the Son of man." Revelation 1:13. {8T 265.1}

Christ, the Light of the world, veiled the dazzling splendor of His divinity and came to live as a man among men, that they might, without being consumed, become acquainted with their Creator. No man has seen God at any time except as He is revealed through Christ. {8T 265.2}

"I and My Father are one," Christ declared. "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." John 10:30; Matthew 11:27. {8T 265.3}

Christ came to teach human beings what God desires them to know. In the heavens above, in the earth, in the broad waters of the ocean, we see the handiwork of God. All created things testify to His power, His wisdom, His love. But not from the stars or the ocean or the cataract can we learn of the personality of God as it is revealed in Christ. {8T 265.4}

God saw that a clearer revelation than nature was needed to portray both His personality and His character. He sent His Son into the world to reveal, so far as could be endured by human sight, the nature and the attributes of the invisible God. {8T 265.5}

Had God desired to be represented as dwelling personally in the things of nature,--in the flower, the tree, the spire of grass,--would not Christ have spoken of this to His disciples when He was on the earth? But never in the teaching of Christ is God thus spoken of. Christ and the apostles taught clearly the truth of the existence of a personal God. {8T 265.6}

Christ revealed all of God that sinful human beings could bear without being destroyed. He is the divine Teacher, the Enlightener. Had God thought us in need of revelations other than those made through Christ and in His written word, He would have given them. {8T 266.1}

Christ's Revelation of God to the Disciples Let us study the words that Christ spoke in the upper chamber on the night before His crucifixion. He was nearing His hour of trial, and He sought to comfort His disciples, who were to be so severely tempted and tried. {8T 266.2}

"Let not your heart be troubled," He said; "ye believe in God, believe also in Me. In My Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. . . . {8T 266.3}

"Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by Me. If ye had known Me, ye should have known My Father also: and from henceforth ye know Him, and have seen Him. . . . {8T 266.4}

"Lord, show us the Father," said Philip, "and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known Me, Philip? he that hath seen Me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? the words that I speak unto you I speak not of Myself: but the Father that dwelleth in Me, He doeth the works." John 14:1-10. {8T 266.5}

The disciples did not yet understand Christ's words concerning His relation to God. Much of His teaching was still dark to them. They had asked many questions that revealed their ignorance of God's relation to them and to their present and future interests. Christ desired them to have a clearer, more distinct knowledge of God. {8T 266.6}

"These things have I spoken unto you in parables," He said; "but the time cometh, when I shall no more speak unto you in parables, but I shall show you plainly of the Father." John 16:25, margin. {8T 267.1}

When on the Day of Pentecost the Holy Spirit was poured out upon the disciples, they understood the truths that Christ had spoken in parables. The teachings that had been mysteries to them were made clear. The understanding that came to them with the outpouring of the Spirit made them ashamed of their fanciful theories. Their suppositions and interpretations were foolishness when compared with the knowledge of heavenly things which they now received. They were led by the Spirit, and light shone into their once darkened understanding. {8T 267.2}

But the disciples had not yet received the complete fulfillment of Christ's promise. They received all the knowledge of God that they could bear, but the complete fulfillment of the promise that Christ would show them plainly of the Father was yet to come. Thus it is today. Our knowledge of God is partial and imperfect. When the conflict is ended and the Man Christ Jesus acknowledges before the Father His faithful workers, who, in a world of sin, have borne true witness for Him, they will understand clearly what now are mysteries to them. {8T 267.3}

Christ took with Him to the heavenly courts His glorified humanity. To those who receive Him, He gives power to become the sons of God, that at last God may receive them as His, to dwell with Him throughout eternity. If, during this life, they are loyal to God, they will at last "see His face; and His name shall be in their foreheads." Revelation 22:4. And what is the happiness of heaven but to see God? What greater joy could come to the sinner saved by the grace of Christ than to look upon the face of God and know Him as Father? {8T 267.4}

Testimony of Scripture

The Scriptures clearly indicate the relation between God and Christ, and they bring to view as clearly the personality and individuality of each. {8T 268.1}

"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds; who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they. For unto which of the angels said He at any time, Thou art My Son, this day have I begotten Thee? And again, I will be to Him a Father, and He shall be to Me a Son?" Hebrews 1:1-5. {8T 268.2}

God is the Father of Christ; Christ is the Son of God. To Christ has been given an exalted position. He has been made equal with the Father. All the counsels of God are opened to His Son. {8T 268.3}

Jesus said to the Jews: "My Father worketh hitherto, and I work. . . . The Son can do nothing of Himself, but what He seeth the Father do: for what things soever He doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth Him all things that Himself doeth." John 5:17-20. {8T 268.4}

Here again is brought to view the personality of the Father and the Son, showing the unity that exists between them. {8T 269.1}

This unity is expressed also in the seventeenth chapter of John, in the prayer of Christ for His disciples: {8T 269.2}

"Neither pray I for these alone, but for them also which shall believe on Me through their word; that they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me. And the glory which Thou gavest Me I have given them; that they may be one, even as We are one: I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me." John 17:20-23. {8T 269.3}

Wonderful statement! The unity that exists between Christ and His disciples does not destroy the personality of either. They are one in purpose, in mind, in character, but not in person. It is thus that God and Christ are one. {8T 269.4}

The relation between the Father and the Son, and the personality of both, are made plain in this scripture also: 
     "Thus speaketh Jehovah of hosts, saying, 
      Behold, the man whose name is the Branch: 
      And He shall grow up out of His place; 
      And He shall build the temple of Jehovah; . . . 
      And He shall bear the glory, 
      And shall sit and rule upon His throne; 
      And He shall be a priest upon His throne; 
      And the counsel of peace shall be between Them both." 
                                    Zechariah 6:12, 13, A. R. V.
{8T 269.5}

"The Everlasting God"

In the word, God is spoken of as "the everlasting God." This name embraces past, present, and future. God is from everlasting to everlasting. He is the Eternal One. 
     "The eternal God is Thy dwelling place, 
        And underneath are the everlasting arms: 
      And He thrust out the enemy from before thee, 
        And said, Destroy. 
      And Israel dwelleth in safety, 
        The fountain of Jacob alone, 
      In a land of corn and wine; 
        Yea, His heavens drop down dew. 
      Happy art thou, O Israel: 
      Who is like unto thee, 
        A people saved by the Lord, 
      The shield of thy help, 
        And that is the sword of thy excellency." 
                                   Deuteronomy 33:27-29, R. V. 


     "Before the mountains were brought forth, 
      Or ever Thou hadst formed the earth and the world, 
        Even from everlasting to everlasting, Thou art God. 
      Thou turnest man to dust, 
        And sayest, Return, ye children of men. 
      For a thousand years in Thy sight 
        Are but as yesterday when it is past, 
        And as a watch in the night. 
      Thou carriest them away as with a flood; 
        They are as a sleep: 
      In the morning they are like grass which groweth up. 
        In the morning it flourisheth, and groweth up; 
        In the evening it is cut down, and withereth." 
                                 Psalm 90:2-6, A. R. V., margin. 


     "So teach us to number our days, 
      That we may apply our hearts unto wisdom." 


     "O satisfy us early with Thy mercy; 
        That we may rejoice and be glad all our days. 


     "Make us glad according to the days wherein Thou hast 
           afflicted us, 
        And the years wherein we have seen evil. 
      Let Thy work appear unto Thy servants, 
        And Thy glory unto their children. 
 
      And let the beauty of the Lord our God be upon us: 
        And establish Thou the work of our hands upon us; 
        Yea, the work of our hands establish Thou it." 
                                            Psalm 90:12, 14-17. 


     "The Lord reigneth, He is clothed with majesty; 
      The Lord is clothed with strength, wherewith He hath girded 
           Himself: 
      The world also is stablished, that it cannot be moved. 
      Thy throne is established of old: 
      Thou art from everlasting." 
                                                    Psalm 93:1, 2.

His Loving-Kindness

     "All His work is done in faithfulness. 
      He loveth righteousness and justice: 
      The earth is full of the loving-kindness of Jehovah." 


     "Blessed is the nation whose God is Jehovah, 
      The people whom He hath chosen for His own inheritance." 


     "Behold, the eye of Jehovah is upon them that fear Him, 
      Upon them that hope in His loving-kindness; 
      To deliver their soul from death, 
      And to keep them alive in famine. 


     "Our soul hath waited for Jehovah: 
      He is our help and our shield. 
      For our heart shall rejoice in Him, 
      Because we have trusted in His holy name." 
                              Psalm 33:4, 5, 12, 18-21, A. R. V. 


     "I sought Jehovah, and He answered me, 
        And delivered me from all my fears. 
      They looked unto Him, and were radiant; 
        And their faces shall never be confounded. 
      This poor man cried, and Jehovah heard him, 
        And saved him out of all his troubles. 


     "The angel of Jehovah encampeth round about them that fear 
            Him, 
        And delivereth them. 
      O taste and see that Jehovah is good: 
        Blessed is the man that taketh refuge in Him. 


     "O fear Jehovah, ye His saints; 
        For there is no want to them that fear Him. 
      The young lions do lack, and suffer hunger; 
        But they that seek Jehovah shall not want any good thing." 
 
     "The righteous cried, and Jehovah heard, 
        And delivered them out of all their troubles. 
      Jehovah is nigh unto them that are of a broken heart, 
        And saveth such as are of a contrite spirit." 
                                 Psalm 34:4-10, 17, 18, A. R. V. 


     "The Lord redeemeth the soul of His servants: 
        And none of them that trust in Him shall be desolate." 
                                                     Verse 22. 

                                               -
 


     "Jehovah is merciful and gracious, 
        Slow to anger, and abundant in loving-kindness. 
      He will not always chide; 
        Neither will He keep His anger forever. 
      He hath not dealt with us after our sins, 
        Nor rewarded us after our iniquities. 


     "For as the heavens are high above the earth, 
        So great is His loving-kindness toward them that fear Him. 
      As far as the east is from the west, 
        So far hath He removed our transgressions from us. 
      Like as a father pitieth his children, 
        So Jehovah pitieth them that fear Him. 
      For He knoweth our frame; 
        He remembereth that we are dust. 


     "As for man, his days are as grass; 
        As a flower of the field, so he flourisheth. 
      For the wind passeth over it, and it is gone; 
        And the place thereof shall know it no more. 
      But the loving-kindness of Jehovah is from everlasting to 
            everlasting upon them that fear Him, 
        And His righteousness unto children's children; 
      To such as keep His covenant, 
      And to those that remember His precepts to do them." 
                                     Psalm 103:8-18, A. R. V.  {8T 270.1}


His Providential Care

Our God has heaven and earth at His command, and He knows just what we need. We can see only a little way before us; "but all things are naked and opened unto the eyes of Him with whom we have to do." Hebrews 4:13. Above the distractions of the earth He sits enthroned; all things are open to His divine survey; and from His great and calm eternity He orders that which His providence sees best. {8T 272.1}

Not even a sparrow falls to the ground without the Father's notice. Satan's hatred against God leads him to delight in destroying even the dumb creatures. It is only through God's protecting care that the birds are preserved to gladden us with their songs of joy. But He does not forget even the sparrows. "Fear ye not therefore, ye are of more value than many sparrows." Matthew 10:31. 
     "Bless Jehovah, O my soul. 
        O Jehovah my God, Thou art very great; 
      Thou art clothed with honor and majesty: 
        Who coverest Thyself with light as with a garment; 
      Who stretchest out the heavens like a curtain; 
        Who layeth the beams of His chambers in the waters; 
      Who maketh the clouds His chariot; 
        Who walketh upon the wings of the wind; 
      Who maketh winds His messengers; 
        Flames of fire His ministers; 


     "Who laid the foundations of the earth, 
        That it should not be moved forever. 
      Thou coveredst it with the deep as with a vesture; 
        The waters stood above the mountains. 
      At Thy rebuke they fled; 
        At the voice of Thy thunder they hasted away 
      (The mountains rose, the valleys sank down) 
        Unto the place which Thou hadst founded for them. 
      Thou hast set a bound that they may not pass over; 
        That they turn not again to cover the earth. 


     "He sendeth forth springs into the valleys; 
        They run among the mountains; 
      They give drink to every beast of the field; 
        The wild asses quench their thirst. 
      By them the birds of the heavens have their habitation; 
        They sing among the branches. 
      He watereth the mountains from His chambers: 
        The earth is filled with the fruit of Thy works. 
      He causeth the grass to grow for the cattle, 
        And herb for the service of man; 
 
     "That He may bring forth food out of the earth, 
        And wine that maketh glad the heart of man, 
      And oil to make his face to shine 
        And bread that strengtheneth man's heart. 
      The trees of Jehovah are filled with moisture, 
        The cedars of Lebanon, which He hath planted; 
      Where the birds make their nests: 
        As for the stork, the fir trees are her house. 
      The high mountains are for the wild goats; 
        The rocks are a refuge for the conies. 


     "He appointed the moon for seasons: 
        The sun knoweth his going down. 
      Thou makest darkness, and it is night, 
        Wherein all the beasts of the forest creep forth. 
      The young lions roar after their prey, 
        And seek their food from God. 
      The sun ariseth, they get them away, 
        And lay them down in their dens. 
      Man goeth forth unto his work 
        And to his labor until the evening. 


     "O Jehovah, how manifold are Thy works! 
      In wisdom hast Thou made them all: 
        The earth is full of Thy riches. 
      Yonder is the sea, great and wide, 
      Wherein are things creeping innumerable, 
        Both small and great beasts. 
      There go the ships; 
        There is leviathan, whom Thou hast formed to play therein. 
      These wait all for Thee, 
      That Thou mayest give them their food in due season. 
        Thou givest unto them, they gather; 
      Thou openest Thy hand, 
        They are satisfied with good. 
      Thou hidest Thy face, 
        They are troubled; 
      Thou takest away their breath, 
        They die, 
        And return to their dust. 
      Thou sendest forth Thy Spirit, 
        They are created; 
        And Thou renewest the face of the ground. 


     "Let the glory of Jehovah endure forever; 
        Let Jehovah rejoice in His works: 
      Who looketh on the earth, and it trembleth; 
        He toucheth the mountains, and they smoke. 
 
      I will sing unto Jehovah as long as I live: 
        I will sing praise to my God while I have any being. 
      Let my meditation be sweet unto Him: 
        I will rejoice in Jehovah."   Psalm 104:1-34, A. R. V. 


     "Thou that art the confidence of all the ends of the earth, 
        And of them that are afar off upon the sea: 
      Who by His strength setteth fast the mountains, 
        Being girded about with might: 
      Who stilleth the roaring of the seas, . . . 
        And the tumult of the peoples. . . . 
      Thou makest the outgoings of the morning and evening to 
           rejoice. . . . 
      Thou crownest the year with Thy goodness; 
        And Thy paths drop fatness." 
                                       Psalm 65:5-11, A. R. V. 


     "Jehovah upholdeth all that fall, 
        And raiseth up all those that are bowed down. 
      The eyes of all wait for Thee; 
        And Thou givest them their food in due season. 
      Thou openest Thy hand, 
        And satisfiest the desire of every living thing." 
                                     Psalm 145:14-16, A. R. V.  {8T 273.1}


His Long-Suffering Mercy

No earthly parent ever pleaded so earnestly with an erring child as He who made us pleads with the transgressor. No human, loving interest ever followed the impenitent with invitations so tender: 
     "Thou hast not called upon Me, O Jacob; but 
      Thou hast been weary of Me, O Israel." Isaiah 43:22. 


     "O My people, what have I done unto thee? 
      And wherein have I wearied thee?" Micah 6:3. 


     "When Israel was a child, then I loved him, 
      And called My son out of Egypt." Hosea 11:1. 


     "Jehovah's portion is His people; 
      Jacob is the lot of His inheritance. 
 
     "He found him in a desert land, 
        And in the waste howling wilderness; 
      He compassed him about, He cared for him, 
        He kept him as the apple of His eye. 
      As an eagle that stirreth up her nest, 
        That fluttereth over her young, 
      He spread abroad His wings, He took them, 
        He bare them on His pinions." 
                                 Deuteronomy 32:9-11, A. R. V. 


     "They kept not the covenant of God, 
      And refused to walk in His law." Psalm 78:10. 


     "The more the prophets called them, the more they went 
          from them. . . . 
      Yet I taught Ephraim to walk; 
      I took them on My arms; 
      But they knew not that I healed them. 
      I drew them with cords of a man, with bands of 
          love. . . . 
      My people are bent on backsliding from Me: 
      Though they call them to Him that is on high, 
      None at all will exalt Him."     Hosea 11:2-7, A. R. V. 


     "But He, being full of compassion, forgave their iniquity, 
      And destroyed them not: 
      Yea, many a time turned He His anger away, 
      And did not stir up all His wrath. 
      For He remembered that they were but flesh; 
      A wind that passeth away, and cometh not again." 
                                  Psalm 78:38, 39.  {8T 275.1}


Though He "delivered His strength into captivity, and His glory into the enemy's hand," yet He said, "My lovingkindness will I not utterly take from him, nor suffer My faithfulness to fail." Psalm 78:61; 89:33. {8T 276.1}

"Is Ephraim My dear son? is he a pleasant [Authorized Version] child? for as often as I speak against him, I do earnestly remember him still: therefore My heart yearneth for him." Jeremiah 31:20, A. R. V. 
     "How shall I give thee up, Ephraim? 
      How shall I cast thee off, Israel? 
 
      How shall I make thee as Admah? 
      How shall I set thee as Zeboiim? 
      My heart is turned within Me, 


      My compassions are kindled together. 
      I will not execute the fierceness of Mine anger, 
      I will not return to destroy Ephraim: 
      For I am God, and not man; 
      The Holy One in the midst of thee; 
      And I will not come in wrath."  Hosea 11:8, 9, A. R. V. 


     "O Israel, return unto Jehovah thy God; 
      For thou hast fallen by thine iniquity. 
      Take with you words, 
      And return unto Jehovah: say unto Him, 
      Take away all iniquity, and accept that which is 
           good. . . . 
      Assyria shall not save us; 
      We will not ride upon horses; 
      Neither will we say any more to the work of our hands, 
      Ye are our gods; 
      For in Thee the fatherless findeth mercy." 
                                       Hosea 14:1-3, A. R. V. 


     "They shall walk after Jehovah. . . . 
      The children shall come trembling from the west. 
      They shall come trembling as a bird out of Egypt, 
      And as a dove out of the land of Assyria; 
      And I will make them to dwell in their houses, saith 
            Jehovah."                Hosea 11:10, 11, A. R. V. 


     "I will heal their backsliding, I will love them freely; 
      For Mine anger is turned away from him. 
      I will be as the dew unto Israel; 
      He shall blossom as the lily, 
      And cast forth his roots as Lebanon. 
      His branches shall spread, 
      And his beauty shall be as the olive tree, 
      And his smell as Lebanon. 
      They that dwell under his shadow shall return; 
      They shall revive as the grain, 
      And blossom as the vine. . . . 
      Ephraim shall say, What have I to do any more with 
            idols? 
      I have answered, and will regard him: 
      I am like a green fir tree; 
      From Me is thy fruit found. 
 
     "Who is wise, that he may understand these things? 
      Prudent, that he may know them? 
      For the ways of Jehovah are right, 
      And the just shall walk in them." Hosea 14:4-9, A. R. V. 


     "Who is a God like unto Thee, that pardoneth iniquity, 
            and passeth over the transgression 
      Of the remnant of His heritage? 
      He retaineth not His anger forever, 
      Because He delighteth in loving-kindness. 
      He will again have compassion upon us; 
      He will tread our iniquities underfoot; 
      And Thou wilt cast all their sins into the depths of the 
           sea."                     Micah 7:18, 19, A. R. V.  {8T 276.2}


"Jehovah appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee." "The Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he." "I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow." "My people shall be satisfied with My goodness, saith Jehovah." Jeremiah 31:3, A.R.V., 11, 13, A.V., 14, A.R.V. 
     "Sing, O daughter of Zion; 
      Shout, O Israel; 
      Be glad and rejoice with all the heart, 
      O daughter of Jerusalem. 
      Jehovah hath taken away thy judgments, 
      He hath cast out thine enemy: 
      The King of Israel, even Jehovah, is in the midst of thee; 
      Thou shalt not fear evil any more. 
      In that day it shall be said to Jerusalem, Fear thou not; 
      O Zion, let not thy hands be slack. 
      Jehovah thy God is in the midst of thee, 
      A Mighty One who will save; 
      He will rejoice over thee with joy; 
      He will rest in His love; 
      He will joy over thee with singing." 
                                  Zephaniah 3:14-17, A. R. V. 


     "This God is our God for ever and ever: 
      He will be our guide even unto death." Psalm 48:14. 
{8T 278.1}


A False and a True Knowledge of God

Speculative Theories

"Those things which are revealed belong unto us and to our children forever;" but "the secret things belong unto the Lord our God." Deuteronomy 29:29. The revelation of Himself that God has given in His word is for our study. This we may seek to understand. But beyond this we are not to penetrate. The highest intellect may tax itself until it is wearied out in conjectures regarding the nature of God; but the effort will be fruitless. This problem has not been given us to solve. No human mind can comprehend God. Let not finite man attempt to interpret Him. Let none indulge in speculation regarding His nature. Here silence is eloquence. The Omniscient One is above discussion. {8T 279.1}

Even the angels were not permitted to share the counsels between the Father and the Son when the plan of salvation was laid. Those human beings who seek to intrude into the secrets of the Most High show their ignorance of spiritual and eternal things. Far better might they, while mercy's voice is still heard, humble themselves in the dust and plead with God to teach them His ways. {8T 279.2}

We are as ignorant of God as little children, but as little children we may love and obey Him. Instead of speculating in regard to His nature or His prerogatives, let us give heed to the word He has spoken: "Be still, and know that I am God." Psalm 46:10. 
     "Canst thou by searching find out God? 
      Canst thou find out the Almighty unto perfection? 
      It is as high as heaven; what canst thou do? 
      Deeper than hell; what canst thou know? 
      The measure thereof is longer than the earth, 
      And broader than the sea."         Job 11:7-9. 
 
     "Where shall wisdom be found? 
      And where is the place of understanding? 
      Man knoweth not the price thereof; 
      Neither is it found in the land of the living. 
      The depth saith, It is not in me: 
      And the sea saith, It is not with me. 
      It cannot be gotten for gold, 
      Neither shall silver be weighed for the price thereof. 
      It cannot be valued with the gold of Ophir, 
      With the precious onyx or the sapphire. 
        The gold and the crystal cannot equal it, 
          And the exchange of it shall not be for jewels of fine gold. 
            No mention shall be made of coral, or of pearls: 
        For the price of wisdom is above rubies. 
          The topaz of Ethiopia shall not equal it, 
            Neither shall it be valued with pure gold. 
      Whence then cometh wisdom? 
      And where is the place of understanding? . . . 
      Destruction and death say, 
      We have heard the fame thereof with our ears. 
      God understandeth the way thereof, 
      And He knoweth the place thereof. 


     "For He looketh to the ends of the earth, 
      And seeth under the whole heaven. . . . 
      When He made a decree for the rain, 
      And a way for the lightning of the thunder: 
      Then did He see it, and declare it; 
      He prepared it, yea, and searched it out. 
            And unto man He said, 
      Behold, the fear of the Lord, that is wisdom; 
      And to depart from evil is understanding." Job 28:12-28.  {8T 279.3}


Neither by searching the recesses of the earth nor in vain endeavors to penetrate the mysteries of God's being is wisdom found. It is found, rather, in humbly receiving the revelation that He has been pleased to give, and in conforming the life to His will. {8T 280.1}

The Greatness of Our God

From the representations given by the Holy Spirit to His prophets, let us learn the greatness of our God. The prophet Isaiah writes: {8T 281.1}

"In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and His train filled the temple. Above Him stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of His glory. And the foundations of the thresholds shook at the voice of him that cried, and the house was filled with smoke. {8T 281.2}

"Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts. {8T 281.3}

"Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he touched my mouth with it, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin expiated." Isaiah 6:1-7, A. R. V., margin. 
     "There is none like unto Thee, O Jehovah; 
      Thou art great, 
      And Thy name is great in might. 
      Who should not fear Thee, O King of the nations?" 
                                Jeremiah 10:6, 7, A. R. V. 

     "O Jehovah, Thou hast searched me, and known me. 
        Thou knowest my downsitting and mine uprising; 
        Thou understandest my thought afar off. 
      Thou searchest out my path and my lying down, 
        And art acquainted with all my ways. 
 
     "For there is not a word in my tongue, 
        But, lo, O Jehovah, Thou knowest it altogether. 
      Thou hast beset me behind and before, 
        And laid Thy hand upon me. 
      Such knowledge is too wonderful for me; 
        It is high, I cannot attain unto it." Psalm 139:1-6, A. R. V. 

     "Great is our Lord, and of great power: 
      His understanding is infinite." Psalm 147:5.  {8T 281.4}


"He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him." Daniel 2:22. {8T 282.1}

"Known unto God are all His works from the beginning of the world." "Who hath known the mind of the Lord? or who hath been His counselor? or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory forever." Acts 15:18; Romans 11:34-36. {8T 282.2}

"Unto the King eternal, incorruptible, invisible," "who only hath immortality, dwelling in light unapproachable; whom no man hath seen, nor can see," --to Him "be honor and power eternal." 1 Timothy 1:17, margin; 6:16, A. R. V. 
     "He stretcheth out the north over the empty place, 
      And hangeth the earth upon nothing. 
      He bindeth up the waters in His thick clouds; 
      And the cloud is not rent under them. . . . 
      He hath compassed the waters with bounds, 
      Until the day and night come to an end." Job 26:7-10. 

     "The pillars of heaven tremble 
      And are astonished at His rebuke. 
      He stilleth the sea with His power. . . . 
      By His Spirit the heavens are beauty; 
      His hand hath pierced the gliding serpent. 
      Lo, these are but the outskirts of His ways: 
      And how small a whisper do we hear of Him! 
      But the thunder of His power who can understand?" 
                               Job 26:11-14, A. R. V., margin. 

     "The Lord hath His way in the whirlwind and in the storm, 
      And the clouds are the dust of His feet." Nahum 1:3. 
 
     "Who is like unto the Lord our God, who dwelleth on high, 
      Who humbleth Himself to behold the things that are in 
           heaven, and in the earth!" Psalm 113:5, 6. 

     "Great is Jehovah, and greatly to be praised; 
        And His greatness is unsearchable. 
      One generation shall laud Thy works to another, 
        And shall declare Thy mighty acts. 
      Of the glorious majesty of Thine honor, 
        And of Thy wondrous works, will I meditate. 
      And men shall speak of the might of Thy terrible acts; 
        And I will declare Thy greatness. 
      They shall utter the memory of Thy great goodness, 
        And shall sing of Thy righteousness. . . . 

     "All Thy works shall give thanks unto Thee, O Jehovah; 
        And Thy saints shall bless Thee. 
      They shall speak of the glory of Thy kingdom, 
        And talk of Thy power; 
      To make known to the sons of men His mighty acts, 
        And the glory of the majesty of His kingdom. 
      Thy kingdom is an everlasting kingdom, 
        And Thy dominion endureth throughout all generations. . . . 

     "My mouth shall speak the praise of Jehovah; 
        And let all flesh bless His holy name for ever and ever." 
                                        Psalm 145:3-21, A. R. V.  {8T 282.3}


Warnings Against Presumption

As we learn more and more of what God is, and of what we ourselves are in His sight, we shall fear and tremble before Him. {8T 283.1}

Let men of today take warning from the fate of those who in ancient times presumed to make free with that which God had declared sacred. When the Israelites ventured to open the ark on its return from the land of the Philistines, their irreverent daring was signally punished. "He smote of the men of Beth-shemesh, because they had looked into the ark of Jehovah, He smote of the people seventy men, and fifty thousand men; and the people mourned, because Jehovah had smitten the people with a great slaughter. And the men of Beth-shemesh said, Who is able to stand before Jehovah, this holy God?" 1 Samuel 6:19, 20, A. R. V. {8T 283.2}

Again, consider the judgment that fell upon Uzzah. As in David's reign, the ark was being carried to Jerusalem, Uzzah put forth his hand to keep it steady. For presuming to touch the symbol of God's presence, he was smitten with instant death. - {8T 284.1}

At the burning bush, when Moses, not recognizing God's presence, turned aside to behold the wonderful sight, the command was given: {8T 284.2}

"Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. . . . And Moses hid his face; for he was afraid to look upon God." Exodus 3:5, 6. {8T 284.3}

"And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a Man over against him with His sword drawn in His hand: and Joshua went unto Him, and said unto Him, Art Thou for us, or for our adversaries? And He said, Nay; but as Captain of the host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto Him, What saith my Lord unto His servant? And the Captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so." Joshua 5:13-15. {8T 284.4}

In the sanctuary and the temple, that were the earthly symbols of God's dwelling place, one apartment was sacred to His presence. The veil inwrought with cherubim at its entrance was not to be lifted by any hand save one. To lift that veil and intrude unbidden into the sacred mystery of the most holy place was death. For above the mercy seat and the bowed, worshiping angels dwelt the glory of the Holiest, glory upon which no man might look and live. On the one day of the year appointed for ministry in the most holy place, the high priest with trembling entered God's presence, while clouds of incense veiled the glory from his sight. Throughout the courts of the temple every sound was hushed. No priests ministered at the altars. The hosts of worshipers, bowed in silent awe, sent up their petitions for God's mercy. {8T 284.5}

"These things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come." 1 Corinthians 10:11, A. R. V. 
     "The Lord is in His holy temple: 
      Let all the earth keep silence before Him." Habakkuk 2:20. 


     "Jehovah reigneth; let the peoples tremble: 
      He sitteth above the cherubim; let the earth be moved. 
      Jehovah is great in Zion; 
      And He is high above all the peoples. 
      Let them praise Thy great and terrible name: 
            Holy is He." Psalm 99:1-3, A. R. V. 


     "The Lord's throne is in heaven: 
        His eyes behold, His eyelids try, the children of men." 
     "From the height of His sanctuary" "He hath looked down." 
                                    Psalm 11:4; 102:19. 


     "From the place of His habitation He looketh forth 
        Upon all the inhabitants of the earth, 
      He that fashioneth the hearts of them all, 
        That considereth all their works." 
     "Let all the earth fear Jehovah: 
      Let all the inhabitants of the world stand in awe of Him." 
                                      Psalm 33:14, 15, 8, A. R.V.  {8T 285.1}


Man cannot by searching find out God. Let none seek with presumptuous hand to lift the veil that conceals His glory. "Unsearchable are His judgments, and His ways past finding out!" Romans 11:33. It is a proof of His mercy that there is the hiding of His power; for to lift the veil that conceals the divine presence is death. No mortal mind can penetrate the secrecy in which the Mighty One dwells and works. Only that which He sees fit to reveal can we comprehend of Him. Reason must acknowledge an authority superior to itself. Heart and intellect must bow to the great I AM. {8T 285.2}

Christ's Revelation of God

All that man needs to know or can know of God has been revealed in the life and character of His Son. {8T 286.1}

"No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him." John 1:18. {8T 286.2}

Taking humanity upon Him, Christ came to be one with humanity and at the same time to reveal our heavenly Father to sinful human beings. He was in all things made like unto His brethren. He became flesh, even as we are. He was hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He shared the lot of men, and yet He was the blameless Son of God. He was a stranger and sojourner on the earth--in the world, but not of the world; tempted and tried as men and women today are tempted and tried, yet living a life free from sin. {8T 286.3}

Tender, compassionate, sympathetic, ever considerate of others, He represented the character of God, and was constantly engaged in service for God and man. {8T 286.4}

"The Word was made flesh, and dwelt among us, . . . full of grace and truth." Verse 14. {8T 286.5}

"Unto the men whom Thou gavest Me out of the world,'' He said, "I manifested Thy name," "that the love wherewith Thou hast loved Me may be in them." John 17:6, A. R. V., 26. {8T 286.6}

"Love your enemies," He bade them; "bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven;" "for He is kind unto the unthankful and to the evil." "He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." "Be ye therefore merciful, as your Father also is merciful." Matthew 5:44, 45; Luke 6:35, 36. {8T 286.7}

The Glory of the Cross

The revelation of God's love to men centers in the cross. Its full significance tongue cannot utter; pen cannot portray; the mind of man cannot comprehend. Looking upon the cross of Calvary we can only say: "God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." John 3:16. {8T 287.1}

Christ crucified for our sins, Christ risen from the dead, Christ ascended on high, is the science of salvation that we are to learn and to teach. {8T 287.2}

"Who, being in the form of God, counted it not a thing to be grasped to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross." Philippians 2:6-8, R. V., margin. {8T 287.3}

"It is Christ that died, yea rather, that is risen again, who is even at the right hand of God." "Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them." Romans 8:34; Hebrews 7:25. {8T 287.4}

"We have not a high priest that cannot be touched with the feeling of our infirmities; but One that hath been in all points tempted like as we are, yet without sin." Hebrews 4:15, A. R. V. {8T 287.5}

Here are infinite wisdom, infinite love, infinite justice, infinite mercy--"the depth of the riches both of the wisdom and knowledge of God." Romans 11:33. - {8T 287.6}

It is through the gift of Christ that we receive every blessing. Through that gift there comes to us day by day the unfailing flow of Jehovah's goodness. Every flower, with its delicate tints and sweet fragrance, is given for our enjoyment through that one Gift. The sun and moon were made by Him; there is not a star that beautifies the heavens which He did not make. There is not an article of food upon our tables that He has not provided for our sustenance. The superscription of Christ is upon it all. Everything is supplied to man through the one unspeakable Gift, the only-begotten Son of God. He was nailed to the cross that all these bounties might flow to God's workmanship. - {8T 287.7}

The fruit of the tree of life in the Garden of Eden possessed supernatural virtue. To eat of it was to live forever. Its fruit was the antidote of death. Its leaves were for the sustaining of life and immortality. But through man's disobedience death entered the world. Adam ate of the tree of the knowledge of good and evil, the fruit of which he had been forbidden to touch. His transgression opened the floodgates of woe upon our race. {8T 288.1}

After the entrance of sin the heavenly Husbandman transplanted the tree of life to the Paradise above; but its branches hang over the wall to the lower world. Through the redemption purchased by the blood of Christ, we may still eat of its life-giving fruit. {8T 288.2}

Of Christ it is written: "In Him was life; and the life was the light of men." John 1:4. He is the Fountain of life. Obedience to Him is the life-giving power that gladdens the soul. {8T 288.3}

Christ declares: "I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst." "As the living Father hath sent Me, and I live by the Father: so he that eateth Me, even he shall live by Me. . . . It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." "To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God." John 6:35, 57-63; Revelation 2:7. {8T 288.4}

"Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!" 1 John 3:1. {8T 289.1}

The Knowledge that Works Transformation

The knowledge of God as revealed in Christ is the knowledge that all who are saved must have. It is the knowledge that works transformation of character. This knowledge, received, will re-create the soul in the image of God. It will impart to the whole being a spiritual power that is divine. {8T 289.2}

"We all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory." 2 Corinthians 3:18, A. R. V. {8T 289.3}

Of His own life the Saviour said: "I have kept My Father's commandments." "The Father hath not left Me alone; for I do always those things that please Him." John 15:10; 8:29. As Jesus was in human nature, so God means His followers to be. In His strength we are to live the life of purity and nobility which the Saviour lived. {8T 289.4}

"For this cause," Paul says, "I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God." Ephesians 3:14-19. (290) {8T 289.5}

Danger in Speculative Knowledge

False science is one of the agencies that Satan used in the heavenly courts, and it is used by him today. The false assertions that he made to the angels, his subtle scientific theories, seduced many of them from their loyalty. {8T 290.1}

Having lost his place in heaven, Satan presented his temptations to our first parents. Adam and Eve yielded to the enemy, and by their disobedience humanity was estranged from God, and the earth was separated from heaven. {8T 290.2}

If Adam and Eve had never touched the forbidden tree, the Lord would have imparted to them knowledge, knowledge upon which rested no curse of sin, knowledge that would have brought them everlasting joy. All that they gained by their disobedience was an acquaintance with sin and its results. {8T 290.3}

Last-Day Deceptions

The field into which Satan led our first parents is the same to which he is leading men today. He is flooding the world with pleasing fables. By every device at his command he seeks to prevent men from obtaining that knowledge of God which is salvation. {8T 290.4}

We are living in an age of great light; but much that is called light is opening the way for the wisdom and arts of Satan. Many things will be presented that appear to be true, and yet they need to be carefully considered with much prayer; for they may be specious devices of the enemy. The path of error often appears to lie close to the path of truth. It is hardly distinguishable from the path that leads to holiness and heaven. But the mind enlightened by the Holy Spirit may discern that it is diverging from the right way. After a while the two are seen to be widely separated. {8T 290.5}

Pantheistic Theories

Already there are coming in among our people spiritualistic teachings that will undermine the faith of those who give heed to them. The theory that God is an essence pervading all nature is one of Satan's most subtle devices. It misrepresents God and is a dishonor to His greatness and majesty. {8T 291.1}

Pantheistic theories are not sustained by the word of God. The light of His truth shows that these theories are soul-destroying agencies. Darkness is their element, sensuality their sphere. They gratify the natural heart and give license to inclination. Separation from God is the result of accepting them. {8T 291.2}

Our condition through sin has become preternatural, and the power that restores us must be supernatural, else it has no value. There is but one power that can break the hold of evil from the hearts of men, and that is the power of God in Jesus Christ. Only through the blood of the Crucified One is there cleansing from sin. His grace alone can enable us to resist and subdue the tendencies of our fallen nature. This power the spiritualistic theories concerning God make of no effect. If God is an essence pervading all nature, then He dwells in all men; and in order to attain holiness, man has only to develop the power that is within him. {8T 291.3}

These theories, followed to their logical conclusion, sweep away the whole Christian economy. They do away with the necessity for the atonement and make man his own savior. These theories regarding God make His word of no effect, and those who accept them are in great danger of being led finally to look upon the whole Bible as a fiction. They may regard virtue as better than vice; but God being removed from His position of sovereignty, they place their dependence upon human power, which, without God, is worthless. The unaided human will has no real power to resist and overcome evil. The defenses of the soul are broken down. Man has no barrier against sin. When once the restraints of God's word and His Spirit are rejected, we know not to what depths one may sink. {8T 291.4}

Those who continue to hold these spiritualistic theories will surely spoil their Christian experience, sever their connection with God, and lose eternal life. {8T 292.1}

The sophistries regarding God and nature that are flooding the world with skepticism are the inspiration of the fallen foe, who is himself a Bible student, who knows the truth that it is essential for the people to receive, and whose study it is to divert minds from the great truths given to prepare them for what is coming upon the world. {8T 292.2}

I have seen the results of these fanciful views of God, in apostasy, spiritualism, and free-lovism. The free love tendency of these teachings was so concealed that at first it was difficult to make plain its real character. Until the Lord presented it to me, I knew not what to call it, but I was instructed to call it unholy spiritual love. {8T 292.3}

Fanaticism After 1844

After the passing of the time in 1844, we had fanaticism of every kind to meet. Testimonies of reproof were given me to bear to some holding spiritualistic theories. {8T 292.4}

There were those who were active in disseminating false ideas in regard to God. Light was given me that these men were making the truth of no effect by their false teachings. I was instructed that they were misleading souls by presenting speculative theories regarding God. {8T 292.5}

I went to the place where they were and opened before them the nature of their work. The Lord gave me strength to lay plainly before them their danger. Among other views they held that those who were once sanctified could not sin. Their false teaching was working great harm to themselves and to others. They were gaining a spiritualistic power over those who could not see the evil of these beautifully clothed theories. The doctrine that all were holy had led to the belief that the affections of the sanctified would never lead astray. The result of this belief was the fulfillment of the evil desires of hearts that, though professedly sanctified, were far from purity of thought and life. {8T 293.1}

Ungodly teaching is followed by sinful practice. It is the seducing bait of the father of lies, and results in the impenitence of self-satisfied impurity. {8T 293.2}

This is only one of the instances in which I was called upon to rebuke those who were presenting the doctrine of an impersonal God pervading all nature, and similar errors. {8T 293.3}

Past Experiences to be Repeated

The experience of the past will be repeated. In the future, Satan's superstitions will assume new forms. Errors will be presented in a pleasing and flattering manner. False theories, clothed with garments of light, will be presented to God's people. Thus Satan will try to deceive, if possible, the very elect. Most seducing influences will be exerted; minds will be hypnotized. {8T 293.4}

Corruptions of every type, similar to those existing among the antediluvians, will be brought in to take minds captive. The exaltation of nature as God, the unrestrained license of the human will, the counsel of the ungodly--these Satan uses as agencies to bring about certain ends. He will employ the power of mind over mind to carry out his designs. The most sorrowful thought of all is that under his deceptive influence men will have a form of godliness, without having a real connection with God. Like Adam and Eve, who ate the fruit from the tree of the knowledge of good and evil, many are even now feeding upon the deceptive morsels of error. {8T 293.5}

Satanic agencies are clothing false theories in an attractive garb, even as Satan in the Garden of Eden concealed his identity from our first parents by speaking through the serpent. These agencies are instilling into human minds that which in reality is deadly error. The hypnotic influence of Satan will rest upon those who turn from the plain word of God to pleasing fables. {8T 294.1}

It is those who have had the most light that Satan most assiduously seeks to ensnare. He knows that if he can deceive them, they will, under his control, clothe sin with garments of righteousness, and lead many astray. {8T 294.2}

I say to all: Be on your guard; for as an angel of light Satan is walking in every assembly of Christian workers, and in every church, trying to win the members to his side. I am bidden to give to the people of God the warning: "Be not deceived; God is not mocked." Galatians 6:7. {8T 294.3}

Beware of a Sensational Religion

At this time we need in the cause of God spiritually minded men, men who are firm in principle and who have a clear understanding of the truth. {8T 294.4}

I have been instructed that it is not new and fanciful doctrines which the people need. They do not need human suppositions. They need the testimony of men who know and practice the truth, men who understand and obey the charge given to Timothy: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." 2 Timothy 4:2-5. {8T 295.1}

Walk firmly, decidedly, your feet shod with the preparation of the gospel of peace. You may be sure that pure and undefiled religion is not a sensational religion. God has not laid upon anyone the burden of encouraging an appetite for speculative doctrines and theories. My brethren, keep these things out of your teaching. Do not allow them to enter into your experience. Let not your lifework be marred by them. {8T 295.2}

A Warning Against False Teaching

A warning against false teaching is found in Paul's letter to the Colossians. The apostle declares that the hearts of the believers are to be "knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge. And this I say," he continues, "lest any man should beguile you with enticing words. . . . As ye have therefore received Christ Jesus the Lord, so walk ye in Him: rooted and built up in Him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, which is the head of all principality and power." Colossians 2:2-10. {8T 295.3}

I am instructed to say to our people: Let us follow Christ. Do not forget that He is to be our pattern in all things. We may safely discard those ideas that are not found in His teaching. I appeal to our ministers to be sure that their feet are placed on the platform of eternal truth. Beware how you follow impulse, calling it the Holy Spirit. Some are in danger in this respect. I call upon them to be sound in the faith, able to give to everyone who asks a reason of the hope that is in them. {8T 296.1}

Diverting Minds from Present Duty

The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science. {8T 296.2}

"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein." Jeremiah 6:16. {8T 296.3}

Let none seek to tear away the foundations of our faith--the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid. {8T 297.1}

In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock. {8T 297.2}

Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: "Other foundation can no man lay than that is laid"? 1 Corinthians 3:11. {8T 297.3}

So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God's servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed. {8T 297.4}

A Renewal of the Straight Testimony

The Lord calls for a renewal of the straight testimony borne in years past. He calls for a renewal of spiritual life. The spiritual energies of His people have long been torpid, but there is to be a resurrection from apparent death. {8T 297.5}

By prayer and confession of sin we must clear the King's highway. As we do this, the power of the Spirit will come to us. We need the Pentecostal energy. This will come, for the Lord has promised to send His Spirit as the all-conquering power. {8T 297.6}

Perilous times are before us. Everyone who has a knowledge of the truth should awake and place himself, body, soul, and spirit, under the discipline of God. The enemy is on our track. We must be wide awake, on our guard against him. We must put on the whole armor of God. We must follow the directions given through the spirit of prophecy. We must love and obey the truth for this time. This will save us from accepting strong delusions. God has spoken to us through His word. He has spoken to us through the testimonies to the church and through the books that have helped to make plain our present duty and the position that we should now occupy. The warnings that have been given, line upon line, precept upon precept, should be heeded. If we disregard them, what excuse can we offer? {8T 298.1}

I beseech those who are laboring for God not to accept the spurious for the genuine. Let not human reason be placed where divine, sanctifying truth should be. Christ is waiting to kindle faith and love in the hearts of His people. Let not erroneous theories receive countenance from the people who ought to be standing firm on the platform of eternal truth. God calls upon us to hold firmly to the fundamental principles that are based upon unquestionable authority. {8T 298.2}

Seek the First Love

Into the hearts of many who have been long in the truth there has entered a hard, judicial spirit. They are sharp, critical, faultfinding. They have climbed upon the judgment seat to pronounce sentence upon those who do not conform to their ideas. God calls upon them to come down and bow before Him in repentance, confessing their sins. He says to them: "I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent." Revelation 2:4, 5. They are striving for the first place, and by their words and acts they make many hearts sore. {8T 298.3}

Against this spirit, and against the false religion of sentimentalism, which is equally dangerous, I bear my warning. Take heed, brethren and sisters. Who is your leader--Christ or the angel that fell from heaven? Examine yourselves and know whether you are sound in the faith. {8T 299.1}

The Word of God our Safeguard

Our watchword is to be: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Isaiah 8:20. We have a Bible full of the most precious truth. It contains the alpha and omega of knowledge. The Scriptures, given by inspiration of God, are "profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works." 2 Timothy 3:16, 17. Take the Bible as your study book. All can understand its instruction. {8T 299.2}

I call upon our ministers, physicians, and all church members to study the lessons that Christ gave His disciples just before His ascension. These lessons contain instruction that the people need. {8T 299.3}

Eternal life is obtained only by eating the flesh and drinking the blood of the Son of God. "Verily, verily, I say unto you," Christ declared, "he that believeth on Me hath everlasting life. . . . I am the living Bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is My flesh, which I will give for the life of the world. . . . Whoso eateth My flesh, and drinketh My blood, hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. . . . It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." John 6:47-63. {8T 299.4}

Christ calls upon His people to believe and practice His word. Those who receive and assimilate this word, making it a part of every action, of every attribute of character, will grow strong in the strength of God. It will be seen that their faith is of heavenly origin. They will not wander into strange paths. Their minds will not turn to a religion of sentimentalism and excitement. Before angels and before men, they will stand as those who have strong, consistent Christian characters. {8T 300.1}

In the golden censer of truth, as presented in Christ's teachings, we have that which will convict and convert souls. Present, in the simplicity of Christ, the truths that He came to this world to proclaim, and the power of your message will make itself felt. Do not present theories or tests that Christ has never mentioned and that have no foundation in the Bible. We have grand, solemn truths to present."It is written" is the test that must be brought home to every soul. {8T 300.2}

Men may still learn the things that belong to their peace. Mercy's voice may still be heard calling: "Come unto Me, all ye that labor and are heavy-laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." Matthew 11:28-30. It is only when spiritual life is given that rest is found and lasting good secured. We must be able to say, in storm and tempest: "My anchor holds." {8T 300.3}

Let us go to the word of God for guidance. Let us seek for a "Thus saith the Lord." We have had enough of human methods. A mind trained only in worldly science fails to understand the things of God; but the same mind, converted and sanctified, will see the divine power in the word. Only the mind and heart cleansed by the sanctification of the Spirit can discern heavenly things. {8T 301.1}

Brethren, in the name of the Lord I call upon you to awake to your duty. Let your hearts be yielded to the power of the Holy Spirit, and they will be made susceptible to the teaching of the word. Then you will be able to discern the deep things of God. {8T 301.2}

May God bring His people under the deep movings of His Spirit! May He lead them to arouse, to see their peril, and to prepare for what is coming upon the earth! {8T 301.3}

 

Christ is one with the Father, but Christ and God are two distinct personages. Read the prayer of Christ in the seventeenth chapter of John, and you will find this point clearly brought out. How earnestly the Saviour prayed that his disciples might be one with him as he is one with the Father. But the unity that is to exist between Christ and his followers does not destroy the personality of either. They are to be one with him as he is one with the Father. By this unity they are to make it plain to the world that God sent his Son to save sinners. The oneness of Christ's followers with him is to be the great, unmistakable proof that God did indeed send his Son into the world to save sinners. But a loose, lax religion leaves the world bewildered and confused. {RH, June 1, 1905 par. 14}

 

In the past, Christ had been approached through forms and ceremonies, but now he was upon the earth, calling attention directly to himself, presenting a spiritual priesthood, and placing the sinful human agent at the footstool of mercy. "Ask, and it shall be given you," he promised; "seek, and ye shall find; knock, and it shall be opened unto you." "If ye shall ask anything in my name, I will do it. If ye love me, keep my commandments." "He that hath my commandments, and keepeth them, he it is that loveth me: and I will love him, and will manifest myself to him." "As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." {SpTEd 173.1}

These lessons Christ gave in his teaching, showing that the ritual service was passing away, and possessed no virtue. "The hour cometh," he said, "and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth." True circumcision is the worship of Christ in spirit and truth, not in forms and ceremonies, with hypocritical pretense. {SpTEd 173.2}

The deep necessity of man for a divine teacher was known in heaven. The pity and sympathy of God were exercised in behalf of man, fallen and bound to Satan's chariot car; and when the fulness of time was come, he sent forth his Son. The One appointed in the counsels of heaven came to the earth as an instructor. He was no less a being than the Creator of the world, the Son of the Infinite God. The rich benevolence of God gave him to our world; and to meet the necessities of humanity, he took on him human nature. To the astonishment of the heavenly host, he walked this earth as the Eternal Word. Fully prepared, he left the royal courts to come to a world marred and polluted with sin. Mysteriously he allied himself to human nature. "The Word was made flesh, and dwelt among us." God's excess of goodness, benevolence, and love was a surprise to the world, of grace which could be realized, but not told. {SpTEd 173.3}

That Christ, during his childhood, should grow in wisdom, and in favor with God and man, was not a matter of astonishment; for it was according to the laws of his divine appointment that his talents should develop, and his faculties strengthen by exercise. He sought neither the schools of the prophets nor the learning received from the rabbinical teachers; he needed not the education gained in these schools; for God was his instructor. When in the presence of the teachers and rulers, his questions were instructive lessons, and he astonished the great men with his wisdom and deep penetration. His answers to their queries opened up fields of thought on subjects in reference to the mission of Christ, which had never before entered their minds. {SpTEd 174.1}

The stores of wisdom and the scientific knowledge Christ displayed in the presence of the wise men, were a subject of surprise to his parents and brothers; for they knew he had never received from the great teachers instruction in human science. His brothers were annoyed at his questions and answers; for they could discern that he was an instructor to the learned teachers. They could not comprehend him; for they knew not that he had access to the tree of life, a source of knowledge of which they knew nothing. He ever possessed a peculiar dignity and individuality distinct from earthly pride or assumption; for he did not strive after greatness. {SpTEd 174.2}

After Christ had condescended to leave his high command, step down from an infinite height and assume humanity, he could have taken upon him any condition of humanity he might choose. But greatness and rank were nothing to him, and he selected the lowest and most humble walk of life. The place of his birth was Bethlehem, and on one side his parentage was poor, but God, the owner of the world, was his Father. No trace of luxury, ease, selfish gratification, or indulgence was brought into his life, which was a continual round of self-denial and self-sacrifice. In accordance with his humble birth, he had apparently no greatness or riches, in order that the humblest believer need not say that Christ never knew the stress of pinching poverty. Had he possessed the semblance of outward show, of riches, of grandeur, the poorest class of humanity would have shunned his society; therefore he chose the lowly condition of the far greater number of the people. The truth of heavenly origin was to be his theme: he was to sow the earth with truth; and he came in such a way as to be accessible to all, that the truth alone might make an impression upon human hearts. {SpTEd 175.1}

Christ's contentment in any position provoked his brethren. They could not explain the reason of his peace and serenity; and no persuasion of theirs could lead him to enter into any plans or arrangements which bore the impression of commonness or of guilt. On every occasion he would turn from them, plainly stating that they would mislead others, and were unworthy of the sons of Abraham. He must set such an example that little children, the younger members of the Lord's family, would see nothing in his life or character to justify any evil deed. You are altogether too particular and peculiar, said the members of his own family. Why not be as other children? But this could not be; for Christ was to be a sign and a wonder from his youth, as far as strict obedience and integrity were concerned. {SpTEd 175.2}

Always kind, courteous, ever taking the part of the oppressed, whether Jew or Gentile, Christ was beloved by all. By his perfect life and character, he answered the question asked in the fifteenth Psalm: "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." In childhood and youth his course was such that when engaged in work as a teacher, he could say to his disciples. "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." {SpTEd 176.1}

As Christ grew older, the work begun in his childhood went on, and he continued to increase in wisdom, and in favor with God and man. He did not take the part of his own family merely because they were related to him by natural ties; he would not vindicate their case in a single instance where they had been guilty of injustice or wrong; but he ever vindicated that which he knew to be truth. {SpTEd 176.2}

Christ applied himself diligently to a study of the Scriptures; for he knew them to be full of precious instruction to all who will make it the man of their counsel. He was faithful in the discharge of his home duties, and the early morning hours, instead of being wasted in bed, often found him in a retired place, meditating and searching the Scriptures, and in prayer. Every prophecy concerning his work and mediation was familiar to him, especially those having reference to his humiliation, atonement, and intercession. In childhood and youth the object of his life was ever before him, an inducement for his undertaking the work of mediating in behalf of fallen man. He would see seed which should prolong their days, and the gracious purpose of the Lord should prosper in his hands. {SpTEd 177.1}

"Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." These subjects Christ studied in his youth, and the universe of heaven looked with interest upon the One who for the joy that was set before him endured the cross, despising the shame. By offering himself to make intercession for the transgression of the human race, Christ executed the office of priest. As a reward, he was to see of the travail of his soul, and be satisfied. His seed should prolong their days on the earth forever. "Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee." By his obedience to his father and mother, Christ was an example to all children and youth; but today children are not following the example he has given, and the sure result will be a shortening of their days. {SpTEd 177.2}

"Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." Before the foundations of the earth were laid, the covenant was made that all who were obedient, all who should, through the abundant grace provided, become holy in character, and without blame before God, by appropriating that grace, should be children of God. This covenant, made from eternity, was given to Abraham hundreds of years before Christ came. With what interest and what intensity did Christ in humanity study the human race to see if they would avail themselves of the provision offered. {SpTEd 178.1}

"This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent." These words are an eye-opener to all who will see. The knowledge of God is a knowledge which will not need to be left behind when our probation closes, a knowledge which is of the most lasting benefit to the world and to us individually. Why, then, should we put the word of God in the background when it is wisdom unto salvation. "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation." We are neglecting our salvation if we give authors who have but a confused idea of what religion means, the most conspicuous place and devoted respect, and make the Bible secondary. Those who have been enlightened in reference to the truth for these last days will not find instruction in the books generally studied today, in regard to the things which are coming upon our world; but the Bible is full of the knowledge of God, and is competent to educate the student for usefulness in this life and for the eternal life. {SpTEd 178.2}

 

Jesus answered the woman by saying that the time was at hand when they should neither worship the Father in that mountain nor in Jerusalem. Said he, "Ye worship ye know not what; we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth." {2SP 143.3}

This was a plain statement that the Jews were more nearly correct in the principles of their religion than any other nation. Jesus also alluded to the faith of the Samaritans being amalgamated with the worship of graven images. True, they held that these idols were only to remind them of the living God, the Ruler of the universe; but, nevertheless, the people were led to reverence these inanimate figures. {2SP 144.1}

Jesus, who was the foundation of the old dispensation, identified himself with the Jews, sanctioning their views of God and his government. He opened great and important truths before this woman. He declared to her that the time had arrived when the true worshipers need not seek a holy mountain nor sacred temple, but were to worship the Father in spirit and in truth. Religion was not to be confined to external forms and ceremonies, but was to be throned in the heart, purifying the life and actuating to good works. {2SP 144.2}



Where is Christ? We would see Jesus, not the places where he used to make his abode. Christ is the bread of life, and we must feed upon his word, and be a doer of his commands. What is Christ to me? How am I related to Christ? He is in the heavens above, and as our high priest, is offering up the incense of his own merit. His holiness mingles with our prayers of repentance and faith. Through conversion we are brought into close relationship with God, and the Father loves those for whom Christ has died as he loves his own Son. Through the almighty ransom he has made, we become sons and daughters of God. We should earnestly inquire, not in regard to old Jerusalem and concerning the fables that are repeated for truth, but we should turn our eyes to the loving Saviour, who ever liveth to make intercession for us. We should prostrate the soul before the incarnate God. We are not to trust in fables, and worship places that God has cursed, and foster idolatry in so doing. Jesus said to the Samaritan woman: "Ye worship ye know not what; we know what we worship; for salvation is of the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him must worship him in spirit and in truth." Many visit Jerusalem, and go away cherishing ideas which they suppose represent the truth, while in fact they have only come in contact with fables. They publish these falsehoods as truth. {RH, February 25, 1896 par. 9}

 

The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself." Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man. {PP 305.2}

"Thou shalt have no other gods before Me." {PP 305.3}

Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god. {PP 305.4}

"Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them." {PP 305.5}

The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man's conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded. {PP 306.1}

"I the Lord thy God am a jealous God." The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy. {PP 306.2}

"Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me." It is inevitable that children should suffer from the consequences of parental wrongdoing, but they are not punished for the parents' guilt, except as they participate in their sins. It is usually the case, however, that children walk in the steps of their parents. By inheritance and example the sons become partakers of the father's sin. Wrong tendencies, perverted appetites, and debased morals, as well as physical disease and degeneracy, are transmitted as a legacy from father to son, to the third and fourth generation. This fearful truth should have a solemn power to restrain men from following a course of sin. {PP 306.3}

"Showing mercy unto thousands of them that love Me, and keep My commandments." In prohibiting the worship of false gods, the second commandment by implication enjoins the worship of the true God. And to those who are faithful in His service, mercy is promised, not merely to the third and fourth generation as is the wrath threatened against those who hate Him, but to thousands of generations. {PP 306.4}

"Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh His name in vain." {PP 306.5}

This commandment not only prohibits false oaths and common swearing, but it forbids us to use the name of God in a light or careless manner, without regard to its awful significance. By the thoughtless mention of God in common conversation, by appeals to Him in trivial matters, and by the frequent and thoughtless repetition of His name, we dishonor Him. "Holy and reverend is His name." Psalm 111:9. All should meditate upon His majesty, His purity and holiness, that the heart may be impressed with a sense of His exalted character; and His holy name should be uttered with reverence and solemnity. {PP 306.6}

"Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it." {PP 307.1}

The Sabbath is not introduced as a new institution but as having been founded at creation. It is to be remembered and observed as the memorial of the Creator's work. Pointing to God as the Maker of the heavens and the earth, it distinguishes the true God from all false gods. All who keep the seventh day signify by this act that they are worshipers of Jehovah. Thus the Sabbath is the sign of man's allegiance to God as long as there are any upon the earth to serve Him. The fourth commandment is the only one of all the ten in which are found both the name and the title of the Lawgiver. It is the only one that shows by whose authority the law is given. Thus it contains the seal of God, affixed to His law as evidence of its authenticity and binding force. {PP 307.2}

God has given men six days wherein to labor, and He requires that their own work be done in the six working days. Acts of necessity and mercy are permitted on the Sabbath, the sick and suffering are at all times to be cared for; but unnecessary labor is to be strictly avoided. "Turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and . . . honor Him, not doing thine own ways, nor finding thine own pleasure." Isaiah 58:13. Nor does the prohibition end here. "Nor speaking thine own words," says the prophet. Those who discuss business matters or lay plans on the Sabbath are regarded by God as though engaged in the actual transaction of business. To keep the Sabbath holy, we should not even allow our minds to dwell upon things of a worldly character. And the commandment includes all within our gates. The inmates of the house are to lay aside their worldly business during the sacred hours. All should unite to honor God by willing service upon His holy day. {PP 307.3}

 

Cornelius, the Roman centurion, was a man of wealth and of noble birth. His position was one of trust and honor. A heathen by birth, training, and education, through contact with the Jews he had gained a knowledge of the true God, and he worshiped Him, showing the sincerity of his faith by compassion to the poor. He gave "alms to the people, and prayed to God always." Acts 10:2, A.R.V. {MH 209.1}

Cornelius had not a knowledge of the gospel as revealed in the life and death of Christ, and God sent a message direct from heaven to him, and by another message directed the apostle Peter to visit and instruct him. Cornelius was not united with the Jewish church, and he would have been looked upon by the rabbis as a heathen and unclean; but God read the sincerity of his heart, and sent messengers from His throne to unite with His servant on earth in teaching the gospel to this officer of Rome. {MH 209.2}

 

I will try to answer this important question: As God He could not be tempted: but as a man He could be tempted, and that strongly, and could yield to the temptations. His human nature must pass through the same test and trial Adam and Eve passed through. His human nature was created; it did not even possess the angelic powers. It was human, identical with our own. He was passing over the ground where Adam fell. He was now where, if He endured the test and trial in behalf of the fallen race, He would redeem Adam's disgraceful failure and fall, in our own humanity. {3SM 129.3}

A human body and a human mind were His. He was bone of our bone and flesh of our flesh. He was subjected to poverty from His first entrance into the world. He was subject to disappointment and trial in His own home, among His own brethren. He was not surrounded, as in the heavenly courts, with pure and lovely characters. He was compassed with difficulties. He came into our world to maintain a pure, sinless character, and to refute Satan's lie that it was not possible for human beings to keep the law of God. Christ came to live the law in His human character in just that way in which all may live the law in human nature if they will do as Christ was doing. He had inspired holy men of old to write for the benefit of man: "Let him take hold of my strength, that he may make peace with me; and he shall make peace with me" (Isaiah 27:5). {3SM 129.4}



We must practice the example of Christ, bearing in mind His Sonship and His humanity. It was not God that was tempted in the wilderness, nor a God that was to endure the contradiction of sinners against Himself. It was the Majesty of heaven who became a man-- humbled Himself to our human nature. {3SM 140.4}

 

Was the human nature of the Son of Mary changed into the divine nature of the Son of God? No; the two natures were mysteriously blended in one person--the Man Christ Jesus. In Him dwelt all the fullness of the Godhead bodily. When Christ was crucified, it was His human nature that died. Deity did not sink and die; that would have been impossible. Christ, the sinless One, will save every son and daughter of Adam who accepts the salvation proffered them, consenting to become the children of God. The Saviour has purchased the fallen race with His own blood. {21MR 418.5}

This is a great mystery, a mystery that will not be fully, completely, understood in its greatness until the translation of the redeemed shall take place. Then the power and greatness and efficacy of the gift of God to man will be understood. But the enemy is determined that this gift shall be so mystified that it will become a nothingness. If believers only knew what this means, the work would be done in our churches that must be done if the members ever enter the kingdom of heaven. But when men in responsible positions pervert their reason and give themselves up to Satan's way of thinking, they will surely stand before the world on Satan's side, however great their influence may have been and still is, doing the work that Satan did, led and inspired by his spirit. {21MR 418.6}

We shall have false sentiments to meet. Never, never can we afford to place confidence in human greatness as some have done, looking to man as the angels in heaven looked to the rebellious Lucifer, and losing the sense of the presence of Christ and God. {21MR 419.1}

 

It is not essential for you to know and be able to define just what the Holy Spirit is. Christ tells us that the Holy Spirit is the Comforter, and the Comforter is the Holy Ghost, "the Spirit of truth, which the Father shall send in My name." "I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for He dwelleth with you, and shall be in you" [John 14:16, 17]. This refers to the omnipresence of the Spirit of Christ, called the Comforter. Again Jesus says, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth is come, He will guide you into all truth" [John 16:12, 13]. {14MR 179.2}

The Holy Spirit is Christ's representative, but divested of the personality of humanity, and independent thereof. Cumbered with humanity, Christ could not be in every place personally. Therefore it was for their interest that He should go to the Father, and send the Spirit to be His successor on earth. No one could then have any advantage because of his location or his personal contact with Christ. By the Spirit the Saviour would be accessible to all. In this sense He would be nearer to them than if He had not ascended on high. {DA 669.2}

"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upraideth not; and it shall be given him. But let him ask in faith, nothing wavering." [James 1:5, 6.] "And whatsoever we ask, we receive of him because we keep his commandments and do those things that are pleasing in his sight." [1 John 3:22.] "And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. Little children keep yourselves from idols." [1 John 5:20, 21.] The Lord is soon to come. We want that complete and perfect understanding which the Lord alone can give. It is not safe to catch the spirit from another. We want the Holy Spirit, which is Jesus Christ. If we commune with God, we shall have strength and grace and efficiency. {Lt66-1894.18}

 

 

Ellen White on God in the Sanctuary

The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Daniel 8:14. These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844. {GC 409.1}



But the appointed time had passed, and the Lord had not appeared. The believers knew that God's word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this except that Christ had not come at the time they expected Him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since He had not come, the days could not have ended. {GC 409.2}



To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of 457 B.C. Taking this as the starting point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25-27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ's baptism and anointing by the Holy Spirit, A.D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after His baptism, Christ was crucified, in the spring of A.D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, A.D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A.D. 34, 1810 years extend to 1844. "Then," said the angel, "shall the sanctuary be cleansed." All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. {GC 410.1}



With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy. {GC 410.2}



But God had led His people in the great advent movement; His power and glory had attended the work, and He would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave His word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary. {GC 410.3}

 

In the first apartment, or holy place, were the table of showbread, the candlestick, or lampstand, and the altar of incense. The table of showbread stood on the north. With its ornamental crown, it was overlaid with pure gold. On this table the priests were each Sabbath to place twelve cakes, arranged in two piles, and sprinkled with frankincense. The loaves that were removed, being accounted holy, were to be eaten by the priests. On the south was the seven-branched candlestick, with its seven lamps. Its branches were ornamented with exquisitely wrought flowers, resembling lilies, and the whole was made from one solid piece of gold. There being no windows in the tabernacle, the lamps were never all extinguished at one time, but shed their light by day and by night. Just before the veil separating the holy place from the most holy and the immediate presence of God, stood the golden altar of incense. Upon this altar the priest was to burn incense every morning and evening; its horns were touched with the blood of the sin offering, and it was sprinkled with blood upon the great Day of Atonement. The fire upon this altar was kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle. {PP 348.1}

 

Beyond the inner veil was the holy of holies, where centered the symbolic service of atonement and intercession, and which formed the connecting link between heaven and earth. In this apartment was the ark, a chest of acacia wood, overlaid within and without with gold, and having a crown of gold about the top. It was made as a depository for the tables of stone, upon which God Himself had inscribed the Ten Commandments. Hence it was called the ark of God's testament, or the ark of the covenant, since the Ten Commandments were the basis of the covenant made between God and Israel. {PP 348.2}

 

The cover of the sacred chest was called the mercy seat. This was wrought of one solid piece of gold, and was surmounted by golden cherubim, one standing on each end. One wing of each angel was stretched forth on high, while the other was folded over the body (see Ezekiel 1:11) in token of reverence and humility. The position of the cherubim, with their faces turned toward each other, and looking reverently downward toward the ark, represented the reverence with which the heavenly host regard the law of God and their interest in the plan of redemption. {PP 348.3}

Above the mercy seat was the Shekinah, the manifestation of the divine Presence; and from between the cherubim, God made known His will. Divine messages were sometimes communicated to the high priest by a voice from the cloud. Sometimes a light fell upon the angel at the right, to signify approval or acceptance, or a shadow or cloud rested upon the one at the left to reveal disapproval or rejection. {PP 349.1}

The law of God, enshrined within the ark, was the great rule of righteousness and judgment. That law pronounced death upon the transgressor; but above the law was the mercy seat, upon which the presence of God was revealed, and from which, by virtue of the atonement, pardon was granted to the repentant sinner. Thus in the work of Christ for our redemption, symbolized by the sanctuary service, "mercy and truth are met together; righteousness and peace have kissed each other." Psalm 85:10. {PP 349.2}

 

The showbread was kept ever before the Lord as a perpetual offering. Thus it was a part of the daily sacrifice. It was called showbread, or "bread of the presence," because it was ever before the face of the Lord. It was an acknowledgment of man's dependence upon God for both temporal and spiritual food, and that it is received only through the mediation of Christ. God had fed Israel in the wilderness with bread from heaven, and they were still dependent upon His bounty, both for temporal food and spiritual blessings. Both the manna and the showbread pointed to Christ, the living Bread, who is ever in the presence of God for us. He Himself said, "I am the living Bread which came down from heaven." John 6:48-51. Frankincense was placed upon the loaves. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God. {PP 354.1}

 

O, let us live wholly for the Lord, and show by a well ordered life and godly conversation that we have been with Jesus, and are his meek and lowly followers. We must work while the day lasts, for when the dark night of trouble and anguish comes, it will be too late to work for God, Jesus is in his Holy Temple, and will now accept our sacrifices, our prayers, and our confessions of faults and sins, and will now pardon all the transgressions of Israel, that they may be blotted out before he leaves the Sanctuary. When Jesus leaves the Sanctuary, then he that is holy and righteous, will be holy and righteous still; for all their sins will then be blotted out, and they will be sealed with the seal of the living God. But those that are unjust and filthy, will be unjust and filthy still; for then there will be no Priest in the Sanctuary to offer their sacrifices, their confessions, and their prayers before the Father's throne. Therefore, what is done to rescue souls from the coming storm of wrath, must be done before Jesus leaves the Most Holy Place of the Heavenly Sanctuary. {ExV 29.2}

 

. . . The vail was lifted, and I looked into the second apartment. I saw there an ark which had the appearance of being of the finest gold. As a border around the top of the ark, was most beautiful work representing crowns. It was of fine gold. In the ark were the tables of stone containing the ten commandments. On each end of the ark was a lovely cherub with their wings spread out over it. Their wings were raised on high, and touched each other above the head of Jesus, as he stood by the ark. Their faces were turned towards each other, and they looked downwards to the ark, representing all the angelic host looking with interest at the law of God. Between the cherubim was a golden censer. And as the prayers of the saints in faith came up to Jesus, and he offered them to his Father, a sweet fragrance arose from the incense. It looked like smoke of most beautiful colors. Above the place where Jesus stood, before the ark, I saw an exceeding bright glory that I could not look upon. It appeared like a throne where God dwelt. As the incense ascended up to the Father, the excellent glory came from the Father's throne to Jesus, and from Jesus it was shed upon those whose prayers had come up like sweet incense. Light and glory poured upon Jesus in rich abundance, and overshadowed the mercy-seat, and the train of the glory filled the temple. I could not long look upon the glory. No language can describe it. I was overwhelmed, and turned from the majesty and glory of the scene. {1SG 158.1}

 

A: Apparently nothing--See link below.

 

Full database search on: [ "holy place" and "spirit" or "ghost" ]

I saw a throne, and on it sat the Father and the Son. I gazed on Jesus' countenance and admired His lovely person. The Father's person I could not behold, for a cloud of glorious light covered Him. I asked Jesus if His Father had a form like Himself. He said He had, but I could not behold it, for said He, "If you should once behold the glory of His person, you would cease to exist." Before the throne I saw the Advent people--the church and the world. I saw two companies, one bowed down before the throne, deeply interested, while the other stood uninterested and careless. Those who were bowed before the throne would offer up their prayers and look to Jesus; then He would look to His Father, and appear to be pleading with Him. A light would come from the Father to the Son and from the Son to the praying company. Then I saw an exceeding bright light come from the Father to the Son, and from the Son it waved over the people before the throne. But few would receive this great light. Many came out from under it and immediately resisted it; others were careless and did not cherish the light, and it moved off from them. Some cherished it, and went and bowed down with the little praying company. This company all received the light and rejoiced in it, and their countenances shone with its glory. {EW 54.2}

I saw the Father rise from the throne, [SEE PAGE 92.] and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, "Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself." Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, "My Father, give us Thy Spirit." Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace. {EW 55.1}

I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, "Father, give us Thy Spirit." Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan's object was to keep them deceived and to draw back and deceive God's children. {EW 56.1}

 

Ellen White on the Pillars of our Faith

  1. The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Daniel 8:14. These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844. {GC 409.1}

     

  2. One of the most solemn and yet most glorious truths revealed in the Bible is that of Christ's second coming to complete the great work of redemption. To God's pilgrim people, so long left to sojourn in "the region and shadow of death," a precious, joy-inspiring hope is given in the promise of His appearing, who is "the resurrection and the life," to "bring home again His banished." The doctrine of the second advent is the very keynote of the Sacred Scriptures. From the day when the first pair turned their sorrowing steps from Eden, the children of faith have waited the coming of the Promised One to break the destroyer's power and bring them again to the lost Paradise. Holy men of old looked forward to the advent of the Messiah in glory, as the consummation of their hope. Enoch, only the seventh in descent from them that dwelt in Eden, he who for three centuries on earth walked with his God, was permitted to behold from afar the coming of the Deliverer. "Behold," he declared, "the Lord cometh with ten thousands of His saints, to execute judgment upon all." Jude 14, 15. The patriarch Job in the night of his affliction exclaimed with unshaken trust: "I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: . . . in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another." Job 19:25-27. {GC 299.1}



    But as the spirit of humility and devotion in the church had given place to pride and formalism, love for Christ and faith in His coming had grown cold. Absorbed in worldliness and pleasure seeking, the professed people of God were blinded to the Saviour's instructions concerning the signs of His appearing. The doctrine of the second advent had been neglected; the scriptures relating to it were obscured by misinterpretation, until it was, to a great extent, ignored and forgotten. Especially was this the case in the churches of America. The freedom and comfort enjoyed by all classes of society, the ambitious desire for wealth and luxury, begetting an absorbing devotion to money-making, the eager rush for popularity and power, which seemed to be within the reach of all, led men to center their interests and hopes on the things of this life, and to put far in the future that solemn day when the present order of things should pass away. {GC 309.1}



    The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: "Unto two thousand and three hundred days; then shall the sanctuary be cleansed." Daniel 8:14. These had been familiar words to all believers in the Lord's soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844. {GC 409.1}



    We have been looking with joyful expectation for the soon-coming of our Lord in the clouds of heaven. We have not dared to be among the number who said, even in their hearts, "My Lord delayeth his coming;" for upon such, a fearful woe is pronounced. Enoch walked with God, and held communion with him, and God instructed his servant in regard to the second advent of our Lord. Says the inspired word, "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." The doctrine of Christ's coming was made known at this early date, to the man who walked with God in continual communion. The godly character of this prophet is to represent the state of holiness to which the people of God must attain, who expect to be translated to heaven. {RH, July 31, 1888 par. 1}

    The doctrine of the coming of Jesus was to have a marked effect and influence upon the lives and characters of men, and one of the great teachers, one of the purest examples among men, proclaimed it to the inhabitants of the old world, prior to the flood, and prior to his own translation to heaven. This great event,--the advent of our Lord in all the glory of heaven,--must be brought to the attention of men, and all should live with reference to this,--the day of God that is soon to dawn upon us. The expectation of Christ's coming was to make men fear the Lord, and fear his judgments upon the transgressors of his law. It was to awaken them to a realization of the great sin of rejecting the offers of his mercy. {RH, July 31, 1888 par. 2}

     

  3. For more than half a century the different points of present truth have been questioned and opposed. New theories have been advanced as truth, which were not truth, and the Spirit of God revealed their error. As the great pillars of our faith have been presented, the Holy Spirit has borne witness to them, and especially is this so regarding the truths of the sanctuary question. Over and over again the Holy Spirit has in a marked manner endorsed the preaching of this doctrine. But today, as in the past, some will be led to form new theories and to deny the truths upon which the Spirit of God has placed His approval. {Ms125-1907.15}

     

  4. Those who seek to remove the old landmarks are not holding fast; they are not remembering how they have received and heard. Those who try to bring in theories that would remove the pillars of our faith concerning the sanctuary, or concerning the personality of God or of Christ, are working as blind men. They are seeking to bring in uncertainties and to set the people of God adrift, without an anchor. {Ms62-1905.14}



    In this chapter in Hebrews there are many precious lessons. If you will take these words, you will never doubt the personality of God or of Christ. Others who may pose as wise men may tell you differently, they may tell you that God is in the leaf of the tree, or the flower. But you will not be deceived by such sophistry if you cling fast to the Word. These things were created for our enjoyment. They represent the power of God in our behalf; they are object-lessons whereby we may know of His power to save us, but they are not God. {Ms179-1907.19}

    We want an understanding heart, that we may know what God would have us to do in these last days. God wants us to answer the prayer that Christ made as recorded in the seventeenth chapter of John. This is His last recorded prayer before His crucifixion. He prays for His disciples individually, and for all who should believe on Him through their word. He prays for a unity in diversity. {Ms179-1907.20}

    "These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: as Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent." [Verses 1-3.] {Ms179-1907.21}

    O, we do not know Him as we should! What comfort, what joy we would have were we to learn the lessons that He would have us learn daily! Let us [seek] to know God by an experimental knowledge. It would be profitable to spend more time in earnest prayer, and to stop all criticizing of others. {Ms179-1907.22}

     

  5. The ordinances of baptism and the Lord's Supper are two monumental pillars, one without and one within the church. Upon these ordinances Christ has inscribed the name of the true God. {6T 91.1} Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God's spiritual kingdom, he is to receive the impress of the divine name, "The Lord our Righteousness." Jeremiah 23:6. {6T 91.2} Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan and have become members of the royal family, children of the heavenly King. They have obeyed the command: "Come out from among them, and be ye separate, . . . and touch not the unclean thing." And to them is fulfilled the promise: "I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty." 2 Corinthians 6:17, 18. {6T 91.3}

     

  6. The ordinances of baptism and the Lord's Supper are two monumental pillars, one without and one within the church. Upon these ordinances Christ has inscribed the name of the true God. {CCh 295.1}

     

  7. There are the main pillars of our faith, subjects which are of vital interest, the Sabbath, the keeping of the commandments of God. Speculative ideas should not be agitated, for there are peculiar minds that love to get some point that others do not accept, and argue and attract everything to that one point, urging that point, magnifying that point, when it is really a matter which is not of vital importance, and will be understood differently. Twice I have been shown that everything of a character to cause our brethren to be diverted from the very points now essential for this time, should be kept in the background. {15MR 21.2}

     

  8. Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering--a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religions of fable and tradition. The agencies which have united against truth are now actively at work. God's Holy Word, which has been handed down to us at so great a cost of suffering and bloodshed, is little valued. There are few who really accept it as the rule of life. Infidelity prevails to an alarming extent, not in the world only, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, the perpetuity of the law--these all are practically rejected by a large share of the professedly Christian world. Thousands who pride themselves on their knowledge regard it as an evidence of weakness to place implicit confidence in the Bible, and a proof of learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. {PK 625.2}



    The agencies which will unite against truth and righteousness in this contest are now actively at work. God's holy word, which has been handed down to us at such a cost of suffering and blood, is but little valued. The Bible is within the reach of all, but there are few who really accept it as the guide of life. Infidelity prevails to an alarming extent, not in the world merely, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, and the perpetuity of the law of God, are practically rejected, either wholly or in part, by a large share of the professedly Christian world. Thousands who pride themselves upon their wisdom and independence regard it as an evidence of weakness to place implicit confidence in the Bible; they think it a proof of superior talent and learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. Many ministers are teaching their people, and many professors and teachers are instructing their students, that the law of God has been changed or abrogated; and those who regard its requirements as still valid, to be literally obeyed, are thought to be deserving only of ridicule or contempt. {GC 582.3}

     

  9. Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering--a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religions of fable and tradition. The agencies which have united against truth are now actively at work. God's Holy Word, which has been handed down to us at so great a cost of suffering and bloodshed, is little valued. There are few who really accept it as the rule of life. Infidelity prevails to an alarming extent, not in the world only, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, the perpetuity of the law--these all are practically rejected by a large share of the professedly Christian world. Thousands who pride themselves on their knowledge regard it as an evidence of weakness to place implicit confidence in the Bible, and a proof of learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. {PK 625.2}



    The agencies which will unite against truth and righteousness in this contest are now actively at work. God's holy word, which has been handed down to us at such a cost of suffering and blood, is but little valued. The Bible is within the reach of all, but there are few who really accept it as the guide of life. Infidelity prevails to an alarming extent, not in the world merely, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, and the perpetuity of the law of God, are practically rejected, either wholly or in part, by a large share of the professedly Christian world. Thousands who pride themselves upon their wisdom and independence regard it as an evidence of weakness to place implicit confidence in the Bible; they think it a proof of superior talent and learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. Many ministers are teaching their people, and many professors and teachers are instructing their students, that the law of God has been changed or abrogated; and those who regard its requirements as still valid, to be literally obeyed, are thought to be deserving only of ridicule or contempt. {GC 582.3}

     

  10. Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering--a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religions of fable and tradition. The agencies which have united against truth are now actively at work. God's Holy Word, which has been handed down to us at so great a cost of suffering and bloodshed, is little valued. There are few who really accept it as the rule of life. Infidelity prevails to an alarming extent, not in the world only, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, the perpetuity of the law--these all are practically rejected by a large share of the professedly Christian world. Thousands who pride themselves on their knowledge regard it as an evidence of weakness to place implicit confidence in the Bible, and a proof of learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. {PK 625.2}



    God has not only revealed to us the doctrine of the atonement, holding out the hope of eternal life, but His words are the manna from heaven for the soul to feed upon and receive spiritual strength. The Bible is the great standard of right and wrong, clearly defining sin and holiness. Its living principles, running through our lives like threads of gold, are our only safeguard in trial and temptation. {CT 422.2}



    The agencies which will unite against truth and righteousness in this contest are now actively at work. God's holy word, which has been handed down to us at such a cost of suffering and blood, is but little valued. The Bible is within the reach of all, but there are few who really accept it as the guide of life. Infidelity prevails to an alarming extent, not in the world merely, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, and the perpetuity of the law of God, are practically rejected, either wholly or in part, by a large share of the professedly Christian world. Thousands who pride themselves upon their wisdom and independence regard it as an evidence of weakness to place implicit confidence in the Bible; they think it a proof of superior talent and learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. Many ministers are teaching their people, and many professors and teachers are instructing their students, that the law of God has been changed or abrogated; and those who regard its requirements as still valid, to be literally obeyed, are thought to be deserving only of ridicule or contempt. {GC 582.3}

     

  11. Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering--a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religions of fable and tradition. The agencies which have united against truth are now actively at work. God's Holy Word, which has been handed down to us at so great a cost of suffering and bloodshed, is little valued. There are few who really accept it as the rule of life. Infidelity prevails to an alarming extent, not in the world only, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, the perpetuity of the law--these all are practically rejected by a large share of the professedly Christian world. Thousands who pride themselves on their knowledge regard it as an evidence of weakness to place implicit confidence in the Bible, and a proof of learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. {PK 625.2}



    The agencies which will unite against truth and righteousness in this contest are now actively at work. God's holy word, which has been handed down to us at such a cost of suffering and blood, is but little valued. The Bible is within the reach of all, but there are few who really accept it as the guide of life. Infidelity prevails to an alarming extent, not in the world merely, but in the church. Many have come to deny doctrines which are the very pillars of the Christian faith. The great facts of creation as presented by the inspired writers, the fall of man, the atonement, and the perpetuity of the law of God, are practically rejected, either wholly or in part, by a large share of the professedly Christian world. Thousands who pride themselves upon their wisdom and independence regard it as an evidence of weakness to place implicit confidence in the Bible; they think it a proof of superior talent and learning to cavil at the Scriptures and to spiritualize and explain away their most important truths. Many ministers are teaching their people, and many professors and teachers are instructing their students, that the law of God has been changed or abrogated; and those who regard its requirements as still valid, to be literally obeyed, are thought to be deserving only of ridicule or contempt. {GC 582.3}

     



  • Having visited the churches in Pisidia and the neighboring region, Paul and Silas, with Timothy, pressed on into "Phrygia and the region of Galatia," where with mighty power they proclaimed the glad tidings of salvation. The Galatians were given up to the worship of idols; but, as the apostles preached to them, they rejoiced in the message that promised freedom from the thralldom of sin. Paul and his fellow workers proclaimed the doctrine of righteousness by faith in the atoning sacrifice of Christ. They presented Christ as the one who, seeing the helpless condition of the fallen race, came to redeem men and women by living a life of obedience to God's law and by paying the penalty of disobedience. And in the light of the cross many who had never before known of the true God, began to comprehend the greatness of the Father's love. {AA 207.2}



    With great clearness and power the apostle presented the doctrine of justification by faith in Christ. He hoped that other churches also might be helped by the instruction sent to the Christians at Rome; but how dimly could he foresee the far-reaching influence of his words! Through all the ages the great truth of justification by faith has stood as a mighty beacon to guide repentant sinners into the way of life. It was this light that scattered the darkness which enveloped Luther's mind and revealed to him the power of the blood of Christ to cleanse from sin. The same light has guided thousands of sin-burdened souls to the true Source of pardon and peace. For the epistle to the church at Rome, every Christian has reason to thank God. {AA 373.3}



    The great doctrine of justification by faith, so clearly taught by Luther, had been almost wholly lost sight of; and the Romish principle of trusting to good works for salvation, had taken its place. Whitefield and the Wesleys, who were members of the established church, were sincere seekers for the favor of God, and this they had been taught was to be secured by a virtuous life and an observance of the ordinances of religion. {GC 253.2}

     

  • In the lowering of the moral standard among the Corinthian believers, there were those who had given up some of the fundamental features of their faith. Some had gone so far as to deny the doctrine of the resurrection. Paul met this heresy with a very plain testimony regarding the unmistakable evidence of the resurrection of Christ. He declared that Christ, after His death, "rose again the third day according to the Scriptures," after which "He was seen of Cephas, then of the Twelve: after that, He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, He was seen of James; then of all the apostles. And last of all He was seen of me also." {AA 319.5}



    It is an undeniable fact that the hope of immortal blessedness at death has led to a widespread neglect of the Bible doctrine of the resurrection. This tendency was remarked by Dr. Adam Clarke, who said: "The doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!"--Commentary, remarks on 1 Corinthians 15, paragraph 3. {GC 547.2}

    This has continued until the glorious truth of the resurrection has been almost wholly obscured and lost sight of by the Christian world. Thus a leading religious writer, commenting on the words of Paul in 1 Thessalonians 4:13-18, says: "For all practical purposes of comfort the doctrine of the blessed immortality of the righteous takes the place for us of any doubtful doctrine of the Lord's second coming. At our death the Lord comes for us. That is what we are to wait and watch for. The dead are already passed into glory. They do not wait for the trump for their judgment and blessedness." {GC 547.3}

     

  • It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed. {GC 45.2}

    After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children's children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war. {GC 45.3}

    Well would it be for the church and the world if the principles that actuated those steadfast souls were revived in the hearts of God's professed people. There is an alarming indifference in regard to the doctrines which are the pillars of the Christian faith. The opinion is gaining ground, that, after all, these are not of vital importance. This degeneracy is strengthening the hands of the agents of Satan, so that false theories and fatal delusions which the faithful in ages past imperiled their lives to resist and expose, are now regarded with favor by thousands who claim to be followers of Christ. {GC 46.1}

     

  • Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth's history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God's sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God's light.
    Mrs. E. G. White. {SW, April 4, 1905 par. 10}

    The Word Made Flesh

    "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.... And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth." {RH April 5, 1906, par. 1}

    This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of his greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity. {RH April 5, 1906, par. 2}

    The doctrine of the incarnation of Christ in human flesh is a mystery, "even the mystery which hath been hid from ages and from generations." It is the great and profound mystery of godliness. "The Word was made flesh, and dwelt among us." Christ took upon himself human nature, a nature inferior to his heavenly nature. Nothing so shows the wonderful condescension of God as this. He "so loved the world, that he gave his only begotten Son." John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened. {RH April 5, 1906, par. 3}

    Christ did not make believe take human nature; he did verily take it. He did in reality possess human nature. "As the children are partakers of flesh and blood, he also himself likewise took part of the same." He was the son of Mary; he was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. "This Man," writes Paul, "was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house." {RH April 5, 1906, par. 4}

    But while God's Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding his pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with his Father. From everlasting he was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted him, were to be blessed. "The Word was with God, and the Word was God." Before men or angels were created, the Word was with God, and was God. {RH April 5, 1906, par. 5}

    The world was made by him, "and without him was not anything made that was made." If Christ made all things, he existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore. {RH April 5, 1906, par. 6}

    The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by him as his right. This was no robbery of God. "The Lord possessed me in the beginning of his way," he declares, "before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth; while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth." {RH April 5, 1906, par. 7}

    There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible. {RH April 5, 1906, par. 8}

    "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God." "The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." Here the pre-existence of Christ and the purpose of his manifestation to our world are presented as living beams of light from the eternal throne. "Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the Judge of Israel with a rod upon the cheek. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." "We preach Christ crucified," declares Paul, "unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." {RH April 5, 1906, par. 9}

    That God should thus be manifest in the flesh is indeed a mystery; and without the help of the Holy Spirit we can not hope to comprehend this subject. The most humbling lesson that man has to learn is the nothingness of human wisdom, and the folly of trying, by his own unaided efforts, to find out God. He may exert his intellectual powers to the utmost, he may have what the world calls a superior education, yet he may still be ignorant in God's eyes. The ancient philosophers boasted of their wisdom; but how did it weigh in the scale with God? Solomon had great learning; but his wisdom was foolishness; for he did not know how to stand in moral independence, free from sin, in the strength of a character molded after the divine similitude. Solomon has told us the result of his research, his painstaking efforts, his persevering inquiry. He pronounces his wisdom altogether vanity. {RH April 5, 1906, par. 10}

    By wisdom the world knew not God. Their estimation of the divine character, their imperfect knowledge of his attributes, did not enlarge and expand their mental conception. Their minds were not ennobled in conformity to the divine will, but they plunged into the grossest idolatry. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." This is the worth of all requirements and knowledge apart from Christ. {RH April 5, 1906, par. 11}

    "I am the Way, the Truth, and the Life," Christ declares; "no one cometh unto the Father, but by me." Christ is invested with power to give life to all creatures. "As the living Father hath sent me," he says, "and I live by the Father; so he that eateth me, even he shall live by me....It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life." Christ is not here referring to his doctrine, but to his person, the divinity of his character. "Verily verily, I say unto you," he says again, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man." {RH April 5, 1906, par. 12} God and Christ knew from the beginning, of the apostasy of Satan and of the fall of Adam through the deceptive power of the apostate. The plan of salvation was designed to redeem the fallen race, to give them another trial. Christ was appointed to the office of Mediator from the creation of God, set up from everlasting to be our substitute and surety. Before the world was made, it was arranged that the divinity of Christ should be enshrouded in humanity. "A body," said Christ, "hast thou prepared me." But he did not come in human form until the fulness of time had expired. Then he came to our world, a babe in Bethlehem. {RH April 5, 1906, par. 13}

    No one born into the world, not even the most gifted of God's children, has ever been accorded such demonstration of joy as greeted the Babe born in Bethlehem. Angels of God sang his praises over the hills and plains of Bethlehem. "Glory to God in the highest," they sang, "and on earth peace, good will toward men." O that today the human family could recognize this song! The declaration then made, the note then struck, the tune then started, will swell and extend to the end of time, and resound to the ends of the earth. It is glory to God, it is peace on earth, good will to men. When the Sun of Righteousness shall arise with healing in his wings, the song then started in the hills of Bethlehem will be re-echoed by the voice of a great multitude, as the voice of many waters, saying, "Alleluia, for the Lord God omnipotent reigneth." {RH April 5, 1906, par. 14}

    By his obedience to all the commandments of God, Christ wrought out a redemption for man. This was not done by going out of himself to another, but by taking humanity into himself. Thus Christ gave to humanity an existence out of himself. To bring humanity into Christ, to bring the fallen race into oneness with divinity, is the work of redemption. Christ took human nature that men might be one with him as he is one with the Father, that God may love man as he loves his only begotten Son, that men may be partakers of the divine nature, and be complete in him. {RH April 5, 1906, par. 15}

    The Holy Spirit, which proceeds from the only begotten Son of God, binds the human agent, body, soul, and spirit, to the perfect, divine-human nature of Christ. This union is represented by the union of the vine and the branches. Finite man is united to the manhood of Christ. Through faith human nature is assimilated with Christ's nature. We are made one with God in Christ. {RH April 5, 1906, par. 16}

     

  • The scriptural doctrine of conversion has been almost wholly lost sight of. Christ declared to Nicodemus, "Except a man be born again, he cannot see the kingdom of God." The heart must be renewed by divine grace, man must have a new life from above, or his profession of godliness will avail nothing. {4SP 296.2}



    Others are brought to Christ in a more gentle way. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." You cannot see the operating agency, but you can see its effects. When Nicodemus said unto Jesus, "How can these things be?" Jesus said to him, "Art thou a master of Israel, and knowest not these things?" A teacher in Israel, a man among wise men, a man who supposed that he was able to comprehend the science of religion, and yet stumbling at the doctrine of conversion! He was not willing to admit truth, because he could not understand all that was connected with the operation of the power of God; and yet he accepted the facts of nature, although he could not explain or even comprehend them. Like other men of all ages, he was looking to forms and precise ceremonies as more essential to religion than the deep movings of the Spirit of God. {RH, May 5, 1896 par. 4}



    Perplexed and wondering, Nicodemus said, "How can these things be?" Jesus said, "Art thou a master in Israel, and knowest not these things?" A teacher, a man among wise men, a man who supposed that he was able to comprehend the science of religion, and yet stumbling at the doctrine of conversion! {ST, March 8, 1910 par. 5}

     

  • Christ was the great Teacher of truth, and to him we must come to learn of the great doctrine of justice, grace, and mercy. His words are as seeds that germinate and take root, and are again to be sown and cultivated by his delegated embassadors. The disciples were put in close connection with eternal, essential truth; for it was laid open to their understanding; but they failed to comprehend it in its fullness, and although the living oracles are in our hands, although we have some understanding of the inspired books of the Old and New Testaments, there is much that even in our day we do not see and comprehend. In order to understand the truth of God, there is need of deep research, that we may discover in the teachings of Christ new aspects of truth, and behold the exceeding breadth and compass of grand old truth, of which we have only a superficial knowledge. The searching of the Scriptures would reveal the harmony existing between the various parts of the Bible, and the bearing of one passage upon another. We do not perceive the meaning of the word of God without much study; but the reward of the study of the Bible is exceedingly precious to him who fears God and earnestly searches for truth as for hidden treasure. At the present day there are a large number in our churches who are not sufficiently interested in Bible study to seek to understand the mysteries of the truth. They do not go below the surface. Those who are living in these last days, who acknowledge the binding claims of the law of God, have no ordinary responsibility. They are not to be satisfied with the surface truths. That which lies plainly revealed, which costs us no effort, will not be esteemed as highly as the treasure that costs us diligent, prayerful research and investigation. Celestial truth is represented as treasure hid in a field, "which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field," that he may work every part of it to discover the golden ore or precious gems. The earth itself cannot reveal treasures of as great value as can the Bible. No toil can so repay the diligent worker, as can the search for truth. Let the mines of revelation be properly worked, and the unsearchable riches of Christ will be revealed. {RH, November 15, 1892 par. 3}



    God was directing the labors of this fearless builder [Martin Luther], and the work he wrought was firm and sure. He had faithfully presented the doctrine of grace, which would destroy the assumptions of the pope as a mediator, and lead the people to Christ alone as the sinner's sacrifice and intercessor. Thus was the elector's dream already beginning to be fulfilled. The pen which wrote upon the church door extended to Rome, disturbing the lion in his lair, and jostling the pope's diadem. {ST, June 14, 1883 par. 15}



    In plain language the Saviour taught the world that the tenderness, the compassion, and love that he manifested toward man, were the very attributes of his Fathers in heaven. Whatever doctrine of grace he presented, whatever promise of joy, whatever deed of love, whatever divine attraction he exhibited, had its source in the Father of all. In the person of Christ we behold the eternal God engaged in an enterprise of boundless mercy toward fallen man. Christ clothed his divinity with humanity, that his humanity might touch humanity, and divinity reach divinity. {ST, August 20, 1894 par. 8}

     

  • In the teachings of Christ, the doctrine of the Holy Spirit is made prominent. What a vast theme is this for contemplation and encouragement! What treasures of truth did he add to the knowledge of his disciples in his instruction concerning the Holy Spirit, the Comforter! He dwelt upon this theme in order to console his disciples in the great trial they were soon to experience, that they might be cheered in their great disappointment. He said: "These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." {ST, August 14, 1893 par. 4}

     

  • I present before you the great Exemplar. "Great is the mystery of godliness" (1 Timothy 3:16). To explain the doctrine of regeneration is impossible. Finite minds cannot soar high enough to understand its depths, and yet it is felt, although inexpressible and unexplainable in all its particulars. Jesus identified His interest with suffering humanity, and yet He is man's judge. He was a child once, and had a child's experience, a child's trials, a child's temptations. As really did He meet and resist the temptations of Satan as any of the children of humanity. In this sense alone could He be a perfect example for man. He subjected Himself to humanity to become acquainted with all the temptations wherewith man is beset. He took upon Him the infirmities and bore the sorrows of the sons of Adam. {20MR 71.4}

     



    • [Ellen White, December 4, 1890]

    During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angel's messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth's history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order. {Ms28-1890.2}

    I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time, they have kept in step with the great Leader, the Captain of the Lord's host. In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, Here is Christ, here is truth, while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne: {Ms28-1890.3}

    "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life; ... that which we have seen and heard declare we unto you, that ye also may have fellowship with us." [1 John 1:1-3.] {Ms28-1890.4}

    I testify the things which I have heard, the things which I have seen, the things which my hands have handled of the Word of Life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits. {Ms28-1890.5}

    The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which has established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people. {Ms28-1890.6}

    Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined missionary workers in the world. The truth for this time is precious, but those whose hearts have not been broken by falling on the Rock, Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith and replacing them with pillars they have devised. {Ms28-1890.7}

    This will continue to be as long as time shall last. Any one who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth's history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ. {Ms28-1890.8}



    "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron." Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made. {ST May 28, 1894, par. 1}

    In denying the miraculous incarnation of Christ, many turn from other truths of heavenly origin, and accept fables of Satan's invention. They lose spiritual discernment, and practice that which is brought to them and impressed upon their minds through the agency of Satan. As the convict is branded and defaced by a hot iron, so their consciences are seared and marred by sin. They proclaim their own righteousness, and exalt themselves before the people in order to gain confidence and to draw to their side those who have not received the love of the truth. "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." {ST May 28, 1894, par. 2}

    Spiritualism is about to take the world captive. There are many who think that Spiritualism is upheld through trickery and imposture; but this is far from the truth. Superhuman power is working in a variety of ways, and few have any idea as to what will be the manifestations of Spiritualism in the future. The foundation for the success of Spiritualism has been laid in the assertions that have been made from the pulpits of our land. The ministers have proclaimed, as Bible doctrines, falsehoods that have originated from the arch-deceiver. The doctrine of consciousness after death, of the spirits of the dead being in communion with the living, has no foundation in the Scriptures, and yet this theory is affirmed as truth. Through this false doctrine the way has been opened for the spirits of devils to deceive the people in representing themselves as the dead. Satanic agencies personate the dead, and thus bring souls into captivity. Satan has a religion, he has a synagogue and devout worshipers. To swell the ranks of his devotees he uses all manner of deception. {ST May 28, 1894, par. 3}

    The signs and wonders of Spiritualism will become more and more pronounced as the professed Christian world rejects the plainly revealed truth of the word of God, and refuses to be guided by a plain "Thus saith the Lord," accepting instead the doctrines and the commandments of men. Through rejecting light and truth many are deciding their destiny for eternal death; and as men reject truth, the Spirit of God will gradually withdraw itself from the earth, and the prince of this earth will have more and more control over his subjects. He will show great signs and wonders as credentials of his divine claims, and through Spiritualism will work against Christ and his agencies. {ST May 28, 1894, par. 4}

    The Scriptures positively forbid intercourse with evil angels on the supposition of communion with the dead. Through this deception Satan can educate souls in his school of falsehood, and make of none effect the lessons that Christ would teach, which, if practiced, would result in the eternal life of those who obey. Satan is seeking to form a great confederacy of evil by uniting fallen men and fallen angels. But the Lord says: "When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter; should not a people seek unto their God? for the living to the dead? To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." "And the soul that turneth after such as have familiar spirits, and after wizards, to go a-whoring after them, I will even set my face against that soul, and will cut him off from among his people." "Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them; I am the Lord your God." {ST May 28, 1894, par. 5}

    The great power that attends Spiritualism has its origin in the great leading rebel, Satan, the prince of devils. It is through his artifice that evil angels have been able to substitute themselves for the dead, and through lying hypocrisy they have led men to have intercourse with devils. Those who commune with the supposed spirits of the dead are communing with those who will have a corrupting, demoralizing power upon the mind. Christ commanded that we should have no intercourse with sorcerers and with those who have familiar spirits. This class are represented in the Gospel as among those who shall perish in their iniquity,—"the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone." {ST May 28, 1894, par. 6}

    For years Spiritualism has been growing in strength and gaining in popularity by advocating a certain kind of faith in Christ, and thus many Protestants are becoming infatuated with this mystery of iniquity. It is little wonder that they are deluded, when they persistently retain the error that, as soon as the breath leaves the body, the spirit goes immediately to heaven or hell. Through the hold this doctrine has upon them the way is prepared for the delusive working of the prince of the power of the air. Satan personated the serpent in Eden, regarding this creature as best adapted for his line of temptations. Satan has been increasing in skillful methods by constantly practicing upon the human mind. It is his one purpose to complete the work which he began in Eden, and work the ruin of mankind. Through his mysterious workings he can insinuate himself into the circles of the most educated and refined, for he was once an exalted being, in a high position of responsibility among the heavenly hosts. It is a mistake to represent him as a monstrous being with hoofs and horns, for he is still a fallen angel. He is capable of uniting the highest intellectual greatness with the basest cruelty and the most degrading corruption. If he had not this power, many would escape his snares who are now charmed with his attractive representations and taken captive by his delusions. {ST May 28, 1894, par. 7}

    As the Spirit of God shall be withdrawn from the earth, Satan's power will be more and more manifest. The knowledge that he had through being in connection with God, as a covering cherub, he will now use to subordinate his subjects who fell from their high estate. He will use every power of his exalted intellect to misrepresent God and to instigate rebellion against Jesus Christ, the Commander of heaven. In the synagogue of Satan he brings under his scepter, and into his counsels, those agents whom he can use to promote his worship. It is not a strange matter to find a species of refinement, and a manifestation of intellectual greatness, in the lives and characters of those who are inspired by fallen angels. Satan can impart scientific knowledge, and give men chapters upon philosophy. He is conversant with history, and versed in worldly wisdom. {ST May 28, 1894, par. 8}

    Almost every phase of talent is now being brought into captivity to the prince of the power of darkness. Worldly minded men, because they wish to exalt themselves, and have separated from God, do not love to retain God in their knowledge, for they claim to possess a higher, grander intellect than that of Jesus Christ. Satan envies Christ, and makes the claim that he is entitled to a higher position than the Commander of heaven. His self-exaltation led him to despise the law of God, and resulted in his expulsion from heaven. {ST May 28, 1894, par. 9}

    Through the Papacy he has manifested his character, and brought out the principles of his government. Of this power the apostle Paul says: "Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.... For the mystery of iniquity doth already work.... Shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming, even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." {ST May 28, 1894, par. 10}

    The confederacy of evil will not stand. The Lord says: "Associate yourselves, O ye people, and ye shall be broken in pieces.... Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us. For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary." {ST May 28, 1894, par. 11}

    Satan will use his agencies to carry out diabolical devices, to overpower the saints of God, as in times past he used the Roman power to stay the course of Protestantism; yet the people of God can look calmly at the whole array of evil, and come to the triumphant conclusion that because Christ lives we shall live also. The people of God are to advance in the same spirit in which Jesus met the assaults of the prince of darkness in the past. The evil confederacy can advance only in the course which Jesus has marked out before them; every step of their advance brings the saints of God nearer the great white throne, nearer the successful termination of their warfare. The confederacy of evil will finally be destroyed; for the prophet says, "Behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be as stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Even of him whose heart was lifted up because of his beauty, who corrupted his wisdom by reason of his brightness, the Lord says: "I will bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee. All they that know thee among the people shall be astonished at thee; thou shalt be a terror, and never shalt thou be any more." {ST May 28, 1894, par. 12}



     

    Evolution of Seventh-day Adventist Fundamental Beliefs


    Fundamental Principles

    In presenting to the public this synopsis of our faith, we wish to have it distinctly understood that we have no articles of faith, creed, or discipline, aside from the Bible. We do not put forth this as having any authority with our people, nor is it designed to secure uniformity among them, as a system of faith, but is a brief statement of what is, and has been, with great unanimity, held by them. We often find it necessary to meet inquiries on this subject, and sometimes to correct false statements circulated against us, and to remove erroneous impressions which have obtained with those who have not had an opportunity to become acquainted with our faith and practice. Our only object is to meet this necessity. {1872, FP1872 3.1}

    As Seventh-day Adventists we desire simply that our position shall be understood; and we are the more solicitous for this because there are many who call themselves Adventists who hold views with which we can have no sympathy, some of which, we think, are subversive of the plainest and most important principles set forth in the word of God. {1872, FP1872 3.2}

    As compared with other Adventists, Seventh-day Adventists differ from one class in believing in the unconscious state of the dead, and the final destruction of the unrepentant wicked; from another, in believing in the perpetuity of the law of God as summarily contained in the ten commandments, in the operation of the Holy Spirit in the church, and in setting no times for the advent to occur; from all, in the observance of the seventh day of the week as the Sabbath of the Lord, and in many applications of the prophetic scriptures. {1872, FP1872 3.3}

    With these remarks, we ask the attention of the reader to the following propositions, which aim to be a concise statement of the more prominent features of our faith. {1872, FP1872 4.1}


    -I-
    That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal, infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Ps. 139:7. {1872, FP1872 4.2}


    -II-
    That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom God created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in Heaven, where, with his own blood he makes atonement for our sins; which atonement so far from being made on the cross, which was but the offering of the sacrifice, is the very last portion of his work as priest, according to the example of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in Heaven. See Lev. 16; Heb. 8:4, 5; 9:6, 7; etc. {1872, FP1872 4.3}


    -III-
    That the Holy Scriptures, of the Old and New Testaments, were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice. {1872, FP1872 5.1}


    -IV-
    That Baptism is an ordinance of the Christian church, to follow faith and repentance, an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, of the resurrection of all the saints at the last day; and that no other mode fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Rom. 6:3-5; Col. 2:12. {1872, FP1872 5.2}


    -V-
    That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts: first, a moral change, wrought by conversion and a Christian life; second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. John 3:3, 5; Luke 20:36. {1872, FP1872 6.1}


    -VI-
    We believe that prophecy is a part of God's revelation to man; that it is included in that scripture which is profitable for instruction, 2 Tim. 3:16; that it is designed for us and our children. Deut. 29:29; that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path, Ps. 119:105, 2 Pet. 2:19; that a blessing is pronounced upon those who study it, Rev. 1:1-3; and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world's history, and the special duties required at their hands. {1872, FP1872 6.2}


    -VII-
    That the world's history from specified dates in the past, the rise and fall of empires, and chronological succession of events down to the setting up of God's everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes. {1872, FP1872 7.1}


    -VIII-
    That the doctrine of the world's conversion and temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night; that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears the papal power, with all its abominations, is to continue, the wheat and tares grow together, and evil men and seducers wax worse and worse, as the word of God declares. {1872, FP1872 7.2}


    -IX-
    That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Dan. 8:14, terminated in that year, and brought us to an event called the cleansing of the sanctuary. {1872, FP1872 7.3}


    -X-
    That the sanctuary of the new covenant is the tabernacle of God in Heaven, of which Paul speaks in Hebrews 8, and onward, of which our Lord, as great High Priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation. Heb. 8:1-5, etc.; that this is the sanctuary to be cleansed at the end of the 2300 days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by blotting out and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment, Heb. 9:22, 23; and that this work, in the antitype, commencing in 1844, occupies a brief but indefinite space, at the conclusion of which the work of mercy for the world is finished. {1872, FP1872 8.1}


    -XI-
    That God's moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the "ark of the covenant," or testament. Num. 10:33, Heb. 9:4, etc.; that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God's testament; for under the sounding of the seventh trumpet we are told that "the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. {1872, FP1872 8.2}


    -XII-
    That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before paradise was lost, Gen. 2:2, 3, and which will be observed in paradise restored, Isa. 66:22, 23; that the facts upon which the Sabbath institution is based confine it to the seventh day, as they are not true of any other day; and that the terms, Jewish Sabbath and Christian Sabbath, as applied to the weekly rest-day, are names of human invention, unscriptural in fact, and false in meaning. {1872, FP1872 9.1}


    -XIII-
    That as the man of sin, the papacy, has thought to change times and laws (the laws of God), Dan 7:25, and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isa. 56:1, 2, 1 Pet. 1:5, Rev. 14:12, etc. {1872, FP1872 10.1}


    -XIV-
    That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration or conversion. {1872, FP1872 10.2}


    -XV-
    That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offences, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come. {1872, FP1872 10.3}


    -XVI-
    That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Cor. 12 and Eph. 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position. {1872, FP1872 11.1}


    -XVII-
    That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three messages of Rev. 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event. {1872, FP1872 11.2}


    -XVIII-
    That the time of the cleansing of the sanctuary (see proposition X), synchronizing with the time of the proclamation of the third message, is a time of investigative judgment, first with reference to the dead, and at the close of probation with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation-points which must be determined before the Lord appears. {1872, FP1872 12.1}


    -XIX-
    That the grave, whither we all tend, expressed by the Hebrew sheol, and the Greek hades, is a place of darkness in which there is no work, device, wisdom, or knowledge. Eccl. 9:10. {1872, FP1872 12.2}


    -XX-
    That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Ps. 146:4; Eccl. 9:5, 6; Dan. 12:2, etc. {1872, FP1872 12.3}


    -XXI-
    That out of this prison house of the grave mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second advent of Christ, the wicked in the second resurrection, which takes place a thousand years thereafter. Rev. 20:4-6. {1872, FP1872 12.4}


    -XXII-
    That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the resurrected righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. {1872, FP1872 13.1}


    -XXIII-
    That these immortalized ones are then taken to Heaven, to the New Jerusalem, the Father's house in which there are many mansions, John 14:1-3, where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years; Rev. 20:4; 1 Cor. 6:2, 3; that during this time the earth lies in a desolate and chaotic condition, Jer. 4:20-27, described, as in the beginning by the Greek term abussos (ıÛÛ ÔÚ ) bottomless pit (Septuagint of Gen. 1:2); and that here Satan is confined during the thousand years, Rev. 20:1, 2, and here finally destroyed, Rev. 20:10; Mal. 4:1; the theater of the ruin he has wrought in the universe, being appropriately made for a time his gloomy prison house, and then the place of his final execution. {1872, FP1872 13.2}


    -XXIV-
    That at the end of the thousand years, the Lord descends with his people and the New Jerusalem, Rev. 21:2, the wicked dead are raised and come up upon the surface of the yet unrenewed earth, and gather about the city, the camp of the saints, Rev. 20:9, and fire comes down from God out of heaven and devours them. They are then consumed root and branch, Mal. 4:1, becoming as though they had not been. Obad. 15, 16. In this everlasting destruction from the presence of the Lord, 2 Thess. 1:9, the wicked meet the everlasting punishment threatened against them, Matt. 25:46. This is the perdition of ungodly men, the fire which consumes them being the fire for which "the heavens and the earth which are now" are kept in store, which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Pet. 3:7-12. {1872, FP1872 14.1}


    -XXV-
    That a new heavens and earth shall spring by the power of God from the ashes of the old, to be, with the New Jerusalem for its metropolis and capital, the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Pet. 3:13; Ps. 37:11, 29; Matt. 5:5. {1872, FP1872 14.2}


    [14-Page Pamphlet]
    STEAM PRESS
    OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION,
    BATTLE CREEK, MICH.: 1872.


    FUNDAMENTAL PRINCIPLES OF SEVENTH-DAY ADVENTISTS

    As elsewhere stated, Seventh-day Adventists have no creed but the Bible; but they hold to certain well-defined points of faith, for which they feel prepared to give a reason "to every man that asketh" them. The following propositions may be taken as a summary of the principal features of their religious faith, upon which there is, so far as we know, entire unanimity throughout the body. They believe,-- {1889, FP1889 147.1}

    I. That there is one God, a personal, spiritual being, the creator of all things, omnipotent, omniscient, and eternal; infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable, and everywhere present by his representative, the Holy Spirit. Ps. 139:7. {1889, FP1889 147.2}

    II. That there is one Lord Jesus Christ, the Son of the Eternal Father, the one by whom he created all things, and by whom they do consist; that he took on him the nature of the seed of Abraham for the redemption of our fallen race; that he dwelt among men, full of grace and truth, lived our example, died our sacrifice, was raised for our justification, ascended on high to be our only mediator in the sanctuary in heaven, where, through the merits of his shed blood, he secures the pardon and forgiveness of the sins of all those who penitently come to him; and as the closing portion of his work as priest, before he takes his throne as king, he will make the great atonement for the sins of all such, and their sins will then be blotted out (Acts 3:19) and borne away from the sanctuary, as shown in the service of the Levitical priesthood, which foreshadowed and prefigured the ministry of our Lord in heaven. See Lev. 16; Heb. 8:4, 5; 9:6, 7; etc. NOTE.--Some thoughtless persons accuse us of rejecting the atonement of Christ entirely, because we dissent from the view that the atonement was made upon the cross, as is generally held. But we do nothing of the kind; we only take issue as to the time when the atonement is to be made. We object to the view that the atonement was made upon the cross, because it is utterly contrary to the type, which placed the atonement at the end of the yearly sanctuary service, not at the beginning (see scriptures last referred to), and because it inevitably leads to one of two great errors. Thus, Christ on the cross bore the sins of all the world. John said, "Behold the Lamb of God which taketh away [margin, beareth] the sin of the world!" John 1:29. Peter tells us when he thus bore the sins of the world: "Who his own self bare our sins in his own body on the tree." 1 Peter 2:24. Paul says that "he died for all." 2 Cor.5:14, 15. That which Christ did upon the cross, therefore, was done indiscriminately and unconditionally for all the world; and if this was the atonement, then the sins of all the world have been atoned for, and all will be saved. This is Universalism in full blossom. But all men will not be saved; hence the sins of all were not atoned for upon the cross; and if Christ's work there was the atonement, then his work was partial, not universal, as the scriptures above quoted assert, and he atoned for only a favored few who were elected to be saved, and passed by all others who were predestined to damnation. This would establish the doctrine of election and predestination in its most ultra form,--an error equally unscriptural and objectionable with the former. We avoid both these errors, and find ourselves in harmony with the Mosaic type, and with all the declarations of the Scriptures, when we take the position that what Christ did upon the cross was to provide a divine sacrifice for the world, sufficient to save all, and offered it to every one who will accept of it; that he then, through the merits of his offering, acts as mediator with the Father till time shall end, securing the forgiveness of sins for all who seek him for it; and that, as the last service of his priesthood, he will blot out the sins of all who have repented and been converted (Acts 3:19), the atonement not being completed till this work of blotting out sin is done. Thus Christ atones, not for the sins of the whole world, to save all, not for a favored few only, elected from all eternity to be saved, but for those who, as free moral agents, have voluntarily sought from him the forgiveness of sin, and everlasting life. And all for whom the atonement is made, will be forever saved in his kingdom. This view in no way detracts from the merit of Christ's offering, nor from the value and glory of his atoning work for men. While on this line, we are not driven into Universalism on the one hand, nor into election and reprobation on the other.1 {1889, FP1889 147.3}
    III. That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain a full revelation of his will to man, and are the only infallible rule of faith and practice. {1889, FP1889 148.1}

    IV. That baptism is an ordinance of the Christian church, to follow faith and repentance,--an ordinance by which we commemorate the resurrection of Christ, as by this act we show our faith in his burial and resurrection, and through that, in the resurrection of all the saints at the last day; and that no other mode more fitly represents these facts than that which the Scriptures prescribe, namely, immersion. Rom. 6: 3-5; Col. 2: 12. {1889, FP1889 148.2}

    V. That the new birth comprises the entire change necessary to fit us for the kingdom of God, and consists of two parts; First, a moral change wrought by conversion and a Christian life (John 3: 3, 5); second, a physical change at the second coming of Christ, whereby, if dead, we are raised incorruptible, and if living, are changed to immortality in a moment, in the twinkling of an eye. Luke 20: 36; 1 Cor. 15: 51, 52. {1889, FP1889 148.3}

    VI. That prophecy is a part of God's revelation to man; that it is included in that Scripture which is profitable for instruction (2 Tim. 3: 16); that it is designed for us and our children (Deut. 29: 29); that so far from being enshrouded in impenetrable mystery, it is that which especially constitutes the word of God a lamp to our feet and a light to our path (Ps. 119: 105; 2 Peter 1: 19); that a blessing is pronounced upon those who study it (Rev. 1:1-3); and that, consequently, it is to be understood by the people of God sufficiently to show them their position in the world's history and the special duties required at their hands. {1889, FP1889 148.4}

    VII. That the world's history from specified dates in the past, the rise and fall of empires, and the chronological succession of events down to the setting up of God's everlasting kingdom, are outlined in numerous great chains of prophecy; and that these prophecies are now all fulfilled except the closing scenes. {1889, FP1889 148.5}

    VIII. That the doctrine of the world's conversion and a temporal millennium is a fable of these last days, calculated to lull men into a state of carnal security, and cause them to be overtaken by the great day of the Lord as by a thief in the night (1 Thess. 5: 3); that the second coming of Christ is to precede, not follow, the millennium; for until the Lord appears, the papal power, with all its abominations, is to continue (2 Thess. 2: 8), the wheat and tares grow together (Matt. 13: 29, 30, 39), and evil men and seducers wax worse and worse, as the word of God declares. 2 Tim. 3: 1, 13. {1889, FP1889 148.6}

    IX. That the mistake of Adventists in 1844 pertained to the nature of the event then to transpire, not to the time; that no prophetic period is given to reach to the second advent, but that the longest one, the two thousand and three hundred days of Dan. 8:14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. The Adventists of 1844 expected that the end of the world would come in that year because they held that certain prophecies would then transpire, which they believed reached to the coming of the Lord. Chief among these was the prophecy of Dan. 8, 13, 14, which says that at the end of the prophetic period of 2300 days (years) the sanctuary should be cleansed. They believed that the earth was the sanctuary then to be cleansed, and that its cleansing was to be accomplished with fire, which would accompany the manifestation of the Lord from heaven. From these premises, the conclusion seemed inevitable that when the 2300 years ended, in 1844, the Lord would come.
    But the day passed by, and no Saviour appeared. Suspended between hope and fear, and waiting until every plausible allowance for possible inaccuracies of reckoning and variations of time, was exhausted, it became at length apparent that a great mistake had been made, and that the mistake must be on one or both of the following points: either, first, the period of the 2300 days did not end at that time, and they had made a mistake in supposing that they would terminate in that year; or, secondly, the cleansing of the sanctuary was not to be the burning of the earth at the second coming of Christ, and hence they had made a mistake in expecting such an event at that time. While there was a possibility that they had made a mistake on both these points, it was certain that they had made a mistake on one of them; and either one would be sufficient to account for the fact that the Lord did not then appear.1 {1889, FP1889 148.7}
    X. That the sanctuary of the new covenant is the tabernacle of God in heaven, of which Paul speaks in Hebrews 8 and onward, and of which our Lord, as great high priest, is minister; that this sanctuary is the antitype of the Mosaic tabernacle, and that the priestly work of our Lord, connected therewith, is the antitype of the work of the Jewish priests of the former dispensation (Heb. 8:1-5, etc.); that this, and not the earth, is the sanctuary to be cleansed at the end of the two thousand and three hundred days, what is termed its cleansing being in this case, as in the type, simply the entrance of the high priest into the most holy place, to finish the round of service connected therewith, by making the atonement and removing from the sanctuary the sins which had been transferred to it by means of the ministration in the first apartment (Lev. 16; Heb. 9:22, 23); and that this work in the antitype, beginning in 1844, consists in actually blotting out the sins of believers (Acts 3:19), and occupies a brief but indefinite space of time, at the conclusion of which the work of mercy for the world will be finished, and the second advent of Christ will take place. {1889, FP1889 149.1}

    XI. That God's moral requirements are the same upon all men in all dispensations; that these are summarily contained in the commandments spoken by Jehovah from Sinai, engraven on the tables of stone, and deposited in the ark, which was in consequence called the "ark of the covenant," or testament (Num. 10:33; Heb. 9:4, etc.); that this law is immutable and perpetual, being a transcript of the tables deposited in the ark in the true sanctuary on high, which is also, for the same reason, called the ark of God's testament; for under the sounding of the seventh trumpet we are told that "the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." Rev. 11:19. {1889, FP1889 149.2}

    XII. That the fourth commandment of this law requires that we devote the seventh day of each week, commonly called Saturday, to abstinence from our own labor, and to the performance of sacred and religious duties; that this is the only weekly Sabbath known to the Bible, being the day that was set apart before Paradise was lost (Gen. 2:2, 3), and which will be observed in Paradise restored (Isa. 66:22, 23); that the facts upon which the Sabbath institution A movement which had enlisted the whole interest of thousands upon thousands, and thrilled their hearts with enthusiastic hope, was not to be abandoned, especially by its more conservative and sincere adherents, without earnest thought and reflection. The whole field of evidence was therefore carefully re-surveyed. It soon became apparent that two methods were being adopted to account for the fact that the Lord did not come when he was expected, and to explain the consequent disappointment.
    One class at one rash bound, reached the conclusion that they had made a mistake in the time, and that the prophetic periods had not expired. This was, of course, to abandon the whole previous movement, with all its accompanying manifestations of divine power; for if the time was wrong, everything was wrong.
    Another class, impressed with the fact that God had given too much evidence of his connection with the movement to allow them to abandon it, carefully reviewed the evidence on every point. The result with them was a clearer conviction of the strength and harmony of the argument on chronology. They saw no ground to change their views upon the reckoning of the time, but felt more convinced than ever that the 2300 days were correctly applied, and that they terminated at the time appointed in 1844. This they became satisfied that the error lay in their previous views of the subject of the sanctuary and its cleansing, and that they had made a mistake in supposing that the earth would be burned at the end of the 2300 days, because the prophecy said that then the "sanctuary" should "be cleansed." This brings us to note the difference between Seventh-day Adventists and those called First-day Adventists, as respects chronology. The latter, believing that the prophetic periods were given to make known the time of Christ's coming, and that they have not yet ended, are held to one of two conclusions; either that all that is said in the Bible about these periods is so much of revelation unrevealed, or else that the time of Christ's coming is to be known. The first conclusion, as consistent believers in the Bible, they cannot adopt, and hence their continual efforts to re-adjust the prophetic periods, and fix upon some new time for Christ to come. From this has arisen, in these later years, all the fantastic time-setting which has very naturally disgusted the world, and worse than this, has brought a stigma of reproach upon all prophetical study. On the other hand, Seventh-day Adventists set no time. While they believe that the prophetic periods are to be understood, they believe also that these periods have been correctly interpreted, and have all terminated; so that now there is no data from which to reason respecting a definite time for the Lord to come.1 is based confine it to the seventh day, as they are not true of any other day; and that the terms Jewish Sabbath, as applied to the seventh day, and Christian Sabbath, as applied to the first day of the week, are names of human invention, unscriptural in fact, and false in meaning. {1889, FP1889 149.3}

    XIII. That as the man of sin, the papacy, has thought to change times and laws (the law of God, Dan. 7:25), and has misled almost all Christendom in regard to the fourth commandment, we find a prophecy of a reform in this respect to be wrought among believers just before the coming of Christ. Isa. 56:1, 2; 1 Peter 1:5; Rev. 14:12, etc. {1889, FP1889 150.1}

    XIV. That the followers of Christ should be a peculiar people, not following the maxims, nor conforming to the ways, of the world; not loving its pleasures nor countenancing its follies; inasmuch as the apostle says that "whosoever therefore will be" in this sense, "a friend of the world, is the enemy of God" (James 4:4); and Christ says that we cannot have two masters, or, at the same time, serve God and mammon. Matt. 6:24. {1889, FP1889 150.2}

    XV. That the Scriptures insist upon plainness and modesty of attire as a prominent mark of discipleship in those who profess to be the followers of Him who was, "meek and lowly in heart," that the wearing of gold, pearls, and costly array, or anything designed merely to adorn the person and foster the pride of the natural heart, is to be discarded, according to such scriptures as 1 Tim. 2:9, 10; 1 Peter 3:3, 4. {1889, FP1889 150.3}

    XVI. That means for the support of evangelical work among men should be contributed from love to God and love of souls, not raised by church lotteries, or occasions designed to contribute to the fun-loving, appetite-indulging propensities of the sinner, such as fairs, festivals, oyster suppers, tea, broom, donkey, and crazy socials, etc., which are a disgrace to the professed church of Christ; that the proportion of one's income required in former dispensation can be no less under the gospel; that it is the same as Abraham (whose children we are, if we are Christ's, Gal. 3:29) paid to Melchisedec (type of Christ) when he gave him a tenth of all (Heb. 7:1-4); the title is the Lord's (Lev. 27:30); and this tenth of one's income is also to be supplemented by offerings from those who are able, for the support of the gospel. 2 Cor. 9:6; Mal. 3:8, 10. {1889, FP1889 150.4}

    XVII. That as the natural or carnal heart is at enmity with God and his law, this enmity can be subdued only by a radical transformation of the affections, the exchange of unholy for holy principles; that this transformation follows repentance and faith, is the special work of the Holy Spirit, and constitutes regeneration, or conversion. {1889, FP1889 150.5}

    XVIII. That as all have violated the law of God, and cannot of themselves render obedience to his just requirements, we are dependent on Christ, first, for justification from our past offenses, and, secondly, for grace whereby to render acceptable obedience to his holy law in time to come. {1889, FP1889 150.6}

    XIX. That the Spirit of God was promised to manifest itself in the church through certain gifts, enumerated especially in 1 Cor. 12 and Eph. 4; that these gifts are not designed to supersede, or take the place of, the Bible, which is sufficient to make us wise unto salvation, any more than the Bible can take the place of the Holy Spirit; that, in specifying the various channels of its operation, that Spirit has simply made provision for its own existence and presence with the people of God to the end of time, to lead to an understanding of that word which it had inspired, to convince of sin, and to work a transformation in the heart and life; and that those who deny to the Spirit its place and operation, do plainly deny that part of the Bible which assigns to it this work and position. {1889, FP1889 150.7}

    XX. That God, in accordance with his uniform dealings with the race, sends forth a proclamation of the approach of the second advent of Christ; and that this work is symbolized by the three messages of Revelation 14, the last one bringing to view the work of reform on the law of God, that his people may acquire a complete readiness for that event. {1889, FP1889 150.8}
    XXI. That the time of the cleansing of the sanctuary (See proposition X.), synchronizing with the time of the proclamation of the third message (Rev. 14:9, 10), is a time of investigative judgment, first, with reference to the dead, and secondly, at the close of probation, with reference to the living, to determine who of the myriads now sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation, -- points which must be determined before the Lord appears. {1889, FP1889 151.1}

    XXII. That the grave, whether we all tend, expressed by the Hebrew word sheol and the Greek word hades, is a place, or condition, in which there is no work, device, wisdom, nor knowledge. Eccl. 9:10. {1889, FP1889 151.2}

    XXIII. That the state to which we are reduced by death is one of silence, inactivity, and entire unconsciousness. Ps. 146:4; Eccl. 9:5, 6; Dan. 12:2. {1889, FP1889 151.3}

    XXIV. That out of this prison-house of the grave, mankind are to be brought by a bodily resurrection; the righteous having part in the first resurrection, which takes place at the second coming of Christ; the wicked, in the second resurrection, which takes place in a thousand years thereafter. Rev. 20:4-6. {1889, FP1889 151.4}

    XXV. That at the last trump, the living righteous are to be changed in a moment, in the twinkling of an eye, and with the risen righteous are to be caught up to meet the Lord in the air, so forever to be with the Lord. 1 Thess. 4:16, 17; 1 Cor. 15:51, 52. {1889, FP1889 151.5}

    XXVI. That these immortalized ones are then taken to heaven, to the New Jerusalem, the Father's house, in which there are many mansions (John 14:1-3), where they reign with Christ a thousand years, judging the world and fallen angels, that is, apportioning the punishment to be executed upon them at the close of the one thousand years (Rev. 20:4; 1 Cor. 6:2, 3); that during this time the earth lies in a desolate and chaotic condition (Jer. 4:23-27), described, as in the beginning, by the Greek term abussos ?? "bottomless pit" (Septuagint of Gen. 1:2); and that here Satan is confined during the thousand years (Rev. 20:1, 2), and here finally destroyed (Rev. 20:10; Mal. 4:1); the theater of the ruin he has wrought in the universe being appropriately made, for a time, his gloomy prison-house, and then the place of his final execution. {1889, FP1889 151.6}

    XXVII. That at the end of the thousand years the Lord descends with his people and the New Jerusalem (Rev. 21:2), the wicked dead are raised, and come up on the surface of the yet unrenewed earth, and gather about the city, the camp of the saints (Rev. 20:9), and fire comes down from God out of heaven and devours them. They are then consumed, root and branch (Mal. 4:1), becoming as though they had not been. Obad. 15, 16. In this everlasting destruction from the presence of the Lord (2 Thess. 1:9), the wicked meet the "everlasting punishment" threatened against them (Matt. 25:46), which is everlasting death. Rom. 6:23; Rev. 20:14, 15. This is the perdition of ungodly men, the fire which consumes them being the fire for which "the heavens and the earth, which are now,. . . are kept in store." which shall melt even the elements with its intensity, and purge the earth from the deepest stains of the curse of sin. 2 Peter 3:7-12. {1889, FP1889 151.7}

    XXVIII. That new heavens and a new earth shall spring by the power of God from the ashes of the old, and this renewed earth, with the New Jerusalem for its metropolis and capital, shall be the eternal inheritance of the saints, the place where the righteous shall evermore dwell. 2 Peter 3:13; Ps. 37:11, 29; Matt. 5:5. NOTE.--In the catalogue of publications issued by the Review and Herald, Battle Creek, Mich., and the Pacific Press, Oakland, Cal., will be found works treating at length upon the principal themes mentioned in the preceding propositions. Catalogue of publications in English or in foreign languages, sent free.1 {1889, FP1889 151.8}


    Fundamental Principles of Seventh-day Adventists [from 1889 Year Book]
    Review and Herald Publishing Association, Battle Creek, Mich.


    Few can discern the result of entertaining the sophistries advocated by some at this time. But the Lord has lifted the curtain, and has shown me the result that would follow. The spiritualistic theories regarding the personality of God, followed to their logical conclusion, sweep away the whole Christian economy. They estimate as nothing the light that Christ came from heaven to give John to give to His people. They teach that the scenes just before us are not of sufficient importance to be given special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. {1SM 203.4} [1904]

    In a vision of the night I was shown distinctly that these sentiments have been looked upon by some as the grand truths that are to be brought in and made prominent at the present time. I was shown a platform, braced by solid timbers--the truths of the Word of God. Someone high in responsibility in the medical work was directing this man and that man to loosen the timbers supporting this platform. Then I heard a voice saying, "Where are the watchmen that ought to be standing on the walls of Zion? Are they asleep? This foundation was built by the Master Worker, and will stand storm and tempest. Will they permit this man to present doctrines that deny the past experience of the people of God? The time has come to take decided action." {1SM 204.1} [1904]

    The enemy of souls has sought to bring in the supposition that a great reformation was to take place among Seventh-day Adventists, and that this reformation would consist in giving up the doctrines which stand as the pillars of our faith, and engaging in a process of reorganization. Were this reformation to take place, what would result? The principles of truth that God in His wisdom has given to the remnant church, would be discarded. Our religion would be changed. The fundamental principles that have sustained the work for the last fifty years would be accounted as error. A new organization would be established. Books of a new order would be written. A system of intellectual philosophy would be introduced. The founders of this system would go into the cities, and do a wonderful work. The Sabbath of course, would be lightly regarded, as also the God who created it. Nothing would be allowed to stand in the way of the new movement. The leaders would teach that virtue is better than vice, but God being removed, they would place their dependence on human power, which, without God, is worthless. Their foundation would be built on the sand, and storm and tempest would sweep away the structure. {1SM 204.2} [1904]

    Who has authority to begin such a movement? We have our Bibles. We have our experience, attested to by the miraculous working of the Holy Spirit. We have a truth that admits of no compromise. Shall we not repudiate everything that is not in harmony with this truth? {1SM 205.1} [1904]



    We are God's commandment-keeping people. For the past fifty years every phase of heresy has been brought to bear upon us, to becloud our minds regarding the teaching of the Word--especially concerning the ministration of Christ in the heavenly sanctuary, and the message of Heaven for these last days, as given by the angels of the fourteenth chapter of Revelation. Messages of every order and kind have been urged upon Seventh-day Adventists, to take the place of the truth which, point by point, has been sought out by prayerful study, and testified to by the miracle-working power of the Lord. But the waymarks which have made us what we are, are to be preserved, and they will be preserved, as God has signified through His Word and the testimony of His Spirit. He calls upon us to hold firmly, with the grip of faith, to the fundamental principles that are based upon unquestionable authority. {1SM 208.2} [1904]



    Perilous times are before us. Every one who has a knowledge of the truth should awake, and place himself, body, soul, and spirit, under the discipline of God. The enemy is on our track. We must be wide awake, on our guard against him. We must put on the whole armor of God. We must follow the directions given through the Spirit of prophecy. We must love and obey the truth for this time. This will save us from accepting strong delusions. God has spoken to us through His word. He has spoken to us through the testimonies to the church, and through the books that have helped to make plain our present duty and the position we should now occupy. The warnings that have been given, line upon line, precept upon precept, should be heeded. If we disregard them, what excuse can we offer? {GW 308.1} [1915]

    I beseech those who are laboring for God not to accept the spurious for the genuine. Let not human reasoning be placed where sanctifying truth should be. Christ is waiting to kindle faith and love in the hearts of His people. Let not erroneous theories receive countenance from the people who ought to be standing firm on the platform of eternal truth. God calls upon us to hold firmly to the fundamental principles that are based upon unquestionable authority. {GW 308.2} [1915]



    "The angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life." We see here that the men in authority are not always to be obeyed, even though they may profess to be teachers of Bible doctrine. There are many today who feel indignant and aggrieved that any voice should be raised presenting ideas that differ from their own in regard to points of religious belief. Have they not long advocated their ideas as truth? So the priests and rabbis reasoned in apostolic days: What mean these men who are unlearned, some of them mere fishermen, who are presenting ideas contrary to the doctrines which the learned priests and rulers are teaching the people? They have no right to meddle with the fundamental principles of our faith. {TM 69.1} [1896]

    But we see that the God of heaven sometimes commissions men to teach that which is regarded as contrary to the established doctrines. Because those who were once the depositaries of truth became unfaithful to their sacred trust, the Lord chose others who would receive the bright beams of the Sun of Righteousness, and would advocate truths that were not in accordance with the ideas of the religious leaders. And then these leaders, in the blindness of their minds, give full sway to what is supposed to be righteous indignation against the ones who have set aside cherished fables. They act like men who have lost their reason. They do not consider the possibility that they themselves have not rightly understood the word. They will not open their eyes to discern the fact that they have misinterpreted and misapplied the Scriptures, and have built up false theories, calling them fundamental doctrines of the faith. {TM 69.2} [1896]

    But the Holy Spirit will, from time to time, reveal the truth through its own chosen agencies; and no man, not even a priest or ruler, has a right to say, You shall not give publicity to your opinions, because I do not believe them. That wonderful "I" may attempt to put down the Holy Spirit's teaching. Men may for a time attempt to smother it and kill it; but that will not make error truth, or truth error. The inventive minds of men have advanced speculative opinions in various lines, and when the Holy Spirit lets light shine into human minds, it does not respect every point of man's application of the word. God impressed His servants to speak the truth irrespective of what men had taken for granted as truth. {TM 70.1} [1896]

    Present Dangers

    Even Seventh-day Adventists are in danger of closing their eyes to truth as it is in Jesus, because it contradicts something which they have taken for granted as truth but which the Holy Spirit teaches is not truth. Let all be very modest, and seek most earnestly to put self out of the question, and to exalt Jesus. In most of the religious controversies the foundation of the trouble is that self is striving for the supremacy. About what? About matters which are not vital points at all, and which are regarded as such only because men have given importance to them. (See Matthew 12:31-37; Mark 14:56; Luke 5:21; Matthew 9:3.) {TM 70.2} [1896]


    FUNDAMENTAL BELIEFS OF SEVENTH-DAY ADVENTISTS

    Seventh-day Adventists hold certain fundamental beliefs, the principal features of which, together with a portion of the scriptural references upon which they are based, may be summarized as follows: {1931, FB1931 377.1}

    1. That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain an all-sufficient revelation of His will to men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17. {1931, FB1931 377.2}

    2. That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will be accomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption. Matt. 28:19. {1931, FB1931 377.3}

    3. That Jesus Christ is very God, being of the same nature and essence as the Eternal Father. While retaining His divine nature He took upon Himself the nature of the human family, lived on the earth as a man, exemplified in His life as our Example the principles of righteousness, attested His relationship to God by many mighty miracles, died for our sins on the cross, was raised from the dead, and ascended to the Father, where He ever lives to make intercession for us. John 1:1, 14; Heb. 2:9-18; 8:1, 2; 4:14-16; 7:25. {1931, FB1931 377.4}

    4. That every person in order to obtain salvation must experience the new birth; that this comprises an entire transformation of life and character by the recreative power of God through faith in the Lord Jesus Christ. John 3:16; Matt. 18:3; Acts 2:37-39. {1931, FB1931 377.5}

    5. That baptism is an ordinance of the Christian church and should follow repentance and forgiveness of sins. By its observance faith is shown in the death, burial, and resurrection of Christ. That the proper form of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33. {1931, FB1931 377.6}

    6. That the will of God as it relates to moral conduct is comprehended in His law of ten commandments; that these are great moral, unchangeable precepts, binding upon all men, in every age. Ex. 20:1-17. {1931, FB1931 377.7}

    7. That the fourth commandment of this unchangeable law requires the observance of the seventh day Sabbath. This holy institution is at the same time a memorial of creation and a sign of sanctification, a sign of the believer's rest from his own works of sin, and his entrance into the rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3; Ex. 20:8-11; 31:12-17; Heb. 4:1-10. {1931, FB1931 377.8}

    8. That the law of ten commandments points out sin, the penalty of which is death. The law can not save the transgressor from his sin, not impart power to keep him from sinning. In infinite love and mercy, God provides a way whereby this may be done. He furnishes a substitute, even Christ the Righteous One, to die in man's stead, making "Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Cor. 5:21. That one is justified, not by obedience to the law, but by the grace that is in Christ Jesus. By accepting Christ, man is reconciled to God, justified by His blood for the sins of the past, and saved from the power of sin by his indwelling life. Thus the gospel becomes "the power of God unto salvation to every one that believeth." This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin-Bearer, inducting the believer into the new covenant relationship, where the law of God is written on his heart, and through the enabling power of the indwelling Christ, his life is brought into conformity to the divine precepts. The honor and merit of this wonderful transformation belong wholly to Christ. 1 John 3:4; Rom. 7:7; Rom. 3:20; Eph. 2:8-10; 1 John 2:1, 2; Rom. 5:8-10; Gal. 2:20; Eph. 3:17; Heb. 8:8-12. {1931, FB1931 377.9}

    9. That God only hath immortality. Mortal man possesses a nature inherently sinful and dying. Immortality and eternal life come only through the gospel, and are bestowed as the free gift of God at the second advent of Jesus Christ our Lord. 1 Tim. 6:15, 16; 1 Cor. 15:51-55. {1931, FB1931 378.1}

    10. That the condition of man in death is one of unconsciousness. That all men, good and evil alike, remain in the grave from death to the resurrection. Eccl. 9:5, 6; Ps. 146:3, 4; John 5:28, 29. {1931, FB1931 378.2}

    11. That there shall be a resurrection both of the just and of the unjust. The resurrection of the just will take place at the second coming of Christ; the resurrection of the unjust will take place a thousand years later, at the close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10. {1931, FB1931 378.3}

    12. That the finally impenitent, including Satan, the author of sin, will, by the fires of the last day, be reduced to a state of non-existence, becoming as though they had not been, thus purging the universe of God of sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16. {1931, FB1931 378.4}

    13. That no prophetic period is given in the Bible to reach to the second advent, but that the longest one, the 2300 days of Dan. 8:14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. {1931, FB1931 378.5}

    14. That the true sanctuary, of which the tabernacle on earth was a type, is the temple of God in Heaven, of which Paul speaks in Hebrews 8 and onward, and of which the Lord Jesus, as our great high priest, is minister; and that the priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation; that this heavenly sanctuary is the one to be cleansed at the end of the 2300 days of Dan. 8:14; its cleansing being, as in the type, a work of judgment, beginning with the entrance of Christ as the high priest upon the judgment phase of His ministry in the heavenly sanctuary foreshadowed in the earthly service of cleansing the sanctuary on the day of atonement. This work of judgment in the heavenly sanctuary began in 1844. Its completion will close human probation. {1931, FB1931 378.6}
    15. That God, in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three angels of Revelation 14; and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming. {1931, FB1931 379.1}

    16. That the time of the cleansing of the sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first with reference to the dead, and secondly, with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7; Luke 20:35. {1931, FB1931 379.2}

    17. That the followers of Christ should be a godly people, not adopting the unholy maxims nor conforming to the unrighteous ways of the world, not loving its sinful pleasures nor countenancing its follies. That the believer should recognize his body as the temple of the Holy Spirit, and that therefore he should clothe that body in neat, modest, dignified apparel. Further, that in eating and drinking and in his entire course of conduct he should shape his life as becometh a follower of the meek and lowly Master. Thus the believer will be led to abstain from all intoxicating drinks, tobacco, and other narcotics, and the avoidance of every body- and soul-defiling habit and practice. 1 Cor. 3:16, 17; 9:25; 10:31; 1 Tim. 2:9, 10; 1 John 2:6. {1931, FB1931 379.3}

    18. That the divine principle of tithes and offerings for the support of the gospel is an acknowledgment of God's ownership in our lives, and that we are stewards who must render account to Him of all that He has committed to our possession. Lev. 27:30; Mal. 3:8-12; Matt. 23:23; 1 Cor. 9:9-14; 2 Cor. 9:6-15. {1931, FB1931 379.4}

    19. That God has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given for the perfecting of the saints, the work of the ministry, the edifying of the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7. {1931, FB1931 379.5}

    20. That the second coming of Christ is the great hope of the church, the grand climax of the gospel and plan of salvation. His coming will be literal, personal, and visible. Many important events will be associated with His return, such as the resurrection of the dead, the destruction of the wicked, the purification of the earth, the reward of the righteous, the establishment of His everlasting kingdom. The almost complete fulfillment of various lines of prophecy, particularly those found in the books of Daniel and the Revelation, with existing conditions in the physical, social, industrial, political, and religious worlds, indicates that Christ's coming "is near, even at the doors." The exact time of that event has not been foretold. Believers are exhorted to be ready, for "in such an hour as ye think not, the Son of man" will be revealed. Luke 21:25-27; 17:26-30; John 14:1-3; Acts 1:9-11; Rev. 1:7; Heb. 9:28; James 5:1-8; Joel 3;9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44. {1931, FB1931 379.6}
    21. That the millennial reign of Christ covers the period between the first and the second resurrections, during which time the saints of all ages will live with their blessed Redeemer in Heaven. At the end of the millennium, the Holy City with all the saints will descend to the earth. The wicked, raised in the second resurrection, will go up on the breadth of the earth with Satan at their head to compass the camp of the saints, when fire will come down from God out of Heaven and devour them. In the conflagration which destroys Satan and his host, the earth itself will be regenerated and cleansed from the effects of the curse. Thus the universe of God will be purified from the foul blot of sin. Rev. 20; Zech. 14:1-4; 2 Peter 3:7-10. {1931, FB1931 380.1}

    22. That God will make all things new. The earth, restored to its pristine beauty, will become forever the abode of the saints of the Lord. The promise to Abraham, that through Christ he and his seed should possess the earth throughout the endless ages of eternity, will be fulfilled. The kingdom and dominion and the greatness of the kingdom under the whole heaven will be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him. Christ, the Lord, will reign supreme and every creature which is in heaven and on the earth and under the earth, and such as are in the sea will ascribe blessing and honor and glory and power unto Him that sitteth upon the throne and unto the Lamb forever and ever. Gen. 13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; Isa. 35; Rev. 21:1-7; Dan. 7:27; Rev. 5:13. {1931, FB1931 380.2}



    1931 Year Book of the Seventh-day Adventist Denomination

    Comprising a Complete Directory of the General Conference, all Union and Local Conferences, Mission Fields, Educational Institutions, Publishing Houses, Periodicals, and Sanitariums.

    PREPARED BY
    H. E. ROGERS, Statistical Secretary of the General Conference.

    PUBLISHED BY
    REVIEW AND HERALD PUBLISHING ASSOCIATION
    WASHINGTON, D. C.
    Printed in the U. S. A.


    FUNDAMENTAL BELIEFS OF SEVENTH-DAY ADVENTISTS

    Seventh-day Adventists hold certain fundamental beliefs, the principal features of which, together with a portion of the scriptural references upon which they are based, may be summarized as follows: {1942 CC, FB1942 4.1}

    1. That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain an all-sufficient revelation of His will to men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17. {1942 CC, FB1942 4.2}

    2. That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will be accomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption. Matt. 28:19. {1942 CC, FB1942 4.3}

    3. That Jesus Christ is very God, being of the same nature and essence as the Eternal Father. While retaining His divine nature He took upon Himself the nature of the human family, lived on the earth as a man, exemplified in His life as our Example the principles of righteousness, attested His relationship to God by many mighty miracles, died for our sins on the cross, was raised from the dead, and ascended to the Father, where He ever lives to make intercession for us. John 1:1, 14; Heb. 2:9-18; 8:1, 2; 4:14-16; 7:25. {1942 CC, FB1942 4.4}

    4. That every person in order to obtain salvation must experience the new birth; that this comprises an entire transformation of life and character by the recreative power of God through faith in the Lord Jesus Christ. John 3:16; Matt. 18:3; Acts 2:37-39. {1942 CC, FB1942 4.5}

    5. That baptism is an ordinance of the Christian church and should follow repentance and forgiveness of sins. By its observance faith is shown in the death, burial, and resurrection of Christ. That the proper form of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33. {1942 CC, FB1942 4.6}

    6. That the will of God as it relates to moral conduct is comprehended in His law of ten commandments; that these are great moral, unchangeable precepts, binding upon all men, in every age. Ex. 20:1-17. {1942 CC, FB1942 4.7}

    7. That the fourth commandment of this unchangeable law requires the observance of the seventh day Sabbath. This holy institution is at the same time a memorial of creation and a sign of sanctification, a sign of the believer's rest from his own works of sin, and his entrance into the rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3; Ex. 20:8-11; 31:12-17; Heb. 4:1-10. {1942 CC, FB1942 4.8}

    8. That the law of ten commandments points out sin, the penalty of which is death. The law cannot save the transgressor from his sin, nor impart power to keep him from sinning. In infinite love and mercy, God provides a way whereby this may be done. He furnishes a substitute, even Christ the Righteous One, to die in man's stead, making "Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Cor. 5:21. That one is justified, not by obedience to the law, but by the grace that is in Christ Jesus. By accepting Christ, man is reconciled to God, justified by His blood for the sins of the past, and saved from the power of sin by his indwelling life. Thus the gospel becomes "the power of God unto salvation to everyone that believeth." Rom. 1:16. This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin-Bearer, inducting the believer into the new covenant relationship, where the law of God is written on his heart, and through the enabling power of the indwelling Christ, his life is brought into conformity to the divine precepts. The honor and merit of this wonderful transformation belong wholly to Christ. 1 John 2:1.2; 3:4; Rom. 3:20; 5:8-10; 7:7; Eph. 2:8-10; 3:17; Gal. 2:20; Heb. 8:8-12. {1942 CC, FB1942 4.9}
    9. That God "only hath immortality." 1 Tim. 6:15. Mortal man possesses a nature inherently sinful and dying. Eternal life is the gift of God through faith in Christ. Rom. 6:23. "He that hath the Son hath life." 1 John 5:12. Immortality is bestowed upon the righteous at the second coming of Christ, when the righteous dead are raised from the grave and the living righteous translated to meet the Lord. Then it is that those accounted faithful "put on immortality." 1 Cor. 15:51-55. {1942 CC, FB1942 5.1}

    10. That the condition of man in death is one of unconsciousness. That all men, good and evil alike, remain in the grave from death to the resurrection. Eccl. 9:5, 6; Ps. 146:3, 4; John 5:28, 29. {1942 CC, FB1942 5.2}

    11. That there shall be a resurrection both of the just and of the unjust. The resurrection of the just will take place at the second coming of Christ; the resurrection of the unjust will take place a thousand years later, at the close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10. {1942 CC, FB1942 5.3}

    12. That the finally impenitent, including Satan, the author of sin, will, by the fires of the last day, be reduced to a state of non-existence, becoming as though they had not been, thus purging God's universe of sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16. {1942 CC, FB1942 5.4}

    13. That no prophetic period is given in the Bible to reach to the second advent, but that the longest one, the 2300 days of Dan. 8:14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. {1942 CC, FB1942 5.5}

    14. That the true sanctuary, of which the tabernacle on earth was a type, is the temple of God in Heaven, of which Paul speaks in Hebrews 8 and onward, and of which the Lord Jesus, as our great high priest, is minister; and that the priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation; that this heavenly sanctuary is the one to be cleansed at the end of the 2300 days of Daniel 8:14; its cleansing being, as in the type, a work of judgment, beginning with the entrance of Christ as the high priest upon the judgment phase of His ministry in the heavenly sanctuary foreshadowed in the earthly service of cleansing the sanctuary on the day of atonement. This work of judgment in the heavenly sanctuary began in 1844. Its completion will close human probation. {1942 CC, FB1942 5.6}

    15. That God, in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7.), sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three angels of Revelation 14; and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming. {1942 CC, FB1942 5.7}

    16. That the time of the cleansing of the sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first with reference to the dead, and secondly, with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7; Luke 20:35. {1942 CC, FB1942 5.8}

    17. That the followers of Christ should be a godly people, not adopting the unholy maxims nor conforming to the unrighteous ways of the world, not loving its sinful pleasures nor countenancing its follies. That the believer should recognize his body as the temple of the Holy Spirit, and that therefore he should clothe that body in neat, modest, dignified apparel. Further, that in eating and drinking and in his entire course of conduct he should shape his life as becomes a follower of the meek and lowly Master. Thus the believer will be led to abstain from all intoxicating drinks, tobacco, and other narcotics, and the avoidance of every body and soul defiling habit and practice. 1 Cor. 3:16, 17; 9:25; 10:31; 1 Tim. 2:9, 10; 1 John 2:6. {1942 CC, FB1942 5.9}

    18. That the divine principle of tithes and offerings for the support of the gospel is an acknowledgment of God's ownership in our lives, and that we are stewards who must render account to Him of all that He has committed to our possession. Lev. 27:30; Mal. 3:8-12; Matt. 23:23; 1 Cor. 9:9-14; 2 Cor. 9:6-15. {1942 CC, FB1942 5.10}

    19. That God has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given for the perfecting of the saints, the work of the ministry, the edifying of the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7. {1942 CC, FB1942 5.11}
    20. That the second coming of Christ is the great hope of the church, the grand climax of the gospel and plan of salvation. His coming will be literal, personal, and visible. Many important events will be associated with His return, such as the resurrection of the dead, the destruction of the wicked, the purification of the earth, the reward of the righteous, the establishment of His everlasting kingdom. The almost complete fulfillment of various lines of prophecy, particularly those found in the books of Daniel and the Revelation, with existing conditions in the physical, social, industrial, political, and religious worlds, indicates that Christ's coming "is near, even at the doors." Matt. 24:33. The exact time of that event has not been foretold. Believers are exhorted to be ready, for "in such an hour as ye think not the Son of man" (Matt. 24:44) will be revealed. Luke 21:25-27; 17:26-30; John 14:1-3; Acts 1:9-11; Rev. 1:7; Heb. 9:28; James 5:1-8; Joel 3:9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44: {1942 CC, FB1942 6.1}

    21. That the millennial reign of Christ covers the period between the first and the second resurrections, during which time the saints of all ages will live with their blessed Redeemer in Heaven. At the end of the millennium, the Holy City with all the saints will descend to the earth. The wicked, raised in the second resurrection, will go up on the breadth of the earth with Satan at their head to compass the camp of the saints, when fire will come down from God out of Heaven and devour them. In the conflagration which destroys Satan and his host, the earth itself will be regenerated and cleansed from the effects of the curse. Thus the universe of God will be purified from the foul blot of sin. Revelation 20; Zech. 14:1-4; 2 Peter 3:7-10. {1942 CC, FB1942 6.2}

    22. That God will make all things new. The earth, restored to its pristine beauty, will become forever the abode of the saints of the Lord. The promise to Abraham, that through Christ he and his seed should possess the earth throughout the endless ages of eternity, will be fulfilled. "The kingdom and dominion, and the greatness of the kingdom under the whole heaven will be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." Dan. 7:27. Christ, the Lord, will reign supreme, and every creature which is in heaven and on the earth and under the earth, and such as are in the sea, will ascribe "blessing, and honor, and glory, and power," unto "Him that sitteth upon the throne, and unto the Lamb forever and ever." Gen. 13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; Isaiah 35; Rev. 21:1-7; 5:13; Dan. 7:27. {1942 CC, FB1942 6.3}



    1942 YEAR BOOK OF THE SEVENTH-DAY ADVENTIST DENOMINATION
    Comprising a Directory of the General Conference, Union and Local Conferences, Mission Fields, Educational Institutions, Publishing Houses, Periodicals, and Sanitariums.

    PREPARED BY
    Claude Conard, Statistical Secretary of the General Conference

    PUBLISHED BY
    REVIEW AND HERALD PUBLISHING ASSOCIATION
    WASHINGTON, D. C.





    FUNDAMENTAL BELIEFS OF SEVENTH-DAY ADVENTISTS

    Seventh-day Adventists hold certain fundamental beliefs, the principal features of which, together with a portion of the scriptural references upon which they are based, may be summarized as follows: {1955 HWK, FB1955 4.1}

    1. That the Holy Scriptures of the Old and New testaments were given by inspiration of God, contain an all-sufficient revelation of His will to men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17. {1955 HWK, FB1955 4.2}

    2. That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will be accomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption. Matt. 28:19. {1955 HWK, FB1955 4.3}

    3. That Jesus Christ is very God, being of the same nature and essence as the Eternal Father. While retaining His divine nature He took upon Himself the nature of the human family, lived on the earth as a man, exemplified in His life as our Example the principles of righteousness, attested His relationship to God by many mighty miracles, died for our sins on the cross, was raised from the dead, and ascended to the Father, where He ever lives to make intercession for us. John 1:1, 14; Heb. 2:9-18; 8:1, 2; 4:14-16; 7:25. {1955 HWK, FB1955 4.4}

    4. That every person in order to obtain salvation must experience the new birth; that this comprises an entire transformation of life and character by the recreative power of God through faith in the Lord Jesus Christ. John 3:16; Matt. 18:3; Acts 2:37-39. {1955 HWK, FB1955 4.5}

    5. That baptism is an ordinance of the Christian church and should follow repentance and forgiveness of sins. By its observance faith is shown in the death, burial, and resurrection of Christ. That the proper form of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33. {1955 HWK, FB1955 4.6}

    6. That the will of God as it relates to moral conduct is comprehended in His law of ten commandments; that these are great moral, unchangeable precepts, binding upon all men, in every age. Ex. 20:1-17. {1955 HWK, FB1955 4.7}

    7. That the fourth commandment of this unchangeable law requires the observance of the seventh-day Sabbath. This holy institution is at the same time a memorial of creation and a sign of sanctification, a sign of the believer's rest from his own works of sin, and his entrance into the rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3; Ex. 20:8-11; 31:12-17; Heb. 4:1-10. {1955 HWK, FB1955 4.8}

    8. That the law of ten commandments points out sin, the penalty of which is death. The law cannot save the transgressor from his sin, nor impart power to keep him from sinning. In infinite love and mercy, God provides a way whereby this may be done. He furnishes a substitute, even Christ the Righteous One, to die in man's stead, making "Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Cor. 5:21. That one is justified, not by obedience to the law, but by the grace that is in Christ Jesus. By accepting Christ, man is reconciled to God, justified by His blood for the sins of the past, and saved from the power of sin by His indwelling life. Thus the gospel becomes "the power of God unto salvation to every-one that believeth." Rom. 1:16. This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin-Bearer, inducting the believer into the new covenant relationship, where the law of God is written on his heart, and through the enabling power of the indwelling Christ, his life is brought into conformity to the divine precepts. The honor and merit of this wonderful transformation belong wholly to Christ. 1 John 2:1, 2; 3:4; Rom. 3:20; 5:8-10; 7:7; Eph. 2:8-10; 3:17; Gal. 2:20; Heb. 8:8-12. {1955 HWK, FB1955 4.9}

    9. That God "only hath immortality." 1 Tim. 6:15. Mortal man possesses a nature inherently sinful and dying. Eternal life is the gift of God through faith in Christ. Rom. 6:23. "He that hath the Son hath life." 1 John 5:12. Immortality is bestowed upon the righteous at the second coming of Christ, when the righteous dead are raised from the grave and the living righteous translated to meet the Lord. Then it is that those accounted faithful "put on immortality." 1 Cor. 15:51-55. {1955 HWK, FB1955 4.10}

    10. That the condition of man in death is one of unconsciousness. That all men, good and evil alike, remain in the grave from death to the resurrection. Eccl. 9:5, 6; Ps. 146:3, 4; John 5:28, 29. {1955 HWK, FB1955 4.11}

    11. That there shall be a resurrection both of the just and of the unjust. The resurrection of the just will take place at the second coming of Christ; the resurrection of the unjust will take place a thousand years later, at the close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10. {1955 HWK, FB1955 4.12}

    12. That the finally impenitent, including Satan, the author of sin, will, by the fires of the last day be reduced to a state of non-existence, becoming as though they had not been, thus purging God's universe of sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16. {1955 HWK, FB1955 4.13}

    13. That no prophetic period is given in the Bible to reach the second advent, but that the longest one, the 2300 days of Dan. 8:14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. {1955 HWK, FB1955 4.14}

    14. That the true sanctuary, of which the tabernacle on earth was a type, is the temple of God in Heaven, of which Paul speaks in Hebrews 8 and onward, and of which the Lord Jesus, as our great high priest, is minister; and that the priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation; that this heavenly sanctuary is the one to be cleansed at the end of the 2300 days of Daniel 8:14; its cleansing being, as in the type, a work of judgment, beginning with the entrance of Christ as the high priest upon the judgment phase of His ministry in the heavenly sanctuary foreshadowed in the earthly service of cleansing the sancturay on the day of atonement. This work of judgment in the heavenly sanctuary began in 1844. Its completion will close human probation. {1955 HWK, FB1955 4.15}

    15. That God, in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three angels of Revelation 14; and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming. {1955 HWK, FB1955 4.16}

    16. That the time of the cleansing of the sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first with reference to the dead, and secondly, with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7; Luke 20:35. {1955 HWK, FB1955 4.17}

    17. That the followers of Christ should be a godly people, not adopting the unholy maxims nor conforming to the unrighteous ways of the world, not loving its sinful pleasures nor countenancing its follies. That believers should recognize their bodies as the temple of the Holy Spirit, and that therefore they should clothe that body in neat, modest, dignified apparel. Further, that in eating and drinking and in their entire course of conduct they should shape their lives as becometh followers of the meek and lowly Master. Thus the followers of Christ will be led to abstain from all intoxicating drinks, tobacco, and other narcotics, and to avoid every body and soul defiling habit and practice. 1 Cor. 3:16, 17; 9:25; 10:31; 1 Tim. 2:9, 10; 1 John 2:6. {1955 HWK, FB1955 5.1}

    18. That the divine principle of tithes and offerings for the support of the gospel is an acknowledgment of God's ownership in our lives, and that we are stewards who must render account to Him of all that He has committed to our possession. Lev. 27:30; Mal. 3:8-12; Matt. 23:23; 1 Cor. 9:9-14; 2 Cor. 9:6-15. {1955 HWK, FB1955 5.2}

    19. That God has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given for the perfecting of the saints, the work of the ministry, the edifying of the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7. That the gift of the Spirit of prophecy is one of the identifying marks of the remnant church. 1 Cor. 1:5, 7; 12:1, 28; Rev. 12:17; 19:10; Amos 3:7; Hosea 12:10, 13. They recognize that this gift was manifested in the life and ministry of Ellen G. White. {1955 HWK, FB1955 5.3}

    20. That the second coming of Christ is the great hope of the church, the grand climax of the gospel and plan of salvation. His coming will be literal, personal, and visible. Many important events will be associated with His return, such as the resurrection of the dead, the destruction of the wicked, the purification of the earth, the reward of the righteous, the establishment of His everlasting kingdom. The almost complete fulfillment of various lines of prophecy, particularly those found in the books of Daniel and the Revelation, with existing conditions in the physical, social, industrial, political, and religious worlds, indicates that Christ's coming "is near, even at the doors." Matt. 24:33. The exact time of that event has not been foretold. Believers are exhorted to be ready, for "in such an hour as ye think not the Son of man" (Matt. 24:44) will be revealed. Luke 17:26-30; 21:25-27; John 14:1-3; Acts 1:9-11; Rev. 1:7; Heb. 9:28; James 5:1-8; Joel 3:9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44. {1955 HWK, FB1955 5.4}

    21. That the millennial reign of Christ covers the period between the first and the second resurrections, during which time the saints of all ages will live with their blessed Redeemer in Heaven. At the end of the millennium, the Holy City with all the saints will descend to the earth. The wicked, raised in the second resurrection, will go up on the breadth of the earth with Satan at their head to compass the camp of the saints, when fire will come down from God out of Heaven and devour them. In the conflagration which destroys Satan and his host, the earth itself will be regenerated and cleansed from the effects of the curse. Thus the universe of God will be purified from the foul blot of sin. Rev. 20; Zech. 14:1-4; 2 Peter 3:7-10. {1955 HWK, FB1955 5.5}

    22. That God will make all things new. The earth, restored to its pristine beauty, will become forever the abode of the saints of the Lord. The promise to Abraham, that through Christ he and his seed should possess the earth throughout the endless ages of eternity, will be fulfilled. "The kingdom and dominion, and the greatness of the kingdom under the whole heaven will be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." Dan. 7:27. Christ, the Lord, will reign supreme, and every creature which is in heaven and on the earth and under the earth, and such as are in the sea will ascribe "blessing, and honor, and glory, and power," unto "Him that sitteth upon the throne, and unto the Lamb forever and ever." Gen 13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; Isa. 35; Rev. 21:1-7; 5:13; Dan. 7:27. {1955 HWK, FB1955 5.6}


    1955 Yearbook OF THE SEVENTH-DAY ADVENTIST DENOMINATION

    A Directory of
    The General Conference, World Divisions, Union and Local Conferences and Missions, Educational Institutions, Hospitals and Sanitariums, Publishing Houses, Periodicals, and Denominational Workers.

    Edited and Compiled by
    H. W. Klaser, Statistical Secretary,
    General Conference

    Published by
    REVIEW AND HERALD PUBLISHING ASSOCIATION
    WASHINGTON 12, D.C.


    FUNDAMENTAL BELIEFS OF SEVENTH-DAY ADVENTISTS

    Seventh-day Adventists hold certain fundamental beliefs, the principal features of which, together with a portion of the scriptural references upon which they are based, may be summarized as follows:
    1. That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain an all-sufficient revelation of His will to men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17. {1965, FB1965 5.1}

    2. That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will be accomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption. Matt. 28:19. {1965, FB1965 5.2}

    3. That Jesus Christ is very God, being of the same nature and essence as the Eternal Father. While retaining His divine nature He took upon Himself the nature of the human family, lived on the earth as a man, exemplified in His life as our Example the principles of righteousness, attested His relationship to God by many mighty miracles, died for our sins on the cross, was raised from the dead, and ascended to the Father, where He ever lives to make intercession for us. John 1:1, 14; Heb. 2:9-18; 8:1, 2; 4:14-16; 7:25. {1965, FB1965 5.3}

    4. That every person in order to obtain salvation must experience the new birth; that this comprises an entire transformation of life and character by the recreative power of God through faith in the Lord Jesus Christ. John 3:16; Matt. 18:3; Acts 2:37-39. {1965, FB1965 5.4}

    5. That baptism is an ordinance of the Christian church and should follow repentance and forgiveness of sins. By its observance faith is shown in the death, burial, and resurrection of Christ. That the proper form of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33. {1965, FB1965 5.5}

    6. That the will of God as it relates to moral conduct is comprehended in His law of ten commandments; that these are great moral, unchangeable precepts, binding upon all men, in every age. Ex. 20:1-17. {1965, FB1965 5.6}

    7. That the fourth commandment of this unchangeable law requires the observance of the seventh-day Sabbath. This holy institution is at the same time a memorial of creation and a sign of sanctification, a sign of the believer's rest from his own works of sin, and his entrance into the rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3; Ex. 20:8-11; 31:12-17; Heb. 4:1-10. {1965, FB1965 5.7}

    8. That the law of ten commandments points out sin, the penalty of which is death. The law cannot save the transgressor from his sin, nor impart power to keep him from sinning. In infinite love and mercy, God provides a way whereby this may be done. He furnishes a substitute, even Christ the Righteous One, to die in man's stead, making "Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Cor. 5:21. That one is justified, not by obedience to the law, but by the grace that is in Christ Jesus. By accepting Christ, man is reconciled to God, justified by His blood for the sins of the past, and saved from the power of sin by His indwelling life. Thus the gospel becomes "the power of God unto salvation to every-one that believeth." Rom. 1:16. This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin-Bearer, inducting the believer into the new covenant relationship, where the law of God is written on his heart, and through the enabling power of the indwelling Christ, his life is brought into conformity to the divine precepts. The honor and merit of this wonderful transformation belong wholly to Christ. 1 John 2:1, 2; 3:4; Rom. 3:20; 5:8-10; 7:7; Eph. 2:8-10; 3:17; Gal. 2:20; Heb. 8:8-12. {1965, FB1965 5.8}

    9. That God "only hath immortality." 1 Tim. 6:15. Mortal man possesses a nature inherently sinful and dying. Eternal life is the gift of God through faith in Christ. Rom. 6:23. "He that hath the Son hath life." 1 John 5:12. Immortality is bestowed upon the righteous at the second coming of Christ, when the righteous dead are raised from the grave and the living righteous translated to meet the Lord. Then it is that those accounted faithful "put on immortality." 1 Cor. 15:51-55. {1965, FB1965 5.9}

    10. That the condition of man in death is one of unconsciousness. That all men, good and evil alike, remain in the grave from death to the resurrection. Ecc. 9:5, 6; Ps. 146:3, 4; John 5:28, 29. {1965, FB1965 5.10}

    11. That there shall be a resurrection both of the just and of the unjust. The resurrection of the just will take place at the second coming of Christ; the resurrection of the unjust will take place a thousand years later, at the close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10. {1965, FB1965 5.11}

    12. That the finally impenitent, including Satan, the author of sin, will, by the fires of the last day be reduced to a state of non-existence, becoming as though they had not been, thus purging God's universe of sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16. {1965, FB1965 5.12}

    13. That no prophetic period is given in the Bible to reach the second advent, but that the longest one, the 2300 days of Dan. 8:14, terminated in 1844, and brought us to an event called the cleansing of the sanctuary. {1965, FB1965 5.13}

    14. That the true sanctuary, of which the tabernacle on earth was a type, is the temple of God in heaven, of which Paul speaks in Hebrews 8 and onward, and of which the Lord Jesus, as our great high priest, is minister; and that the priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation; that this heavenly sanctuary is the one to be cleansed at the end of the 2300 days of Daniel 8:14; its cleansing being, as in the type, a work of judgment, beginning with the entrance of Christ as the high priest upon the judgment phase of His ministry in the heavenly sanctuary foreshadowed in the earthly service of cleansing the sanctuary on the day of atonement. This work of judgment in the heavenly sanctuary began in 1844. Its completion will close human probation. {1965, FB1965 5.14}

    15. That God, in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three angels of Revelation 14; and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming. {1965, FB1965 5.15}

    16. That the time of the cleansing of the sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first with reference to the dead, and second with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7; Luke 20:35. {1965, FB1965 5.16}

    17. That the followers of Christ should be a godly people, not adopting the unholy maxims nor conforming to the unrighteous ways of the world, not loving its sinful pleasures nor countenancing its follies. That believers should recognize their bodies as the temple of the Holy Spirit, and that therefore they should clothe that body in neat, modest, dignified apparel. Further, that in eating and drinking and in their entire course of conduct they should shape their lives as becometh followers of the meek and lowly Master. Thus the followers of Christ will be led to abstain from all intoxicating drinks, tobacco, and other narcotics, and to avoid every body and soul defiling habit and practice. 1 Cor. 3:16, 17; 9:25; 10:31; 1 Tim. 2:9, 10; 1 John 2:6. {1965, FB1965 6.1}

    18. That the divine principle of tithes and offerings for the support of the gospel is an acknowledgment of God's ownership in our lives, and that we are stewards who must render account to Him of all that He has committed to our possession. Lev. 27:30; Mal. 3:8-12; Matt. 23:23; 1 Cor. 9:9-14; 2 Cor. 9:6-15. {1965, FB1965 6.2}

    19. That God has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given for the perfecting of the saints, the work of the ministry, the edifying of the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7. That the gift of the Spirit of Prophecy is one of the identifying marks of the remnant church. 1 Cor. 1:5, 7; 12:1, 28; Rev. 12:17; 19:10; Amos 3:7; Hosea 12:10, 13. They recognize that this gift was manifested in the life and ministry of Ellen G. White. {1965, FB1965 6.3}

    20. That the second coming of Christ is the great hope of the church, the grand climax of the gospel and plan of salvation. His coming will be literal, personal, and visible. Many important events will be associated with His return, such as the resurrection of the dead, the destruction of the wicked, the purification of the earth, the reward of the righteous, the establishment of His everlasting kingdom. The almost complete fulfillment of various lines of prophecy, particularly those found in the books of Daniel and the Revelation, with existing conditions in the physical, social, industrial, political, and religious world, indicates that Christ's coming "is near, even at the doors." Matt. 24:33; The exact time of that event, has not been foretold. Believers are exhorted to be ready, for "in-such an hour as ye think not the Son of man" (Matt. 24:44) will be revealed. Luke 17:26-30; 21:25-27; John 14:1-3; Acts 1:9-11; Rev. 1:7; Heb. 9:28; James 5:1-8; Joel 3:9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44. {1965, FB1965 6.4}

    21. That the millennial reign of Christ covers the period between the first and the second resurrections, during which time the saints of all ages will live with their blessed Redeemer in heaven. At the end of the millennium, the Holy City with all the saints will descend to the earth. The wicked, raised in the second resurrection, will go up on the breadth of the earth with Satan at their head to compass the camp of the saints, when fire will come down from God out of heaven and devour them. In the conflagration which destroys Satan and his host, the earth itself will be regenerated and cleansed from the effects of the curse. Thus the universe of God will be purified from the foul blot of sin. Rev. 20; Zech. 14:1-4; 2 Peter 3:7-10. {1965, FB1965 6.5}

    22. That God will make all things new. The earth, restored to its pristine beauty, will become forever the abode of the saints of the Lord. The promise to Abraham, that through Christ he and his seed should possess the earth throughout the endless ages of eternity, will be fulfilled. "The kingdom and dominion, and the greatness of the kingdom under the whole heaven, will be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." Dan. 7:27. Christ, the Lord, will reign supreme, and every creature which is in heaven and on the earth and under the earth, and such as are in the sea will ascribe "blessing, and honor, and glory, and power," unto "Him that sitteth upon the throne, and unto the Lamb forever and ever." Gen. 13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; Isa. 35; Rev. 21:1-7; 5:13; Dan. 7:27. {1965, FB1965 6.6}



    1965-1966 Yearbook OF THE SEVENTH-DAY ADVENTIST DENOMINATION

    A Directory of
    The General Conference, World Divisions, Union and Local Conferences and Missions, Educational Institutions, Hospitals and Sanitariums, Publishing Houses, Periodicals, and Denominational Workers.

    Edited and Compiled at the Office of the General Conference of Seventh-day Adventists

    Review and Herald Publishing Association
    Washington, D.C. 20012



    FUNDAMENTAL BELIEFS OF SEVENTH-DAY ADVENTISTS

    Seventh-day Adventists hold certain fundamental beliefs, the principal features of which, together with a portion of the scriptural references upon which they are based, may be summarized as follows: {1975 JOG, FB1975 5.1}

    1. That the Holy Scriptures of the Old and New Testaments were given by inspiration of God, contain an all-sufficient revelation of His will to men, and are the only unerring rule of faith and practice. 2 Tim. 3:15-17. {1975 JOG, FB1975 5.2}

    2. That the Godhead, or Trinity, consists of the Eternal Father, a personal, spiritual Being, omnipotent, omnipresent, omniscient, infinite in wisdom and love; the Lord Jesus Christ, the Son of the Eternal Father, through whom all things were created and through whom the salvation of the redeemed hosts will be accomplished; the Holy Spirit, the third person of the Godhead, the great regenerating power in the work of redemption. Isa. 44:6; 48:13; Matt. 12:32; 28:19; 2 Cor. 13:14; Rev. 1:8, 11. {1975 JOG, FB1975 5.3}

    3. That Jesus Christ is very God, being of the same nature and essence as the Eternal Father. While retaining His divine nature He took upon Himself the nature of the human family, lived on the earth as a man, exemplified in His life as our Example the principles of righteousness, attested His relationship to God by many mighty miracles, died for our sins on the cross, was raised from the dead, and ascended to the Father, where He ever lives to make intercession for us. John 1:1, 14; Heb. 2:9-18; 8:1, 2; 4:14-16; 7:25. {1975 JOG, FB1975 5.4}

    4. That every person in order to obtain salvation must experience the new birth; that this comprises an entire transformation of life and character by the recreative power of God through faith in the Lord Jesus Christ. John 3:16; Matt. 18:3; Acts 2:37-39. {1975 JOG, FB1975 5.5}

    5. That baptism is an ordinance of the Christian church and should follow repentance and forgiveness of sins. By its observance faith is shown in the death, burial, and resurrection of Christ. That the proper form of baptism is by immersion. Rom. 6:1-6; Acts 16:30-33. {1975 JOG, FB1975 5.6}

    6. That the will of God as it relates to moral conduct is comprehended in His law of ten commandments; that these are great moral, unchangeable precepts, binding upon all men, in every age. Ex. 20:1-17. {1975 JOG, FB1975 5.7}

    7. That the fourth commandment of this unchangeable law requires the observance of the seventh-day Sabbath. This holy institution is at the same time a memorial of creation and a sign of sanctification, a sign of the believer's rest from his own works of sin, and his entrance into the rest of soul which Jesus promises to those who come to Him. Gen. 2:1-3; Ex. 20:8-11; 31:12-17; Heb. 4:1-10. {1975 JOG, FB1975 5.8}

    8. That the law of ten commandments points out sin, the penalty of which is death. The law cannot save the transgressor from his sin, nor impart power to keep him from sinning. In infinite love and mercy, God provides a way whereby this may be done. He furnishes a substitute, even Christ the Righteous One, to die in man's stead, making "Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." 2 Cor. 5:21. That one is justified, not by obedience to the law, but by the grace that is in Christ Jesus. By accepting Christ, man is reconciled to God, justified by His blood for the sins of the past, and saved from the power of sin by His indwelling life. Thus the gospel becomes "the power of God unto salvation to everyone that believeth." Rom. 1:16. This experience is wrought by the divine agency of the Holy Spirit, who convinces of sin and leads to the Sin-Bearer, inducting the believer into the new covenant relationship, where the law of God is written on his heart, and through the enabling power of the indwelling Christ, his life is brought into conformity to the divine precepts. The honor and merit of this wonderful transformation belong wholly to Christ. 1 John 2:1, 2; 3:4; Rom. 3:20; 5:8-10; 7:7; Eph. 2:8-10; 3:17; Gal. 2:20; Heb. 8:8-12. {1975 JOG, FB1975 5.9}

    9. That God "only hath immortality." 1 Tim. 6:15. Mortal man possesses a nature inherently sinful and dying. Eternal life is the gift of God through faith in Christ. Rom. 6:23. "He that hath the Son hath life." 1 John 5:12. Immortality is bestowed upon the righteous at the second coming of Christ, when the righteous dead are raised from the grave and the living righteous translated to meet the Lord. Then it is that those accounted faithful "put on immortality." 1 Cor. 15:51-55. {1975 JOG, FB1975 5.10}

    10. That the condition of man in death is one of unconsciousness. That all men, good and evil alike, remain in the grave from death to the resurrection. Eccl. 9:5, 6; Ps. 146:3, 4; John 5:28, 29. {1975 JOG, FB1975 5.11}

    11. That there shall be a resurrection both of the just and of the unjust. The resurrection of the just will take place at the second coming of Christ; the resurrection of the unjust will take place a thousand years later, at the close of the millennium. John 5:28, 29; 1 Thess. 4:13-18; Rev. 20:5-10. {1975 JOG, FB1975 5.12}

    12. That the finally impenitent, including Satan, the author of sin, will, by the fires of the last day, be reduced to a state of non-existence, becoming as though they had not been, thus purging God's universe of sin and sinners. Rom. 6:23; Mal. 4:1-3; Rev. 20:9, 10; Obadiah 16. {1975 JOG, FB1975 5.13}

    13. That no prophetic period is given in the Bible to reach the Second Advent; but that the longest one, the 2300 days recorded by the prophet Daniel in Dan. 8:14, terminating in 1844, reaches an event called the cleansing of the sanctuary. Dan. 8:14; 9:24, 25; Num. 14:34; Eze. 4:6. {1975 JOG, FB1975 5.14}

    14. That the true sanctuary, of which the tabernacle on earth was a type, is the temple of God in heaven, of which Paul speaks in Hebrews 8 and onward, and of which the Lord Jesus, as our great high priest, is minister; and that the priestly work of our Lord is the antitype of the work of the Jewish priests of the former dispensation; that this heavenly sanctuary is the one to be cleansed at the end of the 2300 days of Daniel 8:14; its cleansing being, as in the type, a work of judgment, beginning with the entrance of Christ as the high priest upon the judgment phase of His ministry in the heavenly sanctuary foreshadowed in the earthly service of cleansing the sanctuary on the day of atonement. This work of judgment in the heavenly sanctuary began in 1844. Its completion will close human probation. Dan. 7:9, 10; 8:14; Heb. 8:1, 2, 5; Rev. 20:12; Num. 14:34; Eze. 4:6. {1975 JOG, FB1975 5.15}

    15. That God in the time of the judgment and in accordance with His uniform dealing with the human family in warning them of coming events vitally affecting their destiny (Amos 3:6, 7), sends forth a proclamation of the approach of the second advent of Christ; that this work is symbolized by the three angels of Revelation 14; and that their threefold message brings to view a work of reform to prepare a people to meet Him at His coming. Amos 3:6, 7; 2 Cor. 5:10; Rev. 14:6-12. {1975 JOG, FB1975 5.16}

    16. That the time of the cleansing of the sanctuary, synchronizing with the period of the proclamation of the message of Revelation 14, is a time of investigative judgment, first with reference to the dead, and second with reference to the living. This investigative judgment determines who of the myriads sleeping in the dust of the earth are worthy of a part in the first resurrection, and who of its living multitudes are worthy of translation. 1 Peter 4:17, 18; Dan. 7:9, 10; Rev. 14:6, 7; Luke 20:35. {1975 JOG, FB1975 5.17}

    17. That the followers of Christ should be a godly people, not adopting the unholy maxims nor conforming to the unrighteous ways of the world, not loving its sinful pleasures nor countenancing its follies. That believers should recognize their bodies as the temple of the Holy Spirit, and that therefore they should clothe that body in neat, modest, dignified apparel. Further, that in eating and drinking and in their entire course of conduct they should shape their lives as becometh followers of the meek and lowly Master. Thus the followers of Christ will be led to abstain from all intoxicating drinks, tobacco, and other narcotics, and to avoid every body- and soul-defiling habit and practice. 1 Cor. 3:16, 17; 9:25; 10:31; 1 Tim. 2:9, 10; 1 John 2:6. {1975 JOG, FB1975 6.1}

    18. That the divine principle of tithes and offerings for the support of the gospel is an acknowledgement of God's ownership in our lives, and that we are stewards who must render account to Him of all that He has committed to our possession. Lev. 27:30; Mal. 3:8-12; Matt. 23:23; 1 Cor. 9:9-14; 2 Cor. 9:6-15. {1975 JOG, FB1975 6.2}

    19. That God has placed in His church the gifts of the Holy Spirit, as enumerated in 1 Corinthians 12 and Ephesians 4. That these gifts operate in harmony with the divine principles of the Bible, and are given for the perfecting of the saints, the work of the ministry, the edifying of the body of Christ. Rev. 12:17; 19:10; 1 Cor. 1:5-7. That the gift of the Spirit of Prophecy is one of the identifying marks of the remnant church. 1 Cor. 1:5, 7; 12:1, 28; Rev. 12:17; 19:10; Amos 3:7; Hosea 12:10, 13. The remnant church recognizes that this gift was manifested in the life and ministry of Ellen G. White. {1975 JOG, FB1975 6.3}

    20. That the second coming of Christ is the great hope of the church, the grand climax of the gospel and plan of salvation. His coming will be literal, personal, and visible. Many important events will be associated with His return, such as the resurrection of the dead, the destruction of the wicked, the purification of the earth, the reward of the righteous, the establishment of His everlasting kingdom. The almost complete fulfillment of various lines of prophecy, particularly those found in the books of Daniel and the Revelation, with existing conditions in the physical, social, industrial, political, and religious world, indicates that Christ's coming "is near, even at the doors." Matt. 24:33. The exact time of that event has not been foretold. Believers are exhorted to be ready, for "in such an hour as ye think not the Son of man" (Matt. 24:44) will be revealed. Luke 17:26-30; 21:25-27; John 14:1-3; Acts 1:9-11; Rev. 1:7; Heb. 9:28; James 5:1-8; Joel 3:9-16; 2 Tim. 3:1-5; Dan. 7:27; Matt. 24:36, 44. {1975 JOG, FB1975 6.4}

    21. That the millennial reign of Christ covers the period between the first and the second resurrections, during which time the saints of all ages will live with their blessed Redeemer in heaven. At the end of the millennium, the Holy City with all the saints will descend to the earth. The wicked, raised in the second resurrection, will go up on the breadth of the earth with Satan at their head to compass the camp of the saints, when fire will come down from God out of heaven and devour them. In the conflagration which destroys Satan and his host, the earth itself will be regenerated and cleansed from the effects of the curse. Thus the universe of God will be purified from the foul blot of sin. Rev. 20; Zech. 14:1-4; 2 Peter 3:7-10. {1975 JOG, FB1975 6.5}

    22. That God will make all things new. The earth, restored to its pristine beauty, will become forever the abode of the saints of the Lord. The promise to Abraham, that through Christ he and his seed should possess the earth throughout the endless ages of eternity, will be fulfilled. "The kingdom and dominion, and the greatness of the kingdom under the whole heaven, will be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." Dan. 7:27. Christ, the Lord, will reign supreme and every creature which is in heaven and on the earth and under the earth, and such as are in the sea will ascribe "blessing, and honour, and glory, and power," unto "Him that sitteth upon the throne, and unto the Lamb for ever and ever." Gen. 13:14-17; Rom. 4:13; Heb. 11:8-16; Matt. 5:5; lsa. 35; Rev. 21:1-7; 5:13; Dan. 7:27. {1975 JOG, FB1975 6.6}



    1975 Seventh-day Adventist YEARBOOK

    A Directory of
    The General Conference, World Divisions, Union and Local Conferences and Missions, Educational Institutions, Food Companies, Hospitals and Sanitariums, Publishing Houses, Periodicals, and Denominational Workers.

    Compiled and Edited by the Office of Jesse O. Gibson, Statistical Secretary

    General Conference of Seventh-day Adventists
    6840 Eastern Avenue, N.W.
    Washington, D.C. 20012

    REVIEW AND HERALD PUBLISHING ASSOCIATION
    WASHINGTON, D.C. 20012


    FUNDAMENTAL BELIEFS OF SEVENTH-DAY ADVENTISTS

    Seventh-day Adventists accept the Bible as their only creed and hold certain fundamental beliefs to be the teaching of the Holy Scriptures. These beliefs, as set forth here, constitute the church's understanding and expression of the teaching of Scripture. Revision of these statements may be expected at a General Conference session when the church is led by the Holy Spirit to a fuller understanding of Bible truth or finds better language in which to express the teachings of God's Holy Word. {1981, FB1981 5.1}

    1. The Holy Scriptures {1981, FB1981 5.2}
    The Holy Scriptures, Old and New Testaments, are the written Word of God, given by divine inspiration through holy men of God who spoke and wrote as they were moved by the Holy Spirit. In this Word, God has committed to man the knowledge necessary for salvation. The Holy Scriptures are the infallible revelation of His will. They are the standard of character, the test of experience, the authoritative revealer of doctrines, and the trustworthy record of God's acts in history. (2 Peter 1:20, 21; 2 Tim. 3:16, 17; Ps. 119:105; Prov. 30:5, 6; Isa. 8:20; John 17:17; 1 Thess. 2:13; Heb. 4:12.) {1981, FB1981 5.3}

    2. The Trinity {1981, FB1981 5.4}
    There is one God: Father, Son, and Holy Spirit, a unity of three co-eternal Persons. God is immortal, all-powerful, all-knowing, above all, and ever present. He is infinite and beyond human comprehension, yet known through His self-revelation. He is forever worthy of worship, adoration, and service by the whole creation. (Deut. 6:4; Matt. 28:19; 2 Cor. 13:14; Eph. 4:46; 1 Peter 1:2; 1 Tim. 17; Rev. 14:7.) {1981, FB1981 5.5}

    3. The Father {1981, FB1981 5.6}
    God the Eternal Father is the Creator, Source, Sustainer, and Sovereign of all creation. He is just and holy, merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The qualities and powers exhibited in the Son and the Holy Spirit are also revelations of the Father. (Gen. 1:1; Rev. 4:11; 1 Cor. 15:28; John 3:16; 1 John 4:8; 1 Tim. 1:17; Ex. 34:6, 7; John 14:9.) {1981, FB1981 5.7}

    4. The Son {1981, FB1981 5.8}
    God the eternal Son became incarnate in Jesus Christ. Through Him all things were created, the character of God is revealed, the salvation of humanity is accomplished, and the world is judged. Forever truly God, He became also truly man, Jesus the Christ. He was conceived of the Holy Spirit and born of the virgin Mary. He lived and experienced temptation as a human being, but perfectly exemplified the righteousness and love of God. By His miracles He manifested God's power and was attested as God's promised Messiah. He suffered and died voluntarily on the cross for our sins and in our place, was raised from the dead, and ascended to minister in the heavenly sanctuary in our behalf. He will come again in glory for the final deliverance of His people and the restoration of all things. (JOhn 1:1-3, 14; COl. 1:15-19; John 10:30; 14:9; Rom. 6:23; 2 Cor. 5:17-19; John 5:22; Luke 1:35; Phil. 2:5-11; Heb. 2:9-18; 1 Cor. 15:3, 4; Heb. 8:1, 2; John 14:1-3.) {1981, FB1981 5.9}

    5. The Holy Spirit {1981, FB1981 5.10}
    God the eternal Spirit was active with the Father and the Son in Creation, incarnation, and redemption. He inspired the writers of Scripture. He filled Christ's life with power. He draws and convicts human beings; and those who respond He renews and transforms into the image of God. Sent by the Father and the Son to be always with His children, He extends spiritual gifts to the church, empowers it to bear witness to Christ, and in harmony with the Scriptures leads it into all truth. (Gen. 1:1, 2; Luke 1:35; 4:18; Acts 10:38;2 Peter 1:21; 2 Cor. 3:18; Eph. 4:11, 12; Acts 1:8; John 14:16-18, 26, 27; 16:17-13.) {1981, FB1981 5.11}

    6. Creation {1981, FB1981 5.12}
    God is Creator of all things, and has revealed in Scripture the authentic account of His creative activity. In six days the Lord made "the heaven and the earth" and all living things upon the earth, and rested on the seventh day of that first week. Thus He established the Sabbath as a perpetual memorial of His completed creative work. The first man and woman were made in the image of God as the crowning work of Creation, given dominion over the world, and charged with responsibility to care for it. When the world was finished it was "very good," declaring the glory of God. (Gen. 1;2; Ex. 20:8-11; Ps. 17:1-6; 33:6, 9; 104; Heb. 11:3.) {1981, FB1981 5.13}

    7. The Nature of Man {1981, FB1981 5.14}
    Man and woman were made in the image of God with individuality, the power and freedom to think and to do. Though created free beings, each is an indivisible unity of body, mind, and soul, dependent upon God for life and breath and all else. When our first parents disobeyed God, they denied their dependence upon Him and fell from their high position under God. The image of God in them was marred and they became subject to death. Their descendants share this fallen, nature and its consequences. They are born with weaknesses and tendencies to evil. But God in Christ reconciled the world to Himself and by His Spirit restores in penitent mortals the image of their Maker. Created for the glory of God, they are called to love Him and one another, and to care for their environment. (Gen. 1:26-28; 2:7 Ps. 8:4-8; Acts 17:24-28; Gen. 3; Ps. 51:5; Rom. 5:12-17; 2 Cor. 5:19, 20; Ps. 51:10;1 John 4:7, 8, 11, 20; Gen. 2:15.) {1981, FB1981 5.15}

    8. The Great Controversy {1981, FB1981 5.16}
    All humanity is now involved in a great controversy between Christ and Satan regarding the character of God, His law, and His sovereignty over the universe. This conflict originated in heaven when a created being, endowed with freedom of Choice, in self-exaltation became Satan, God's adversary, and led into rebellion a portion of the angels. He introduced the spirit of rebellion into this world when he led {1981, FB1981 5.17}
    Adam and Eve into sin. This human sin resulted in the distortion of the image of God in humanity, the disordering of the created world, and its eventual devastation at the time of the worldwide flood. Observed by the whole creation, this world became the arena of the universal conflict, out of which the God of love will ultimately be vindicated. To assist His people in this controversy, Christ sends the Holy Spirit and the loyal angels to guide, protect, and sustain them in the way of salvation. (Rev. 12:4-9; Isa. 14:12-14; Eze. 28:12-18; Gen. 3; Rom. 1:19-32; 5:12-21; 8:19-22; Gen. 6-8; 2 Peter 3:6; 1 Cor. 4:9; Heb. 1:14.) {1981, FB1981 6.1}

    9. The Life, Death, and Resurrection of Christ {1981, FB1981 6.2}
    In Christ's life of perfect obedience to God's will, His suffering, death, and resurrection, God provided the only means of atonement for human sin, so that those who by faith accept this atonement may have eternal life, and the whole creation may better understand the infinite and holy love of the Creator. This perfect atonement vindicates the righteousness of God's law and the graciousness of His character; for it both condemns our sin and provides for our forgiveness. The death of Christ is substitutionary and expiatory, reconciling and transforming. The resurrection of Christ proclaims God's triumph over the forces of evil, and for those who accept the atonement assures their final victory over sin and death. It declares the Lordship of Jesus Christ, before whom every knee in heaven and on earth will bow. (John 3:16; Isa. 53; 1 Peter 2:21, 22; 1 Cor. 15:3, 4, 20-22; 2 Cor. 5:14, 15, 19-21; Rom. 1:4; 3:25; 4:25; 8:3, 4; 1 John 2:2; 4:10; Col. 2:15; Phil. 2:6-11.) {1981, FB1981 6.3}

    10. The Experience of Salvation {1981, FB1981 6.4}
    In infinite love and mercy God made Christ, who knew no sin, to be sin for us, so that in Him we might be made the righteousness of God. Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Lord and Christ, as Substitute and Example. This faith which receives salvation comes through the divine power of the World and is the gift of God's grace. Through Christ we are justified, adopted as God's sons and daughters, and delivered from the lordship of sin. Through the Spirit we are born again and sanctified; the Spirit renews our minds, writes God's law of love in our hearts, and we are given the power to live a holy life. Abiding in Him we become partakers of the divine nature and have the assurance of salvation now and in the judgment. (2 Cor. 5:17-21; John 3:16; Gal. 1:4; 4:4-7; Titus 3:3-7; John 16:8; Gal. 3:13, 14; 1 Peter 2:21, 22; Rom. 10:17; Luke 17:5; Mark 9:23, 24; Eph. 2:5-10; Rom. 3:21-26; Col. 1:13, 14; Rom. 8:14-17; Gal. 3:26; John 3:3-8; 1 Peter 1:23; Rom. 12:2; Heb. 8:7-12; Eze. 36:25-27; 2 Peter 1:3, 4; Rom. 8:1-4; 5:6-10.) {1981, FB1981 6.5}

    11. The Church {1981, FB1981 6.6}
    The church is the community of believers who confess Jesus Christ as Lord and Saviour. In continuity with the people of God in Old Testament times, we are called out from the world; and we join together for worship, for fellowship, for instruction in the Word, for the celebration of the Lord's Supper, for service to all mankind, and for the world-wide proclamation of the gospel. The church derives its authority from Christ, who is the incarnate Word, and from the Scriptures, which are the written Word. The church is God's family; adopted by Him as children, its members live on the basis of the new covenant. The church is the body of Christ, a community of faith of which Christ Himself is the Head. The church is the bride for whom Christ died that He might sanctify and cleanse her. At His return in triumph, He will present her to Himself a glorious church, the faithful of all the ages, the purchase of His blood, not having spot or wrinkle, but holy and without blemish. (Gen. 12:3; Acts 7:38; Eph. 4:11-15; 3:8-11; Matt. 28:19, 20; 16:13-20; 18:18; Eph. 2:19-22; 1:22, 23; 5:23-27; Col. 1:17, 18.) {1981, FB1981 6.7}

    12. The Remnant and Its Mission {1981, FB1981 6.8}
    The universal church is composed of all who truly believe in Christ, but in the last days, a time of widespread apostasy, a remnant has been called out to keep the commandments of God and the faith of Jesus. This remnant announces the arrival of the judgment hour, proclaims salvation through Christ, and heralds the approach of His second advent. This proclamation is symbolized by the three angels of Revelation 14; it coincides with the work of judgment in heaven and results in a work of repentance and reform form on earth. Every believer is called to have a personal part in this worldwide witness. (Rev. 12:17; 14:6-12; 18:1-4; 2 Cor. 5:10; Jude 3, 14; 1 Peter 1:16-19; 2 Peter 3:10-14; Rev. 21:1-14.) {1981, FB1981 6.9}

    13. Unity in the Body of Christ {1981, FB1981 6.10}
    The church is one body with many members, called from every nation, kindred, tongue, and people. In Christ we are a new creation; distinctions of race, culture, learning, and nationality, and differences between high and low, rich and poor, male and female, must not be divisive among us. We are all equal in Christ, who by one Spirit has bonded us into one fellowship with Him and with one another; we are to serve and be served without partiality or reservation. Through the revelation of Jesus Christ in the Scriptures we share the same faith and hope, and reach out in one witness to all. This unity has its source in the oneness of the triune God, who has adopted us as His children. (Rom. 12:4, 5; 1 Cor. 12:12-14; Matt. 28:19, 20; Ps. 133:1; 2 Cor. 5:16, 17; Acts 17:26, 27; Gal. 3:27, 29; Col. 3:10-15; Eph. 4:14-16; 4:1-6; John 17:20-23.) {1981, FB1981 6.11}

    14. Baptism {1981, FB1981 6.12}
    By baptism we confess our faith in the death and resurrection of Jesus Christ, and testify of our death to sin and of our purpose to walk in newness of life. Thus we acknowledge Christ as Lord and Saviour, become His people, and are received as members by His church. Baptism is a symbol of our union with Christ, the forgiveness of our sins, and our reception of the Holy Spirit. It is by immersion in water and is contingent on an affirmation of faith in Jesus and evidence of repentance of sin. It follows instruction in the Holy Scriptures and acceptance of their teachings. (Rom. 6:1-6; Col. 2:12, 13; Acts 16:30-33; 22:16; 2:38; Matt. 28:19, 20.) {1981, FB1981 6.13}

    15. The Lord's Supper {1981, FB1981 6.14}
    The Lord's Supper is a participation in the emblems of the body and blood of Jesus as an expression of faith in Him, our Lord and Saviour. In this experience of communion Christ is present to meet and strengthen His people. As we partake, we joyfully proclaim the Lord's death until He comes again. Preparation for the Supper includes self-examination, repentance, and confession. The Master ordained the service of foot washing to signify renewed cleansing, to express a willingness to serve one another in Christlike humility, and to unite our hearts in love. The communion service is open to all believing Christians. (1 Cor. 10:16, 17; 11:23-30; Matt. 26:17-30; Rev. 3:20; John 6:48-63; 13:1-17.) {1981, FB1981 6.15}
    16. Spiritual Gifts and Ministries {1981, FB1981 7.1}

    God bestows upon all members of His church in every age spiritual gifts which each member is to employ in loving ministry for the common good of the church and of humanity. Given by the agency of the Holy Spirit, who apportions to each member as He wills, the gifts provide all abilities and ministries needed by the church to fulfill its divinely ordained functions. According to the Scriptures, these gifts include such ministries as faith, healing, prophecy, proclamation, teaching, administration, reconciliation, compassion, and self-sacrificing service and charity for the help and encouragement of people. Some members are called of God and endowed by the Spirit for functions recognized by the church in pastoral, evangelistic, apostolic, and teaching ministries particularly needed to equip the members for service, to build up the church to spiritual maturity, and to foster unity of the faith and knowledge of God. When members employ these spiritual gifts as faithful stewards of God's varied grace, the church is protected from the destructive influence of false doctrine, grows with a growth that is from God, and is built up in faith and love. (Rom. 12:4-8; 1 Cor. 12:9-11, 27, 28; Eph. 4:8, 11-16; Acts 6:1-7; 1 Tim. 2:1-3; 1 Peter 4:10, 11.) {1981, FB1981 7.2}

    17. The Gift of Prophecy {1981, FB1981 7.3}
    One of the gifts of the Holy Spirit is prophecy. This gift is an identifying mark of the remnant church and was manifested in the ministry of Ellen G. White. As the Lord's messenger, her writings are a continuing and authoritative source of truth which provide for the church comfort, guidance, instruction, and correction. They also make clear that the Bible is the standard by which all teaching and experience must be tested. (Joel 2:28, 29; Acts 2:14-21; Heb. 1:1-3; Rev. 12:17; 19:10.) {1981, FB1981 7.4}

    18. The Law of God {1981, FB1981 7.5}
    The great principles of God's law are embodied in the Ten Commandments and exemplified in the life of Christ. They express God's love, will, and purposes concerning human conduct and relationships and are binding upon all people in every age. These precepts are the basis of God's covenant with His people and the standard in God's judgment. Through the agency of the Holy Spirit they point out sin and awaken a sense of need for a Saviour. Salvation is all of grace and not of works, but its fruitage is obedience to the Commandments. This obedience develops Christian character and results in a sense of well-being. It is an evidence of our love for the Lord and our concern for our fellow men. The obedience of faith demonstrates the power of Christ to transform lives, and therefore strengthens Christian witness. (Ex. 20:1-17; Ps. 40:7, 8; Matt. 22:36-40; Deut. 28:1-14; Matt. 5:17-20; Heb. 8:8-10; John 16:7-10; Eph. 2:8-10; 1 John 5:3; Rom. 8:3, 4; Ps. 19:7-14.) {1981, FB1981 7.6}

    19. The Sabbath {1981, FB1981 7.7}
    The beneficent Creator, after the six days of Creation, rested on the seventh day and instituted the Sabbath for all people as a memorial of Creation. The fourth commandment of God's unchangeable law requires the observance of this seventh-day Sabbath as the day of rest, worship, and ministry in harmony with the teaching and practice of Jesus, the Lord of the Sabbath. The Sabbath is a day of delightful communion with God and one another. It is a symbol of our redemption in Christ, a sign of our sanctification, a token of our allegiance, and a foretaste of our eternal future in God's kingdom. The Sabbath is God's perpetual sign of His eternal covenant between Him and His people. Joyful observance of this holy time from evening to evening, sunset to sunset, is a celebration of God's creative and redemptive acts. (Gen. 2:1-3; Ex. 20:8-11; Luke 4:16; Isa. 56:5, 6; 58:13, 14; Matt. 12:1-12; Ex. 31:13-17; Eze. 20:12, 20; Deut. Deut. 5:12-15; Heb. 4:1-11; Lev. 23:32; Mark 1:32.) {1981, FB1981 7.8}

    20. Stewardship {1981, FB1981 7.9}
    We are God's stewards, entrusted by Him with time and opportunities, abilities and possessions, and the blessings of the earth and its resources. We are responsible to Him for their proper use. We acknowledge God's ownership by faithful service to Him and our fellow men, and by returning tithes and giving offerings for the proclamation of His gospel and the support and growth of His church. Stewardship is a privilege given to us by God for nurture in love and the victory over selfishness and covetousness. The steward rejoices in the blessings that come to others as a result of his faithfulness. (Gen. 1:26-28; 2:15; 1 Chron. 29:14; Hag. 1:3-11; Mal. 3:8-12; 1 Cor. 9:9-14; Matt. 23:23; 2 Cor. 8:1-15; Rom. 15:26,27.) {1981, FB1981 7.10}

    21. Christian Behaviour {1981, FB1981 7.11}
    We are called to be a godly people who think, feel, and act in harmony with the principles of heaven. For the Spirit to recreate in us the character of our Lord we involve ourselves only in those things which will produce Christlike purity, health, and joy in our lives. This means that our amusement and entertainment should meet the highest standards of Christian taste and beauty. While recognizing cultural differences, our dress is to be simple, modest, and neat, befitting those whose true beauty does not consist of outward adornment but in the imperishable ornament of a gentle and quiet spirit. It also means that because our bodies are the temples of the Holy Spirit, we are to care for them intelligently. Along with adequate exercise and rest, we are to adopt the most healthful diet possible and abstain from the unclean foods identified in the Scriptures. Since alcoholic beverages, tobacco, and the irresponsible use of drugs and narcotics are harmful to our bodies, we are to abstain from them as well. Instead, we are to engage in whatever brings our thoughts and bodies into the discipline of Christ, who desires our wholesomeness, joy, and goodness. (Rom. 12:1, 2; 1 John 2:6; Eph. 5:1-21; Phil. 4:8; 2 Cor. 10:5; 6:14-7:1; 1 Peter 3:1-4; 1 Cor. 6:19, 20; 10:31; Lev. 11:1-47; 3 John 2.) {1981, FB1981 7.12}

    22. Marriage and the Family {1981, FB1981 7.13}
    Marriage was divinely established in Eden and affirmed by Jesus to be a lifelong union between a man and a woman in loving companionship. For the Christian a marriage commitment is to God as well as to the spouse, and should be entered into only between partners who share a common faith. Mutual love, honor, respect, and responsibility are the fabric of this relationship, which is to reflect the love, sanctity, closeness, and permanence of the relationship between Christ and His church. Regarding divorce, Jesus taught that the person who divorces a spouse, except for fornication, and marries another, commits adultery. Although some family relationships may fall short of the ideal, marriage partners who fully commit themselves to each other in Christ may achieve loving unity through the guidance of the Spirit and the nurture of the church. God blesses the family and intends that its members shall assist each other toward complete maturity. Parents are to bring up their children to love and obey the Lord. By their example and their words they are to teach them that Christ is a loving disciplinarian, ever tender and caring, who wants them to become members of His body, the family of God. Increasing family closeness is one of the earmarks of the final gospel message. (Gen. 2:18-25; Matt. 19:3-9; John 2:1-11; 2 Cor. 6:14; Eph. 5:21-33; Matt. 5:31, 32; Mark 10:11, 12; Luke 16:18; 1 Cor. 7:10, 11; Ex. 20:12; Eph. 6:1-4; Deut. 6:5-9; Prov. 22:6; Mal. 4:5, 6.) {1981, FB1981 7.14}

    23. Christ's Ministry in the Heavenly Sanctuary {1981, FB1981 8.1}
    There is a sanctuary in heaven, the true tabernacle which the Lord set up and not man. In it Christ ministers on our behalf, making available to believers the benefits of His atoning sacrifice offered once for all on the cross. He was inaugurated as our great High Priest and began His intercessory ministry at the time of His ascension. In 1844, at the end of the prophetic period of 2300 days, He entered the second and last phase of His atoning ministry. It is a work of investigative judgment which is part of the ultimate disposition of all sin, typified by the cleansing of the ancient Hebrew sanctuary on the Day of Atonement. In that typical service the sanctuary was cleansed with the blood of animal sacrifices, but the heavenly things are purified with the perfect sacrifice of the blood of Jesus. The investigative judgment reveals to heavenly intelligences who among the dead are asleep in Christ and therefore, in Him, are deemed worthy to have part in the first resurrection. It also makes manifest who, among the living are abiding in Christ, keeping the commandments of God and the faith of Jesus, and in Him, therefore, are ready for translation into His everlasting kingdom. This judgment vindicates the justice of God in saving those who believe in Jesus. It declares that those who have remained loyal to God shall receive the kingdom. The completion of this ministry of Christ will mark the close of human probation before the Second Advent. (Heb. 8:1-5; 4:14-16; 9:11-28; 10:19-22; 1:3; 2:16, 17; Dan. 7:9-27; 27; 8:13, 14; 9:24-27; Num. 14:34; Eze. 4:6; Lev. 16; Rev. 14:6, 7; 20:12; 14:12; 22:12.) {1981, FB1981 8.2}

    24. The Second Coming of Christ {1981, FB1981 8.3}
    The second coming of Christ is the blessed hope of the church, the grand climax of the gospel. The Saviour's coming will be literal, personal, visible and worldwide. When He returns, the righteous dead will be resurrected, and together with the righteous living will be glorified and taken to heaven, but the unrighteous will die. The almost complete fulfillment of most lines of prophecy, together with the present condition of the world, indicates that Christ's coming is imminent. The time of that event has not been revealed, and we are therefore exhorted to be ready at all times. (Titus 2:13; Heb. 9:28; John 14:1-3; Acts 1:9-11; Matt. 24:14; Rev. 1:7; Matt. 26:43, 44; 1 Thess. 4:13-18; 1 Cor. 15:51-54; 2 Thess. 1:7-10; 2:8; Rev. 14:14-20; 19:11-21; Matt. 24; Mark 13; Luke 21; 2 Tim. 3:1-5; 1 Thess. 5:1-6.) {1981, FB1981 8.4}

    25. Death and Resurrection {1981, FB1981 8.5}
    The wages of sin is death. But God, who alone is immortal, will grant eternal life to His redeemed. Until that day death is an unconscious state for all people. When Christ, who is our life, appears, the resurrected righteous and the living righteous will be glorified and caught up to meet their Lord. The second resurrection, the resurrection of the unrighteous, will take place a thousand years later. (Rom. 6:23; 1 Tim. 6:15, 16; Eccl. 9:5, 6; Ps. 146:3, 4; John 11:11-14; Col. 3:4; 1 Cor. 15:51-54; 1 Thess. 4:13-17; John 5:28, 29; Rev. 20:1-10.) {1981, FB1981 8.6}

    26. The Millennium and the End of Sin {1981, FB1981 8.7}
    The millennium is the thousand-year reign of Christ with His saints in heaven between the first and second resurrections. During this time the wicked dead will be judged; the earth will be utterly desolate, without living human inhabitants, but occupied by Satan and his angels. At its close Christ with His saints and the Holy City will descend from heaven to earth. The unrighteous dead will then be resurrected, and with Satan and his angels will surround the city; but fire from God will consume them and cleanse the earth. The universe will thus be freed of sin and sinners forever. (Rev. 20; 1 Cor. 6:2, 3; Jer. 4:23-26; Rev. 21:1-5; Mal. 4:1; Eze. 28:18, 19.) {1981, FB1981 8.8}

    27. The New Earth {1981, FB1981 8.9}
    On the new earth, in which righteousness dwells, God will provide an internal home for the redeemed and a perfect environment for everlasting life, love, joy, and learning in His presence. For here God Himself will dwell with His people, and suffering and death will have passed away. The great controversy will be ended, and sin will be no more. All things, animate and inanimate, will declare that God is love; and He shall reign forever. Amen. (2 Peter 3:13; Isa. 35; 65:17-25; Matt. 5:5; Rev. 21:1-7; 22:1-5; 11:15.) {1981, FB1981 8.10}



    1981 Year Book

    Publisher: Review and Herald Publishing Association, Washington, D. C.


     

    Ellen White on the Pioneers

    God has given me light regarding our periodicals. What is it?--He has said that the dead are to speak. How?--Their works shall follow them. We are to repeat the words of the pioneers in our work, who knew what it cost to search for the truth as for hidden treasure, and who labored to lay the foundation of our work. They moved forward step by step under the influence of the Spirit of God. One by one these pioneers are passing away. The word given me is, Let that which these men have written in the past be reproduced. And in The Signs of the Times let not the articles be long or the print fine. Do not try to crowd everything into one number of the paper. Let the print be good, and let earnest, living experiences be put into the paper. {RH, May 25, 1905 par. 21}

    Rehearse God's Leadings-- I feel deeply over our present situation. We must now do a work that should have been done long ago. We must do as the Lord directed Moses to do, when the children of Israel, having crossed the desert, were encamped on the borders of Jordan. Moses was bidden to rehearse to them all the dealings of the Lord to them during their journeyings through the wilderness. The record of this rehearsal is found in the book of Deuteronomy. {CW 145.1}

    The record of the experience through which the people of God passed in the early history of our work must be republished. Many of those who have since come into the truth are ignorant of the way in which the Lord wrought. The experience of William Miller and his associates, of Captain Joseph Bates, and of other pioneers in the advent message, should be kept before our people. Elder Loughborough's book should receive attention. Our leading men should see what can be done for the circulation of this book. {CW 145.2}

    We must study to find out the best way in which to take up the review of our experiences from the beginning of our work, when we separated from the churches, and went forward step by step in the light that God gave us. We then took the position that the Bible, and the Bible only, was to be our guide; and we are never to depart from this position. We were given wonderful manifestations of the power of God. Miracles were wrought. Again and again, when we were brought into strait places, the power of God was displayed in our behalf.--Letter 105, 1903. {CW 145.3}



    Pioneer History to Be Kept Before the People.--The record of the experience through which the people of God passed in the early history of our work must be republished. Many of those who have since come into the truth are ignorant of the way in which the Lord wrought. The experience of William Miller and his associates, of Captain Joseph Bates, and of other pioneers in the Advent message should be kept before our people. Elder Loughborough's book should receive attention. Our leading men should see what can be done for the circulation of this book. [REFERENCE IS HERE MADE TO THE RISE AND PROGRESS OF SEVENTH-DAY ADVENTISTS, PUBLISHED IN 1892 BY J.N. LOUGHBOROUGH (REVISED IN 1905 AS THE GREAT SECOND ADVENT MOVEMENT).] {PM 30.1}

    We must study to find out the best way in which to take up the review of our experiences from the beginning of our work, when we separated from the churches, and went forward step by step in the light that God gave us. We then took the position that the Bible, and the Bible only, was to be our guide; and we are never to depart from this position. We were given wonderful manifestations of the power of God. {PM 30.2}

    Miracles were wrought. Again and again, when we were brought into strait places, the power of God was displayed in our behalf. At such times, souls were convicted, and amidst the scorn and derision of the opposing churches, they bore testimony in favor of the truth.--Lt 105, 1903. {PM 30.3}

    Let us cherish the truth which has been spoken to us and the counsel that has been given to us by men through whom God has manifested His will in a marked manner. Let us be grateful that there were men who appropriated the grace of Christ, and bore the burden in the heat of the day, whose lips are now silent. The Lord Jesus bade John to write of them, "Blessed are the dead which die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labors; and their works do follow them." We should be careful how we handle the names of the precious and blessed ones who sleep in Jesus. {6MR 206.2}

    It has been at very great cost that the truth has been brought before the people. The third angel's message was established through very great difficulties; for every conceivable obstruction was in the way of its proclamation at first. Those who have seen the truth at a later date, who have had no experimental knowledge as to what it cost to become a Seventh-day Adventist when all the believers could be numbered within a small compass, should be guarded in their expressions in regard to the men through whom the Lord wrought as pioneers in His work. These men gave not only themselves, but all that they possessed to advance the precious truth. It cost them more than it costs many today who take it upon themselves to speak so freely of the mistakes the servants of God made in their youth and inexperience. The Lord loved them and valued them; for they had fervor and honesty of soul, and He took them by the hand and led them in safe paths, planting their inexperienced feet upon the Rock of Ages. {6MR 206.3}

    Now let every one who loves God, love and respect those whom God has loved and honoured. "Them that honor Me, I will honour, and they that despise me shall be lightly esteemed." 1 Samuel 2:30. {6MR 207.1}

    These are the words of the Lord, and they point out the fact that we should not lightly esteem those who honor God.--Letter 39, 1894. (To A. T. Jones, June 7, 1894.) Released September 16, 1974. {6MR 207.2}

     

    Pioneer Statements on the Trinity

    Ellen White's Endorsement

    God has permitted the precious light of truth to shine upon His word and illuminate the mind of my husband. He may reflect the rays of light from the presence of Jesus upon others by his preaching and writing. . . . {3T 502.2}

    [Image of James Springer White]

    "Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you and exhort you that ye should earnestly contend for THE faith which was once delivered unto the saints…" (Jude 3, 4) …The exhortation to contend for the faith delivered to the saints, is to us alone. And it is very important for us to know what for and how to contend. In the 4th verse he gives us the reason why we should contend for THE faith, a particular faith; "for there are certain men," or a certain class who deny the only Lord God and our Lord Jesus Christ.… The way spiritualizers have disposed of or denied the only Lord God and our Lord Jesus Christ is first using the old unscriptural Trinitarian creed, viz., that Jesus Christ is the eternal God, though they have not one passage to support it, while we have plain scripture testimony in abundance that he is the Son of the eternal God." (James White, January 24, 1846, The Day Star)

    "We are told by those who teach the abolition of the Father's law, that the commandments of God mentioned in the New Testament, are not the ten, but the requirements of the gospel, such as repentance, faith, baptism and the Lord's supper. But as these, and every other requirement peculiar to the gospel, are all embraced in the faith of Jesus, it is evident that the commandments of God are not the sayings of Christ and his apostles. To assert that the sayings of the Son and his apostles are the commandments of the Father, is as wide from the truth as the old trinitarian absurdity that Jesus Christ is the very and Eternal God. And as the faith of Jesus embraces every requirement peculiar to the gospel, it necessarily follows that the commandments of God, mentioned by the third angel, embrace only the ten precepts of the Father's immutable law which are not peculiar to any one dispensation, but common to all." (James White, August 5, 1852, Review & Herald, vol. 3, no. 7, page 52, par. 42)

    "Bro. Cottrell is nearly eighty years of age, remembers the dark day of 1780, and has been a Sabbath-keeper more than thirty years. He was formerly united with the Seventh-Day Baptists, but on some points of doctrine has differed from that body. He rejected the doctrine of the trinity, also the doctrine of man's consciousness between death and the resurrection, and the punishment of the wicked in eternal consciousness. He believed that the wicked would be destroyed. Bro. Cottrell buried his wife not long since, who, it is said, was one of the excellent of the earth. Not long since, this aged pilgrim received a letter from friends in Wisconsin, purporting to be from M. Cottrell, his wife, who sleeps in Jesus. But he, believing that the dead know not anything, was prepared to reject at once the heresy that the spirits of the dead, knowing everything, come back and converse with the living. Thus truth is a staff in his old age. He has three sons in Mill Grove, who, with their families are Sabbath-keepers." (James White, June 9, 1853, Review & Herald, vol. 4, no. 2, page 12, par. 16)

    "As fundamental errors, we might class with this counterfeit sabbath other errors which Protestants have brought away from the Catholic church, such as sprinkling for baptism, the trinity, the consciousness of the dead and eternal life in misery. The mass who have held these fundamental errors, have doubtless done it ignorantly; but can it be supposed that the church of Christ will carry along with her these errors till the judgment scenes burst upon the world? We think not. "Here are they [in the period of a message given just before the Son of man takes his place upon the white cloud, Rev. 14:14] that keep the commandments of God and the faith of Jesus." This class, who live just prior to the second advent, will not be keeping the traditions of men, neither will they be holding fundamental errors relative to the plan of salvation through Jesus Christ. And as the true light shines out upon these subjects, and is rejected by the mass, then condemnation will come upon them. When the true Sabbath is set before men, and the claims of the fourth commandment are urged upon them, and they reject this holy institution of the God of heaven, and choose in its place an institution of the beast, it can then be said, in the fullest sense, that such worship the beast. The warning message of the third angel is given in reference to that period, when the mark of the beast will be received, instead of the seal of the living God. Solemn dreadful, swiftly approaching hour!"(James White, September 12, 1854, Review & Herald, vol. 6, no. 5, page 36, par. 8)

    "Here we might mention the Trinity, which does away the personality of God, and of his Son Jesus Christ, and of sprinkling or pouring instead of being "buried with Christ in baptism," "planted in the likeness of his death:" but we pass from these fablesto notice one that is held sacred by nearly all professed Christians, both Catholic and Protestant. It is, The change of the Sabbath of the fourth commandment from the seventh to the first day of the week." (James White, December 11, 1855, Review & Herald, vol. 7, no. 11, page 85, par. 16)

    "The "mystery of iniquity" began to work in the church in Paul's day. It finally crowded out the simplicity of the gospel, and corrupted the doctrine of Christ, and the church went into the wilderness. Martin Luther, and other reformers, arose in the strength of God, and with the Word and Spirit, made mighty strides in the Reformation. The greatest fault we can find in the Reformation is, the Reformers stopped reforming. Had they gone on, and onward, till they had left the last vestige of Papacy behind, such as natural immortality, sprinkling, the trinity, and Sunday- keeping, the church would now be free from her unscriptural errors." (James White, February 7, 1856, Review & Herald, vol. 7, no. 19, page 148, par. 26 )

    "Jesus prayed that his disciples might be one as he was one with his Father. This prayer did not contemplate one disciple with twelve heads, but twelve disciples, made one in object and effort in the cause of their master. Neither are the Father and the Son parts of the "three-one God." They are two distinct beings, yet one in the design and accomplishment of redemption. The redeemed, from the first who shares in the great redemption, to the last, all ascribe the honor, and glory, and praise, of their salvation, to both God and the Lamb." (James White, 1868, Life Incidents, page 343 [8.4 MB])

    "The inexplicable Trinity that makes the Godhead three in one and one in three, is bad enough; but that ultra Unitarianism that makes Christ inferior to the Father is worse. Did God say to an inferior, "Let us make man in our image?"" (James White, November 29, 1877, Review & Herald)

    "We have not as much sympathy with Unitarians that deny the divinity of Christ, as with Trinitarians who hold that the Son is the eternal Father, and talk so mistily about the three-one God. Give the Master all that divinity with which the Holy Scriptures clothe him. .."(from : Review and Herald June 6, 1871 James and Ellen White's – Western Tour.)

    "This missionary seemed very liberal in his feelings toward all Christians. But after catechizing us [James and Ellen White were both present along with two other Adventists] upon the trinity, and finding that we were not sound upon the subject of his triune God, he became earnest in denouncing unitarianism, which takes from Christ his divinity, and leaves him but a man. Here, as far as our views were concerned, he was combating a man of straw. We do not deny the divinity of Christ. We delight in giving full credit to all those strong expressions of Scripture which exalt the Son of God. We believe him to be the divine person addressed by Jehovah in the words, "Let us make man." He was with the Father before the world was. He came from God, and he says, "I go to him that sent me." The apostle speaks of Christ as he now is, our mediator, having laid aside our nature. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." (James White, June 6, 1871, Advent Review and Herald of the Sabbath) (Bracket supplied)

    "We invite all to compare the testimonies of the Holy Spirit through Mrs. W. [Mrs. White], with the word of God. And in this we do not invite you to compare them with your creed. That is quite another thing. The trinitarian may compare them with his creed, and because they do not agree with it, condemn them. The observer of Sunday, or the man who holds eternal torment an important truth, and the minister that sprinkles infants, may each condemn the testimonies' of Mrs. W. because they do not agree with their peculiar views. And a hundred more, each holding different views, may come to the same conclusion. But their genuineness can never be tested in this way." (James White, Review and Herald of the Sabbath, June 13, 1871)



    "The principal difference between the two bodies is the immortality question. The S. D. Adventists hold the divinity of Christ so nearly with the trinitarian, that we apprehend no trial here. And as the practical application of the subject of the Gifts of the Spirit to our people and to our work is better understood by our S. D. Baptist brethren, they manifest less concern for us on this account." (James White, Review and Herald, Oct 12, 1876)

    "In the divine law, and in the gospel of the divine Son, are the tests of Christian character. And it is with an ill grace that those who have been splitting up into petty sects during the nineteenth century over forms of church government, matters of expediency, free and restricted salvation, trinity and unity, whether we may sing any good hymn in church, or only the Psalms of David, and other matters which constitute no test of fitness for Heaven, now pounce upon us, and display any amount of religious horror, simply because we regard strict conformity to the commandments of God, and the faith of Jesus the only true tests of Christian character. (James White, Review and Herald, Oct 12, 1876)



    Questions Answered.

    Will Elder White or Smith please explain what is meant by sinning against the Holy Ghost, and what the Holy Ghost is? E. S.

    Ans. The sin against the Holy Ghost in the days of the first advent of Christ was to attribute the power of God manifested in the miracles of Christ to the work of Satan. At one time they charged our Lord with casting out devils through Beelzebub, the prince of devils. Matt. 9:34 ; Mark 3:22 ; Luke 11:15. Those who now attribute the work of the Holy Spirit was manifested in the gifts of the church to the power of Satan, commit the sin which has no forgiveness. This sin has been committed by those restless spirits, who have gone out from us declaring that the gift of prophecy, which has been graciously manifested to our people be the work of Satan. The work of these is to tear down. They cannot rest unless they are accursing the remnant, that keep the commandments of God under the third message.

    THE FATHER IS A PERSON, THE SON IS A PERSON but the Holy Ghost is the same as the Holy Spirit. IT IS A DIVINE INFLUENCE EMANATING FROM THE FATHER AND THE SON, and probably is never manifested to the children of men only in connection with the ministration of holy angels, when these come forth from the world of from glory to minister unto the children of men, these are enveloped with the light and glory which surrounds the throne of God. When these are brought in connection with God's people they partake of that light and glory, which gives them peace and joy. This accounts for those happier emotions enjoyed by the assembly of the saints. The attending angels of each one of them is present. Also seasons of darkness of the people of God are occasioned by the presence of fallen angels, permitted to come forth from Satan and the realms of darkness, to try the faith of the people of God. - J. W. (James White, Signs of the Times - April 25, 1878, vol. 4, no. 16, page 124)



    2. In creation, and in the institution of law, the Son was equal with the Father. In the beginning, before the fall, God said, " Let us make man in our image, after our likeness." Gen. 1:26. Compare with this statement, words that are found in one of the gospels: "In the beginning was the Word [Christ], and the Word was with God, and the Word was God." John 1: 1. It was God the Father that said to God the Son, "Let us make man."

    3. In his exaltation, before he humbled himself to the work of redeeming lost sinners, Christ thought it not robbery to be equal with God, because, in the work of creation and the institution of law to govern created intelligences, he was equal with the Father. The Father was greater than the Son in that he was first. The Son was equal with the Father in that he had received all things from the Father. The reader may now look upon the Father and the Son, to use a common figure, as a great creating and law-instituting firm.

    4. It was when Christ left this firm in order to be a mediator between the offending sinner and the offended Deity, that Christ "made himself of no reputation,"' as expressed by the apostle. He left the glory of creation and the glory of instituting and administering law with the Father when he entered upon the humiliating work of redeeming lost sinners. And since that time the Father alone has represented the law, and Christ has stood as mediator in behalf of the transgressors of that law. (James White, January 4, 1881, Review & Herald; found in EGW Review and Herald Articles, vol. 1, page 244)

     

     

    [Image of John Nevins Andrews]

    2. The doctrine of the Trinity which was established in the church by the council of Nice, a. d. 325. This doctrine destroys the personality of God, and his Son Jesus Christ our Lord. The infamous measures by which it was forced upon the church, which appear upon the pages of ecclesiastical history might well cause every believer in that doctrine to blush. {1855 JNA, TAR 54.3}

    The Three Angels of Revelation 14:6-12, by J. N. Andrews, p. 54

     

     

    [Image of Joseph Bates]

    My parents were members of long standing in the Congregational church, with all of their converted children thus far, and anxiously hoped that we would also unite with them. But they embraced some points in their faith which I could not understand. I will name two only: their mode of baptism, and doctrine of the trinity. My father, who had been a deacon of long standing with them, labored to convince me that they were right in points of doctrine. I informed him that my mind was troubled in relation to baptism. Said he, "I had you baptized when an infant." I answered, that that might all be according to his faith; but the Bible taught that we must first believe and then be baptized (Mark xvi,16;1Pet.iii,21), but I was not capable of believing when I was an infant. Respecting the trinity, I concluded that it was an impossibility for me to believe that the Lord Jesus Christ, the Son of the Father, was also the Almighty God, the Father, one and the same being. I said to my father, "If you can convince me that we are one in this sense, that you are my father, and I your son; and also that I am your father, and you my son, then I can believe in the trinity." {1868 JB, AJB 204.2}



    To William Miller, {1848 JB, SC3 180.1}

    . . .

    One thing more: Much derision is made about those of our company that have joined the Shakers. I say it is a shame to them first, to have preached so clearly and distinctly the speedy coming of our Lord Jesus Christ personally to gather his saints - and then to go and join the Shakers in their faith, that he (Jesus) came spiritually in their Mother, Ann Lee, more than seventy years ago. This, without doubt in my mind, is owing to their previous teaching and belief in a doctrine called the trinity. How can you find fault with their faith while you are teaching the very essence of that never - no never to be understood, doctrine? For their comfort and faith, and of course your own, you say "Christ is God, and God is love." As you have given no explanation, we take it to come from you as a literal exposition of the word; and although the editor of the Herald, of Dec. 4th, endeavors to justify you in your published view of the Unity in 1842, and thinks he has made it clear that you have not changed your views on this subject, just as he is in the habit of doing without your knowledge, but still you have not confirmed it, and your having changed your views once at least since 1844, leaves us in doubt about the editor's remarks. We ask, then, where you find this passage, and if ever love was seen; and if that is what we are looking for from heaven, to come the second time? If so, how will it look, and where is the Scripture that describes it? It seems to me that the Shakers have a better claim to you than we have. {1848 JB, SC3 187.1}

    We believe that Peter and his master settled this question beyond controversy, Matt.16:13-19; and I cannot see why Daniel and John has not fully confirmed that Christ is the Son, and, not God the Father. How could Daniel explain his vision of the 7th chapter, if "Christ was God." Here he sees one "like the Son (and it cannot be proved that it was any other person) of man, and there was given him Dominion, and Glory, and a kingdom;" by the ancient of days. Then John describes one seated on a throne with a book in his right hand, and he distinctly saw Jesus come up to the throne and take the book out of the hand of him that sat thereon. Now if it is possible to make these two entirely different transactions appear in one person, then I could believe that God died and was buried instead of Jesus, and that Paul was mistaken when he said, "Now the God of peace that brought again from the dead out Lord Jesus that great shepherd of the sheep" etc., and that Jesus also did not mean what he said when he asserted that he came from God, and was going to God, etc.etc,; and much more, if necessary, to prove the utter absurdity of such a faith. Without going any further, we say that one of two things is certainly clear, that the doctrine of the second advent, which you, and your adherents promulgated down to Oct.1844, was positively wrong, if you now are right. We believe it was right and approved of God and therefore we fully believe that we are in the right road still, but we have nothing to boast of; our track has been made dark by your opposition, but still we have travelled on, believing that light is sewn for the righteous, and we have realized it; to God be all the praise. If you and your adherents could have turned us into your course, you would. We rejoice that we are in the furnace. Our deluded course, as it is termed, arises from three things that we practice: First, we are called Judaizers, because we keep the Sabbath according to the commandment; our reasons for it, are with you. We say further that God set us the example, as he has the whole world. Jesus and the apostles followed, and so do we. Second, because we wash one another's feet, here we have the plain and positive teaching and example of Jesus: "If I, then, the master and the teacher, have washed your feet - Happy are ye who know these things provided ye PRACTICE them." - [Camp. trans.] - John 13 Third, that we practice kissing. - Here we have the teaching, of the great apostle to the Gentiles, to churches and households and every individual believer in Christ Jesus; see Rom.16:3,6,12-16; 1st Thes.5:26, "Greet all the brethren with a holy kiss;" Phil.4:21 "Salute every saint in Christ Jesus." Now I do not say but here is dangerous ground, and no doubt many have fallen, because they could not stand the test, as Paul's brethren could not the communion; but did Paul advise them to give it up because some had lost their lives for it? No! Well, then, the rule is the same with us, not to yield because some have spiritually died. It is a test of our fellowship for one another, and we may just as well be ashamed of the teachings of the Bible as to be ashamed or afraid to practice what is clearly taught. Our course is onward; we leave you to say what you please of us. We very clearly see if we persevere in this course, that it will lead us to immortality. {1848 JB, SC3 188.1}

     

     

    [Image of J. N. Loughborough]

    QUESTIONS FOR BRO. LOUGHBOROUGH

    "BRO. WHITE: The following questions I would like to have you give, or send, to Bro.Loughborough for explanation. W. W. GILES. Toledo, Ohio.

    QUESTION 1. What serious objection is there to the doctrine of the Trinity?

    ANSWER. There are many objections which we might urge, but on account of our Limited space we shall reduce them to the three following:

    1. It is contrary to common sense.
    2. It is contrary to scripture.
    3. Its origin is Pagan and fabulous.


    These positions we will remark upon briefly in their order.

    It is not very consonant with common sense to talk of three being one, and one being three. Or as some express it, calling God "the Triune God," or "the three-one-God." If Father, Son, and Holy Ghost are each God, it would be three Gods; for three times one is not one, but three. There is a sense in which they are one, but not one person, as claimed by Trinitarians.

    It is contrary to Scripture. Almost any portion of the New Testament we may open which has occasion to speak of the Father and Son, represents them as two distinct persons. The seventeenth chapter of John is alone sufficient to refute the doctrine of the Trinity.

    Over forty times in that one chapter Christ speaks of his Father as a person distinct from himself. His Father was in heaven and he upon earth. The Father had sent him. Given to him those that believed. He was then to go to the Father. And in this very testimony he shows us in what consists the oneness of the Father and Son. It is the same as the oneness of the members of Christ's church. "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one." Of one heart and one mind. Of one purpose in all the plan devised for man's salvation. Read the seventeenth chapter of John, and see if it does not completely upset the doctrine of the Trinity.

    To believe that doctrine, when reading the scripture we must believe that God sent himself into the world, died to reconcile the world to himself, raised himself from the dead, ascended to himself in heaven, pleads before himself in heaven to reconcile the world to himself, and is the only mediator between man and himself. It will not do to substitute the human nature of Christ (according to Trinitarians) as the Mediator; for Clarke says, "Human blood can no more appease God than swine's blood." Com. On 2Sam.xxi,10.

    We must believe also that in the garden God prayed to himself, if it were possible, to let the cup pass from himself, and a thousand other such absurdities.

    Read carefully the following texts, comparing them with the idea that Christ is the Omnipotent, Omnipresent, Supreme, and only self-existent God: John xiv,28; xvii,3; iii,16; v,19,26; xi,15; xx,19; viii,50; vi,38; Mark xiii,32; Luke vi,12; xxii,69; xxiv,29; Matt.iii,17; xxvii,46; Gal.iii,20; 1Jno.ii,1; Rev.v,7; Acts xvii,31. Also see Matt.xi,25,27; Luke i,32; xxii,42; John iii,35,36; v,19,21,22,23,25,26; vi,40; viii,35,36; xiv,13; 1Cor.xv,28, &c.?

    The word Trinity nowhere occurs in the Scriptures. The principal text supposed to teach it is 1John [5]:7, which is an interpolation. Clarke says, "Out of one hundred and thirteen manuscripts, the text is wanting in one hundred and twelve. It occurs in no MS. Before the tenth century. And the first place the text occurs in Greek, is in the Greek translation of the acts of the Council of Lateran, held A. D. 1215." – Com. on John 1.

    3. Its origin is pagan and fabulous. Instead of pointing us to scripture for proof of the trinity, we are pointed to the trident of the Persians, with the assertion that "by this they designed to teach the idea of a trinity, and if they had the doctrine of the trinity, they must have received it by tradition from the people of God. But this is all assumed, for it is certain that the Jewish church held to no such doctrine. Says Mr. Summerbell, "A friend of mine who was present in a New York synagogue, asked the Rabbi for an explanation of the word elohim'. A Trinitarian clergyman who stood by, replied, Why, that has reference to the three persons in the Trinity,' when a Jew stepped forward and said he must not mention that word again, or they would have to compel him to leave the house; for it was not permitted to mention the name of any strange god in the synagogue." * Milman says the idea of the Trident is fabulous. (Hist. Christianity, p.34)

    This doctrine of the trinity was brought into the church about the same time with image worship, and keeping the day of the sun, and is but Persian doctrine remodelled. It occupied about three hundred years from its introduction to bring the doctrine to what it is now. It was commenced about 325 A. D., and was not completed till 681. See Milman's Gibbon's Rome, vol. iv, p.422. It was adopted in Spain in 589, in England in 596, in Africa in 534. – Gib. vol. iv, pp.114, 345; Milner, vol. i, p.519." (Discussion between Summerbell and Flood on Trinity, p. 38) (J. N. Loughborough, Review & Herald, November 5, 1861, Vol. 18, p. 184, par. 1-11)

     

     

    [Image of Uriah Smith]

    [From Catholic Doctrinal Catechism]

    Protestants not Guided by Scripture

    "Ques. HAVE you any other proofs that they are not guided by the Scriptures? Ans. Yes; so many that we cannot admit more than a mere specimen into this small work. They reject much that is clearly contained in Scripture, and profess more that is nowhere discoverable in that Divine Book. {February 24, 1859 UrSe, ARSH 107.11}

    Q. Give some examples of both? A. They should, if the Scripture were their only rule, wash the feet of one another, according to the command of Christ, in the 13th chap. of St. John; - they should keep, not the Sunday, but the Saturday, according to the commandment, 'Remember thou keep holy the Sabbath-day;' for this commandment has not, in Scripture, been changed or abrogated. {February 24, 1859 UrSe, ARSH 107.12}

    Q. Have you any other way of proving that the Church has power to institute festivals of precept? A. Had she not such power, she could not have done that in which all modern religionists agree with her; - she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no Scriptural authority. {February 24, 1859 UrSe, ARSH 107.13}

    Q. Do you observe other necessary truths as taught by the Church, not clearly laid down in Scripture? A. The doctrine of the Trinity, a doctrine the knowledge of which is certainly necessary to salvation, is not explicitly and evidently laid down in Scripture, in the Protestant sense of private interpretation. {February 24, 1859 UrSe, ARSH 107.14}

    Q. What say you of infant baptism? A. One third part of the whole human race die before they reach their seventh year: it is then a matter of the last importance to know whether infants should be baptized; for the Scripture declares that baptism is necessary to salvation; and yet the Scripture does nowhere tell us clearly whether Christ intended infants to be baptized. If it did, why should we have Baptists, who have never been able to see this truth clearly laid down in Scripture? Here, then, we have a truth, upon which the salvation of one third part of the whole human race depends, which is not to be found in Scripture. {February 24, 1859 UrSe, ARSH 107.15}

    Q. When Protestants do profane work upon Saturday, or the seventh day of the week, do they follow the Scripture as their only rule of faith - do they find this permission clearly laid down in the Sacred Volume? A. On the contrary, they have only the authority of tradition for this practice. In profaning Saturday, they violate one of God's commandments, which he has never clearly abrogated - 'Remember thou keep holy the Sabbath-day.' {February 24, 1859 UrSe, ARSH 107.16}

    Q. Is the observance of Sunday, as the day of rest, a matter clearly laid down in Scripture? A. It certainly is not; and yet all Protestants consider the observance of this particular day as essentially necessary to salvation. To say we observe the Sunday, because Christ rose from the dead on that day, is to say we act without warrant of Scripture; and we might as well say that we should rest on Thursday because Christ ascended to heaven on that day, and rested in reality from the work of redemption. {February 24, 1859 UrSe, ARSH 107.17}

    Q. Is it not said in the book of Revelation, that St. John was in the Spirit on the Lord's day, that is, Sunday; and is not this Scriptural proof that Sunday is the day to be observed in the new law? A. Are we then to observe this particular day merely because St. John had a revelation upon it - must we observe as a day of rest and holiness, any day upon which an apostle was in the Spirit? {February 24, 1859 UrSe, ARSH 107.18}

    Q. But it is called the Lord's day. A. . . . Does this text tell you not to work upon that day - does it tell you that the obligation of keeping Saturday is done away with, or that it was not the day of the resurrection or ascension which St. John here calls the Lord's day? {February 24, 1859 UrSe, ARSH 107.19}

    Q. Is it not said in the Acts - 'And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and is this not sufficient Scriptural authority for the observance of the first day of the week? A. But does this text abrogate the observance of Saturday, the seventh day, or allow Protestants to do profane work on that day? Certainly not. They should then rest upon both days, if they hold the above text as any argument. The text in question does not say that the Apostle preached, or that the people assembled every first day of the week, but merely on this particular day, for which a good reason is given, namely that St. Paul was to depart next day. It is quite clear, however, that they met every Saturday; for the same Acts say, St. Paul preached in the Synagogue every Sabbath, and exhorted the Jews and the Greeks. Besides it is not wonderful that the disciples came together on this first day of the week, since, according to Acts ii, they continued DAILY in the temple breaking bread. {February 24, 1859 UrSe, ARSH 107.20}

    Q. Does not St. Paul order the Galatians and Corinthians to make collections on the first day of the week? A. Yes; but, again, this does not abolish the observance of Saturday. St. Paul does not say that the people would be at church on that day - that they were to keep that day, to the exclusion of Saturday, holy - or that these collections were to be made at church, but merely that every man should lay up by himself in store upon that day." - Doctrinal Catechism, pp. 101,174,351-355. {February 24, 1859 UrSe, ARSH 107.21}



    "Sanctify them through thy truth; thy word is truth."
    BATTLE CREEK, MICH. FIFTH-DAY, OCTOBER 13, 1859.

    CHRIST OUR PASSOVER

    "FOR even Christ our passover is sacrificed for us." 1Cor.v,7. What was the dignity of the sacrifice that was offered for our race? Was it human or divine? Says the Scripture, "For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life." Jno.iii,16. Again: "But when the fullness of the time was come, God sent forth his Son." etc. Gal.iv,4. "So Christ was once offered to bear the sins of many." Heb.ix,28. We need not quote more testimony to show that it was no less a being than the Son of God who gave himself to reconcile man to his Father, and bring back a revolted province into allegiance to its Maker. {October 13, 1859 UrSe, ARSH 164.1}

    Did Christ exist before his mission to this earth? He did. "In the beginning was the Word, and the Word was with God, and the Word was God." Jno.i,1. "And Jesus said unto them, Verily I say unto you, Before Abraham was, I am." Id.viii,58. And he speaks of the glory which he had with the Father before the world was. Id.xvii,5. {October 13, 1859 UrSe, ARSH 164.2}

    But in what sense was the Word, God? In the same sense that he and his Father are one. Jno.x,30. We have still to inquire in what sense this is? Does it mean that they are one in person? We answer, No; for Christ uses the same expression and in the same sense when he prays for his disciples that they may be one. "That they may all be one," says he, "as thou Father art in me, and I in thee. That they all may be one, as we are one." Jno.xvii,21,22. Christ could not certainly mean that all believers in him should be consolidated into one huge and massive person! The oneness then does not refer to identity of body, but only to that unity of Spirit which the apostles everywhere exhort the brethren to maintain. "Keep the unity of the Spirit in the bond of peace," "Be perfectly joined together in the same mind," "Fulfill ye my joy that ye be likeminded, having the same love, being of one accord, of one mind," are exhortations of the apostle, in perfect keeping with the prayer of Christ that his disciples might all be one. Just so with Jesus and his Father: they are one in Spirit, one in purpose, and one in action; but not identical in body and person. This view, and this only, is consistent with the scripture which represents Christ as a created being, ["the beginning of the creation of God," Rev.iii,14], and that large class of texts which speak of Christ as distinct from the Father, in as plain terms as language can employ, and declare him to be subordinate to him, sent forth by him, dying to reconcile the world to him, etc., declarations utterly at variance with the popular idea of a triune God. {October 13, 1859 UrSe, ARSH 164.3}

    And this Word, this divine Son of God, was made flesh. "And the Word was made flesh and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth." Jno.i,14. "But we see Jesus who was made a little lower than the angels for the suffering of death:" i.e., for the purpose of suffering death in carrying out the great plan of salvation. A question may here arise concerning the immortality of Christ previous to his incarnation. How could he have been immortal, it may be asked, and yet die? And from the fact that he did die, some have been led to the conclusion that he was not previously immortal. But we cannot believe that he was lacking in any divine attribute previous to his mission to this world. Immortality is exemption from death. That Christ was in such a condition when enjoying that glory which he had before the world was, we have no doubt. But we must remember that the maker of law can suspend law; and though the possessor of inherent life, he could, if he chose lay down that life; though the possessor of immortality, strictly speaking, he could, if so disposed, lay aside that attribute for the suffering of death; he could take on him our nature; and this, the Bible assures us he did. "For verily he took not on him the nature of angels, but he took on him the seed [i.e., the nature of the seed] of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful an faithful high Priest, in things pertaining to God, to make reconciliation for the sins of the people." Heb.ii,16,17. {October 13, 1859 UrSe, ARSH 164.4}

    In Jesus, the Saviour of men, we behold, then, a perfect humanity. It was necessary that he should take upon him this nature, that man in his present state might imitate and assimilate himself to a perfect pattern adapted to his condition. And we behold him following man down into the dark prison house of the grave, but bursting the bonds of death and opening a way whereby all who would believe in him might be brought back again with an everlasting salvation. And yet, while here on earth in the condition, and with the nature, of the seed of Abraham, while passing his life of toil and privation, while expiring upon the cross, he was no less the Son of God, no less the divine personage, than he was when enjoying that glory which he had with the Father antecedent to the world's creation; no less than he is now while pleading his blood before the Father, in the repentant sinner's behalf; no less than he will be, when in a little from this, he shall be seen coming in the clouds of heaven with the glory of the Father, and with all his holy angels. {October 13, 1859 UrSe, ARSH 164.5}

    It is simply this: The Son of God is still the Son of God in whatever condition he may be. He was made flesh and came down to earth and died for men. The term God is sometimes applied to him, as in Isa.ix,6; Tit.ii,13. God was in him reconciling the world unto himself. 2Cor.v,17. And to all else we have only to say in the language of the apostle: "And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." 1Tim.iii,16. {October 13, 1859 UrSe, ARSH 164.6}

     

     

    I commenced keeping the Sabbath last August; I renounced my pretended or Catholic baptism, (sprinkling in infancy,) and was buried with Christ in baptism. In searching for truth I find that many learned Pagans embraced the Christian faith at an early age. The Gentiles were Pagans, and as the church began to decline and lose that Spirit which would have led them into all truth, they embraced many doctrines of the Pagans. The Pagans worshiped the sun on Sunday, and named the day in honor of it; but professed Christians make other excuses for honoring it, calling it holy, and robbing God of his Sabbath, and calling Sunday the Sabbath or Rest-day of the Lord. The Roman Catholic church has many other heathenish practices: such as sprinkling for baptism; and that man is immortal and goes directly to heaven or hell at death, thereby destroying the Christian's hope in the glories attending the resurrection, and also laying a platform for the Devil to work his wonders and deceptions upon this generation. {July 10, 1856 UrSe, ARSH 87.26}

    In 1Cor.xv, I find that it is not the natural man that hath immortality; yet Paul assures the Romans that by patient continuance in well doing all could obtain immortality and eternal life. The doctrine called the trinity, claiming that God is without form or parts; that the Father, Son and Holy Ghost, the three are one person, is another. Could God be without form or parts when he "spoke unto Moses face to face as a man speaketh unto a friend?" [Ex.xxxiii,11.] or when the Lord said unto him, Thou canst not see my face; for there shall no man see me and live? And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and I will take away my hand and thou shalt see my back parts; but my face shall not be seen. Ex.xxxiii,20,22,23. Christ is the express image of his Father's person. Heb.i,3. {July 10, 1856 UrSe, ARSH 87.27}

    In John xvii,21,23, is shown how the Father and Son are one. In Jesus' prayer to his Father (not to himself) he prayed for them that should believe: that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; and the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one, etc. {July 10, 1856 UrSe, ARSH 87.28}

    The errors mentioned above are not only the doctrines of the Roman Catholic church, but the Protestant churches are poisoned with the bane of the mother church. I know it is hard for people to get rid of opinions formed from traditions of men, handed down through many generations; but we must get rid of them if we would be prepared to meet the Lord. {July 10, 1856 UrSe, ARSH 87.29}

    I am striving to be prepared, and hope I shall soon be able to say, as Paul did to Timothy, 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. Will those love his appearing that knowingly keep the traditions of the elders instead of the Commandments of God? I fear not. But the Lord will have a people prepared to meet him, who love his appearing; and who have waited for him. May I be one of that number.

    SARAH HASELTON.
    Berkshire, Vt. {July 10, 1856 UrSe, ARSH 87.30}

    (Sarah Haselton, Letter to Editor (Uriah Smith), Advent Review and Sabbath Herald, Vol. 8, No. 11, p. 87)

     

    [Image of Merritt E. Cornell]

    Protestants and Catholics are so nearly united in sentiment, that it is not difficult to conceive how Protestants may make an image to the Beast. The mass of Protestants believe with Catholics in the Trinity, immortality of the soul, consciousness of the dead, rewards and punishments at death, the endless torture of the wicked, inheritance of the saints beyond the skies, sprinkling for baptism, and the PAGAN SUNDAY for the Sabbath; all of which is contrary to the spirit and letter of the new testament. Surely there is between the mother and daughters, a striking family resemblance. {1858 MEC, FT 76.1}

    (Merritt E. Cornell, Facts for the Times, 1858, p. 76 [56.4 MB])

     

     

    On the 18th of January, 1842, I met with the people of God in Southark St., Boston, where the christians were engaged in solemn prayer and my soul was made happy in the love of God. I was immediately seized as in the agonies of death, and my breath left me; and it appeared to me that I was a spirit separate from this body. I then beheld one arrayed in white raiment, whose countenance shone beyond the brightness of the stars, and a crown was upon his head which shone above the brightness of the sun. {1845 WEF, CEWF 9.1}

    This shining one, took me by my right hand, and led me upon the bank of a river; in the midst was a mount of pure water. Upon the bank, I beheld a multitude, both great and small; they were the living inhabitants of the earth. Soon all moved towards the west, walking on the water, until we reached the mount. This became the separating line between the righteous and the wicked. The righteous crossed it, passed through three changes; 1st. their bodies were made glorious. 2nd, they received pure and shining garments. 3rd, bright crowns were given them. {1845 WEF, CEWF 9.2}

    But when the wicked reached the spot where the righteous were changed, they cried for mercy, and sank beneath the mount. The saints then passed on to a boundless plain, having the appearance like pure silver. Our guide then spake and said, This is the plain of Paradise." {1845 WEF, CEWF 9.3}

    . . . I then beheld in the midst of this boundless place a high mountain like unto pure silver. It appeared perfectly round, and although I was unable to see through it, yet my vision extended around it. Around this mountain was a space in which stood no being. But after this vacant circle, stood as it appeared to be, a choir of angels, and as far as my sight could extend, throughout this boundless place, stood the countless millions of the righteous. And O, the singing no mortal can describe! It appeared to me, the angels next to the circle around about the mountain, with loud voices struck a lovely song and then ceased. The saints next to them caught the strain, and with voice yet more loud, repeated it: and thus it echoed and re-echoed, until it had been sung by all the saints, and then it ceased: and then again the angels sang. {1845 WEF, CEWF 11.1}

    At the right side of the mountain appeared a mighty angel, with raiment like unto burnished gold, his legs were like pillars of flaming fire, his countenance was like the lightning, and his crown gave light to this boundless place, and those that had not passed through death, could not look upon his countenance. I then beheld upon the side of this mount, letters like pure gold which said, THE FATHER, AND THE SON." Directly under these letters stood the mighty angel, whose crown lighted up the place, and all the heavenly host worshiped at his feet, round about the mountain. This mighty angel then raised his right hand, which appeared like a flaming sword, and all the multitude of those that had not passed through death, were caught up to the top of the mountain; and there was a large book opened, and their names came up out of the book in the form of cards, which were stamped upon their fore-heads. {1845 WEF, CEWF 12.1}

    We then stood again upon this pure sea of glass, before the mountain; and our bodies had become like transparent glass; but the being that was within the mountain, I was unable to behold. While I was gazing upon the glories before me, a great voice spake in the mountain, and the place was mightily shaken, and the countless multitude of saints and angels bowed at the feet of the mighty angel, and worshiped him crying with a loud voice "Haleluja!" and then every voice was hushed, and the heavenly host remained bowed before the angel in solemn silence; and nought was heard save the trembling of the place caused by the voice of him who spake in the mount. {1845 WEF, CEWF 13.1}

    [No image of D. W. Hull available]

    (D. W. Hull, Advent Review and Sabbath Herald, November 10, 1859, Vol. 14, No. 25, p. 193 [front page])

    THE inconsistent positions held by many in regard to the Trinity, as it is termed, has, no doubt, been the prime cause of many other errors. Erroneous views of the divinity of Christ are apt to lead us into error in regard to the nature of the atonement. Viewing the atonement as an arbitrary scheme (and all must believe it to be so, who view Christ as the only "very and eternal God"), has led to some of the arbitrary conclusions of one or two classes of persons; such as Predestinarianism, Universalism, etc., etc. {November 10, 1859 UrSe, ARSH 193.5}

    The doctrine which we propose to examine, was established by the Council of Nice, A. D., 325, and ever since that period, persons not believing this peculiar tenet, have been denounced by popes and priests, as dangerous heretics. It was for a disbelief in this doctrine, that the Arians were anathematized in A. D., 513. {November 10, 1859 UrSe, ARSH 193.6}

    As we can trace this doctrine no farther back than the origin of the "Man of Sin," and as we find this dogma at that time established rather by force than otherwise, we claim the right to investigate the matter, and ascertain the bearing of Scripture on this subject. {November 10, 1859 UrSe, ARSH 193.7}

    Just here I will meet a question which is very frequently asked, namely, Do you believe in the divinity of Christ? Most unquestionably we do; but we don't believe, as the M. E. church Discipline teaches, that Christ is the very and eternal God; and, at the same time, very man; that the human part was the Son, and the divine part was the Father. {November 10, 1859 UrSe, ARSH 193.8}

    We might here add that the orthodox view of God as expressed by them in several "Articles of Faith," is, that "God is without body, parts, passions, centre, circumference, or locality." It would be a very easy matter to prove that such a view is exceedingly skeptical, if not atheistical in its nature. It certainly appears that such a God as this, must be entirely devoid of an existence. {November 10, 1859 UrSe, ARSH 193.9}

    The many scriptures opposed to this view, ought, it would seem, to forever settle the matter. Adam and Eve heard the voice of the Lord walking; and "they hid themselves from his presence." Gen.iii,8. By turning to Ex.xxxiii,20-23, the reader will observe that the Lord does not try to give Moses the impression that he is a bodiless personage (if the term is allowable); but says he, "Thou canst not see my face." If ever the Lord would correct an error, and deny his personality, we might expect it would be here. He does not, however, tell him that he should not see his face because he had no face; but tells him that no man shall see him and live, which would imply that he was a personage, having body and parts. "And the Lord said, Behold there is a place by me." So he had a circumference, had he not? "And I will take away my hand, and thou shalt see my back parts; but my face shall not be seen." {November 10, 1859 UrSe, ARSH 193.10}

    In Acts vii,55,56, Stephen, while looking into heaven, "saw the glory of God, and Jesus standing on the right hand of God," and said, Behold I see the heavens opened, and the Son of man standing on the right hand of God. This shows, at least, that God has a right hand. The very fact, however, of man's being created in the image of God ought to settle the matter forever with the candid. Gen.i,27; v,1; ix,6. {November 10, 1859 UrSe, ARSH 193.11}

    But to our subject. As we wish the opposite side to have a fair hearing, we will candidly investigate all the important passages claimed by Trinitarians. {November 10, 1859 UrSe, ARSH 193.12}

    Isa.ix,6. "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace." {November 10, 1859 UrSe, ARSH 193.13}

    Particular stress is here laid upon the expressions "Mighty God," and "Everlasting Father." If the term had been Almighty God, then the inference would have some weight; but as we read of mighty men, not one of whom were almighty, tho' great in every particular above their fellows, we are led to believe that the word may be used in a limited sense; though we would not be understood here as limiting Christ's power, though he plainly declared, "My Father is greater than I." Jno.xiv,28. {November 10, 1859 UrSe, ARSH 193.14}

    In the 10th chapter of John, we find that although our Saviour did not say he was God, he said what the Jews claimed to be the same thing, that he was the Son of God (which they had before claimed was to make himself equal with God), and that he and his Father were one, and justified himself with the following language: "Is it not written in your law, that I said ye are gods?" But as I shall be obliged to refer to this passage hereafter we will pass it by for the present. {November 10, 1859 UrSe, ARSH 193.15}

    In the xviiith chapter of Genesis, the reader will observe that an angel who is only acting as a servant or agent of the Lord, is frequently called Lord. The following expression, found in Gen.xxxii,80, has reference to an angel: "And Jacob called the name of the place Peniel, for I have seen God face to face, and my life is preserved." {November 10, 1859 UrSe, ARSH 193.16}

    We now come to the term "Everlasting Father." We reply that as Christ is to continue everlastingly, the name is very appropriate; at least there is nothing in the term which would make him (to use the expressive language of our opponents) "very and eternal God." {November 10, 1859 UrSe, ARSH 193.17}

    If the reader will turn to the passage under consideration, he will find that this being is born; but if I understand our opponents rightly, the divine part (the Godhead, as they term it) was not born. Whatever part may have been born, it is the same part that is afterwards spoken of as the "Mighty God, Everlasting Father," etc. I would not here be understood as denying the pre-existence of Christ; but I believe that Christ became a child; for we read that the child grew and waxed strong in spirit" (Luke ii,40); which would imply that there was a time when he was not strong in spirit. {November 10, 1859 UrSe, ARSH 193.18}

    Our opponents find it difficult in attempting to reconcile this matter, to show how the Father developed himself so slowly. There must have been a season when there was no God, or else God must have divided himself, and administered portions of himself to the child, as its reasoning faculties became developed. They settle this matter however, by telling us, Great is the mystery of godliness: God was manifest in the flesh, etc. {November 10, 1859 UrSe, ARSH 193.19}

    As considerable capital is made out of this passage, taking only enough to destroy its meaning, we will quote the whole of it. 1Tim.iii,16: "And without controversy, great is the mystery of godliness; God was manifest (or manifested, margin) in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." The remarks made upon the passage in Isaiah will apply with equal force here. {November 10, 1859 UrSe, ARSH 193.20}

    But we are led to believe that there never was a person in whom the Father manifested himself, more than in his Son. "The Word was made flesh and dwelt among us," says John; and this is undoubtedly the same Word which was in the beginning with God, and which was God. Jno.i,1. Why was the Word called God? Read the third verse. "All things were made by him, and without him was not anything made, that was made." As Christ has always been known to co-operate with the Father, there is no doubt that through his agency the worlds were formed. See Col.i,15,16; Heb.i,2; with which compare Gen.i,26. {November 10, 1859 UrSe, ARSH 193.21}

    But the objector urges that God was manifested in the flesh, and is therefore incapable of suffering or being compared with humanity in any way. We will only remark that if God was the divine part of Jesus, and his humanity the other part, the world was three days without a God; for Peter tells us [1Pet.iii,18] that, "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh but quickened by the Spirit." If it was none other than the Father manifested in the flesh; it was the same which was put to death in the flesh. But enough on this point. In a proper place I shall attempt to show that Christ did positively die - soul and body. {November 10, 1859 UrSe, ARSH 193.22}

    Matt.i,23. "Behold a virgin shall be with child and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is "God with us." Another expression is found in John xx,28. "And Thomas said unto him, My Lord and my God." By turning to Phil.ii,11, we read that every tongue "should confess that Jesus Christ is Lord, to the glory of God the Father." There is here a clear distinction made between the Lord Jesus Christ and God the Father. The distinguishing qualities are, that whilst one is called the Son, the other is known as God the Father. {November 10, 1859 UrSe, ARSH 193.23}

    John x,30. "I and my Father are one." The objector contends that Christ and his Father are one person, and in proof of his position quotes 1John v,7. "For there are three that bear record in heaven, the Father, the Word, and the Holy Spirit; and these three are one." This is claimed as very strong proof in support of the trinity. The three persons are spoken of as God, the Father, God, the Son, and God, the Holy Ghost. I believe I may safely say that, aside from scripture, no such license would be allowable. Men have been so used to perverting scripture, and taking advantage of terms, and pressing them into their service, that they do not realize the magnitude of the crime as they otherwise would. The same expression is frequently used about man and wife; yet no person doubts that a man and his wife are two separate persons, inasmuch as they may be separated by hundreds of miles. Dr. A. Clarke expressly says that this passage [1John v,7] is an interpolation. See his Commentary in loco. {November 10, 1859 UrSe, ARSH 194.1}

    But hear the Saviour on this point. John xvii,20-22: "Neither pray I for these alone, but for them also which shall believe on me through their word; that they may be one, as thou, Father, art in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one." {November 10, 1859 UrSe, ARSH 194.2}

    No person will contend that Christ prayed for the unity of the disciples, and those that should afterwards become believers through their word, in person! He evidently wished them to be united in object. If this passage were properly appreciated, we should not, I think, hear persons thanking God for so many sects and divisions. {November 10, 1859 UrSe, ARSH 194.3}

    The inquiry here arises, How are the Father and the Son one? We answer, They co-operate together: they are united. Man and wife are said to be one, because their interests through life are blended together. The Father and the Son, too, have one common interest, and of course they are one. I again remark, that if we were to see such a phrase as this outside of the Scriptures, there would be no danger whatever of a misapprehension. {November 10, 1859 UrSe, ARSH 194.4}

    The Jews contended that the use of this expression made him equal with God. They could not think that he had a common interest with God; and they also thought it blasphemy that he should call himself the Son of God, and took up stones to stone him; but hear his justification of the matter: John x,32-38. "Jesus answered them, Many good works have I shewed you from my Father; for which of these works do ye stone me? The Jews answered him, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God." We have no evidence that the Jews believed that Jesus, in declaring himself to be the Son of God, made himself the "very and eternal God;" but it was as much as to say that he was God (not that God was his own Son), by asserting that he was his Son, and that their interests were united. {November 10, 1859 UrSe, ARSH 194.5}

    Hear the Lord's answer: "Is it not written in your law, I said ye are gods? If he called them gods, unto whom the word of God came (and the scripture cannot be broken), say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said am the Son of God?" If there existed any doubt, heretofore, as to the Messiah's claims, and the charge of the Jews, this passage ought to settle the matter. The Jews did not charge Christ with asserting that he was the only and eternal God, much less did Christ ever make such a claim; nor did they believe it would inevitably follow that because Christ was the Son of God, he must be the only all-wise God. Christ does not in the above passage deny that he is God; and we have found heretofore that he has been called God; but that would no more make him the same person with the Father, than a father and a son, both named John, would be the same person. But read on: {November 10, 1859 UrSe, ARSH 194.6}

    "If I do not the works of my Father, believe me not; but if I do, though you believe not me, believe the works, that ye may know and believe that the Father is in me, and I in him." {November 10, 1859 UrSe, ARSH 194.7}

    In John v, the same accusation is made against the Lord. John v,17-233. "But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God." If to declare himself to be the Son of God made him the only Jehovah, the Jews would have made the charge; but as we find no such charge made, we have no idea that they so understood the Saviour. {November 10, 1859 UrSe, ARSH 194.8}

    By the way, it is a little singular, if Christ did ever assume such a title, that the Jews never once charged it upon him. How suddenly they would have seized upon such an expression, and accused him thus: Now we know this man is a blasphemer; for he hath said, I am the eternal and all-wise Jehovah. But our Saviour does not pretend to be as great as his Father; his power is only delegated. {November 10, 1859 UrSe, ARSH 194.9}

    "Then answered Jesus and said unto them, Verily, verily I say unto you, The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise; for the Father loveth the Son and sheweth him all things that himself doeth; and he will show him greater things than these, that ye may marvel. For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son, that all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father who hath sent him." Because, says the trinitarian, the Father and Son are one person. Will the reader, in the above quotation, substitute the words, "divine part," for "Father," and "humanity" for "Son," and see what nonsense it will make. In confirmation of the statement above read verse 30. {November 10, 1859 UrSe, ARSH 194.10}

    "I can of mine own self do nothing; as I hear I judge; and my judgment is just, because I seek not mine own will, but the will of the Father which hath sent me." Please read trinitarianism in the following paraphrase: {November 10, 1859 UrSe, ARSH 194.11}

    Verse 26. For as my Divinity hath life in himself, so hath my Divinity given to my humanity to have life in himself. {November 10, 1859 UrSe, ARSH 194.12}

    Verses 36,37. But my humanity hath a greater witness than that of John; for the works which my Divinity hath given me to finish, the same works that my humanity does, bear witness of my humanity that my Divinity hath sent my humanity; and my Divinity himself which hath sent my humanity hath borne witness of my humanity. Ye have neither heard my Divinity's voice at any time, nor seen my Divinity's shape. {November 10, 1859 UrSe, ARSH 194.13}

    Verse 45. My humanity is come in my Divinity's name, and my humanity ye receive not. {November 10, 1859 UrSe, ARSH 194.14}

    With such spectacles as these to look through, some parts of the Scriptures become a mere jumble of nonsense. The reader has, no doubt, ere this, observed that the Father and the Son are spoken of as two separate beings. Turn now to John vi,37-40. {November 10, 1859 UrSe, ARSH 194.15}

    "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out; for I came down from heaven not to do mine own will, but the will of him that sent me." We might here stop to inquire who came down from heaven; the Divinity or the humanity. We have found before that it is claimed that the humanity was born (and so we believe); and our opponents will not, for a moment, concede that the humanity came from heaven. We then ask who was speaking? It was the same that came from heaven, which is said to be the divine part. If the divine part was the Godhead, or Father, then there is a discrepancy somewhere else; for our Saviour had just said, "Ye have neither heard his voice at any time nor seen his shape." {November 10, 1859 UrSe, ARSH 194.16}

    Again, who was it that sent this divine part? for we have just read, I came down from heaven not to do mine own will, but the will of him that sent me. Let us take the Bible theory: that God sent his Son who partook of flesh and blood, "that through death he might destroy him that hath the power of death, that is, the Devil," [Heb.iii,14], and all difficulty at once vanishes. {November 10, 1859 UrSe, ARSH 194.17}

    "And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me: that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." {November 10, 1859 UrSe, ARSH 194.18}

    These are precious promises. It is the Father's will that his Son should lose none of his jewels; and the Son has declared that he will raise his jewels at the last day. {November 10, 1859 UrSe, ARSH 194.19}

    We have read over and over again, passages that show that Christ has been sent of his Father; which certainly implies that the Godhead is not united with the humanity. Why speak of being sent from the Father, when it was the Father himself that came and dwelt with human flesh? It either implies, as we have seen before, that God has sent the humanity, or else there are two distinct persons. We believe it is impossible for trinitarians to reconcile this matter. We find however, other expressions, that prove that they are not one person. {November 10, 1859 UrSe, ARSH 194.20}

    John xvi,5. "But now I go my way to him that sent me, and none of you asketh, Whither goest thou?" It would be useless to talk about going to him that sent him, when the very person that sent him, composed a part of his being. But when he does go to the Father, he tells his disciples that they "should see his face no more" [verse 10], which implies that they are two distinct persons. "A little while," says he, "and ye shall not see me; and again, a little while and ye shall see me, because I go to the Father." {November 10, 1859 UrSe, ARSH 194.21}

    Verse 27,28. "For the Father himself loveth you because ye have loved me, and have believed that I came from God. I came forth from the Father, and am come into the world; again I leave the world and go to the Father." {November 10, 1859 UrSe, ARSH 194.22}

    What would the reader think of a man who had moved from the State of Ohio to Iowa with his family and after enjoying their company for a season, talk of going back to Ohio where he could see his family? If you cannot allow such inconsistencies in men, how can you accuse the Saviour of leaving the world to go to the Father, and at the same time assert that the Saviour was Jehovah himself? {November 10, 1859 UrSe, ARSH 194.23}

    Matt.xx,23. "And he said unto them, Ye shall drink indeed of my cup, and be baptized with the baptism I am baptized with, but to sit on my right hand and on my left is not mine to give; but it shall be given to them for whom it is prepared of my Father." Here Christ would not assume even so much authority as to make a promise, unauthorized by his Father; but tells them what is prepared for a certain class; but he had no power to bestow it. {November 10, 1859 UrSe, ARSH 194.24}

    Matt.xvi,53. "Thinkest thou that I cannot now pray to my Father and he shall presently send me more than twelve legions of angels?" It would be meaningless for Christ to pray to himself. Our friends must either claim that Christ was deceptive, or else that God and his Son were separate. For it would be a mere farce for Christ to pray to himself to send angels. {November 10, 1859 UrSe, ARSH 194.25}

    Matt.xxiii,32. "But of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father." We do not believe the Son never is to know because he did not know at that time; for he certainly will know, and perhaps did know immediately after his resurrection. It is supposable that after he had paid the debt which was to purchase man's redemption he would be informed of the time he was to reap the fruit of his harvest. At any rate he says after his resurrection: All power is given unto me in heaven and earth [Matt.xxiii,18]; and this must necessarily include knowledge. It appears, however, that this power was delegated. The very fact that he informs his disciples that all power had been given him, implies that hitherto (although he had great power) he had not possessed all power. {November 10, 1859 UrSe, ARSH 194.26}

    John xvii,5. "O Father glorify thou me with thine own self, with the glory which I had with thee before the world was." Here we find some part of Christ praying for glory; and it appears to be the same part that had glory with the Father before the world was. Verse 8. "For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee; and they have believed that thou didst send me." If Christ and the Father are one person, we might justly ask, Why this earnestness in his prayer? (Concluded next week.) {November 10, 1859 UrSe, ARSH 195.1}



    (Concluded.)

    We have found thus far that the Father and Son are spoken of as two distinct persons; we shall now bring other passages bearing directly upon that point. {November 17, 1859 UrSe, ARSH 201.7}

    Phil.i,13-15. "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins; who is the image of the invisible God the first born of every creature." No, says popular theology backed by the decision of popes, he is himself the invisible God. {November 17, 1859 UrSe, ARSH 201.8}

    Jude 4. "For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." Here the only Lord God is distinguished from the Lord Jesus Christ. If ever language implies anything it certainly implies in this connection that the "only Lord God" is distinct being from "our Lord Jesus Christ." {November 17, 1859 UrSe, ARSH 201.9}

    Phil.ii,5-11. "Let this mind be in you which was also in Christ Jesus; who being in the form of God (very God, our opponents would read it) thought it not robbery to be equal with God, but made himself of no reputation and took upon him the form of a servant and was made (not his humanity, but he himself was made) in the likeness of men; and being found in fashion as a man, he humbled himself and became obedient unto death (No, says the Trinitarian, his body became obedient unto death, but the divine part never suffered) even the death of the cross. Wherefore (not his divine part, but) God hath highly exalted him and given him a name which is above every name, that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father." {November 17, 1859 UrSe, ARSH 201.10}

    This confession will result in the Father's glory, but if every tongue should confess that a part of Jesus only was Lord whilst the other part was human it would not be the confession that Paul desired to result in the Father's glory. {November 17, 1859 UrSe, ARSH 201.11}

    1Pet.i,3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." The reader should bear in mind that in all the passages quoted above, the Father and the Son are spoken of as separate beings. Jehovah is called not only the Father of Jesus Christ, but is also termed his God. Hear our Saviour while suffering upon the cross [Mark xv,34]: "My God, my God, why hast thou forsaken me?" We not only find that our Saviour calls his Father his God but that God had forsaken him. It is here asserted by Trinitarians that the God-head had left him. If this is the case then Christ was alive after the God-head had left him. Then it was only the humanity that died and we have only a human sacrifice. Gal.i,3,4 "Grace be to you, and peace from God our Father AND from our Lord Jesus Christ who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God, and our Father." It would have been very easy here for Paul to have told the Galatians that Christ might deliver us from this present evil world according to his OWN will. {November 17, 1859 UrSe, ARSH 201.12}

    Heb.xiii,20. "Now the God of peace that brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work," etc. Here again God is spoken of as a distinct being from Jesus Christ. We learn here that while Jesus was dead, the God of peace was living, else he could not have raised Jesus from the dead. {November 17, 1859 UrSe, ARSH 201.13}

    Having examined all the important passages of scripture on this subject, we will now take our leave of this part of it and proceed to show that Christ must needs die; and also what kind of a death he must die. {November 17, 1859 UrSe, ARSH 201.14}

    We have said that Christ must needs die. Our reason for this assertion, is, that man by transgression is subject to death; and unless there is a being who is not subject to death to pay the penalty, there is no hope of a resurrection. See 1Cor.xv,26. Adam by transgression entailed death upon the whole human race; Christ by his death brings them back to life again. But he does not restore immortality to those who live all their lives in transgression of God's holy law. {November 17, 1859 UrSe, ARSH 201.15}

    Heb.ix,27,28; "And as it is appointed unto men once to die, but after this the judgement, so Christ was once offered to bear the sins of many; and unto them that look for him will he appear the second time without sin unto salvation." {November 17, 1859 UrSe, ARSH 201.16}

    Nothing short of the same death that men are subject to will ever bring a resurrection. Christ is here represented as an offering. If there was any part of the lamb that was offered that escaped out of the body, then did a part of Christ escape death. But we are told that Christ's soul did not die. We remark that in order to pay the debt and restore men to life he must die the same death to which man is subject. If our Trinitarian friends are not careful they will have a compound of four elements instead of three; thus, Godhead (one) Humanity (two - soul and body), and holy ghost (one) which makes four. {November 17, 1859 UrSe, ARSH 201.17}

    Psa.xvi,9,10: "Therefore my heart is glad and my glory rejoiceth; my flesh, also shall rest in hope; for thou wilt not leave my soul in hell (or the grave) neither wilt thou suffer thine Holy One to see corruption." It would have been nonsense to say that Christ's soul should not be left in Sheol if it never was there. In proof that this has reference to Christ we refer the reader to Peter's testimony; Acts ii,25-27,31,34. "For David speaketh concerning him (Christ), I foresaw the Lord always before my face, for he is on my right hand that I should not be moved." Then comes the quotation above. He then goes on to show that it was not David because his sepulcher is with us to this day (an evidence that David's soul was left in hell). He continues, "He seeing this before, spake of the resurrection of Christ that his soul was not left in hell (aoez - the grave) neither did his flesh see corruption." This was evidence that David had reference to Christ. But as further evidence, the Apostle continues, "For David is not ascended into the heavens." We have evidence then, that either dead or alive, Christ's soul entered the silent portals of the tomb. {November 17, 1859 UrSe, ARSH 201.18}

    Matt.xxvi,38. "Then he saith unto them, My soul is exceeding sorrowful even unto death." If this implies anything, we should infer that it would imply that the Saviour's soul was subject to death. It would be the worst of nonsense to talk about a never-dying soul being sorrowful unto death. On this point we shall be obliged to quote again 2Pet.iii,18. "For Christ hath once suffered for sins the just for the unjust, that he might bring us to God, being PUT TO DEATH IN THE FLESH." {November 17, 1859 UrSe, ARSH 201.19}

    There is no chance of escape here: Christ's soul and every part that dwelt in his flesh was put to death and buried in sheol, or hades. We now turn to Isa.liii; "He was oppressed and afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb so he opened not his mouth." We might here remind the reader that a lamb when slain is not partly killed and partly kept alive, but totally deprived of life. {November 17, 1859 UrSe, ARSH 202.1}

    "He was taken from prison and from judgment, and who shall declare his generation? for he was cut off out of the land of the living; for the transgression of my people was he stricken." We might ask, What was left of him after he was cut off? Suppose the body only was cut off, and the soul freed; then the only important part was not cut off. "And he made his grave with the wicked and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin," etc. His soul was really made an offering for sin; this agrees with Peter's testimony. "He was put to death in the flesh." If the soul was the offering, it was the soul that was slain. "He shall see the travail of his soul (his "soul was sorrowful unto death"), and shall be satisfied; by his knowledge shall my righteous servant justify many, for he shall bear their iniquities. "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong." Why? Because he hath POURED OUT HIS SOUL UNTO DEATH! And he was numbered with the transgressors and he bear the sin of many, and made intercession for the transgressors." This is so plain that it needs no comment. {November 17, 1859 UrSe, ARSH 202.2}

    If the reader will now turn to 1Cor.xv, he will observe that Paul bases our whole hope upon the resurrection of Christ from the dead. "If Christ be not risen then is our preaching vain," says the apostle. Modern theology would answer, Not so Paul, for the only important part of Christ returned to heaven at death. {November 17, 1859 UrSe, ARSH 202.3}

    Just here we might anticipate an objection. It is asserted that Christ promised the thief that they would that day be together in paradise. Luke xxiii,43. "Verily I say unto thee to day, shalt thou be with me in paradise." The quotation as it stands above however, does not seem to imply so much. Christ only asserted on that day what he would do when he comes in his kingdom! As punctuation is no part of inspiration we have taken the liberty to alter the punctuation somewhat above. The reader will find the subject of Christ's promise to the thief elaborately discussed in a work lately published at the Review Office, Battle Creek, Mich. {November 17, 1859 UrSe, ARSH 202.4}

    Let us now look at what the Saviour himself taught on this point. Matt.xii,40. "For as Jonah was three days and three nights in the whale's belly so shall the Son of man be three days and three nights in the heart of the earth." How was Jonah in the whale's belly? Was his soul in heaven and his body in the whale's belly? How is the Son of man to get into the heart of the earth? We are answered that his body went into the grave, but his soul, divinity or something, went off to paradise. But we have still more positive testimony on this point. {November 17, 1859 UrSe, ARSH 202.5}

    John xx,17. "Jesus saith unto her, touch me not, for I am not yet ascended to my Father." This was three days after the Lord's promise to the thief. This surely is enough to settle the matter with the candid. {November 17, 1859 UrSe, ARSH 202.6}

    We trust we have now fairly investigated this subject having examined a majority of the scriptures referring to it. We have found positive testimony to show {November 17, 1859 UrSe, ARSH 202.7}

    1. That God is a personal being. {November 17, 1859 UrSe, ARSH 202.8}

    2. That Jesus Christ was his Son. {November 17, 1859 UrSe, ARSH 202.9}

    3. That he and his Father were distinct persons having one common interest, and {November 17, 1859 UrSe, ARSH 202.10}

    4. That Jesus Christ died soul and body and rose again. {November 17, 1859 UrSe, ARSH 202.11}

    May the Spirit of the living God wake the dear reader to a sense of his obligation to the Son of God, who has so dearly purchased our redemption with his own precious blood. Amen. Lisbon, Iowa, Oct. 1859. {November 17, 1859 UrSe, ARSH 202.12}

     

     

    [Image of William C. Gage]

    Having noticed some of the evil effects of the doctrine of immortal soulism, and the errors growing out of it, we propose to refer briefly to another erroneous belief, equally popular and quite as unscriptural, if not fully as mischievous in its tendency, namely Trinitarianism. By this expression we mean the doctrine that the Father, Son and Spirit are united in one and the same person, making Christ the very and eternal God. We call it belief, although we question very much whether any one ever did really believe anything which the human mind cannot comprehend. {August 29, 1865 UrSe, ARSH 101.3}

    The principal evil caused by this belief, is the popular form of infidelity known as Unitarianism. Perhaps some may object to this, that the two doctrines are completely antagonistic, and therefore in no way related to each other. This is all true, but it should be borne in mind that the proneness of our race is to run to extremes. When the evils of a false position are apparent to the mind, there is a dangerous tendency to rush as far from it as possible into the other extreme, instead of taking position on safe medium ground. Thus it is in the present case. Some who cannot endorse the doctrine of the trinity, go to the other extreme, and utterly deny the divinity of Christ. Having gone so far, they are ready to doubt his miracles, and the inspiration of his utterances, and finally to look upon the Bible as little or no better than any other book. That trinitarianism is thus responsible for much of this unbelief must be apparent to those who are not themselves unwilling to reason from cause to effect.

    Another result of this doctrine is a serious difficulty in the question of the atonement. If Christ and the Father constitute only one person, and Christ died for our race, the death of God is thereby involved, and consequently a denial of his immortality; and, worse than all this, the unavoidable conclusion, that for the period of time in which Christ lay in the tomb, the universe had no God to uphold and govern it.

    To be sure, this is evaded, as a noted American D. D. confesses, "by a dodge," in which it is asserted that only the human part of Christ died. But this does not help the matter in the least, for if that were true, then we have only a human offering or sacrifice, and we might as well take sides with the Unitarian at once, in denying the divine atonement.

    With such confusion as this to represent Christianity, it is no wonder that the heathen get a degraded idea of God, as evinced in the reply of the Chinaman to the Jew, who was reviling his nationality. Thinking to retort upon him as severely as possible he replied: "Ah! me know you; you kill the Melican man's God." How much better it would be to accept the doctrine of the distinct individuality and personality of the Father and the Son, confessing them "one" in heart, mind and purpose, and thus avoid the jargon of confusion always attendant upon erroneous doctrine.

    Another error, even more generally endorsed than any of the foregoing, is the doctrine of the atonement on the cross. This also furnishes another support for Unitarianism. The Scriptures plainly teach that Christ died for all men. Now if his death on the cross was the atonement, then the sins of all men are atoned for, and all will be saved. The conclusion is unavoidable, and we deny the doctrine of the atonement on the cross, not because it leads to this belief, but because it is scripturally untrue, and then as an incentive for proclaiming its falsity we have the fact that it is a strong pillar for a destructive error.

    Wm. C. GAGE. (D. W. Hull, Advent Review and Sabbath Herald, August 29, 1865, Vol. 26, No. 13, p. 101)

     

     

    [No Image of this Pioneer]

    On the subject of immortality in this life, I never believed we had it here. I was brought up by Methodist parents, but never believed in creeds, nor the doctrine of the trinity. When I came from the State of New York I was twenty years of age. I came to Ohio, and after two or three years joined the Huron Christian Conference, was ordained by that body, and preached in Ohio six years. I came to this place two years ago this Fall. {October 29, 1857 UrSe, ARSH 207.6}

    As regards this Sabbath question, I believe that every truth is adapted to its time, and so is this; and now when God requires, and circumstances demand that there should be a separation, O how few there are that are willing to stand out and be tried by the truth. I am glad that this last message to the world brings men to this test. Truth cries, Come out of her my people. The woman on the scarlet-colored beast has made all nations drunk with the wine of her fornication, and now in this last warning, we must know who are her daughters, and who they are that keep the Commandments of God and the Faith of Jesus. Let separation come, and with it the Saviour, that he may find some planted on the rock. {October 29, 1857 UrSe, ARSH 207.7}

    I believe if you could send some competent man here to preach a few more sermons, it would result in good. Where is Bro. Waggoner or Bro. White? Will not they or some one else come over and help us? We have a large school-house here, and some are desirous to hear again. {October 29, 1857 UrSe, ARSH 207.8}

    Yours in hope of heaven.

    R. ROCKWOOD.

    Burr Oak, Mich., Oct. 15th, 1857. {October 29, 1857 UrSe, ARSH 207.9}

     

     

    [Image of R. F. Cottrell]

    He proceeded to affirm that "man is a triune being," consisting of body, soul and spirit. I never heard a Disciple confess faith in the doctrine of the trinity; but why not, if man consists of three persons in one person? especially, since man was made in the image of God? But the image he said, was a moral likeness. So man may be a triune being without proving that God is. But does he mean that one man is three men? I might say that a tree consists of body, bark and leaves, and no one perhaps would dispute it. But if I should affirm that each tree consists of three trees, the assertion would possibly be doubted by some. But if all admitted that one tree is three trees, I might then affirm that there were ninety trees in my orchard, when no one could count but thirty. I might then proceed and say, I have ninety trees in my orchard, and as each tree consists of three trees, I have two hundred and seventy. So if one man is three men, you may multiply him by three as often as you please. But if it takes body, soul and spirit to make one perfect, living man; then separate these, and the man is unmade. {November 19, 1857 UrSe, ARSH 13.13}

    (R. F. Cottrell, Advent Review and Sabbath Herald, November 19, 1857, Vol. 11, No. 2, p. 13)

     

     

    [Image of J. H. Waggoner]

    Now what about their reputation for consistency and integrity? The Council of Nice adopted the creed of Athanasius, and condemned the faith of Arius. Had Constantine favored Arius, and had the council decided in favor of Arius, the doctrine of the trinity would have been a heresy through all succeeding centuries. We know that the opinions of the emperors often caused an entire change in the faith of the church; the opinion of Justinian caused John II. to accept that as truly orthodox which Hormisdas, his predecessor in the papal chair, had condemned as heretical. Speaking of such changes in the faith of the church, Theodoret said it was no wonder, since they had no other rule of faith but the will of the emperor.

    Constantine himself, after he professed Christianity, denied the creed of Nice, and adopted the faith of the Arians ; but the bishop of Rome adhered to the faith of that council. The historian Gieseler says that even Theodoric, the Arian king of Italy, admired the steadfastness of the Roman bishops, which was in strong contrast with the vacillations of the Eastern bishops. No matter how many other bishops seceded, nor what was the opinion of the emperors, the bishops of Rome were constantly true to the doctrine of the trinity. Indeed, such was their devotion to that doctrine that for centuries it was regarded as a sufficient test of orthodoxy. Why was this so? Why, was it that the Roman see, no matter who was the incumbent, no matter what was his faith in other respects, was ever set in defense of the creed of Athanasius?

    We need not go far to find the sufficient reason. As Athanasius and Arius were the two conspicuous men before the Council of Nice, the question of the unity or the trinity of the Godhead was the exciting question before the council. The council adopted the doctrine of the trinity; and thenceforth, to swerve from the Athanasian creed was to discredit the Council of Nice. But the primacy of Rome rested entirely on the decision of the Council of Nice; therefore to discredit that council was to strike at the foundation of the Roman primacy. Never was found a Roman bishop who was so unmindful of the dignity of his see as to permit a breath of reproach to be breathed against the Council of Nice. This is the great controlling reason why the church and subsequent councils were bound to conform to the canons and confession of that first general council under Constantine. Other councils were larger in numbers, and the bishops were equal in ability and dignity to those assembled at Nice, and they might contradict each other in direct terms, and the contradictions were lightly passed over; but there were the most persistent efforts put forth to keep the Council of Nice as the standard of orthodoxy for all time. It is this that makes the Catholic Church emphatically the church of Rome. (J. H. Waggoner, "The Pope of Rome", Bible Echo and Signs of the Times, May 1, 1889, Vol. 4, No. 9, p. 130)

    CHAPTER VI. DOCTRINE OF A TRINITY SUBVERSIVE OF THE ATONEMENT

    It will no doubt appear to many to be irreverent to speak thus of the doctrine of a trinity. But we think they must view the subject in a different light if they will calmly and candidly examine the arguments which we shall present. We know that we write with the deepest feelings of reverence for the Scriptures, and with the highest regard for every Scripture doctrine and Scripture fact. But reverence for the Scriptures does not necessarily embrace reverence for men's opinions of the Scriptures. {1884 JHW, AERS 164.1}

    It is not our purpose to present any argument on the doctrine of the trinity, further than it has a bearing on the subject under consideration, namely, on the Atonement. And we are willing, confidently willing to leave the decision of the question with all who will carefully read our remarks, with an effort to divest themselves of prejudice, if they unfortunately possess it. The inconsistencies of Trinitarians, which must be pointed out to free the Scripture doctrine of the Atonement from reproaches under which it has too long lain, are the necessary outgrowth of their system of theology. No matter how able are the writers to whom we shall refer, they could never free themselves from inconsistencies without correcting their theology. {1884 JHW, AERS 164.2}

    Many theologians really think that the Atonement, in respect to its dignity and efficacy, rests upon the doctrine of a trinity. But we fail to see any connection between the two. To the contrary, the advocates of that doctrine really fall into the difficulty which they seem anxious to avoid. Their difficulty consists in this: They take the denial of a trinity to be equivalent to a denial of the divinity of Christ. Were that the case, we should cling to the doctrine of a trinity as tenaciously as any can; but it is not the case. They who have read our remarks on the death of the Son of God know that we firmly believe in the divinity of Christ; but we cannot accept the idea of a trinity, as it is held by Trinitarians, without giving up our claim on the dignity of the sacrifice made for our redemption. {1884 JHW, AERS 164.3}

    And here is shown how remarkably the widest extremes meet in theology. The highest Trinitarians and lowest Unitarians meet and are perfectly united on the death of Christ--the faith of both amounts to Socinianism. Unitarians believe that Christ was a prophet, an inspired teacher, but merely human; that his death was that of a human body only. Trinitarians hold that the term "Christ" comprehends two distinct and separate natures: one that was merely human; the other, the second person in the trinity, who dwelt in the flesh for a brief period, but could not possibly suffer, or die; that the Christ that died was only the human nature in which the divinity had dwelt. Both classes have a human offering, and nothing more. No matter how exalted the pre-existent Son was; no matter how glorious, how powerful, or even eternal; if the manhood only died, the sacrifice was only human. And so far as the vicarious death of Christ is concerned, this is Socinianism. Thus the remark is just, that the doctrine of a trinity degrades the Atonement, resting it solely on a human offering as a basis. A few quotations will show the correctness of this assertion. {1884 JHW, AERS 165.1}

    "As God, he obeyed all the requirements of the law, and made it honorable in the justification of sinners; as man, he bore its curse on the tree, and endured its penalty."--Manual of Atonement, p. 25. {1884 JHW, AERS 166.1}

    "The sufferings of Christ were endured in his human nature. Though possessing a divine nature, yet in that he could not suffer and die. His sufferings were endured in his human nature." Id., p. 88. {1884 JHW, AERS 166.2}

    "It is no part of the doctrine of the Atonement that the divine nature, in the person of the Saviour, suffered."--Barnes on Atonement, p. 224. {1884 JHW, AERS 166.3}

    "It was meet that the mediator should be man, that he might be capable of suffering death; for, as God, he could not die."--Buck's Theol. Dict., Art. Mediator. {1884 JHW, AERS 166.4}

    "Trinitarians do not hold to the sufferings or death of divinity."--Mattison on the Trin., p. 39. {1884 JHW, AERS 166.5}

    "His mediation between God and man is chiefly in his human nature, in which alone he was capable of suffering and dying."--Scott on 1 Tim. 2:5. {1884 JHW, AERS 166.6}

    "I know not any scripture, fairly interpreted, that states the divine nature of our Lord to be begotten of God, or to be the Son of God."--Clarke on Heb. 1:8. {1884 JHW, AERS 166.7}

    "Is it to be wondered that the human body in which this fullness of the Godhead dwelt, and in which the punishment due to our sins was borne upon the tree, should be exalted above all human and all created things?"--Id. on Phil. 2:9. {1884 JHW, AERS 167.1}

    Dr. Clarke says the apostle John doubtless directed his first letter against the heretics then abounding. Of them he says:-- {1884 JHW, AERS 167.2}

    "The Gnostics even denied that Christ suffered; the AEon, or Divine Being that dwelt in the man Christ Jesus, according to them, left him when he was taken by the Jews," etc.--Note on 1 John 1:8. {1884 JHW, AERS 167.3}

    So far as that particular heresy of the Gnostics is concerned, it has become wide-spread and almost all-prevailing in the denominations of the present day. Indeed, we cannot see but Dr. Clarke himself was tinctured with it, according to the quotations given above. {1884 JHW, AERS 167.4}

    We trust that we have shown to the full conviction of every one who "trembles at the word" of the Lord, that the Son of God, who was in the beginning, by whom the worlds were made, suffered death for us; the oft-repeated declarations of theological writers that a mere human body died are, by the Scriptures, proved untrue. These writers take the doctrine of a trinity for their basis, and assume that Christ is the second person in the trinity, and could not die. Again, they assume that death is not a cessation of life; and between the two unscriptural assumptions they involve themselves in numerous difficulties, and load the doctrine of the Atonement with unreasonable contradictions. We would not needlessly place ourselves in opposition to the religious feelings of any class, but in order to clear the doctrine of the Atonement from the consequences of these assumptions, we are compelled to notice some of the prominent arguments presented in favor of the doctrine of a trinity. {1884 JHW, AERS 167.5}

    In the "Manual of Atonement," 1 John 5:20 is quoted as containing most conclusive evidence of a trinity and of the Supreme Deity of Christ. It is there claimed that he is called "the true God and eternal life." The whole verse reads thus: "And we know that the Son of God is come, and hath given us an understanding that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God and eternal life." A person must be strongly wedded to a theory who can read this verse and not see the distinction therein contained between the true God and the Son of God. "We are in him that is true." How? "In his Son Jesus Christ." The distinction between Christ and the true God is most clearly shown by the Saviour's own words in John 17:3: "That they might know thee, the only true God, and Jesus Christ, whom thou hast sent." {1884 JHW, AERS 168.1}

    Much stress is laid on Isa. 9:6, as proving a trinity, which we have before quoted, as referring to our High Priest who shed his blood for us. The advocates of that theory will say that it refers to a trinity because Christ is called the everlasting Father. But for this reason, with others, we affirm that it can have no reference to a trinity. Is Christ the Father in the trinity? If so, how is he the Son? or if he is both Father and Son, how can there be a trinity? for a trinity is three persons. To recognize a trinity, the distinction between the Father and Son must be preserved. Christ is called "the second person in the trinity;" but if this text proves a trinity, or refers to it at all, it proves that he is not the second, but the first. And if he is the first, who is the second? It is very plain that this text has no reference to such a doctrine. {1884 JHW, AERS 168.2}

    In seeking an explanation of this text, we must bear in mind the work of Christ as brought to view in this and parallel passages. These words refer to the "child born," the "son given," who, as we have seen, bears the title of God subordinate to his Father. And if an apostle could call himself the father of those whom he had begotten in the gospel (1 Cor. 4:15; 1 Tim. 1:2; Titus 1:4), how appropriately is this title applied to the Prince of Peace, who is, in a peculiar sense, the everlasting Father of all to whom he gives everlasting life. The New Jerusalem is called the Bride, the Lamb's wife (Rev. 21); Christ of course is the Bridegroom, the husband. But Paul says Jerusalem above is our mother. Gal. 4:26. If so, why not her husband, the bridegroom, be our father? Surely there is nothing inappropriate in this. But, as the New Jerusalem is not the mother of the unregenerate, these being reckoned the children of the bondwoman, so Christ is not called their father. They are not his children, and he does not give them everlasting life. Therefore the title is applied to him in a subordinate and restricted sense. In its unrestricted and universal sense it applies only to the Supreme One, "the God and Father of our Lord Jesus Christ." 2 Cor. 11:31; Eph. 1:3; 1 Peter 1:3. {1884 JHW, AERS 169.1}

    John 12:40, 41, has been supposed to prove the Supreme Deity of Christ, and therefore a trinity. "These things said Esaias, when he saw his [Christ's] glory, and spake of him." This refers to Isa. 6, which chapter speaks of "the King, the Lord [Jehovah] of hosts;" and it is thence inferred that Christ is that Lord of hosts. But those who quote this in such a manner should know (and some of them do know) that there are two words in Isa. 6 rendered Lord, just as there are in Ps. 110:1, which says: "The LORD said unto my Lord." The first is Jehovah; the second Adonai--the Father and Son. In Isa. 6:3, 5, 12, Jehovah is used; in verses 1, 8, 11, Adonai is used. Now John 12:40 is a quotation from Isa. 6:10, which refers to Adonai, the Son, and not to Jehovah. Many have been misled by a wrong application of this text. Those who know the fact above stated cannot honestly use it as it has been used in theological controversies. {1884 JHW, AERS 170.1}

    Jer. 23:5, 6 is supposed to afford decisive proof of a trinity, in that the "Branch' which is raised up unto David shall be called Jehovah. Clarke, in his commentary, gives the following rendering of this text, from Dr. Blayney: "And this is the name by which Jehovah shall call him, our righteousness." He adds:-- {1884 JHW, AERS 170.2}

    "Dr. Blayney thus accounts for his translation: Literally, according to the Hebrew idiom,--and this is his name by which Jehovah shall call our righteousness; a phrase exactly the same as, 'And Jehovah shall call him so,' which implies that God would make him such as he called him, that is, our righteousness, or the Author and Means of our salvation and our acceptance. So that by the same metonymy Christ is said to 'have been made of God unto us wisdom, and righteousness, and sanctification, and redemption.' 1 Cor. 1:30. {1884 JHW, AERS 170.3}

    "I doubt not that some persons will be offended with me, for depriving them by this translation of a favorite argument for proving the Divinity of our Saviour from the Old Testament. But I cannot help it. I have done it with no ill design, but purely because I think, and am morally sure, that the text, as it stands, will not properly admit of any other construction. The Septuagint have so translated it before me in an age when there could not possibly be any bias or prejudice either for or against the forementioned doctrine--a doctrine which draws its decisive proofs from the New Testament only." {1884 JHW, AERS 171.1}

    On this Dr. Clarke remarks: "I prefer the translation of Blayney to all others. . . . As to those who put the sense of their creed upon the words, they must be content to stand out of the list of Hebrew critics. I believe Jesus to be Jehovah, but I doubt much whether this text calls him so." {1884 JHW, AERS 171.2}

    We must be careful to distinguish between a criticism and an opinion. After clearly defining the doctrine of the text, Dr. Clarke tells us what he believes, which is not the doctrine of the text. And we are constrained to question its being the doctrine of the Scriptures. There must be a distinction between the Father and the Son; and that must be precisely the distinction between Jehovah and his Anointed One, Jesus the Christ. We have recently read an argument by a man of undoubted ability, who endeavors to prove that Jesus is Jehovah, by comparing the words of the prophets with those of the New Testament. Thus, the prophets say that Jehovah is the Saviour of men, and the New Testament says that Jesus is the Saviour; therefore Jesus is Jehovah. {1884 JHW, AERS 171.3}

    That is apparently, but not really, an argument. They who speak thus seem to forget the teachings of the New Testament, that God was in Christ, reconciling the world unto himself." 2 Cor. 5:19. "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. And again Jesus said: "My doctrine is not mine, but his that sent me." "He that sent me is with me; the Father hath not left me alone; for I do always those things that please him." "The words that I speak unto you I speak not of myself; but the Father that dwelleth in me, he doeth the works." John 7:16; 8:29; 14:10. God hath indeed spoken unto us in these last days, but it is "by his Son." Heb. 1:1, 2. It is very true, "that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. The Son comes in the name of the Father; he represents the Father to the world; he accomplishes the will and purpose of the Father in redemption. As Christ is the Son of God, and the only representative of the Father, it could not be considered strange that he should bear the name and title of his father; "for it pleased the Father that in him should all fullness dwell." Col. 1:19. But the Son is not the Father; and therefore it cannot be that Christ is Jehovah, but was sent of Jehovah to do his will and work, and to make known the counsels of his grace. {1884 JHW, AERS 172.1}

    As before remarked, the great mistake of Trinitarians, in arguing this subject, is this: they make no distinction between a denial of a trinity and a denial of the divinity of Christ. They see only the two extremes, between which the truth lies; and take every expression referring to the pre-existence of Christ as evidence of a trinity. The Scriptures abundantly teach the pre-existence of Christ and his divinity; but they are entirely silent in regard to a trinity. The declaration, that the divine Son of God could not die, is as far from the teachings of the Bible as darkness is from light. And we would ask the Trinitarian, to which of the two natures are we indebted for redemption? The answer must, of course, be, To that one which died or shed his blood for us; for "we have redemption through his blood." Then it is evident that if only the human nature died, our Redeemer is only human, and that the divine Son of God took no part in the work of redemption, for he could neither suffer nor die. Surely, we say right, that the doctrine of a trinity degrades the Atonement, by bringing the sacrifice, the blood of our purchase, down to the standard of Socinianism. {1884 JHW, AERS 173.1}

    But we are not the only ones who see this difficulty in the Trinitarian views of the atoning sacrifice. Their own expressions betray a sense of the weakness of their position, and of the necessity of something more than a human offering for the redemption of man. Dr. Barnes, as quoted, says that "the divine nature in the person of Christ" could not suffer, nor die; yet, in speaking of the nature of the Atonement, he says:-- {1884 JHW, AERS 174.1}

    "If it be a part of the doctrine of the Atonement, and essential to that doctrine, that the Redeemer was divine, that he was 'God manifest in the flesh,' that there was in a proper sense an incarnation of Deity, then it is clear that such an incarnation, and the sufferings of such an one on a cross, were events adapted to make an impression on the universe at large, deeper by far than would be done by the sufferings of the guilty themselves." "All must feel that it was appropriate that the Eternal Father should command the sun to withdraw his beams, and the earth to tremble, and the rocks to rend--to spread a universal pall over the world--when his Son expired on the cross." "He had descended from Heaven, and had taken upon himself the form of a servant. He had subjected himself voluntarily to poverty, shame, and contempt; he had been bound, and scourged, and publicly rejected; he had submitted to a mock trial and to an unjust condemnation; he had borne his own cross to the place of crucifixion, and had voluntarily given himself up to be put to death in a form that involved the keenest torture that man could inflict." Pp. 255-7. {1884 JHW, AERS 174.2}

    If it were true that the divine nature--that which "descended from Heaven"--could not suffer and die, such remarks as the above are only calculated to mislead; and it must appear to all that they betray a consciousness, on the part of the writer, that if the sacrifice was only human, as he had elsewhere said, the offering lacked in dignity, and the Atonement in efficacy. {1884 JHW, AERS 175.1}

    The Manual of Atonement, as quoted, says he could only die as man; that in his divine nature he could neither suffer nor die; and yet uses the following words:-- {1884 JHW, AERS 175.2}

    "It was sin that drew Christ from the skies, and influenced him to lead a life of suffering in this world. It was sin that wounded his sacred head--that agonized his soul in the garden--that led him to Calvary--that nailed him to the cross, and drew out his heart's blood as a sin-atoning sacrifice." P. 138 {1884 JHW, AERS 175.3}

    Who would not suppose from the above that the very Christ that came "from the skies" died on the cross? Why is this language used? Evidently to make an impression of the enormity of the sin, and the value of the sacrifice, which could not be made by the death of a human being. That object might be accomplished without any contradiction, by allowing what the Scriptures plainly teach of the death of the Son of God. {1884 JHW, AERS 175.4}

    Dr. Scott, who says his death was only in his human nature, further says:-- {1884 JHW, AERS 175.5}

    "'I am he that liveth;' the ever-living, self-existent God, to whom as mediator it was given to have life in himself, and to be the life of men; and who had also been obedient to death for sinners; but behold he was alive as the first-fruits of the resurrection, to die no more."--Note on Rev. 1:18. {1884 JHW, AERS 175.6}

    "This same person, who created and upholds all worlds, as the high priest of his people, purged away the guilt of their sins, by himself, and the sacrifice of his death upon the cross."--Note on Heb. 1:3. {1884 JHW, AERS 176.1}

    If it was given to the "self-existent God" to have life in himself, by whom was it given? Here is a plain declaration that "the ever-living, self-existent God" died for sinners, which we cannot believe, and Dr. Scott did not believe, for he contradicted it elsewhere. The self-existent God could not purge away our sin "by himself," but the Son of God could "by himself" (as Paul says, Heb. 1:3), and the self-existent God could by his Son; for God was in Christ reconciling the world to himself. {1884 JHW, AERS 176.2}

    Dr. Clarke, in his Commentary, says:-- {1884 JHW, AERS 176.3}

    "Considering him (Paul) as writing under the inspiration of the Holy Ghost, then we have from the plain, grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie) that He who died for our sins, and rose again for our justification, and in whose blood we have redemption, was God over all."--Clarke on Col. 1. {1884 JHW, AERS 176.4}

    In view of the remark from the same author, which we before quoted, that the suffering or punishment due to our sins was borne in the human body, the above is a most remarkable statement. In the former quotations he said that the divine nature was not the Son of God; that the Godhead dwelt in a human body, and it was the human body that endured the punishment due to our sins; and in the latter quotation he says that "he who died for our sins, and rose again for our justification, and in whose blood we have redemption, was God over all." Can it be possible that he thought that the human nature, in distinction from the divine nature which dwelt therein, is God over all? We very well know that he thought the divine nature which dwelt in the human was God; and if the human nature, which died for us, was also God, then he certainly has presented to us two Gods, namely, a divine God and a human God! And each one is God over all. We think he has fallen into the same inconsistency which was manifested by the Manual of Atonement, by Dr. Scott, and by Dr. Barnes. Each said that divinity or the divine nature could not suffer nor die, and each said that the pre-existing divinity suffered and died. Dr. Scott even said that the self-existent God died as our mediator. We believe that the doctrine of the trinity lies at the foundation of these errors on the part of these able authors. The Bible is not, and should not be made, responsible for such inconsistencies. They are not at all necessary to an understanding of the Bible or the doctrine of the Atonement. On the contrary, they prevent an understanding of the truth, and cause the teachings of the Scriptures to appear confused and uncertain in the eyes of all who trust in the wisdom of the wise of this world. {1884 JHW, AERS 176.5}

    Dr. John Harris, in his first volume on Theological Science--the Pre-Adamite Earth--has very forcibly stated the truth concerning the pre-existence and manifestation of the Redeemer. He says:-- {1884 JHW, AERS 178.1}

    "For (epsilon)(nu) (alpha)(delta)(chi)(eta) [in the beginning] even then He already (eta)(nu) [was]. The assertion of his pre-existence is included alike in (alpha)(delta)(chi)(eta) and in (eta)(nu). For when every created thing had yet to be, He already was. He comprehends every being in himself." P. 31. {1884 JHW, AERS 178.2}

    And of the manifestation of this pre-existent one he further says:-- {1884 JHW, AERS 178.3}

    "His disciples subsequently declared that the life had been manifested, and that they had seen it; that that which was from the beginning they had handled and seen, even the Word of Life." P. 34. {1884 JHW, AERS 178.4}

    Now, when the disciples also declare that that Word which they saw and handled was put to death on the cross, and rose from the dead, we cannot avoid the conclusion that that which was from the beginning, which was before all things, actually died for man. Of course we cannot believe what men say about his being co-equal with God in every respect, and that the divine Son of God could not suffer nor die. These are mere human words. But that the Word, or Logos, was the Son of God, that he was before all things, that he was made flesh, that he was seen and handled of men, that he was put to death, that he was raised from the dead--these are the words of inspiration. "What is the chaff to the wheat? saith the Lord." {1884 JHW, AERS 178.5}

    "The mystery of godliness," the mystery of the incarnation, is great indeed. It is to be doubted whether a finite mind will ever be able to comprehend it. This does not speak against it as a fact; for we may accept a fact revealed, when we cannot comprehend the nature of the fact. We may believe that a certain star is thousands of millions of miles from the earth, but the human mind can have no just conception of such a distance. We believe in the being of the omnipotent God, but we cannot comprehend his being. We believe that he who was glorified with the Father before the world was, was made flesh, and dwelt among men; in whom, as the Methodist Discipline justly expressed it, were two natures joined together in one person, never to be divided; who truly suffered and died for us. What a sacrifice for guilty man? What an offering to the immutable law of Jehovah! What a vindication of the mercy and justice of the Father! "Here's love and grief beyond degree; The Lord of glory dies for men!" {1884 JHW, AERS 179.1}

    "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" See 1 Cor. 2:8; Rom. 11:33. {1884 JHW, AERS 179.2}



    CHAPTER I. THE HOLY SPIRIT OF PROMISE

    "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." John 14:16. {1877 JHW, SGOM 7.1}

    There is not a subject presented in all the Scriptures which is of greater interest and importance than that of the gospel gifts and manifestations of the Spirit of God. In the words of the above text, the Spirit is the Comforter to the pilgrim who finds his life one of warfare, and who is told that in the world he shall have tribulation. It is the Guide to lead us "into all truth;" to aid us to escape from the darkness of this wicked world and to find the light of life. It is the Sanctifier, in connection with "belief of the truth," to impress that truth upon our hearts, and to soften our hearts that we may appreciate, and with humble reverence receive, the word of truth. And its influence extends to "the world," to whom it is a Reprover of sin. {1877 JHW, SGOM 7.2}

    The subject is a very solemn one; it is not to be approached in a light and irreverent manner. Jesus, the holy Son of God, who claimed divine honors, who said that "all should honor the Son even as they honor the Father," also said:- {1877 JHW, SGOM 7.3}

    "Whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." Matt. 12:32. {1877 JHW, SGOM 7.4}

    The solemn importance of these words is increased by the consideration that they were uttered as a rebuke to the Pharisees, who ascribed the works of Christ to the power of Satan instead of to the Spirit of God. They did not speak of the Spirit at all directly; they even may have felt the most becoming reverence for that Spirit in name. But their condemnation rested in this, that they rejected that which proceeded from the Spirit of God, without a patient, careful, submissive, and prayerful consideration of its nature and its claims. How careful, then, should we be in our investigations of this subject, and in our actions in reference to it. For, to ascribe the works of Satan to the Spirit of God, is to debase the Spirit, and to exalt the power of the adversary to divine honor. And to ascribe the gifts and works of the Spirit of God to Satan, is to blaspheme so as to have no forgiveness forever. May the Spirit itself guide us into all truth, and save us from both deception and presumption. {1877 JHW, SGOM 8.1}

    There is one question, which has been much controverted in the theological world upon which we have never presumed to enter. It is that of the personality of the Spirit of God. Prevailing ideas of person are very diverse, often crude, and the word is differently understood; so that unity of opinion on this point cannot be expected until all shall be able to define precisely what they mean by the word, or until all shall agree upon one particular sense in which the word shall be used. But as this agreement does not exist, it seems that a discussion of the subject cannot be profitable, especially as it is not a question of direct revelation. We have a right to be positive in our faith and our statements only when the words of Scripture are so direct as to bring the subject within the range of positive proof. {1877 JHW, SGOM 8.2}

    We are not only willing but anxious to leave it just where the word of God leaves it. From it we learn that the Spirit of God is that awful and mysterious power which proceeds from the throne of the universe, and which is the efficient actor of the work of creation and of redemption. {1877 JHW, SGOM 9.1}

    When the earth was just spoken into existence, while yet all was desolate and void,- {1877 JHW, SGOM 9.2}

    "The Spirit of God moved upon the face of the waters." Gen. 1:2. {1877 JHW, SGOM 9.3}

    The original word for moved has the sense of hovering or brooding, and does not mean moving, merely. It evidently refers to a process of formation, by the power of the Spirit of God, which immediately followed the act of creation. {1877 JHW, SGOM 9.4}

    That the same power is active in the work of redemption is largely shown in that the incarnation of the Saviour, his teachings, miracles, and resurrection; the reproving and conviction of sinners; the enlightening, comforting, and sanctifying of believers; and, finally, the resurrection of the just, are all ascribed to the Spirit of God. No tongue can tell-no heart can conceive, how greatly we are indebted for its operations in our behalf. {1877 JHW, SGOM 9.5}

     

     

    [Image of S. N. Haskell]

    THE Brahmans gave India its religion; and yet all the heathens in India are not their followers, though they are all idolaters. The Brahmans, the priests, are an educated class of people. They belong to the higher caste, and the strictness of the caste can only be appreciated by seeing its effect on the East Indian people. Brahma is regarded as the supreme being, the god of gods; of whom Brahma, Vishnu, and Siva are manifestations. Their holy books, are prized as highly by the most conscientious as the Bible is by the Christian. These three gods represent the earth, sky, and heaven. Concerning the gods, we read in one of their holy books: "All the gods are in Brahma as cows in a cow-house; in the beginning, Brahma was this universe. He created gods. Having created gods, he placed them in these worlds; viz., Agni in this world, Vayu in the atmosphere, and Surya in the sky." Therefore all kinds of graven images of wood, iron, brass, or stone, as well as nearly all kinds of animals and many trees, are worshipped as proceeding directly or indirectly from Brahma. Brahma is further described as "the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self-engendered; who is said to illuminate the caverns of the heart; who is invisible, radiant, undecaying, multiform. To the supreme Brahma be forever adoration."

    This sounds something like descriptions we have read of the holy trinity: "Without body and without parts; one in substance; the three Gods in one,—God, his Son, and the Holy Spirit; and these three are one."

    When the Hindoo is charged with polytheism and with violating the primary law respecting the unity of God, he replies that "Brahma, Vishnu, Siva, etc., are only manifestations of the supreme Brahma." This idea lies at the foundation of the system of worshipping an innumerable number of gods of every description in India. New gods are continually being manufactured, and saints are being canonized; so in this respect their religion changes and their gods increase.

    When a Hindoo is asked what his religion is, he at once replies that it is contained in the Sastras, or sacred writings. He does not consider the unwritten word as authoritative. This sacred literature is exceedingly voluminous, the number of books brought to light by the Government being not less than ten thousand. The writers are estimated at four thousand. The Brahmans have their holy books, although the contents are committed to memory, and in this manner preserved. They offer sacrifices of kids, sheep, and bullocks, and many of their forms and usages would indicate a corruption of ancient Bible ceremonies. There is no unity in their mode of worship. The word Hindoo is of no national or geographical signification, but indicates vaguely a fortuitous conglomeration of sects, tribes, races, hereditary professions, and pure castes; so that the religion of the Hindoo at first sight would appear to be a heterogeneous confusion. But there is a general agreement as to the worshipping of idols. It seems to be beyond their conception to worship a being that is not represented by some image. Should anything hideous be carved from wood, brass, or iron, and placed in a niche in the wall, it would attract devoted worshippers; so prone are the people to idolatry and so attached to their religion. They have many temples devoted to different gods. There is the temple for the monkey god, another to the sun god, and one to the sacred cow, etc., etc. The sacred living cow is kept in the temple, except at certain times, when she is taken out and washed in the Ganges.

    Such a hold has their religion on the people, that not infrequently will Hindoos attend Christian schools from their youth, write essays on the "Evidences of Christianity," and take prizes for the same over European students, as well as in the sciences, and still remain Hindoo or Mohammedan, as the case may be. They have their own schools, but not to educate the masses. They do not consider it wise to educate the females or the lower class; but for the higher castes education is quite essential. India has over four hundred Hindoo periodicals.

    . . .

    (S. N. Haskell, Bible Echo and Signs of the Times, May 15,1890, Vol. 5, No. 10, p. 153)

     

     

    "If we should go back to the immortality of the soul, purgatory, eternal torment and the Sunday Sabbath, would that be anything less than apostasy? If, however, we leap over all these minor, secondary doctrines and accept and teach the very central root doctrine of Romanism, the Trinity, and teach that the Son of God did not die, even though our words seem to be spiritual, is this anything else or anything less than apostasy, and the very Omega of apostasy?" Judson S. Washburn. The Trinity. Letter to General Conference president in 1940.

    Now look at such expressions as the following: "The crown of life, - The word of life, - The grace of life. He that hath the Son hath life, - he that hath not the Son of God hath not life, - The water of life, - Verily, verily, I say unto you, he that heareth my word and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, - This do and thou shalt live, - Because I live ye shall live also, - We shall also live with him, - Be in subjection unto the Father of spirits, and live, - God sent his Son, that we might live through him, - If one died for all, then were all dead," i.e., dying, doomed to die; as the body is dead, because of sin, i.e., doomed to die, though not yet actually dead. "Who died for us, thatwe should live together with him." These, and a multitude of other texts of Scripture, all speak in plain and unequivocal language, if the view I take of the final destiny of the wicked is correct; otherwise, and if figurative, the imagination must be employed to explain them; and then we find ourselves let loose in the wild fields of fancy; and who shall decide where we shall stop?

    In these sermons I have endeavored to show that man by sin lost all title to immortality; and had it not been for the "seed of the woman" the race would have utterly perished, or ceased to be, and would have been as though they never had been. There is not a particle of evidence that the original threatening embraced a state of eternal sin and suffering, that idea has puzzled our greatest and most learned divines, to tell how an atonement could be made adequate to redeem men from such a punishment. To meet the case, they have gone to the idea that God, himself, suffered to make the necessary atonement; and then they have started back from that position, as being impossible that the Godhead could actually suffer, and so have substituted the "human body and soul" of Jesus Christ, as united with the Godhead, and the human nature of Christ only suffering. This has led others to deny an atonement altogether, as they have contended that the man Christ Jesus, while the Godhead did not suffer, could not, by any sufferings he might endure, give an equivalent for endless torments in the fire of hell. Pressed with this difficulty, the advocates of the endless sin and suffering theory have been led to say, it was not necessary to an atonement that the sufferer should endure the very same punishment that the guilty were liable to, but only such as should show that God would not let sin go unpunished. Others have taken advantage of this admission to deny the necessity of an atonement at all, and hence have opposed the idea of one. This has resulted in a still further departure from truth, and they have taken the position, that if man suffers for his sins, himself, that is all sufficient; and that his sufferings are bounded by this life, or at most, to a very limited period in a future state, after which he will have an eternity of happiness. Now all this confusion and conjecture, for I can give it no higher name, I conceive, arises from not clearly understanding what man lost by the fall, for himself and posterity. In order to understand this subject I shall conclude these discourses, with general remarks on Adam's state, trial and failure.

    (Storrs, Six Sermons on the Inquiry - Is There Immortality in Sin and Suffering?)

    The Trinity

    The following articles are taken from the Discipline of the M. E. Church:

    "Art. 1. There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness: the maker and preserver of all things, visible and invisible. And in unity of this Godhead, there are three persons of one substance, power, and eternity;--the Father, the Son, and the Holy Ghost."

    Query. How many personal Gods of one substance does it take, including the person of Christ, to make one God without body or parts? Ans. Three.

    "Art. 2. The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed virgin; so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his father to us and to be a sacrifice, not only for original guilt, but also for actual sins of men."

    Query. As the Godhead and manhood were joined together in one person before Christ was born, never to be divided, were they divided in the death of Christ on the cross?

    "Art. 4. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty and glory, with the Father and the Son, very and eternal God."

    Query. How can the Holy Ghost proceed from the Father and the Son, if it is both the Father and the Son of itself?

    If it be said that the Spirit of the Father, and the Son, and the Holy Ghost is one Spirit, with this we all agree. But if it be said that the Father, and the Son, and the Holy Ghost are three persons in one person, making in all one God without body or parts, with an idea so inconsistent we cannot agree.

    The oneness of Christ with the Father may be plainly seen by any one who will refer to John xvii, 22. "That they (that believe) may be one, even as we are one." Who could believe that Christ prayed that his disciples should be one disciple? Yet this would be no more inconsistent than the idea of some that Christ and his Father are one person.

    In accordance with the doctrine that three very and eternal Gods are but one God, how may we reconcile Matt. iii, 10, 17. Jesus was baptized, Spirit of God descended like a dove, and the Father's voice heard from heaven, saying, This is my beloved Son, &c. The Father in heaven, the Son on earth, the Spirit of God descending from one to the other. Who could ever suppose for a moment that these three were one person without body or parts, unless it was by early training. See other texts which appear equally absurd, if such doctrine be true. Matt. xxviii, 18; Acts x, 38. "How God anointed Jesus with the Holy Ghost," &c. First person takes the third person and anoints the second person with a person being at the same time one with himself. 

    	"That three are one, and one are three,
	Is an idea that puzzles me;
	By many a learned sage 'tis said
	That three are one in the Godhead.
	
	"The Father then may be the Son,
	For both together make but one;
	The Son may likewise be the Father,
	Without the smallest change of either.
	
	"Yea, and the blessed Spirit be
	The Father, Son and trinity;
	This is the creed of Christian folks,
	Who style themselves true orthodox.
	All which against plain common sense,
	We must believe or give offense."		J. B. F.
    (J. B. F., The Trinity, Advent Review and Sabbath Herald, March 12, 1857, Vol. 9, No. 19)

    Another object of this league is "to promote true patriotism." The reader will notice that the two objects, Sunday observance and patriotism, are in the above article closely combined together. But what possible connection has Sunday-keeping with patriotism? One is the observance of a church festival, the other the love of country. Sunday-keeping and patriotism have no more natural affinity than baptism and patriotism. Many of our citizens go to church on the morning of Sunday and devote the remainder of the day to recreation and pleasure; but they are true patriots, and in time of national peril give their blood for the defense of the country as freely as those who devote the whole day to worship. Then there are many thousands, in fact, the larger portion of the people of the country, who take the whole of Sunday for a holiday, and no citizens are more patriotic than they. There are others who observe the very day specified in the commandment, and who devote the first day of the week to honest labor for the support of those dependent upon them. Who can truthfully say that they are not as patriotic as any? Is a man's patriotism a thing to be measured and determined by his respect for somebody's theology? It would appear to be so from the statements we are considering, but we demur.

    It will also be noticed that this "league" has other plans besides the intention to prosecute those who will not bow to their man-made Sabbath. Perhaps they will prosecute those who do not believe in the Trinity. Their spiritual ancestors, the Puritans, considered the arrest and punishment of those who rejected this church dogma as something pleasing to the Deity. Our Unitarian friends should be on the alert. The doctrine of the Trinity and the sacredness of Sunday are both orthodox plums of marvelous sweetness to the ministerial tooth. If all may be compelled to receive one, there is no good reason why all may not be required to accept the other.

    It is easily seen that this society is another agency to promote the religio-political crusade that is becoming so general all over our land, and which is hastening the fulfillment of the prophecy of Rev. 13:11-17. If a man must keep Sunday in order to be considered patriotic and a good citizen, then a non-Sunday observer, particularly if he keeps another day, may be accused as an enemy of the country--a dangerous character, to be dealth with by the State as his obstinacy deserves. To this time we are rapidly hasting. Can we not discern the signs of the times?

    M. E. K.



    (M. E. K., Sunday Enforcement, Advent Review and Sabbath Herald, November 20, 1894, Vol. 71, No. 46, p. 730)

    Note:

    William Miller's views show a decided shift over time (from trinitarian to non-trinitarian). Take notice of the dates for the expressions below. His most recent views are shown first.

    [Image of William Miller]

    MY DEAR BROTHER, - You have requested a synopsis of my views of the christian faith. The following sketch will give you some idea of the religious opinions I have formed by a careful study of the word of God. {1842 WiM, MWV1 32.1}

    I believe all men, coming to years of discretion, do and will disobey God, and this is, in some measure, owing to corrupted nature by the sin of our parent. I believe God will not condemn us for any pollution in our father, but the soul that sinneth shall die. All pollution of which we may be partakers from the sins of our ancestors, in which we could have no agency, can and will be washed away in the blood and sacrifice of Jesus Christ, without our agency. But all sins committed by us as rational, intelligent agents, can only be cleansed by the blood of Jesus Christ, through our repentance and faith. I believe in the salvation of all men who receive the grace of God by repentance and faith in the mediation of Jesus Christ. I believe in the condemnation of all men who reject the gospel and mediation of Christ, and thereby lose the efficacy of the blood and righteousness of our Redeemer, as proffered to us in the gospel. I believe in practical godliness as commanded us in the Scriptures, (which are our only rule of faith and practice,) and that they only will be entitled to heaven and future blessedness, who obey and keep the commandments of God as given us in the Bible, which is the word of God. I believe in God, the Father of our Lord Jesus Christ, who is a Spirit, omnipresent, omniscient, having all power, creator, preserver, and self-existent. As being holy, just and beneficent, I believe in Jesus Christ, the Son of God, having a body in fashion and form like man, divine in his nature, human in his person, godlike in his character and power. He is a Savior for sinners, a priest to God, a mediator between God and man, and King in Zion. He will be all to his people, God with us forever. The spirit of the Most High is in him, the power of the Most High is given him, the people of the Most High are purchased by him, the glory of the Most High shall be with him, and the kingdom of the Most High is his on earth. {1842 WiM, MWV1 32.2}

    I believe the Bible is the revealed will of God to man, and all therein is necessary to be understood by Christians in the several ages and circumstances to which they may refer; - for instance, what may be understood to-day might not have been necessary to have been understood 1000 years ago. For its object is to reveal things new and old, that the man of God may be thoroughly furnished for, and perfected in, every good word and work, for the age in which he lives. I believe it is revealed in the best possible manner for all people in every age and under every circumstance to understand, and that it is to be understood as literal as it can be and make good sense; - and that in every case where the language is figurative, we must let the Bible explain its own figures. We are in no case allowed to speculate on the Scriptures, and suppose things which are not clearly expressed, nor reject things which are plainly taught. I believe all of the prophecies are revealed to try our faith, and to give us hope, without which we could have no reasonable hope. I believe that the Scriptures do reveal unto us, in plain language, that Jesus Christ will appear again on this earth, that he will come in the glory of God, in the clouds of heaven, with all his saints and angels; that he will raise the dead bodies of all his saints who have slept, change the bodies of all that are alive on the earth that are his, and both these living and raised saints will be caught up to meet the Lord in the air. There the saints will be judged and presented to the Father, without spot or wrinkle. Then the gospel kingdom will be given up to God the Father. Then will the Father give the bride to the Son Jesus Christ; and when the marriage takes place, the church will become the "New Jerusalem," the "beloved city." And while this is being done in the air, the earth will be cleansed by fire, the elements will melt with fervent heat, the works of men will be destroyed, the bodies of the wicked will be burned to ashes, the devil and all evil spirits, with the souls and spirits of those who have rejected the gospel, will be banished from the earth, shut up in the pit or place prepared for the devil and his angels, and will not be permitted to visit the earth again until 1000 years. This is the first resurrection, and first judgment. Then Christ and his people will come down from the heavens, or middle air, and live with his saints on the new earth in a new heaven, or dispensation, forever, even forever and ever. This will be the restitution of the right owners to the earth. {1842 WiM, MWV1 33.1}

    Then will the promise of God, to his Son, be accomplished: "I will give him the heathen for his inheritance, and the utmost parts of the earth for his possession." Then "the whole earth shall be full of his glory." And then, will the holy people take possession of their joint heirship with Christ, and his promise be verified, "the meek shall inherit the earth," and the kingdom of God will have come, and "his will done in earth as in heaven." After 1000 years shall have passed away, the saints will all be gathered and encamped in the beloved city. The sea, death and hell will give up their dead, which will rise up on the breadths of the earth, out of the city, a great company like the sand of the sea-shore. The devil will be let loose, to go out and deceive this wicked host. He will tell them of a battle against the saints, the beloved city; he will gather them in the battle around the camp of the saints. But there is no battle; the devil has deceived them. The saints will judge them, the justice of God will drive them from the earth into the lake of fire and brimstone, where they will be tormented day and night, forever and ever. "This is the second death." After the second resurrection, second judgment, the righteous will then possess the earth forever. {1842 WiM, MWV1 34.1}

    I understand that the judgment day will be a thousand years long. The righteous are raised and judged in the commencement of that day, the wicked in the end of that day. I believe that the saints will be raised and judged about the year 1843; according to Moses' prophecy, Lev.xxvi. Ezek.xxxix. Dan.ii., vii., viii-xii. Hos.v.1-3. Rev. the whole book; and many other prophets have spoken of these things. Time will soon tell if I am right, and soon he that is righteous will be righteous still, and he that is filthy will be filthy still. I do most solemnly entreat mankind to make their peace with God, be ready for these things. "The end of all things is at hand." I do ask my brethren in the gospel ministry to consider well what they say before they oppose these things. Say not in your hearts, "my Lord delayeth his coming." Let all do as they would wish they had if it does come, and none will say they have not done right if it does not come. I believe it will come; but if it should not come, then I will wait and look until it does come. Yet I must pray, "Come, Lord Jesus, come quickly." {1842 WiM, MWV1 35.1}

    This is a synopsis of my views. I give it as a matter of faith. I know of no scripture to contradict any view given in the above sketch. Men's theories may oppose. The ancients believed in a temporal and personal reign of Christ on earth. The moderns believe in a temporal, spiritual reign as a millennium. Both views are wrong - both are too gross and carnal. I believe in a glorious, immortal and personal reign of Jesus Christ with all his people on the purified earth forever. I believe the millennium is between the two resurrections and two judgments: the righteous and the wicked, the just and the unjust. I hope the dear friends of Christ will lay by all prejudice, and look at and examine these three views by the only rule and standard, the BIBLE. {1842 WiM, MWV1 35.2}



    "Some are prone to indulge in a spirit of uneasiness and disorder, and looseness with regard to church government and doctrine. In all the essential doctrines of the Bible, as they have been held by the pious of the church in all ages, were given to the saints, and for which we are commanded earnestly to contend, I have never seen any reason to change my faith. Jesus I regard as my all-sufficient Saviour, by whose merits alone I can be saved. No being but Him, 'whose goings forth were of old from everlasting,' who should take upon himself our nature, and bear our sins in his own body, could make an atonement, on the efficacy of which I should dare to rely. The Bible speaks as plainly of my Saviour's divinity as it does of his humanity. He is, therefore, Emanuel, God with us. The Bible tells us plainly what the Saviour is. That should satisfy us, without venturing beyond the Bible to say what he is not.

    (William Miller, Memoirs, p. 332, Para. 3.)



    "Low Hampton, Sept. 5, 1822. (William Miller, Memoirs, p. 77, Para. 4)

    "I hereby acknowledge that I have long believed it my duty . . . to leave, for the inspection of my brethren, friends and children, a brief statement of my faith (and which ought to be my practice); and I pray God to forgive me where I go astray. I made it a subject of prayer and meditation, and, therefore, leave the following as my faith, -- reserving the privilege of correction. (William Miller, Memoirs, p. 77, Para. 5)

    (Signed,) WM. MILLER. (William Miller, Memoirs, p. 77, Para. 6)

    "ART. I. I believe the Bible is given by God to man, as a rule for our practice, and a guide to our faith, -- that it is a revelation of God to man." (William Miller, Memoirs, p. 77, Para. 7)

    "ART. II. I believe in one living and true God, and that there are three persons in the Godhead, -- as there is in man, the body, soul and spirit. And if any one will tell me how these exist, I will tell him how the three persons of the Triune God are connected." (William Miller, Memoirs, p. 77, Para. 8)

    "ART. III. I believe that God, by his Son, created man in the image of the Triune God, with a body, soul and spirit; and that he was created a moral agent, capable of living, of obeying, or transgressing the laws of his Maker." (William Miller, Memoirs, p. 77, Para. 9)

    "ART. IV. I believe that man, being tempted by the enemy of all good, did transgress and became polluted; from which act, sin entered into the world, and all mankind became naturally sinners, thrust out from the presence of God, and exposed to his just wrath forever." (William Miller, Memoirs, p. 78, Para. 1)

    "ART. V. I believe that God, knowing from eternity the use that man would make of his [free] agency, did, in his coun- cil of eternity, ordain that his Son should die; and that through his death salvation should be given to fallen man, through such means as God should appoint." (William Miller, Memoirs, p. 78, Para. 2)

    "ART. VI. I believe that, through the agency of the Holy Spirit, sinners are made the recipients of mercy, in conformity to the Divine plan, founded on the wisdom and knowledge of God; the fruits of which are manifested in the recipient by works of repentance and faith; and without which no man, coming to years of discretion and able to choose between good and evil, can have an interest in the blood and righteousness of Christ." (William Miller, Memoirs, p. 78, Para. 3)

    "ART. VII. I believe that Jesus Christ is an offering of God to sinners for their redemption from sin, and that those who believe in his name may take him by faith, go to God, and find mercy; and that such will in no wise be rejected." (William Miller, Memoirs, p. 78, Para. 4)

    "ART. VIII. I believe that Jesus Christ was the sacrifice for sin which justice demanded; and that all those who confess their sins on the head of this victim, may expect forgiveness of sin through the blood of the atonement, which is in Jesus Christ, the great High Priest in the Holy of Holies." (William Miller, Memoirs, p. 78, Para. 5)

    "ART. IX. I believe the atonement to be made by the intercession of Jesus Christ, and the sprinkling of his blood in the Holy of Holies, and upon the mercy-seat and people; by which means the offended is reconciled to the offender, the offender is brought into subjection to the will of God; and the effect is, forgiveness of sin, union to the Divine person, and to the household of faith." (William Miller, Memoirs, p. 78, Para. 6)

    "ART. X. I believe all those for whom Christ intercedes, who are united to God by a living faith, and have received the forgiveness of sin through the sprinkling of the blood of Christ, can never perish; but are kept by the mighty power of God through faith unto salvation." (William Miller, Memoirs, p. 78, Para. 7)

    "ART. XI. I believe that all the promises of God are and will be accomplished in Christ Jesus; and that none of the human family are or can be entitled to the promises of grace, but those who are born of the Spirit in Christ Jesus, any more than the antediluvians could have been saved from the deluge without entering the ark." (William Miller, Memoirs, p. 79, Para. 1)

    "ART. XII. I believe that Jesus Christ will eventually take away the sin of the world, and cleanse the earth from all pollution, so that this earth will become the abode of the saints forever, by means which he has appointed; all believers being regenerated, sanctified, justified and glorified." (William Miller, Memoirs, p. 79, Para. 2)

    "ART. XIII. I believe that all final impenitents will be destroyed from the earth, and sent away into a place pre- pared for the Devil and his angels." (William Miller, Memoirs, p. 79, Para. 3)

    "ART. XIV. I believe Jesus Christ will come again in his glory and person to our earth, where he will accomplish his Divine purposes in the saving of his people, destroying the wicked from the earth, and taking away the sin of the world." (William Miller, Memoirs, p. 79, Para. 4)

    "ART. XV. I believe that the second coming of Jesus Christ is near, even at the door, even within twenty-one years, -- on or before 1843." (William Miller, Memoirs, p. 79, Para. 5)

    "ART. XVI. I believe that before Christ comes in his glory, all sectarian principles will be shaken, and the vo- taries of the several sects scattered to the four winds; and that none will be able to stand but those who are built on the word of God." (William Miller, Memoirs, p. 79, Para. 6)

    "ART. XVII. I believe in the resurrection, both of the just and of the unjust, -- the just, or believers, at Christ's second coming, and the unjust one thousand years afterwards, -- when the judgment of each will take place in their order, at their several resurrections; when the just will receive everlasting life, and the unjust eternal condemnation." (William Miller, Memoirs, p. 79, Para. 7)

    "ART. XVIII. I believe in the doctrine of election, founded on the will, purpose and fore-knowledge of God; and that all the elect will be saved in the kingdom of God, through the sanctification of the Spirit and the belief of the truth." (William Miller, Memoirs, p. 79, Para. 8)

    "ART. XIX. I believe in the ordinance of baptism by immersion, as a representation of Christ's burial and resurrection, -- also of our death to sin and life to holiness." (William Miller, Memoirs, p. 80, Para. 1)

    "ART. XX. I believe in the ordinance of the Lord's supper, to be" [LEFT AS-IS, UNFINISHED] -- (William Miller, Memoirs, p. 80, Para. 2)

     

     

    "The Greeks defended the character and memory of their bishop against the aspersions of the Romans. This contest was protracted till the following century, when the pertinacity of the Romans triumphed, and caused the names of Accasius and Peter Fullo to be stricken from the sacred register, and consigned, as it were, to perpetual infamy."-Mosh. vol. 1, p. 369. {1843 ApH, TSAM 77.3}

    A word of this triumph of "Roman pertinacity," and we have done with this point. By the strength secured to the Catholic cause in the west, and the agency of the vicars and other agents of the See of Rome, of whom we hear at this time in several nations, the Papal party in Constantinople were "placed" in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital. {1843 ApH, TSAM 77.4}

    "The people of Constantinople were devoid of any rational principles of freedom; but they held as a lawful cause of rebellion the color of a livery in the races, or the color of a mystery in the schools. The Trisagion, with and without this obnoxious addition, was chanted in the: cathedral by two adverse choirs, and, when their lungs were exhausted, they had recourse to the more solid arguments of sticks and stones: the aggressors (Catholics) were punished by the emperor, and defended by the patriarch; and the crown and mitre were staked on the event of this momentous quarrel. The streets were instantly crowded with innumerable swarms of men, women, and children; the legions of monks, in regular array, marched, and shouted, and fought, at their head. 'Christians! this is the day of martyrdom! let us not desert our spiritual father! anathema to the Manichæan tyrant! he is unworthy to reign!' Such was the Catholic cry; and the galleys of Anastasius lay upon their oars before the palace till the patriarch had pardoned his penitent, and hushed the waves of the troubled multitude. The triumph of Macedonius was checked by a speedy exile; but the zeal of the flock was again exasperated by the same question-'Whether one of the Trinity had been crucified?' On this momentous occasion, the blue and green factions of Constantinople suspended their discord, and the civil and military powers were annihilated in their presence. The keys of the city and the standards of the guards were deposited in the forum of Constantine-the principal station and camp of the faithful, (the Catholics.) Day and night they were incessantly busied either in singing hymns to the honor of their God, or in pillaging and murdering the servants of their prince. The head of his favorite monk, the friend, as they styled him, of the enemy of the Holy Trinity, was borne aloft on a spear; and the firebrands which had been darted against heretical structures, diffused the undistinguishing flames over the most orthodox buildings. The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. (Popery is triumphant.) Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer, which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions."-Gibbon A. D. 508-514. {1843 ApH, TSAM 78.1}

    This first outbreak in the East was followed by a still more important "rebellion," in which Vitalian, whom Gibbon styles "the champion of the Catholic faith," "depopulated Thrace, and exterminated sixty-five thousand of his fellow-Christians." {1843 ApH, TSAM 79.1}

    As the part taken by Vitalian exhibits in a striking light the desolating character of Popery at this time, we give also what Du Pin says of him. Vol. pp. 531, 532. {1843 ApH, TSAM 79.2}

    "Vitalian, general of the cavalry of the emperor Anastasius, rose in arms against him and came with his army towards Constantinople. He made religion the pretence of his revolt, and declared that he had taken arms for no other reason but to protect the Catholics, and restore Macedonius to the See of Constantinople. The emperor was forced to make peace with him, upon condition that a council should the called to regulate the affairs of the church, by the advice of the Bishop of Rome. This obliged the emperor to write to pope Hormisdas, successor of' Symmachus, to pray him that he would be mediator for pacifying these commotions, and that he would labor to restore the unity of the church." 18 {1843 ApH, TSAM 79.3}

    We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism, (since claimed as the "patrimony of St. Peter,") in 508. {1843 ApH, TSAM 79.4}

    We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome-triumphing everywhere-and its triumphs everywhere distinguished by the most savage cruelty; Christians and Christian priests are slaughtered in cold blood, or deem it a mark of peculiar mercy when their petitions, that life only may be spared, are granted them. The empire falls, and is broken into fragments. One by one the lords and rulers of these fragments abandon their Paganism, and profess the Christian faith. In religion, the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. More through fear than respect, he is allowed to make a Christian princess his wife. But soon he also bows before the power of the new faith, and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A. D. 508. {1843 ApH, TSAM 79.5}

    In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant "monarch," christianized. {1843 ApH, TSAM 80.1}

    The pontiff for the period on which we stand, is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to, and saluted as filling "the place of God on earth." The senate is so far under his power that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. In this contest we hear the Pope "speaking great things and blasphemies," and assuming "to change times and laws." And by the power of his spiritual and military agents, who are posted as their service is required, 19 to use the figurative language of the Bible, in referring to civil and ecclesiastical dignitaries, he points to "the stars of heaven and the constellations thereof," and demands their subjection to his will; and in 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions, is the humiliation of its rightful lord. Now, the question is,-At what time was paganism so far suppressed as to make room for its substitute and successor; the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there; any other dale for its being "placed" or "set up" in the room of Paganism but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination. The others are at length subdued, "and kings, and peoples, and multitudes, and nations, and tongues," are brought under a spell, which prepares them, even while "drunken with the blood of saints, and with the blood of the martyrs of Jesus," to "think they are doing God service," and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell. {1843 ApH, TSAM 80.2}

    Commencing the prophetic periods of the text at this date, and understanding them as our most able commentators have done, and as they must be understood, (for supposing them to mean literal days, they bring us to nothing worthy of note,) by the first period, 1290 days, or years, the only one now fulfilled, we are brought to the date of events of the most sublime and important character in the history of the church or the world. At the termination of the other, the 1335 days or years, we most assuredly expect the fulfilment of what remains: Daniel, with all the righteous dead, will stand in his lot; the living; righteous will be changed, and, "glorified together," they "shall shine as the brightness of the firmament, and as the stars forever and ever." The first period terminated in 1798, the last will terminate in 1843. {1843 ApH, TSAM 81.1}

    In order to get it before you in the most forcible way, I will first run down to the end of the decision, and show the interpretation and application which the court makes, of the Constitution as it respects religion. After citing "historical" statements which show that the Roman Catholic religion might be the religion of this nation; which establish the righteousness of religious test-oaths as a qualification for office; which require belief in the doctrine of the Trinity—the Catholic doctrine of the Trinity, of course—and in the inspiration of the Old and New Testaments; and which establish the righteousness of Sunday laws,—after citing statements which establish the legality of all these religious things, then the court quotes from the First Amendment to the Constitution that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof," and upon this, flatly declares:— {May 31, 1892 ATJ, ARSH 337.13}

    There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and re-affirm that this is a religious nation. {May 31, 1892 ATJ, ARSH 338.1}

    Now when I read these "historical" statements, and you see what they say, and what they mean, you will know that is the estimation of the Supreme Court of the United States, that is what the Constitution of the United States means. I begin to read, as follows:— {May 31, 1892 ATJ, ARSH 338.2}

    From the discovery of this continent to the present hour, there is a single voice making this affirmation. The commission to Christopher Columbus, prior to his sail westward, is from "Ferdinand and Isabella, by the grace of God, king and queen of Castile," etc., and recites that "it is hoped by God's assistance some of the continents and islands in the ocean will be discovered," etc. {May 31, 1892 ATJ, ARSH 338.3}

    What religion did Ferdinand and Isabella have in mind when they issued that document? What religion did they profess? And what religion did they possess, too? Does anybody know?—(From the audience, "The Catholic religion.") Yes, the Catholic religion. And not only that, it was the Catholic religion with the Inquisition in full swing. For it was Ferdinand and Isabella who established the Inquisition in Spain under the generalship of Torquemada; and who, because Spain was a "Christian nation," sentenced to confiscation of all goods and to banishment, every Jew who would not turn Catholic. And by virtue of such religious activity as this, Ferdinand and Isabella fairly earned as an everlasting reward, and by way of pre-eminence, the title of "THE CATHOLICS." And that is a part of the historical authority by which the Supreme Court of the United States makes American citizens "a religious people," and by which that court makes this a "Christian nation"! {May 31, 1892 ATJ, ARSH 338.4}

    Now that is quoted to prove that this is "a religious people" and "a Christian nation:" and it is declared that the language of Ferdinand and Isabella, and the language of the Constitution of the United States, "have one meaning." {May 31, 1892 ATJ, ARSH 338.5}

    Then in view of that quotation and this decision, should it be wondered at if the Catholic Church should claim that this is so indeed, and should demand favors from the government as such? Everybody knows that the Catholic Church already is not slow to take part in political questions, to interfere with the government, and to have the government recognize the Catholic Church and give it money from the public treasury. The people know that this is already the case. And now, when the Catholic Church is virtually recognized by official action of the Supreme Court, and when the Supreme Court declares that this is what the Constitution means, should it be thought strange if the Catholic religion should claim that that is correct, and act upon it? {May 31, 1892 ATJ, ARSH 338.6}

    It is true, the Supreme Court does not stick to this side of the question all the way through, but turns over to the Church of England, and to Puritan Protestantism. But this rather intensifies than modifies the danger, as it opens the way for a strife among these religions, to see which shall be indeed the religion of the nation. 2 This decision opens the way for that thing to be done, and all that the message tells about will come as the consequence of this. {May 31, 1892 ATJ, ARSH 338.7}

    As the intentions of Ferdinand and Isabella did not reach the part of the continent now occupied by the government of the United States, the court now proceeds to introduce documents which give to Protestantism the prior right here, and which do in fact make this the national religion, so I read:— {May 31, 1892 ATJ, ARSH 338.8}

    The first colonial grant, that made to Sir Walter Raleigh in 1584, was from "Elizabeth, by the grace of God; of England, France, and Ireland, queene, Defender of the Faith," etc.; and the grant authorizing him to enact statutes for the government of the proposed colony; Provided, That "they be not against the true Christian faith nowe professed in the Church of England." . . . Language of similar import may be found in the subsequent charters, . . . and the same is true of the various charters granted to other colonies. In language more or less emphatic, is the establishment of the Christian religion declared to be one of the purposes of the grant. {May 31, 1892 ATJ, ARSH 338.9}

    This establishes as the religion of this nation and people the religion "professed in the Church of England" in Queen Elizabeth's time. What religion was this? The queen's title of "Defender of the Faith" will help us to understand this. That title was obtained in this way: Henry VIII., Elizabeth's father, wrote a book against Martin Luther and the Reformation. He sent a copy of his book to the pope. In return, the pope bestowed upon him the title and dignity of "Defender of the Faith." And this was the Catholic faith. Shortly afterward, Henry wanted a divorce from his wife. The pope could not make his political ends meet so as to grant it; and Henry took the matter into his own and Cranmer's hands, and divorced both his wife and the pope. This separated the Church in England from the Catholic Church. Then that which had formerly been the Catholic Church in England, became the Church of England, the only difference being that Henry was head of the church instead of the pope. Thus Henry still maintained his title of "Defender of the Faith," and it was the same faith—except only as to the head of it. {May 31, 1892 ATJ, ARSH 338.10}

    Under Edward VI., a few very slight steps were taken further away from the absolute Catholic faith. Under Mary, a powerful effort was made to bring all back into full harmony with the papal religion. Mary soon died, and Elizabeth succeeded, and would have been glad to complete Mary's scheme, but could not, and was obliged to be content with things as they were left by Edward, for the nation and people, while in her own private individual life, she inclined strongly to the papal religion outright. So that the sum of the matter is, that the religion professed in the Church of England in Queen Elizabeth's time, was a religion which was just as near to the Roman Catholic religion as was possible, without being precisely that religion. {May 31, 1892 ATJ, ARSH 338.11}

    And this is the religion which the Supreme Court of the United States finds to be historically intended to be established here, and which by this decision the court declares now to be established here, according to the meaning of the Constitution of the United States; because the language of the Constitution and the language of all these other documents is one language, "having one meaning." It is to be expected also that the religion established should be as much like the papal religion as possible, without being precisely that religion itself, as the prophecy says that it would be said "that they should make an image to the beast"—the papacy. {May 31, 1892 ATJ, ARSH 338.12}

    Yet the court does not propose to be partial, nor presume to establish strictly this particular phase of religion without giving any other any chance or recognition. It proceeds next to introduce Puritanism, as follows:— {May 31, 1892 ATJ, ARSH 338.13}

    The celebrated compact made by the Pilgrims in the "Mayflower," 1620, recites:— {May 31, 1892 ATJ, ARSH 338.14}

    "Having undertaken for the glory of God and Advancement of the Christian Faith, and the honor of our King and Country, a Voyage to plant the first colony in the northern Parts of Virginia; Do by these Presents, solemnly and mutually, in the Presence of God and one another, covenant and combine ourselves together into a civil Body Politick, for our better Ordering and Preservation, and Furtherance of the Ends aforesaid." {May 31, 1892 ATJ, ARSH 338.15}

    Having thus established what it chooses to declare to be "the Christian faith" as the religion of this nation, the court next proceeds to cite historical evidence that it is legitimate to use the civil power to maintain "the disciples of the churches." This is done by citing the compact of the Puritans who settled Connecticut, as follows:— {May 31, 1892 ATJ, ARSH 338.16}

    Forasmuch as it hath pleased the Allmighty God by the wise dispensation of his dinyne pruidence so to Order and dispose of things that we the inhabitants and Residents of Windsor, Hartford, and Wethersfield are now cohabiting and dwelling in and vppon the River of Conectecotte and the Lands thereunto adioyneing; And well knowing where a people are gathered together, the word of God requires that to mayntayne the peace and vnion of such a people there should be an orderly and decent Gonerment established according to God, to order and dispose of the affayres of the people at all season as occation shall require; doe therefore assotiate and conioyne ourselues to be as one Publike State or Comonwelth; and doe, for our seluce and our Successors and such as shall be adjoined to us all day tyme hereafter, enter into Combination and Confederation together, to mayntayne and preserve the liberty and purity of the gospel of our Lord Jesus wch we now prfesse, AS ALSO THE DISCIPLYNE OF THE CHURCHES, wch according to the truth of the said gospel is now practiced amongst vs. {May 31, 1892 ATJ, ARSH 338.17}

    By this "historical" citation, the Supreme Court just as certainly establishes and justifies the employment of the "Civil Body Politick" for the maintenance of "the discipline of the churches," as by the previous ones it establishes the Christian religion as the religion of this nation. And this decision declares that the language of this citation and the language of the national Constitution is "one language," "having one meaning." By this, therefore, the Supreme Court has decided that the civil power, even of the United States government, can rightly be employed to maintain the discipline of the churches. And this, as we know and have shown over and over again, is exactly what the churches are aiming to bring about by the national enforcement of Sunday laws; and this is precisely what is done by the enforcement of Sunday laws, either State or national. And this the decision of the Supreme Court fully establishes by its decision, and sanctions and justifies by its (mis)interpretation of the national Constitution. {May 31, 1892 ATJ, ARSH 338.18}

    So far, therefore, in this decision, we find a national religion established with the maintenance of the discipline of the churches. What next?—Why, the requirement of the religious oath of witnesses, and the religious test oath as a qualification for office. After citing William Penn's grant of privileges to the province of Pennsylvania, and the Declaration of Independence, in which "the Creator," "the Supreme Judge of the world," and "Divine Providence" is referred to, and the constitution of Illinois, in which God is recognized, the court quotes from the constitution of Maryland, as follows, and for the purpose of establishing the legality of the religious oath and the religious test oath:— {May 31, 1892 ATJ, ARSH 338.19}

    "That as it is the duty of every man to worship God in such manner as he thinks most acceptable to him, all persons are equally entitled to protection in their religious liberty; wherefore, no person ought, by any law, to be molested in his person or estate on account of his religious persuasion or profession, or for his religious practice, unless, under the color of religion, he shall disturb the good order, peace, or safety of the State, or shall infringe the laws of morality, or injure others in their natural, civil, or religious rights; nor ought any person to be compelled to frequent or maintain or contribute, unless on contract, to maintain any place of worship, or any ministry; nor shall any person, otherwise competent, be deemed incompetent as a witness, or juror, on account of his religious belief; Provided, He believes in the existence of God, and that, under his dispensation, such person will be held morally accountable for his acts, and be rewarded or punished therefor, either in this world or the world to come." {May 31, 1892 ATJ, ARSH 338.20}

    "Provided he believe in the existence of God." That is, in other words, no man ought to be interfered with in his profession or principles of religious belief, provided he holds these according to the dictates in all the history of the Catholic Church. It is the very doctrine of the papacy. It was also the doctrine of pagan Rome, before the papacy supplanted it. Paganism declared that "no man should have particular gods of his own, except they are recognized by the laws of the State." But the court continues this quotation, providing further:— {May 31, 1892 ATJ, ARSH 338.21}

    That no religious test ought ever to be required as a qualification for any office of profit or trust in this State, other than a declaration of belief in the existence of God; nor shall the Legislature prescribe any other oath of office than the oath prescribed by this Constitution. {May 31, 1892 ATJ, ARSH 338.22}

    That is the provision and the requirement of the constitution of Maryland. But, says the Supreme Court, that speaks the same language as the Constitution of the United States, and that the Constitution of the United States and this quotation have "one meaning." And although the Constitution of the United States positively declares that no religious test shall ever be required as a qualification for any office or public trust under this government, this decision says that it means that no other religious test shall ever be required, as does the constitution of Maryland, for these documents "all" have "one language" and "one meaning." {May 31, 1892 ATJ, ARSH 338.23}

    So, then, we find that so far, this decision establishes a national religion, with the maintenance of the discipline of the churches, and the requirement of the religious oath in court, and the religious test-oath as a qualification for office. And what next?—Why, public taxation for the support of religion. This is justified and established by a quotation from the constitution of Massachusetts, as follows:— {May 31, 1892 ATJ, ARSH 339.1}

    "It is the right as well as the duty of all men in society, publicly and at stated seasons, to worship the Supreme Being, the great Creator and Preserver of the universe. . . . As the happiness of a people and the good order and preservation of civil government essentially dependent upon piety, religion, and morality, and as these cannot be generally diffused through a community but by the institution of the public worship of God, and of public instructions in piety, religion, and morality: Therefore, to promote their happiness and to secure the good order and preservation of their government, the people of this commonwealth have a right to invest their legislature with power to authorize and require, and the Legislature shall, from time to time, authorize and require, the several towns, parishes, precincts, and other bodies-politic or religious societies to make suitable provision, at their own expense, for the institution of the public worship of God, and for the support and maintenance of public Protestant teachers of piety, religion, and morality in all cases where such provision shall not be made voluntarily." {May 31, 1892 ATJ, ARSH 339.2}

    And says the court, This document and the Constitution of the United States have the same language, have "one meaning," and both alike, with all the other quotations, "speak the voice of the entire people." So far, then, by this decision there is established here a national religion, with maintenance of the discipline of the churches by the civil power, the requirement of the religious oath and the religious test-oath, and public taxation for "the worship of God" and for "the support and maintenance of public Protestant teachers of religion." The wicked thing grows rapidly as it goes. {May 31, 1892 ATJ, ARSH 339.3}

    But what next?—Why, the requirement of all officers, of a belief in the doctrine of the Trinity and the inspiration of the Scriptures. This is established and justified by a quotation from the constitution of Delaware of 1776, as follows:— {May 31, 1892 ATJ, ARSH 339.4}

    "I. A. B., do profess faith in God the Father, and in Jesus Christ his only Son, and in the Holy Ghost, one God, blessed forevermore; and I do acknowledge the Holy Scriptures of the Old and New Testaments to be given by divine inspiration." {May 31, 1892 ATJ, ARSH 339.5}

    And the doctrine that is held all through the decision, that this thing and the Constitution speak the same language and have one meaning, is just at this point emphasized in the following words:— {May 31, 1892 ATJ, ARSH 339.6}

    Even the Constitution of the United States, which is supposed to have little touch upon the private life of the individual, contains in the First Amendment a declaration common to the constitution of all the States, as follows: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." And also provides that the Executive shall have ten days (Sundays excepted) within which to determine whether he will approve or veto a bill. [And there is a sly recognition of Sunday observance as constitutional.] There is no dissonance in these declarations. There is a universal language pervading them all, having one meaning; they affirm and re-affirm that this is a religious nation. These are not individual sayings, declarations of private persons; they are organic utterances; they speak the voice of the entire people. {May 31, 1892 ATJ, ARSH 339.7}

    Having now established a religion for "the entire people," with all the appurtenances thereto, the court cites and sanctions the declaration of the Supreme Court of Pennsylvania, that "Christianity is, and always has been, part of the common law," and then proceeds to establish the doctrine that it is blasphemy to speak or act in contempt "of the religion professed by almost the whole community." And this is done by citing the pagan decision of Chief Justice Kent of New York, which "assumes that we are a Christian people." {May 31, 1892 ATJ, ARSH 339.8}

    There remains but one thing more to complete the perfect likeness of the whole papal system; and that is the direct and positive sanction of Sunday laws. Nor is this one thing lacking. It is fully and completely supplied. As before observed, it is broadly hinted at in the quotation last made above. But the court does not stop with that; it proceeds to cite the Sunday laws as one of the "organic utterances," which proves conclusively that "this is a Christian nation." The words of the court are as follows:— {May 31, 1892 ATJ, ARSH 339.9}

    If we pass beyond these matters to a view of American life, as expressed by its laws, its business, its customs, and its society, we find everywhere a clear recognition of the same truth. Among other matters, note the following: The form of oath universally prevailing, concluding with an appeal to the Almighty; the custom of opening sessions of all deliberative bodies, and most conventions, with prayer; the prefatory words of all wills, "In the name of God, Amen;" the laws respecting the observance of the Sabbath, with the general cessation of all secular business, and the closing of courts, legislatures, and other similar public assemblies on that day. . . . These, and many other matters which might be noticed, add a volume of unofficial declarations to the mass of organic utterances that THIS IS A CHRISTIAN NATION. {May 31, 1892 ATJ, ARSH 339.10}

    Now let us sum this up and see what has been done: There is a national religion established, and it is called Christianity and Protestantism. With this there is also specifically justified and established as the meaning of the Constitution of the United States, (1) the maintenance of the discipline of the churches by the civil power; (2) the requirement of the religious oath; (3) the requirement of the religious test-oath as a qualification for office; (4) public taxation for the support of religion and religious teachers; (5) the requirement of a belief in the Trinity and the inspiration of "holy Scriptures of the Old and New Testaments;" (6) the guilt of blasphemy upon every one who speaks or acts in contempt of the established religion; (7) and laws for the observance of Sunday, with the general cessation of all secular business. All this is declared by unanimous decision of the Supreme Court of the United States, to be the meaning of the Constitution of the United States. {May 31, 1892 ATJ, ARSH 339.11}

    Now what more was ever the papacy than that? What more than that was ever required by the papacy?—Not one thing. And all this is declared in favor of Protestantism. What, then, is this but the legal establishment, and that by the highest court of the government,—what is this but the legal establishment of the very likeness of the papacy? If there is one here who does not think so, then I wish he would tell us what more needs to be done, or what more could be done, to make the likeness of the papacy, in the principle of the thing?—in principle, I say, not yet in its practical workings, for life has not yet been given to it. But so far as the making of the things goes, and the establishment of the principles of it, the likeness of the papacy is made in this decision. {May 31, 1892 ATJ, ARSH 339.12}



    The official and "infallible" doctrine of the Immaculate Conception as solemnly defined as an article of faith, by Pope Pius IX, speaking ex cathedra, on the 8th of December, 1854, is as follows:— {January 15, 1901 ATJ, ARSH 40.22}

    By the authority of our Lord Jesus Christ, of the blessed apostles Peter and Paul, and by our own authority, we declare, pronounce, and define, that the doctrine which holds that the most blessed Virgin Mary, in the first instant of HER conception, by a special grace and privilege of Almighty God, in view of the merits of Jesus Christ, the Saviour of mankind, was preserved free from all stain of original sin, has been revealed by God, and, therefore, is to be firmly and steadfastly believed by all the faithful. {January 15, 1901 ATJ, ARSH 40.23}

    Wherefore, if any shall presume, which may God avert, to think in their heart otherwise than has been defined by us, let them know, and moreover understand, that they are condemned by their own judgment, that they have made shipwreck as regards the faith, and have fallen away from the unity of the Church.—"Catholic Belief," page 214. {January 15, 1901 ATJ, ARSH 40.24}

    This conception is defined by Catholic writers thus:— {January 15, 1901 ATJ, ARSH 40.25}

    The ancient writer, "De Nativitate Christi," found in St. Cyprian's works, says: Because (Mary) being "very different from the rest of mankind, human nature, but not sin, communicated itself to her." {January 15, 1901 ATJ, ARSH 40.26}

    Theodore, patriarch of Jerusalem, said in the second council of Nice, that Mary "is truly the mother of God, and virgin before and after childbirth; and she was created in a condition more sublime and glorious than that of all natures, whether intellectual or corporeal."—Id., pages 216, 217. {January 15, 1901 ATJ, ARSH 40.27}

    This plainly puts the nature of Mary entirely beyond any real likeness or relationship to mankind or human nature as it is. Having this clearly in mind, let us follow this invention in its next step. Thus it is, as given in the words of Cardinal Gibbons:— {January 15, 1901 ATJ, ARSH 40.28}

    We affirm that the Second Person of the Blessed Trinity, the Word of God, who in His divine nature is, from all eternity, begotten of the Father, consubstantial with Him, was in the fullness of time again begotten, by being born of the virgin, thus taking to himself from her maternal womb a human nature of the same substance with hers. {January 15, 1901 ATJ, ARSH 40.29}

    As far as the sublime mystery of the incarnation can be reflected in the natural order, the blessed Virgin, under the overshadowing of the Holy Ghost, by communicating to the Second Person of the adorable Trinity, as mothers do, a true human nature of the same substance with her own, is thereby really and truly His mother."—"Faith of Our Fathers," pages 198, 199. {January 15, 1901 ATJ, ARSH 40.30}

    Now put these two things together. First, we have the nature of Mary defined as being not only "very different from the rest of mankind," but "more sublime and glorious than all natures;" thus putting her infinitely beyond any real likeness or relationship to mankind as we really are. {January 15, 1901 ATJ, ARSH 40.31}

    Next, we have Jesus described as taking from her a human nature of the same substance as hers. {January 15, 1901 ATJ, ARSH 40.32}

    From this theory it therefore follows as certainly as two and two make four, that in His human nature the Lord Jesus is "very different" from mankind; indeed, His nature is not human nature at all, but divine. {January 15, 1901 ATJ, ARSH 40.33}

    That is the Roman Catholic doctrine concerning the human nature of Christ. But Catholic faith is not the faith of Christ; it is the faith of Antichrist. {January 15, 1901 ATJ, ARSH 40.34}

    The Catholic doctrine of the human nature of Christ is simply that that nature is not human nature at all, but divine. It is that in His human nature Christ was so far separated from mankind as to be utterly unlike—a nature in which He could have no sort of fellow-feeling with—mankind. {January 15, 1901 ATJ, ARSH 40.35}

    But such is not the faith of Jesus. The faith of Jesus is that "as the children are partakers of flesh and blood, He also himself likewise took part of the same." {January 15, 1901 ATJ, ARSH 40.36}

    The faith of Jesus is that God sent "His own Son in the likeness of sinful flesh." {January 15, 1901 ATJ, ARSH 40.37}

    The faith of Jesus is that "in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He himself hath suffered being tempted, He is able to succor them that are tempted." {January 15, 1901 ATJ, ARSH 40.38}

    The faith of Jesus is that He "himself took our infirmities," and was touched "with the feeling of our infirmities," being tempted in all points like as we are. If He was not like we are, He could not possibly be tempted "like as we are." But He was "in all points tempted like as we are." Therefore He was "in all points" "like as we are." {January 15, 1901 ATJ, ARSH 40.39}

    In the quotations of Catholic faith which in this article we have cited, we have presented the faith of Rome as to the human nature of Christ and of Mary. In the second chapter of Hebrews and kindred texts of Scripture, there is presented, and in these studies we have endeavored to reproduce as there presented, the faith of Jesus as to the human nature of Christ. {January 15, 1901 ATJ, ARSH 41.1}

    In former studies in these columns we considered the commandments of God; and in that connection we found that the commandments of Rome have been substituted for the commandments of God. In these latter studies we have considered the faith of Jesus; and in this connection we find that the faith of Rome has been substituted for the faith of Jesus. {January 15, 1901 ATJ, ARSH 41.2}

    But the scripture in God's last message of mercy to the world, the Third Angel's Message, calls to all mankind: "Here are they that keep the commandments of God, and the faith of Jesus." {January 15, 1901 ATJ, ARSH 41.3}

    Which way do you take—the commandments of God or the commandments of Rome? the faith of Jesus or the faith of Rome? {January 15, 1901 ATJ, ARSH 41.4}

    CHAPTER IV - Divinity of Jesus

    The Scriptures plainly teach that Jesus Christ, the second Adam, possesses the Divine attributes of his Father in that degree which renders him an object of divine worship. {1845? TMP, TTA 15.4}

    "All men should honor the Son even as they honor the Father. He that honoreth not the Son, honoreth not the Father which hath sent him." (John 5:23.) {1845? TMP, TTA 16.1}

    Are we to honor the Son, even as we honor the Father? So we are taught. If we honor not the Son, we dishonor the Father which sent him. {1845? TMP, TTA 16.2}

    "When he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him." Heb. 1:6.) {1845? TMP, TTA 16.3}

    "Wherefore God also hath highly exalted him, and given him a name which is above every name; That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2:9-11.) {1845? TMP, TTA 16.4}

    Let every tongue, then, confess that Jesus Christ is Lord, (Kurios,) to the glory of God, (Theos,) the Father. Jesus, "being in the form of God thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross." (Phil. 2:6-8.) {1845? TMP, TTA 16.5}

    Jesus allowed the apostles and others to worship him. Luke 24:52; John 9:38. {1845? TMP, TTA 16.6}

    Prayer was also made to him. Acts 7:59. {1845? TMP, TTA 16.7}

    If it is idolatry, to worship any other than a Divine Being; then, it follows that Jesus, the second Adam, was Divine, or the angels of God and the saints, were guilty of idolatry! for they worshipped him! He "is God with us;" (Matt. 1:23,) for he was God manifest in the flesh; or as the margin reads,-manifested. Before Jesus was born, the self-existent, or eternal God, was only manifested to men by his word. {1845? TMP, TTA 16.8}

    "In the beginning was the Word," etc. (John 1:1-3.) i. e. In the beginning was the logos, not Theos, God, the Deity; but logos, "a word; a saying; speech; talk."-Lexicon. {1845? TMP, TTA 16.9}

    The word logos, and its different terminations, occurs in the Greek New Testament more than 300 times; and it never begins with a capital L, except in 1 John 5:7. It is translated word or words, about 225 times; speech, 9; utterance, 4; and it is also translated, communication, preaching talk, tidings, etc., etc. {1845? TMP, TTA 16.10}

    A. Barnes, in his notes on John 1:1-3, says:- {1845? TMP, TTA 17.1}

    "The opinion which seems most plausible may be expressed as follows: 1st. A word, or that which is spoken, is that by which we communicate our will, by which we convey our thoughts, or by which we issue commands; the medium of communication with others. 2nd. The Son of God may be called "the word," because he is the medium by which God promulgates his will, and issues his commandments. See Hebrews i. 1-3. 3rd. This term was in use before the time of John. (1.) It was used in the Chaldee translation of the Old Testament; as, e. g., Isa. xlv. 12: "I have made the earth, and created man upon it." In the Chaldee it is, "I, by my word, have made," etc. Isa. xlviii. 13: "Mine hand also hath laid the foundation of the earth." In the Chaldee, "By my word I have founded the earth." And so in many other places (2.) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra"-i. e., "word;" and no small part of the interpositions of God in defence of the Jewish nation was declared to be by "the word of God." Thus, in their Targum on Deut. xxvi. 17, 18, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God." (3.) This term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy. (4.) The term was used by the followers of Plato among the Greeks, to denote the second person of the Trinity. The term nous or mind, was commonly given to this second person; but it was said that this nous was the word, or reason of the first person. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel; and it was certain that it would be applied to the second person of the Trinity by Christians, whether converted from Judaism or Paganism." {1845? TMP, TTA 17.2}

    A. Clarke says,-"Logos" . . . "signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning." {1845? TMP, TTA 17.3}

    What, then, is the conclusion of this whole matter? viz: this: The Bible, Lexicon, Barnes, Clarke, and others, all agree that logos means a word, a saying, a speech. etc., and, therefere, as in the foregoing extracts from A. Barnes, "I by my word have made the earth," etc.; "By my word I have founded the earth;" all show that it was not a creature, or a being, by which God made the earth; but by his word, or command:-"For he spake, and it was done; he commanded, and it stood fast." Psalms 33:6-9. {1845? TMP, TTA 17.4}

    So we see that, when this word logos is stripped of its present "theological" meaning, it proves simply this: Before the "word was made flesh, and dwelt among us"; (John 1:14,) God was known unto men by his words or commands; but "hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds."-Heb. 1:2. The word here translated worlds, is not kosmos-habitable globe; but aionas, pertaining to ages, or dispensations. It does not say that God made "all things" by his Son! but it says he hath appointed him "heir of all things!" If the theology of the present day be correct, it would appear that, after the Son of God, had created all things, his Father took them all away from him! and then appointed him heir of all that he had made! But this would destroy the idea of his being an heir! See Gal. 4:1, 2. {1845? TMP, TTA 18.1}

    Said Jesus,-"All things that the Father hath are mine;" "all power is given unto me in heaven and in earth." Although Jesus, the second Adam is a Divine Being, yet he is not co-eternal with his Father; for Jesus, the Son of God, had a beginning-he was made-made of a woman! But when once made, he will never have an end. "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell (hades) and of death."-(Rev. 1:18.) {1845? TMP, TTA 18.2}

    Because it is said of Christ that he and his Father are one; it does not mean that Jesus was his own Father! And because they are one in attributes or power; they are not one, numerically! for there are three that bear record in heaven, and these three are one-these three agree in one! 1 John 5:7, 8. {1845? TMP, TTA 18.3}

    Although the Father and the Son are one, it is equally true that Jesus spoke understandingly when he said, "My Father is greater than I!" {1845? TMP, TTA 18.4}

    Why is the Father greater than the Son? Because the Father "made" the Son; and yet Jesus said,-"The Son can do nothing of himself, but what he seeth the Father do." {1845? TMP, TTA 18.5}

    All the power, therefore, that the Son possesses, was given him by his Father. {1845? TMP, TTA 19.1}

    How shall we understand that the Israelites drank of that "spiritual Rock that followed them; and that Rock was Christ!" (1 Cor. 10:4.) The same as we understand that "Abraham rejoiced to see" Christ's "day; and he saw it, and was glad!" Christ was then the chief corner stone, on which the apostles and prophets built: and hence the prophets and patriarchs looked forward to the time when Jesus should appear in the world the Saviour of lost men; and the apostles and all true believers since that day, look back to the same:-therefore, "other foundation can no man lay than that is laid, which is Jesus Christ." Saints of every age have drank of that spiritual Rock and that Rock is Christ. {1845? TMP, TTA 19.2}

    The pre-existence of Christ is supposed to be proved by Gen. 1:26, "Let us make man," etc. But just notice the next verse, and we shall see that "Us," did not make man, for we read,-"So God created man," etc. {1845? TMP, TTA 19.3}

    This view is in harmony with what advocated by Mac Whorter, in his late critical work entitled, "Yahveh Christ," etc. Says Mac W.: {1845? TMP, TTA 19.4}

    "And Elohim said, Let us make man in our image, according to our likeness." {1845? TMP, TTA 19.5}

    "Yahveh, or Yahveh Elohim, is a name of relation. It is a name, as we have shown, growing out of the expectation of humanity, in view of a Divine Promise." . . . "This name, originating in human want and need, having a human History and growth, and yet representing a Divine Promise, was fitly chosen as foreshadowing the incarnation of the Divine person who assumed it to Himself, and proclaimed it as His Memorial Name. Yahveh Elohim also assumes all the attributes of Elohim," (pp. 136, 137.) {1845? TMP, TTA 19.6}

    "We have seen the foundation for a distinction of personalities, laid in the very beginning of the Old Testament, gradually becoming more and more developed, till in the New Testament it is made prominent in the relation of 'Father' and 'Son.'" {1845? TMP, TTA 19.7}

    "Throughout the Epistles the distinction is in a great measure preserved by the terms 'Theos,' God, and 'Kurios,' Lord, as applied to 'Father' and 'Son': 'Theos,' however, often standing for the plural Personality. Kurios is also sometimes interchanged with Theos. Almost uniformly, however, throughout the New Testament it is a term applied to Christ." pp. 142, 143. {1845? TMP, TTA 19.8}

    "The idea prevailing among commentators, that the proposition, 'Who is and who was, and who is to come,' is to be metaphysically interpreted as expressing 'Eternity of Being,' is founded solely upon the supposition that it is the Apocalyptic expansion of the 'I am' interpretation of the name 'Jehovah,' or Yahveh in Ex. 3:15. But this rendering of the name Yahveh has been shown to be without foundation either in Exegisis or History." (pp. 145, 146.) {1845? TMP, TTA 19.9}

    "A return, then, to Christ, to a personal, historic Christ, as the centre, head, and source of all Theology, would give to the age a vital element of progress in spirituality and true Christianity." p. 173 {1845? TMP, TTA 20.1}

    "Until, however, the discovery of the true derivation of 'Jehovah,' or Yahveh, gave the clue to its meaning as a name, no motive existed for calling attention to the subject. Now the ancient Herbew Scriptures, falling into the hands of philosophers rather than faithful their speculations; giving us not the Historical Yahveh, or 'Jehovah,' God of the Scriptures, but the philosophical 'Theos,' or 'God' of Plato, and the school of Alexandria. This philosophical conception, beginning with the Septuagint, and endorsed by the Latin Vulgate, although departed from by Luther in his translation, has yet hitherto controlled the Theology of the World."-p. 95. {1845? TMP, TTA 20.2}

    But the question arises, How could God, the Elohim, say let us make man, if the Son of God did not then exist for the Father to speak to? We answer, God often spoke of "things which be not as though they were." Rom. 4:17. Examples,-"Unto us a child is born," etc. Isa. 9:6. This was said of Jesus more than 700 years before he was born! and yet spoken of as though it had already taken place. In Isa. 53: we have not only other examples of Christ being spoken of in the present tense, although more than 700 years before he was born; but he is there spoken of in past tense, e. g., "He was oppressed," "He was taken from prison," "He hath poured out his soul unto death, etc. In 2 Tim. 1:9, we find a clear illustration of this example of speaking of things as though in the past, which are yet in the future! The apostle says that God "hath saved us," . . . "according to his own purpose and grace which was given us in Christ Jesus before the world began!" This proves that the saints pre-existed-not in fact-but in the mind or plan of God: so also of Christ. If in speaking of Christ as though he was with the Father in creating man, proves that he really pre-existed "before the world began;" why does it not prove that the saints also pre-existed, because it is said that salvation "was given us in Christ Jesus before the world began!" All these examples, and others which might be given, prove clearly that Christ was spoken of as already in being, because he was associated with his Father in the plan of redemption before the world began. {1845? TMP, TTA 20.3}

    Jesus is spoken of as being the "son of David, the son of Abraham," Matt. 1:1; and this shows how Christ was "the fruit of" David's "loins according to the flesh." Hence, it is plain how Christ's human nature was in the loins of David and Abraham, the same as Levi "paid tithes in Abraham;" "for he was yet in the loins of his father, when Melchisadec met him." Heb. 7:10. And if Christ (human nature) could be said to be in Abraham, almost 2000 years before he was born; why should there be any mystery in the idea of Jesus' (divine nature) being with his Father "before the world was;" and thus having "glory" with the Father "before the world was." John 17:5. This would explain why Jesus could say,-"Before Abraham was, I am." John 8:58. {1845? TMP, TTA 21.1}

    We have already shown that our Lord Jesus Christ, is equal with his Father; and an object of Divine worship: although not co-eval, or co-eternal with his Father. {1845? TMP, TTA 21.2}

    That the Word was in the beginning with God, and the Word was God; we do not doubt: but we also believe that the "Word was made flesh, and dwelt among men," and that this Word, thus made flesh;-not made, and then put into flesh! but was made flesh,-was, and is, the Son of God: and will no more have an end, after being once made, than the Father himself wilt have an end! {1845? TMP, TTA 21.3}

    But, is the Son of God, the same personal identity or sameness of being with the Father! The apostle says: "I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God." (1 Cor. 11:3.) God, then, is the head of Christ, his Son; as the man is the head of the woman. Hence, the apostle again says: "But to us there is but one God the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. (1 Cor. 8:6.) Mark this! "One God the Father" and "One Lord Jesus Christ." "There are three that bear [22] Thou art the Christ, the Son of the living God." John says:-"And I saw, and bear record that this is the Son of God." The devils said:-"Thou art Christ the Son of God." Shall we call him anything else? {1845? TMP, TTA 21.4}

    And now may "Grace be with you, mercy, and peace from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love." Amen. {1845? TMP, TTA 22.1}

    In concluding, we will sum up the matter in a few words, and as nearly in scriptural language as our limits will admit. {1845? TMP, TTA 22.2}

    By the earthly man, came death; by the heavenly man, will come also the resurrection of the dead. "And as we have borne the image of the earthly, we, saints, shall also bear the image of the heavenly." Says Christ,-"Let not your heart be troubled, ye believe in God, believe also in me. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." Although "it doth yet appear what we shall be: yet we know that, when he shall appear, we shall be like him." Therefore, let us "look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body." Blessed promise-Glorious hope! Therefore, having "these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." {1845? TMP, TTA 22.3}

    Thus we "pray God, that your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ." Amen. {1845? TMP, TTA 22.4}

    The textual critics are agreed that the clause in 1 John 5:7 relating to the three that bear record in heaven has no foundation in the Greek MSS., and it has therefore been omitted in both the English and the American Revised Version. This decision is confirmed by the fact that this passage is not quoted by any of the early fathers when arguing on the subject of the Trinity. Thus do the fathers bear positive and negative testimony concerning the manuscripts. {March 4, 1930 WWP, SITI 11.6}

    Having shown by plain Bible testimony that the Son of God in his highest nature became man, "was made flesh," I next propose to consider that portion of Bible evidence which represents him as a real man. In fact, everything connected with his history, from his birth to his resurrection, proves that he was a real human being. Read the prediction, "For unto us a child is born;" [Isa. ix, 6;] also its fulfillment. Matt. i, 20-25; ii, 11; Luke i, ii. From this account of his birth, we learn that he was begotten by the "power of the Highest," and was born of Mary, in Bethlehem of Judea, in the reign of Augustus Cæsar. {1854 JMS, ATO 140.1}

    He came into the world as helpless, and as much dependent upon his parents for support, and instruction, as any child that had ever been born. He derived his sustenance from his mother's breast, and his vitality from breathing the vital air. He "increased in wisdom and stature, and in favor with God and man." Luke ii, 52. He had all the sensations flesh is heir to. He was susceptible of heat or cold, hunger or thirst, the same as any other man. If he fasted he was afterward an hungered; if he journeyed long he was fatigued. He was "a man of sorrows and acquainted with grief." He "was in all points tempted like as we are, yet without sin." He had all the innocent human passions; such as desire: "And he said unto them with desire, I have desired to eat this passover with you before I suffer." Luke xxii, 15. Joy: "Who for the joy that was set before him, endured the cross, despising the shame." etc. Heb. xii, 2. Fear: He "was heard in that he feared." Heb. v, 7, last clause; a peculiar human love: "The disciple whom Jesus loved." John xiii, 23. Sorrow: "My soul is exceeding sorrowful even unto death." Matt. xxvi, 38. And as a mortal, human being, he suffered, died, and was buried; and as a lifeless man he was raised from the dead, on the third day, by the power of the Father: "Now the God of peace that brought again from the dead our Lord Jesus." Heb. xiii, 20. {1854 JMS, ATO 140.2}

    That Jesus Christ did not lose, or change his real personality, in becoming man, or in the transition from his Divine to his human nature, is evident, first, from the fact that the same term is applied to his human nature, which had previously denoted his Divine nature: and that too, in its most exalted position, and most endearing relation to the Father. {1854 JMS, ATO 141.1}

    The Father publicly acknowledged him as his beloved Son on the bank of Jordan. "And lo, a voice from heaven saying, This is my beloved Son, in whom I am well pleased." Matt. iii, 17. At his transfiguration: "And there came a voice out of the cloud, saying, This is my beloved Son; hear him." Luke ix, 35. "And Simon Peter answered and said, Thou art the Christ, the Son of the living God." Matt. xvi, 16. Paul "preached Christ in the synagogues, that he is the Son of God." Acts ix, 20. Not only did the Father, the Son and the apostles, acknowledge Christ to be the Son of God, but the devils acknowledged him to be such. "Thou art Christ the Son of God." Second. That he had the same personality, during his incarnation, that he had before, is equally manifest, from the use of the same singular pronouns to denote both natures; or in other words, pronouns denoting the same identical personality, in both natures. "A body hast thou prepared me." Here the pronoun, me, represents both natures, before and after his incarnation: there being two distinct natures, but only one personality. Again in his prayer to the Father: "Glorify thou me with the glory which I had with thee before the world was." I, before the world was, and I, who was then praying, refer to the same personality; but to the nature he had before the world was, and to the nature he then had. {1854 JMS, ATO 141.2}

    Again, "Though he was rich, yet for your sakes he became poor." Here the same he who was rich became poor. In this case, we have only one personality, yet two natures and conditions. But how could he change his nature, and yet retain his personality? Ans. Just as easily as our nature can be changed form mortality to immortality; from flesh to spirit, without losing our personal identity. Just reverse the process of making a mortal being immortal, and it would make an immortal being mortal. God can just as easily do the one as the other. In changing man's nature from mortality to immortality, from flesh to spirit, God will simply change the mode of his existence, without changing his personal identity. Just so in reference to the Son of God, the Father changed his nature, and, as a natural consequence, the manner of his existence, without changing his personal identity. Hence, it is the same person, who had glory with the Father before the world was, who was born of Mary, in the days of Augustus Cæsar, who was condemned by Pontius Pilate, crucified by the Jews, buried in Joseph's new tomb, rose again the third day, and who is now exalted on the right hand of the throne in the heavens, a Prince and Saviour to give repentance and remission of sins. {1854 JMS, ATO 142.1}

    We have failed to find in the entire history of the Son of God, from his origin, as "the first born of every creature," to his death, one intimation of the duplexity of his nature; but on the contrary, he is invariably presented as a unit being, having but one personality. It having been shown, in a previous part of this work, that man is a unit, in the sense of his being but one man, it follows, as a matter of course, that if the Son of God became a real man, he must have been a unit being. Indeed this was actually necessary in order to his becoming a real substitute for man. One nature cannot be a substitute, in fact, for another and entirely different nature; hence to have any analogy between the means employed, and the end to be attained, Christ must have been a real man, having but one nature, and personality. He must also have died a literal death, as a whole being; for thus were those for whom he became a substitute, condemned to die. {1854 JMS, ATO 143.1}

    It has been shown that the penalty of God's law, for personal transgression, is the literal death of the whole man; hence for Christ to die in the sinner's stead, as the Scriptures plainly teach he did, he must have died a literal, and matter of fact, death: the intelligent part of his nature must have died. This brings me to investigate, as the next important event in the history of our Lord, the Bible record of his death. Read the entire history of his death, burial, resurrection, and ascension, and you will not find an intimation, of any part of his intelligent, or unintelligent nature, surviving death; no intimation of a soul or spirit which escaped. But did that being, who "was in the beginning with God," die? Mark his reply to the men who said, We seek, "Jesus of Nazareth." He said, "I am he;" that is, I am Jesus of Nazareth. Is it not the same I that prays to the Father, "Glorify thou me with the glory which I had with thee before the world was!" {1854 JMS, ATO 144.1}

    When expiring on the cross, he said, "Father, into thy hands I commend my spirit, (life,) and having said thus, he gave up the ghost"-died. Luke xxiii, 46. Joseph of Arimathea, "went unto Pilate, and begged the body of Jesus. And he took it down, and wrapt it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid." Verses 50-53. This identical personage arose from the dead. "Upon the first day of the week, very early in the morning, came the women to the sepulchre, to anoint the body of their Lord; and they found the stone rolled away from the sepulchre, and they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold two men stood by them in shining garments; and they said unto them, Why seek ye the living among the dead? He is not here, but is risen. Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And it came to pass, that while they communed together, and reasoned, Jesus himself drew near, and went with them. . . . And he (Jesus) said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, . . . how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him. And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And as they thus spake, Jesus himself stood in the midst of them, and said unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see, for a spirit (or an apparition as they supposed him to be) hath not flesh and bones as ye see me have. And when he had thus spoken, he shewed them his hands and his feet." Luke xxiv. {1854 JMS, ATO 144.2}

    Is there any transition in this whole history, from one person to another? or any intimation of any part of Christ's nature being exempted in this simple narration? Does not the pronoun I, represent the same being, when our Lord says, "Behold my hands and my feet, that it is I myself," that it does where he says, "I lay down my life for the sheep?" and does it not mean the same when he says, "I came down from heaven?" Does not Jesus of Nazareth refer to the same person after his resurrection, that it did before? {1854 JMS, ATO 146.1}

    The apostles bear united testimony to the literal death of Christ as a unit being. Hear the bold and decisive language of Peter on the day of Pentecost: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know. Him . . . ye have taken, and by wicked hands have crucified and slain whom God hath raised up." But we are told that this was only the body of "Jesus of Nazareth" which was "crucified and slain;" that his soul did not die: it went to Paradise on that very day. This theology which teaches that Christ had two distinct natures, at the same time, the one of which died, and the other escaped to realms of bliss, has no foundation in the word of God. {1854 JMS, ATO 146.2}

    Isaiah, speaking of his death, says, "Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul a sacrifice for sin." Isa. liii, 10. How did the Father make his soul a sacrifice for sin? Ans. "Because he hath poured out his soul unto death." Our Saviour said in his agony in the Garden, "My soul is exceeding sorrowful, even unto death." And in this prophecy we are told that his soul was made a sacrifice for sin, that it was poured out unto death, or that it died. {1854 JMS, ATO 146.3}

    David saw his soul in death, and the grave, and predicted that it should not see corruption, nor be left in the grave. Ps. xvi, 10. "For thou wilt not leave my soul in hell, (Sheol, the grave,) neither wilt thou suffer thine Holy One to see corruption," Peter quotes this prophecy on the day of Pentecost, and applies it to Christ. Acts ii, 27. "Because thou wilt not leave my soul in hell, (Hades, the grave,) neither wilt thou suffer thine Holy One to see corruption." Here we are emphatically taught that the soul of Christ died, and was buried; and by reference to verse 31, we learn that it had a resurrection. "He (David) seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, (Hades, the grave,) neither his flesh did see corruption." {1854 JMS, ATO 147.1}

    In these passages, soul, Christ, and flesh, are convertible terms. Observe, 1st, His soul must have been mortal or it could not have died. 2nd. As such, had God withheld his power, his flesh must have seen corruption, the same as that of any other dead man. But lest some should deny that his soul is characteristic of his highest nature, I will select a few passages, in which, in the highest character ascribed to him in the Bible, he is represented as humbling himself and becoming obedient unto death: where the same identical being who had glory with the "Father before the world was," is represented as dying. {1854 JMS, ATO 147.2}

    Paul, speaking of Christ's highest nature, says, "Who, being in the form of God, thought it not robbery to be equal with God." Phil, ii, 6. That this verse refers to his Divine nature, all admit, who believe he had a Divine nature; yet it is emphatically declared in the two verses following, that he "made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death." Here it is expressly declared that this exalted being who was "in the form of God, and thought it not robbery to be equal with God," humbled himself, 1st by becoming man; 2nd, by becoming "obedient unto death, even the death of the cross." {1854 JMS, ATO 148.1}

    Suppose we should read of Louis Napoleon's making himself of no reputation, and taking upon himself the form of a servant; and being found in fashion as a servant, he humbled himself and became obedient unto death-would we not understand that the same person who had previously been Emperor of France, humbled himself and died? Just so in reference to Christ; he was the same person in his humiliation and death, that he had been in his exaltation and glory. And in reference to the above passages, it must, I think, be admitted by any unprejudiced mind, that they prove conclusively that the Son of God in his most exalted nature, became man and died. Again, the same Apostle, speaking of the original dignity and pre-existence of the Son of God, says, "Who is the image of the invisible God, the first born of every creature." Col. i, 15. He then ascribes all the works of creation, in heaven and on earth, to him. See verses 16, 17. In verse 20, this same person is represented as making "peace through the blood of his cross;" and in verse 22, it is emphatically declared that he died. In Heb. i, we have the primeval glory and exaltation of our Divine Master, presented in the most glowingv colors. In verse 3, it is said of him: "Who being the brightness of his (Father's) glory, and the express image of his person, and upholding all things by the word of his power." At the 2nd verse, the creation of the worlds is ascribed to him." In chap, ii, 9, it is declared of this exalted personage, that he was made lower than the angels, and that he "tasted death for every man." {1854 JMS, ATO 148.2}

    I will conclude the evidence upon this point by quoting one more passage. It is the testimony of the faithful witness himself. Rev. i, 8. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." This is one of the very strongest proof texts of his Omnipotence and Eternity. This is claimed by all Trinitarian writers as being expressive of his highest nature; and yet, it is declared that this identical being died. John says, speaking of the same person: "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth and was dead; and behold, I am alive forevermore, Amen. Verses 17, 18, Note 1st. This "Alpha and Omega, the first and the last, the Almighty, actually was dead." 2nd. It is the same personality all the way through. It is the same I throughout. "I am the first and the last," "I am Alpha and Omega," "the Lord," "the Almighty." "I am he that liveth and was dead; and behold I am alive forevermore, Amen." The same I, is, was, and is to come. Verse 8. Hence we find that it is the same being throughout, though in different states. {1854 JMS, ATO 149.1}

    We are prepared at this point of the investigation, understand the relation the sacrifice of Christy or the atonement, sustains to the law of God. In presenting this part of the subject, I shall compare what I understand to be the Bible view, with the two theories upon this point, believed by most of Christendom. They are the Unitarian and Trinitarian views. These views occupy the two extreme points. Many of the most eminent writers, in the Unitarian school, deny the pre-existence of the Son of God, as a real personality; but take the position that he was a good, yea, a perfect man. I would look with the highest degree of admiration upon the magnanimity and self-sacrifice of a king of spotless purity, just and good, and loved by all his subjects, who, for the forfeited lives of a few rebellious subjects in a remote province of his kingdom, would voluntarily descend from his throne, and exile himself in the garb of the meanest peasant, wear out his life in acts of kindness toward them, and last of all, die the most infamous and ignominious death, to save their lives, and, bring them back in allegiance to his throne. Such an act of disinterestedness and love would fill the world with the loudest songs of praise and admiration; but, however great and praise-worthy such an act might justly appear, it falls almost infinitely below the claims of Jehovah's abused and violated law. I cannot conceive how the life of one man, however good or perfect, or benevolent, could render an equivalent for the forfeited lives of all the millions of the human race, whose characters, in case of perfect obedience, would be equally exceptionss. I cannot conceive how the death of one good man could render an adequate atonement for the lives of so many millions. But, according to, the news of these writers, we have only the death of a good man's body, while all that is noble, dignified, responsible, and intelligent, survives death, may, by this very act, is exalted to higher degrees of bliss and glory. {1854 JMS, ATO 150.1}

    The Trinitarian view, I think is equally exceptionable. They claim that the Son of God had three distinct natures at the same time; viz., a human body, a human soul, united with his Divine nature: the body being mortal, the soul immortal, the Divinity co-equal, co-existent, and co-eternal with the everlasting Father. Now, none of the advocates of his theory, claim that either his soul or Divinity lied, that the body was the only part of this triple being which actually died "the death of the cross;" hence, according to this view (which makes the death of Christ the grand atoning sacrifice for the sins of the world) we only have the sacrifice of the most inferior part-the human body-of the Son of God. {1854 JMS, ATO 151.1}

    But it is claimed that his soul suffered the greater part of the penalty-yet it did not suffer "the death of the cross:" it deserted the body in its greatest extremity, and left it to bear alone the death penalty; hence, the death of the cross is still only the death of a human body. But even admitting that in his highest nature as a human being, he suffered, all of which his nature, as such, was susceptible, during his whole life, and then died the ignominious death of the cross-even then, such a sacrifice would come almost infinitely short of the demands of God's just and holy law, which has been violated by all of Adam's race, (infants excepted,) and trodden under foot with impunity, for so many thousands of years. Of this Trinitarians themselves are sensible; hence, they represent his Divinity as the altar upon which his humanity was sacrificed; and then estimate the intrinsic value of the sacrifice by that of the altar upon which it was offered. But if I understand the theory under consideration, the Divine nature of Jesus Christ had no part nor lot in this matter; for this nature suffered no loss, indeed, made no sacrifice whatever. Suppose a king to unite the dignity of his only son with one of his poorest pheasants, so far as to call him his son, and then should subject this peasant under the character of his own son, to a life of poverty, privation and suffering, and then crucify him under the character of a malefactor, while his real son enjoyed all the blessings of life, health, ease, honor and glory of his father's court-would any one contend in such case, that because he was called after the name, and clothed with honorary titles of the king's son, and died in this character, that therefore his suffering and death would be entitled to all the dignity and honor of his real son? In this case, all the sacrifice is made by the peasant. The son has no part nor lot in the matter. It is emphatically the offering of a peasant, and worth just as much as he is worth, had just as much dignity, and no more. The same is true in reference to the sacrifice of Christ, according to the above view. His humanity suffered all that was suffered, made all sacrifice that was made; his privation, suffering and death are, therefore, entitled to all the value, dignity and honor, this nature could confer upon it, and no more. Hence, according to this theory, we have only a human sacrifice; and the question still remains to be answered, How can the life of one human being make an adequate atonement fop the lives of thousands of millions of others? {1854 JMS, ATO 151.2}

    So, after all that has been said and written by these two schools, it appears that there is no real difference in their respective theories, in reference to the atonement; both have, in fact, only a human sacrifice: but with reference to their views of the highest nature of the Son of God, they are as far asunder as finitude and infinitude, time and eternity. The farmer makes the "only Begotten of the Father," a mere mortal, finite man; the latter makes him the Infinite, Omnipotent, All-wise, and Eternal God, absolutely equal with the Everlasting Father. Now, I understand the truth to be in the medium between these two extremes. I have proved, as I think conclusively, 1st, that the Son of God in his highest nature existed before the creation of the first world, or the first intelligent being in the vast Universe; 2nd, that he had an origin; that "he was the first born of every creature;" "the beginning of the creation of God;" [Rev. iii, 14;] 3rd, that, in his highest nature, all things in heaven and in earth were created, and are upheld, by him; 4th, in his dignity, he was exalted far above all the angels of heaven, and all the kings and potentates of earth; 5th, in his nature he was immortal, (not in an absolute sense,) and Divine; 6th, in his titles and privileges, he was "the only begotten of his Father," whose glory he shared "before the world was;" the "image of the invisible God;" "in the form of God;" and "thought it not robbery to be equal with God;" "the likeness of his Father's glory and express image of his person;" "the Word" who "was in the beginning with God" and who "was God." This was the exalted, and dignified, personage, who was sacrificed for the sins of the world-these are the privileges he voluntarily surrendered; and although "rich, for our sake he became poor:" "he made himself of no reputation," and became man; and "being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross," to declare the righteousness of God, "that he might be just and the justifier of him that believeth in Jesus." {1854 JMS, ATO 153.1}

    Here was real humility; not a mere pretense or show; here, we behold the amazing spectacle of the well-beloved and "only begotten Son of God," "the first born of every creature, voluntarily divesting himself of "the glory he had with the Father before the world," coming down from heaven, his high and holy habitation, and though "rich" becoming so poor that he had "not where to lay his head," the blessed Word who "was in the beginning with God," and who was God, actually becoming flesh, in the ignoble garb of a servant-subjecting himself to all the privations, temptations, sorrows, and afflictions, to which poor fallen humanity is subjected; and then to complete this unprecedented sacrifice, we see this once honored, but now humbled-this once exalted, but now abased personage, expiring, as a malefactor, upon the accursed cross; and last of all descending into the depths of the dark and silent tomb-a symbol of the lowest degree of humiliation. {1854 JMS, ATO 154.1}

    This, this, is the sacrifice, the "only begotten of the Father" offered as an atonement for the sins of the world; this is the being who was actually sacrificed, and this the price the Son of God actually paid for our redemption. Hence, in reference to its dignity, it is the sacrifice of the most exalted and dignified being in the vast empire of God; nay, the sacrifice of the King's only begotten Son. In reference to its intrinsic value, who can estimate the worth of God's darling Son? It is, to say the least of it, an equivalent for the dignity, the lives, and eternal interests of the whole world; nay further, it is equal in value to all the moral interest of the whole intelligent creation, and equal in dignity and honor to the moral government of the Supreme Ruler of the Universe. In reference to its nature, it is Divine; hence we have a Divine sacrifice, in contradistinction to the Trinitarian and Unitarian views, which make it only a human sacrifice. In reference to its fullness, it is infinite, boundless. Yes, thank God, there is enough for each, enough for all, enough for ever more; enough to save an intelligent Universe, were they all sinners; and lastly, in reference to its adaptation to man's conditions and necessities, it is absolutely perfect. {1854 JMS, ATO 155.1}

    Oh! how does all the beauty and glory of the atonement vanish before those theories, which would confine the sacrifice of the Son of God, to the humiliation, suffering, and death of a mere human being. The great difficulty with most writers on the atonement is this: they do not commence this sacrifice at the proper place; they commence with the poverty of our Redeemer's birth, and reason correctly in reference to his subsequent history; whereas they should commence with his highest nature, as "the only begotten of the Father," and "beginning of the creation of God," and follow him through every degree of his humiliation, from the moment he consented to divest himself of the glory of the Father, to his descent into the depths of the grave. His sacrifice covers the whole ground between these two points. But, by far the greater portion of the sacrifice had been made before his advent in the flesh. It consisted in the Word's consenting to become flesh; in the Divine nature, consenting to become human: in him who was rich voluntarily becoming poor. {1854 JMS, ATO 155.2}

    I have demonstrated, in another part of this work, that the Son of God in his highest nature, actually became man, and as such he suffered, died, and was buried. This I understand to be the true Bible view of the atonement. The next event in the history of the Son of God is the reward the Father gave his Son for the great sacrifice he made in becoming man, suffering and dying for the salvation of perishing sinners. This brings me to notice, {1854 JMS, ATO 156.1}

    3rd. The Son of God as he has been since his incarnation. {1854 JMS, ATO 156.2}

    First. In reference to his nature, he was raised from the dead a quickening Spirit. 1 Cor. xv, 45. "And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening Spirit." By reference to the context we may learn, that this nature is predicated of Christ in his resurrected state, as the second Adam, or the Father of a race of spirits, the same as the first Adam is the Father of a race of human, or flesh beings. We are expressly told in the previous verse, in reference to the nature of this race of spirits in their resurrection, that the same it, that "is sown a natural body, is raised a spiritual body;" and in Phil. iii, 20, 23, we learn that "these vile bodies shall be fashioned like unto the glorious body" of our Lord and Saviour Jesus Christ. Now, if our bodies be made spirits, and if they be like unto the body of Jesus Christ-then his body, in reference to its nature, must be a spirit; but I will notice this point more particularly when I come to notice the relation man sustains to the atonement. Further, in reference to his nature, he was raised immortal, and never having seen corruption, of course, incorruptible. Speaking of himself, after his ascension, he says, "I am he that liveth, and was dead, and behold I am alive forevermore. Amen." Rev. i, 18. He is represented as bringing life and immortality to light by his death and resurrection; as being the author and giver of eternal life, which could not be unless he possessed eternal life. As has been shown, he derived eternal life from the Father: his children derive it from him. He was quickened from the dead by the Spirit of the Father: so are all his children. See Rom. viii, 11. {1854 JMS, ATO 156.3}

    In reference to the difficulties in the way of the Son's being changed from mortality to immortality, from flesh to spirit, the same difficulties may be urged against his children's being thus changed. But they vanish like mist before the rising sun, when considered in the light of Jehovah's power. {1854 JMS, ATO 157.1}

    Second. In reference to his exaltation, he is represented, 1st, as having all given back by the Father which he had lost by his incarnation. The answer to his prayer supposes this: "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." Note, first. "The glory which he had with the Father before the world was," evidently includes the glory of his Divine nature, (as the only begotten of the Father,) as well as the riches, dignity, and honor of this nature. Second. It is the same person or being who is exalted, that had been abased; not one being humbled, and another exalted; hence the only begotten Son of God did not lose his personal identity in all the changes through which he passed. It is the same identical being throughout. 2nd. Not only did the Son actually receive back all that he had sacrificed by consenting to become man, to suffer and die, but received from the Father, gifts, privileges, glory and honor, above what he ever could otherwise have attained to. {1854 JMS, ATO 157.2}

    We cannot suppose an intelligent being to make a great sacrifice without having a correspondingly great object in view, and without being actuated by the most sublime motives. I know that some startle at the idea of Christ's being actuated by a love of reward in all he suffered and did; but, as will be seen by all the quotations on this point, he was actuated by motive; and the Father held out, as inducements to sacrifice, the most rich and glorious rewards. As Paul says of him, "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God." Heb. xii, 2. Here it is emphatically declared that Jesus endured the cross for the joy that was set before him. His ministration as a priest is represented as a glorious privilege, instead of a sacrifice; yea as a part of his exaltation. Compare Acts v, 30, 31, with Heb. viii, 12. "The God of our fathers raised up Jesus whom ye slew and hanged on a tree: him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." "Now of the things which we have spoken this is the sum: 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." The analogy between these quotations is seen more forcibly when we consider that remission of sins is connected with his exaltation. Remission is also consequent upon his offering his own blood in the Most Holy Place; for there is the place where his blood is accepted, and there the place where sins are remitted. See Acts iii, 19, 20. "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ," etc. Here the remission, or the blotting out, of sins takes place during the times of refreshing, and just before he (the Father) shall send Jesus Christ. {1854 JMS, ATO 158.1}

    It is the work of the judgment to remit sins, or the penalty, which is the same thing: hence we see that, although it is an exalted privilege for Jesus Christ to plead the cause of those for whom he died, in the heavenly Sanctuary, yet it is just as necessary to man's salvation as his incarnation, suffering and death. But on this point I cannot dwell. For evidence on this point, I would refer the reader to Heb. Chaps. viii; ix; x, 18-21; vii, 22-28; iv, 14, 16. That he was not, and indeed could not be a priest while on earth is evident from Chap. viii, 4. For further evidence on this glorious work of our great High Priest, I would recommend the reader to the excellent works of J. N. Andrews and U. Smith, upon this subject. {1854 JMS, ATO 159.1}

    The following texts of scripture state in plain explicit language that the exaltation of our Lord was the reward of his incarnation, sufferings and death. "Who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore (that is, became of which) God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. ii, 6-11. This exaltation, this name which is above every name, and the Divine homage and adoration of all creatures in heaven, in earth, and under the earth, are titles, rewards, and honors conferred upon him by the Father; because, although in the form of God, he made himself of no reputation, took upon him the form of a servant, humbled himself and became obedient unto death, even the death of the cross. {1854 JMS, ATO 160.1}

    Again, Divine worship is expressly declared to be consequent upon the advent of the first begotten into the world. Heb. i, 6. "And again, when he bringeth the first begotten into the world he saith, And let all the angels of God worship him." If all the angels of God had worshiped him previous to his being brought into the world, what propriety in commanding them to worship him? This implies, at least, that he had not been an object of Divide; worship previous to this time; and that this exalted privilege is one of the rewards for the amazing sacrifice he had made to redeem poor fallen humanity. But in the quotation above, such is expressly declared to be the fact. Also Chap, ii, 9. "But we see Jesus, who was made a little lower (or lower for a little while) than the angels, for the suffering of death, (i.e., because he suffered death,) crowned with glory and honor? etc. Here, his crown of glory and honor is emphatically declared to be the reward of his suffering and death. And in all these quotations it may be seen that it is the same person now exalted who was once abased. He was in the form of God and express image of his person; he humbled himself; he died; he was exalted, etc. The first begotten was brought into the world, and the first begotten is worshiped by all the heavenly hosts. So the same Jesus who suffers death is crowned with glory and honor. {1854 JMS, ATO 160.2}

    But, most of these glories and honors belong to him in his regal character as king over all the earth: hence I will notice the last crowning event in the history of our Divine Lord and Master, the highest character in which he is worshiped, and his rule acknowledged by the Father, revered by the world, and respected by an intelligent Universe. The Father offered him as the reward of this unparalleled sacrifice, the dominion of the world. God gave this dominion to the first Adam; [Gen. i, 26;] but when he fell the earth fell with him, and his right of dominion passed into the hands of his master, and seducer, the Devil; hence the Devil has been the prime ruler of this world from the fall of man to the present time. It devolves, therefore, upon the second Adam to wrest the sceptre from this arch usurper, and bring back this revolted world in allegiance to his Father's throne, when the Son himself will become subordinate to the Father, and reign as king over all the earth, as long as the sun, moon, and stars endure. Of this the Devil was well aware; hence his mighty effort to seduce the second Adam as he had the first, thinking by this means to supplant the Father in the Supreme rule of earth, and render his only begotten Son subordinate to himself. Hence, he offered him all the kingdoms of the world, and the glory thereof, without the sufferings of many years, and the shameful death of the cross; and, that too, more than eighteen hundred years before the Father had promised these glorious privileges. {1854 JMS, ATO 161.1}

    The triumph of our great Leader in this instance; is a sure pledge that he will be victorious in the last great conflict with this mighty chieftain, for the dominion of the world. The design of this work will only permit a cursory survey of the regal character, the royal splender of our promised king. The prophet Isaiah commences with his birth, and does not leave his history until he beholds him seated upon David's throne to order and establish it with justice and judgment forever. Isa. ix, 6, 7. "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there lshal he no end, upon the throne of David, and upon his kingdom, to order it and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this." {1854 JMS, ATO 162.1}

    The angel Gabriel announced the same truths to the virgin Mary. "And shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end." Note, 1st. Where was the throne of David located? Ans. On the earth. 2nd. Has the Son of the Highest ever reigned upon that throne? Ans. No. It must, therefore, be a future event. 3rd. When will this promise be fulfilled? Ans. When the promised king shall return from heaven. {1854 JMS, ATO 163.1}

    . . .

    To sum up the evidence upon this point, it has been proved conclusively, {1854 JMS, ATO 186.1}

    1st. That Christ actually made an atonement for the whole world. {1854 JMS, ATO 186.2}

    2nd. That the application of this atonement to the individual salvation of the sinner, is made conditional. {1854 JMS, ATO 186.3}

    3rd. That all those who comply with these conditions shall be pardoned, or have their sins actually remitted. {1854 JMS, ATO 186.4}

    4th. And that all, without exception, who do not comply with the conditions specified, will never receive the pardon, or remission of their sins, but will suffer the penalty for their personal sins, in their own persons. Then flee O sinner to Christ as thy only refuge against the gathering storm! Hasten, while mercy may yet be found, pardon obtained, and salvation secured, Now is the accepted time; now is the day of salvation. To-day if ye will hear his voice harden not your heart, as the Israelites did, in the day of their provocation, and perished. Soon shall the door of mercy be closed against you for ever. Soon the decree shall go forth, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still."
    b. The position I have taken in reference to the nature, origin, and incarnation of the Son of God, will be objected to by many. I am willing to suspend all the Bible objections, which may be urged against these views, upon the evidence therein adduced, except one; that is the supposed evidence of his being absolutely equal with the Father, the Supreme and only true God. This view is urged, {1854 JMS, ATO 186.5}

    1st. From the fact that the highest titles the Father ever claimed are applied to the Son. If this were true, it would be unanswerable; but that it is not, is evident from the following titles of supremacy which are never applied to the Son. I will quote the following from Henry Grew's work on the Sonship, p. 48. {1854 JMS, ATO 187.1}

    "Although the Son of God. . . is honored with appropriate titles of dignity and glory, he is distinguished from 'the only true God,' by the following titles of supremacy which belong to the 'invisible God' alone. {1854 JMS, ATO 187.2}

    Jehovah, Whose name alone is Jehovah. Ps. lxxxiii, 18. {1854 JMS, ATO 187.3}

    The eternal God. Deut. xxxiii, 27. {1854 JMS, ATO 187.4}

    Most high God. Mark v, 7; Dan. v, 18. {1854 JMS, ATO 187.5}

    God alone. Ps. lxxxvi, 10; Isa. xxxvii, 16. {1854 JMS, ATO 187.6}

    Lord alone. Neh. ix, 6. {1854 JMS, ATO 187.7}

    God of heaven. Dan. ii, 44. {1854 JMS, ATO 187.8}

    Besides me there is no God. Isa. xliv, 6. {1854 JMS, ATO 187.9}

    Who only hath immortality. 1 Tim. vi, 16. {1854 JMS, ATO 187.10}

    The only true God. John xvii, 3. {1854 JMS, ATO 187.11}

    The King eternal, immortal, invisible. 1 Tim i, 17. {1854 JMS, ATO 187.12}

    The only wise God. 1 Tim. i, 17. {1854 JMS, ATO 187.13}

    Lord, God Omnipotent. Rev. xix, 6. {1854 JMS, ATO 187.14}

    Blessed and only Potentate. 1 Tim. vi, 15. {1854 JMS, ATO 187.15}

    One God and Father of all. Eph. iv, 6. {1854 JMS, ATO 187.16}

    The only Lord God. Jude 4. {1854 JMS, ATO 187.17}

    There is but one God, the Father. 1 Cor. viii, 6. {1854 JMS, ATO 187.18}

    The God and Father of our Lord Jesus Christ. 2 Cor. xi, 31." 2nd. He exercised power and prerogatives which belong to the supreme God alone. I cannot answer this objection more forcibly than by presenting the Trinitarian view, and Bible view, in contrast. In doing this, I will avail myself of a list of quotations presented by the same author. pp. 66, 67. {1854 JMS, ATO 187.19}



    CHRIST AND HIS APOSTLES

    To us there is but one God the Father. 1 Cor. viii, 6. {1854 JMS, ATO 188.1}

    My Father is greater than I. John xiv, 28. {1854 JMS, ATO 188.2}

    Who is the image of the invisible God, the first born of every creature. Col. i, 15. The Son can do nothing of himself. John v, 19. {1854 JMS, ATO 188.3}

    But of that day, etc., knoweth no man, no not the angels, etc., neither the Son, but the Father. Mark xiii, 32. {1854 JMS, ATO 188.4}

    All power is given unto me in heaven and in earth, Matt. xxviii, 18. {1854 JMS, ATO 188.5}

    As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. John xvii, 22. {1854 JMS, ATO 188.6}

    God who created all things by Jesus Christ.-Eph. iii, 9. {1854 JMS, ATO 188.7}

    The revelation of Jesus Christ which God gave unto him. Rev. i, 1. {1854 JMS, ATO 188.8}

    For there is one God, and one Mediator between God and man, the man Christ Jesus. 1 Tim. ii, 5. {1854 JMS, ATO 188.9}

    Denying the only Lord God, and our Lord Jesus Christ. Jude 4. {1854 JMS, ATO 188.10}



    TRINITARIANS

    To us there is but one God, the Father, Word, and Holy Ghost. {1854 JMS, ATO 188.11}

    The Son is as great as the Father. {1854 JMS, ATO 188.12}

    Who is the invisible God, the uncreated Jehovah. {1854 JMS, ATO 188.13}

    The Son is omnipotent. {1854 JMS, ATO 188.14}

    The Son is omniscient, and knew of that day as well as the Father. {1854 JMS, ATO 188.15}

    No given power can qualify the Son of God to give eternal life to his people. {1854 JMS, ATO 188.16}

    Jesus Christ created all things by his own independent power. {1854 JMS, ATO 188.17}

    The revelation of Jesus Christ from his own omniscience. {1854 JMS, ATO 188.18}

    There is one Mediator between God and man; who is also the supreme God and man in our person. {1854 JMS, ATO 188.19}

    Jesus of Nazareth, a man approved of God among you by miracles, and signs, and wonders which God did by him. Acts ii, 22. {1854 JMS, ATO 189.1}

    For as the Father hath life in himself, so hath he given to the Son to have life in himself. John v, 26. {1854 JMS, ATO 189.2}

    I live by the Father. John vi, 57. {1854 JMS, ATO 189.3}

    This is my Son. Matt. iii, 17. {1854 JMS, ATO 189.4}

    That they might know thee, the only true God, and Jesus Christ whom thou hast sent. John xvii, 3. {1854 JMS, ATO 189.5}

    That at the name of Jesus every knee should bow, . . . and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Phil. ii, 10, 11. {1854 JMS, ATO 189.6}

    Denying the only Lord God, and our Lord Jesus Christ, who is also the only Lord God, and a distinct person. {1854 JMS, ATO 189.7}

    Jesus performed his miracles by his own omnipotence. {1854 JMS, ATO 189.8}

    He is self-existent. {1854 JMS, ATO 189.9}

    The Son lives by himself. {1854 JMS, ATO 189.10}

    This is the only true God, the same numerical essence as the Father. {1854 JMS, ATO 189.11}

    That they might know thee, who art not the only true God in distinction from the Word whom thou hast sent. {1854 JMS, ATO 189.12}

    That at the name of Jesus every knee should bow; and every tongue should confess that Jesus Christ is Lord to his own glory. {1854 JMS, ATO 189.13}

    3rd. He is called God. It has been shown that the term Son of God is expressive of his highest nature. Now, that the Son should be called by the Father's name is not at all unreasonable. By reference to Psalm lxxxii; also, Ex. vii, 1; xxii, 28; John x, 34, 35, you will find this term applied to mortal men. Moreover the Son of God in this character calls his father God. Heb. i, 9; John xx, 17; Rev. iii, 12. And in this character, as has been shown, he was begotten and died. {1854 JMS, ATO 189.14}

    4th. I will consider a few of those passages of scripture which are so frequently, and confidently quoted to prove that Jesus Christ in his essential nature, is the very and eternal God. In. Col. ii, 9, we are told, that in Jesus Christ "dwelleth all the fullnss of the Godhead bodily." But a few verses before this, the same Apostle tells us, "it pleased the Father that in him should all fullness dwell." Chap. i, 19. This same Apostle represents even the saints as being "filled with all the fullness of God." Eph. iii, 19. {1854 JMS, ATO 190.1}

    Again in Col. i, 15. "Who is the image of the invisible God." The last clause of the same verse says of this very being that he is "the first born of every creature." Also Phil. ii, 6. "Who being in the form of God, thought it not robbery to be equal with God." The two verses following declare that this very personage became man and died. "I have power to lay it (my life) down, and I have power to take it again." John x, 18. This is considered one of the strongest proof texts; and yet our Saviour confesses in the very next words he utters: "This commandment have I received of my Father." I will submit this subject to the investigation of the candid reader, by quoting one more proof text. Rev. i, 8. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." By reference to verses 17 and 18, of this chapter, we may learn that this identical being was dead. "I am the first and the last: I am he that liveth and was dead; and behold I am alive forevermore. Amen." {1854 JMS, ATO 190.2}

    CHRIST AND HIS APOSTLES TRINITARIANS
    To us there is but one the God the Father. 1Cor.viii,6. To us there is but one God, Father, Word, and Holy Ghost.
    My Father is greater than I
    John xiv,28     		The Son is as great as the Father.
    Who is the image of the invisible God, the first born of every creature Col.i,15 Who is the invisible God, the uncreated Jehovah
    The Son can do nothing of himself John v,19. The Son is omnipotent
    But of that day, etc., knoweth no man, no not the angels, etc., neither the Son, but the Father. Mark xiii,32. The Son is omniscient, and knew of that day as well as the Father.
    All power is given unto me in heaven and in earth, Matt.xxviii,18. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. John xvii,22.

    No given power can qualify the Son of God to give eternal life to his people.
    God who created all things by Jesus Christ. - Eph.iii,9 Jesus Christ created all things by his own independent power
    The revelation of Jesus Christ which God gave unto him. Rev.i,1 The revelation of Jesus Christ from his own omniscience
    For there is one God, and one Mediator between God and man, the man Christ Jesus. 1Tim.ii,5. There is one Mediator between God and man; who is also the supreme God and man in our person
    Denying the only Lord God, and our Lord Jesus Christ. Jude 4. Denying the only Lord God, and our Lord Jesus Christ, who is also the only Lord God, and a distinct person.
    Jesus of Nazareth, a man approved of God among you by miracles, and signs, and wonders which God did by him. Acts ii,22 Jesus performed his miracles by his own omnipotence
    For as the Father hath life in himself, so hath he given to the Son to have life in himself. John v,26. He is self-existent
    I live by the Father. John vi,57. The Son lives by himself
    This is my Son. Matt.iii,17 This is the only true God, the same numerical essence as the Father.
    That they might know thee, the only true God, and Jesus Christ whom thou hast sent. John xvii,3. That they might know thee, who art not the only true God in distinction from the Word whom thou hast sent.
    That at the name of Jesus every knee should bow, . . . and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Phil.ii,10,11 That at the name of Jesus every knee should bow; and every tongue should confess that Jesus Christ is Lord to his own glory

    3rd. He is called God. It has been shown that the term Son of God is expressive of his highest nature. Now, that the Son should be called by the Father's name is not at all unreasonable. By reference to Psalm lxxxii; also, Ex.vii,1; xxii,28; John x,34,35, you will find this term applied to mortal men. Moreover the Son of God in this character calls his father God. Heb.i,9; John xx,17; Rev.iii,12. And in this character, as has been shown, he was begotten and died. {December 5, 1854 JWe, ARSH 124.1}

    4th. I will consider a few of those passages of scripture which are so frequently, and confidently quoted to prove that Jesus Christ in his essential nature, is the very and eternal God. In Col.ii,9, we are told, that in Jesus Christ "dwelleth all the fullness of the Godhead bodily." But a few verses before this, the same Apostle tells us, "it pleased the Father that in him should all fullness dwell." Chap. i,19. This same Apostle represents even the saints as being "filled with all the fullness of God." Eph.iii,19. {December 5, 1854 JWe, ARSH 124.2}

    Again in Col.i,15. "Who is the image of the invisible God." The last clause of the same verse says of this very being that he is "the first born of every creature." Also Phil.ii,6. "Who being in the form of God, thought it not robbery to be equal with God." The two verses following declare that this very personage became man and died. "I have power to lay it (my life) down, and I have power to take it again." John x,18. This is considered one of the strongest proof texts; and yet our Saviour confesses in the very next words he utters: "This commandment have I received of my Father." I will submit this subject to the investigation of the candid reader, by quoting one more proof text. Rev.i,8. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." By reference to verses 17 and 18, of this chapter, we may learn that this identical being was dead. "I am the first and the last: I am he that liveth and was dead; and behold I am alive forevermore. Amen." {December 5, 1854 JWe, ARSH 124.3}

    "The Editor's Private Corner. The Spirit that Witnesses" The Present Truth 18, 6.
    E. J. Waggoner

    "One of my PRESENT TRUTH customers pointed out to me that verse 7, in 1 John, chapter five, does not appear at all in the Revised Version. He wants to know if you can account for this, and if the omission of this verse makes any difference in the reading of the Scriptures. {February 6, 1902 EJW, PTUK 83.1}

    "For your guidance, my friend's theory is this, that in the first place the verse was put in by a monk, who was translating the Scriptures, and that, not being found in the Greek, it was left out of our English Revised Version. Whether this is right or not I cannot say. {February 6, 1902 EJW, PTUK 83.2}

    "He also says that with the verse in, the Scriptures do not harmonise; for the Holy Ghost is on earth, and so cannot be bearing witness in heaven." {February 6, 1902 EJW, PTUK 83.3}

    In order that all may see at a glance what is involved, we will print the text as it is in both versions. Beginning with the last part of verse 6, we have: "It is the Spirit that beareth witness, because the Spirit is the truth. For there are three who beareth witness, the Spirit, and the water, and the blood; and these three agree in one." {February 6, 1902 EJW, PTUK 83.4}

    Knowing that the words "record" and "witness," that appear in the text in our common version, are from the same Greek word, we see that what is left out in the Revision is the portion beginning with "in heaven," in verse 7, and ending with "in earth," in verse 8. {February 6, 1902 EJW, PTUK 83.5}

    This portion is not found in the oldest Greek manuscripts, and there is probably no room for doubt that it was added by somebody other than the apostle John; but who did it, or when it was done, nobody can tell. Therefore, in reading and quoting 1 John v. 6-8, we do well to quote it as it is in the Revised Version. {February 6, 1902 EJW, PTUK 83.6}

    What difference does it make?-Practically none, so far as the general truths of Scripture are concerned; but we want to be accurate, and not add to the Word, or presume to find a truth stated where it is not. In reality the text as it is in the so-called authorised version does not say anything that is not stated elsewhere in different words; but the words in question have given rise to an endless amount of controversy; and the text is much more simple and easily understood as it stands in the Revision; and since the controverted words are not in the original text, of course they ought to be omitted. The Apostle John had a definite thing in mind when he wrote the passage in question; and the insertion of the words into the text cannot fail to obscure the sense. Bear in mind that they are not omitted because they are difficult to understand, or are controverted, for there are many other texts that are "hard to be understood," and which men dispute about; but they are omitted because they have no right in the text. {February 6, 1902 EJW, PTUK 83.7}

    Now a word about your friend's statement, that "the Holy Ghost is on earth, and so cannot be bearing witness in heaven." It seems impossible that such a statement could ever have been made by a believer in God, and all that is necessary, in order to show the fallacy of it, is to quote a few texts of Scripture. {February 6, 1902 EJW, PTUK 83.8}

    "Thus saith the high and lofty 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." Isa. lvii. 15. {February 6, 1902 EJW, PTUK 83.9}

    "Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places, that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord." Jer. xxiii. 23, 24. {February 6, 1902 EJW, PTUK 83.10}

    "Whither shall I go from Thy Spirit? or whither shall life flee from Thy presence? If I ascend up into heaven, Thou it there; if I make my bed in hell [the interior of the earth], behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, Thy right hand shall hold me." Ps. cxxxix. 7-10. {February 6, 1902 EJW, PTUK 83.11}

    You ask what we teach about the Trinity. Inasmuch as we find no such expression in the Scriptures, we do not teach anything about it. But as to the Being of God,-the Godhead,-Divinity as revealed in the Father, the Word (the Son), and the Holy Spirit, we believe and teach just what the Bible says, and nothing else. No man can by searching find out God. No creature can understand the Almighty to perfection. The finite mind cannot comprehend infinity. Therefore, in discussions about the Trinity, about the nature of God, Christ, and the Holy Spirit, are manifestations of gross presumption. {February 6, 1902 EJW, PTUK 83.12}

    The Jews were reminded that they had no pattern by which to make an image of God, if they were so inclined, because "the Lord spake unto you out of the midst of the fire; he heard the voice of the words, but saw no similitude; only ye heard a voice." "Take ye therefore good heed unto yourself; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire; lest ye corrupt yourselves, and make you a great image, the similitude of any figure, the likeness of male and female," etc. Deut. iv. 12, 15, 16. {February 6, 1902 EJW, PTUK 83.13}

    "God is in heaven," but He is also on the earth; for He fills all things. He is a Person indeed, but not confined to one certain place. His personality is everywhere. That is what the Scriptures tell us. If men had really believed in the personality of God and His Spirit, as set forth in the Bible, they could never have presumed to make any image of Him. We cannot understand how God can be "from everlasting to everlasting," but we accept the statement, and let it instruct our reason and enlarge our mind. {February 6, 1902 EJW, PTUK 83.14}

    The Spirit witnesses both in heaven and in earth-in the very substance of the heavens and the earth, and in men and angels. He witnesses in the rain, the sunshine, and all the "operations of nature." How the Spirit can witness in both places at once is a mystery, but it is no more incomprehensible than how He can witness in us at all. {February 6, 1902 EJW, PTUK 84.1}

    Every man who receives the Spirit, and who yields to His working in him, must be a marvel to himself. {February 6, 1902 EJW, PTUK 84.2}

    "I know not how the Spirit works, Convicting men of sin; Revealing Jesus through the Word; Creating peace within;" {February 6, 1902 EJW, PTUK 84.3}

    "But know whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day;" and that is sufficient. {February 6, 1902 EJW, PTUK 84.4}

    So do not ever attempt to teach any theory of the Godhead, or to tell what the Holy Spirit is. He is the Spirit, and that is sufficient. God has not set forth the theory of His existence, and we should not make any. We know that God is; and we may know by experience the presence and power of the Holy Spirit, and that is sufficient. We know His protecting presence always and everywhere; but as to how it is, we must always say: "Such knowledge is too wonderful for me; it is high; I cannot attain unto it." {February 6, 1902 EJW, PTUK 84.5}





    THE TRINITY

    "7. Do you believe in the Trinity?" {July 30, 1903 EJW, PTUK 483.1}

    If I knew what you meant by the term, I might tell you; but from the days of Athanasius until now all discussion about the Trinity has been an attempt to define the indefinable and the incomprehensible. Thousands have been put to death for not professing belief in a formula which even its professors could not comprehend, nor state in terms that anybody else could comprehend. The Scriptures reveal "One God and Father of all," our Lord Jesus Christ, who is the brightness of the Father's glory, and "the eternal Spirit" through whom Christ offered Himself and was raised from the dead; but we do not profess any knowledge of them beyond what the Scriptures give us. In teaching and preaching the Gospel we always confine ourselves strictly to Scripture terms and language; those who manufacture terms must be looked to for definitions of them. It is attest not to presume to define what the Bible has not defined, nor to attempt to explain infinity. {July 30, 1903 EJW, PTUK 483.2}



    Upon this the Christian Union offers the following remarks, which we heartily indorse, because they are in harmony with the Scriptures:- {December 14, 1888 EJW, SITI 757.3}

    "We have no acquaintance among the English missionaries, but some among those who have gone out from America. Some of them, doubtless, are as fond of ease as their fellow-laborers at home; but there are many of them who would not hesitate to adopt Salvation Army methods if convinced that these were the best methods to promote the conversion of the world to Christ. But the do not think so; and we share their disbelief. If the world is a wreck, and the function of the church is simply to pack out a few elect struggling wretches who are "saved" when they leave changed their creed or their ritual, have substituted for an ignorant belief in a Hindu Triad a belief nearly as ignorant in the Christian Trinity, or have left following the priestly procession in honor of Brahm for that of the Salvation Army, the method of the Salvationists is a very tolerable method. The tom-tom and the bright banner are more likely to attract them than a sermon. They may not live any better lives for following the tom-tom; but that is no matter, for the object of the Salvation Army is not to teach them how to live, but to prepare them, by a sort of Protestant and unpriestly extreme unction, to die. {December 14, 1888 EJW, SITI 757.4}

    "We do not so understand Christianity. Christianity is a life, and it is the function of the church to teach men how to live. The missionary who lives as the native lives does nothing to teach him a better life. it is true that we are in danger of mistaking our Western theology for Christian life; true that we are in danger of trying to make men followers of a middle-class Englishman or American rather than of Jesus Christ. . . . To sprinkle them with water by the hundred or the thousand and call them converts is a pleasant and may even be a pious illusion, but is none the less an illusion. To induce them to abandon filthy habits and live cleanly lives, to cease to be animals and to become as children of God, is a much more difficult and a much slower process. Every civilized home in a pagan land is an object lesson, and it is one which the missionary ought not to abandon for drums and tom-toms." {December 14, 1888 EJW, SITI 757.5}

    PROVED BY BUTLER'S CATECHISM

    NOT long since, during an interview with a Papist, he made a statement of what he regarded as being the true definition of the word, soul, and of what he believed would be its condition after death, and after the judgment. These views did not differ materially from the popular theology of the day. In vindication of which, he added, "And if you have read Butler's Catechism, you have found it there." I remarked that the Bible did not endorse such sentiments. "I know that" said he, "neither can you prove the Trinity from the Bible." {August 15, 1854 JWe, ARSH 4.25}

    Here then, thus far, we have an acknowledgement or confession of the faith of the Romish Church, for which its advocate laid no claim to any scriptural proof. Neither do Romanists regard the Bible as a sufficient rule of faith. But contrariwise: "The Bible does not contain all things necessary to salvation, and, consequently, can not be a sufficient rule of faith." Sure Way. {August 15, 1854 JWe, ARSH 4.26}

    The following we take from Butler's Catechism. {August 15, 1854 JWe, ARSH 4.27}

    "Ques. Where shall we find the truths God has taught? {August 15, 1854 JWe, ARSH 4.28}

    "Ans. They are chiefly contained in the Apostles' creed. {August 15, 1854 JWe, ARSH 4.29}

    "Q. What do you mean when you say, the soul is immortal? {August 15, 1854 JWe, ARSH 4.30}

    "A. I mean that it can never die." (The soul that sinneth it shall die. Ezek.xviii,4.) Page 4. {August 15, 1854 JWe, ARSH 4.31}

    "Q. Say the third commandment? {August 15, 1854 JWe, ARSH 4.32}

    "A. Remember that thou keep holy the Sabbath day. {August 15, 1854 JWe, ARSH 4.33}

    "Q. What is commanded by the third commandment? {August 15, 1854 JWe, ARSH 4.34}

    "A. To spend the Sunday in prayer and other religious duties." Page 26. {August 15, 1854 JWe, ARSH 4.35}

    "Q. Are there any other commandments, besides the ten commandments of God? {August 15, 1854 JWe, ARSH 4.36}

    "A. There are the commandments, or precepts of the church, which are chiefly six." Page 31,32. The first of these commandments enjoins the duty upon Romanists, of hearing Mass on Sundays." {August 15, 1854 JWe, ARSH 4.37}

    To the above we might add that the second commandment of the decalogue is not to be found in the Catechisms of the Papists. And also that the tenth commandment is divided into two. With the above facts before us, we see that the man of sin has thought "to change times and laws." And in addition to this, a commandment is given by the church, if possible, more fully to guard Sunday-keeping. In this latter point the Protestant churches differ but little at the present day, from the Romish church: Sabbath-keepers having been excommunicated from these bodies, for breaking the church covenant, by keeping the Sabbath of the Lord God, instead of keeping Sunday. {August 15, 1854 JWe, ARSH 4.38}

    We farther learn, that Romanists have a "thus saith the Pope, or the priest, or traditions," to offer, and urge in defense of their religious faith; while the child of God, in vindication of his faith in Christ, and of his hope of future bliss and glory, has a "thus saith the Lord." "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works. Thy word is a lamp unto my feet, and a light unto my path." {August 15, 1854 JWe, ARSH 4.39}

    The Christian being thus "thoroughly furnished unto all good works," with "weapons, [not carnal] but mighty through God to the pulling down of strong holds," should be ready always to give an answer to every man that asketh a reason of his hope with meekness and fear. "Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man." {August 15, 1854 JWe, ARSH 4.40}

    But is it the prevailing practice of the teachers of the different religious bodies, and of their followers at the present day, to hold up to the world, as the man of their counsel, and the rule of their action, the Word of God, blazing with sacred truth? Do they consult this blessed word first and last and mainly, and earnestly and prayerfully seek for the saving truths therein contained, as one seeking and searching for hidden treasures? We think facts in the case, show the reverse to be true respecting many "strange and divers doctrines," promulgated in these days of peril. We would be saved from all hasty and uncharitable conclusions; but, it is greatly to be feared that catechisms, creeds and the inferences of Doctors of Divinity, are held in such an estimate by many of the professedly pious, that the plain, simple teachings of the sacred scriptures are overlooked, and the commandment of God made void through tradition. {August 15, 1854 JWe, ARSH 5.1}

    This most certainly is true in regard to the Sabbath; in proof of which, we have only to become acquainted with the various and conflicting opinions of those who have arrayed themselves against the Sabbath of the fourth commandment. {August 15, 1854 JWe, ARSH 5.2}

    Nothing can be more clearly expressed than, "The seventh day is the Sabbath of the Lord thy God;" yet how dreadfully this text is mangled and wrested by many to favor the first-day theory. Some months since, a minister was requested by some of his hearers, to preach on the subject of the Sabbath, and present the claims for Sunday-keeping. He remarked that he had written a sermon with that object in view, and should deliver it soon. "But," said he, "it is a mixed up mess! There is hardly enough to make a sermon out of it. All you can make of it is one seventh part of time. {August 15, 1854 JWe, ARSH 5.3}

    The question was then asked, Does the fourth commandment of the decalogue teach that one seventh part of time is the Sabbath, without specifying any particular day? or does it teach that the seventh-day is the Sabbath? In reply he affirmed that it was one seventh part of time without reference to any definite day. {August 15, 1854 JWe, ARSH 5.4}

    Every candid and honest reader must see at once that the above method of interpretation would rob the Word of God of all definiteness, and leave us to the conjecture and speculation of every opposer of the truth. {August 15, 1854 JWe, ARSH 5.5}

    In view of this attempt and indeed every other, to sustain the first-day theory, we ask how much nearer the Bible truth has the Protestant arrived on this point, than the Papist who proves his religious faith by Butler's Catechism? A. S. HUTCHINS. {August 15, 1854 JWe, ARSH 5.6}

    Buck's Bridge, N. Y. Aug. 1st 1854. {August 15, 1854 JWe, ARSH 5.7}

    THE IMMORTALITY OF THE SOUL
    Its Foundation, Pagan Idolatry and Priestcraft

    BY MARK E. GREEN, NEW YORK.
    MUCH time and learning has been bestowed on this important subject. It has been discussed in the pulpit and in the Senate chamber, by the learned and the unlearned, in ancient as well as modern times. It has been abandoned and rejected by its most powerful advocates, as an idle and extravagant opinion, and not to be believed by any man of liberal education and understanding. And yet we are told, in these last days, that it is "modern infidelity" to deny that the soul is immortal! Such men must be ignorant of history and the Bible, or dishonest in their teachings. {January 29, 1857 UrSe, ARSH 97.14}

    Immortality without a resurrection of the body is the invention of the Serpent, handed down to us by the traditions of men, and is the corner-stone of corrupt christendom, as I shall endeavor to show. {January 29, 1857 UrSe, ARSH 97.15}

    To what extent it was taught before the flood, we are not informed; but soon after the flood it was introduced into the worship by the priests, and was made the foundation-stone of their superstructure, and was the first god the heathen had, except the one taught them by Noah. Says Mr. Howitt, in his History of Priestcraft, "But before they were thus scattered (speaking of the scattering at the tower of Babel) they had corrupted their religious doctrines they received from Noah; or rather had set them aside in order to defy Noah and his three sons, whom they had come to regard as a re-appearance of Adam and his three sons, Cain, Abel and Seth. The singular coincidence of circumstance between Adam and Noah, forced this upon their imagination. Adam, the first man and father of the first world, and Noah, the first man and father of the second world, had each three sons, conspicuous in history; and of these three, one in each case was a bad one, Cain and Ham. Led by this to consider the second family but an Acatar (the descent of a deity in a visible form or incarnation) of the first, they regarded them as immortal, and worshiped them. Hence, we have in all Pagan mythologies a triad of principal gods; one of whom in each case is a deity of a dark nature, like Cain and Ham." {January 29, 1857 UrSe, ARSH 97.16}

    For further information on this important subject I refer to Cahnet, Bryant, Faber and Spencer. {January 29, 1857 UrSe, ARSH 98.1}

    This is the first instance we find on the pages of history of the doctrine of the immortality of the soul being taught. It was the first god that was deified after they had set aside the doctrine of Noah, who was a teacher of righteousness. From this point we can trace this corrupt doctrine that fills the church. The immortality of the soul - the transmigration of the soul - and the trio of gods - God the Father, God the Son, God the Holy Ghost; and that of the spirits of holy men coming and dwelling in men in the millennial state, to convert the world. It is all Paganism from beginning to end. {January 29, 1857 UrSe, ARSH 98.2}

    Pythagoras was not the author of this abominable doctrine. He, Cicero, and others, endeavored to establish the doctrine by metaphysical reasoning; but they failed to establish themselves in that belief. It is said of Cicero, "Notwithstanding all the fine things which he had said about the immortality of the soul, or, which to him amounted to the same thing, a future state, in which point he seemed the most sanguine and positive, yet in his epistles, where he speaks his real thoughts, we find him giving it all up, and having recourse only to the miserable comfort of a final insensibility." - Bishop Law. {January 29, 1857 UrSe, ARSH 98.3}

    Again, says history, "The writings of Cicero represent, in the most lively colors, the errors and ignorance, and the uncertainty of the ancient philosophers with regard to the immortality of the soul; and we are sufficiently acquainted with the eminent persons who flourished in the age of Cicero, and the first Caesars, with their actions, their characters and motives, to be assured that their conduct in this life was never regulated by any convictions of the rewards or punishments of a future state. At the bar or in the Senate of Rome, the ablest orators were not apprehensive of giving offense to their hearers by exposing that doctrine as an idle and extravagant opinion, which was rejected with contempt by every man of liberal education and understanding. Since therefore the most sublime efforts of philosophers can extend no farther than feebly to point out the desire, the hope, or, at most, the probability of a future state, there is nothing, except a divine revelation, that can ascertain the existence and describe the condition of the invisible country which is destined to receive the souls of men after their separation from the body." - Gibbon, 15th chap. {January 29, 1857 UrSe, ARSH 98.4}

    There is no age of the world wherein the subject of the immortality of the soul was more ably discussed than that to which Gibbon has referred; and if metaphysical reasoning could have settled the question it would have been settled forever; but they failed to convince the thinking mind, and it was condemned as a fable not to be believed by any man of liberal education or understanding. Gibbon is set down by the orthodox portion of community as an infidel, yet he declares that if the immortality of the soul is to be proved, it must be proven by divine revelation; and he is astonished that God did not reveal this important truth to the chosen people of Palestine; and with great reverence calls upon us to adore the mysterious dispensation of providence. {January 29, 1857 UrSe, ARSH 98.5}

    He says, "We might naturally expect that a principle so essential to religion would have been revealed in the clearest terms to the chosen people of Palestine, and that it might safely have been entrusted to the hereditary priesthood of Aaron. It is incumbent on us to adore the mysterious dispensation of providence when we discover that the doctrine of the immortality of the soul is omitted in the law of Moses, and darkly insinuated by the prophets." - Gibbon, 15th chap. {January 29, 1857 UrSe, ARSH 98.6}

    This omission of that doctrine in the law of Moses has called forth many remarks from learned men; and it is astonishing to see what excuses they have framed to exculpate the God of heaven for his neglect to the chosen people of Palestine on this point. {January 29, 1857 UrSe, ARSH 98.7}

    The question might be asked, how the Jews came to believe in the immortality of the soul, if it is not revealed in the law of Moses? Let the historian answer this question. Says Gibbon, [47th chap.] "It was not until the Jews went into captivity that they were persuaded of the pre-existence, transmigration, and immortality of the soul." {January 29, 1857 UrSe, ARSH 98.8}

    Gibbon, in speaking of the return of the Jews from captivity, says, "The Jews were divided in two sects, the Sadducees and Pharisees. The former, selected from the opulent and distinguished ranks of society, were strictly attached to the literal sense of the Mosaic law, and they piously rejected the immortality of the soul as an opinion that received no countenance in the Divine Book, which they revered as the only rule of faith. To the authority of the Scriptures the Pharisees added that of tradition; and they accepted, under the name of tradition, several speculative tenets from the philosophy or religion of the eastern nations. The doctrine of fate or predestination, of angels and spirits, and future state of rewards and punishments, were, in the number of these new articles of belief. And as the Pharisees, by their austerity of manners, had drawn into their party the body of the Jewish people, the immortality of the soul became the prevailing sentiment of the synagogue. Their zeal, however, added nothing to its evidence, or even probability." - Ib. 15th chap. {January 29, 1857 UrSe, ARSH 98.9}

    Well might our Saviour caution us to beware of the doctrine of the Pharisees and Sadducees; one denying the resurrection, the other making the resurrection impossible, if the souls of men go into some other body. How different the teachings of Jesus and his disciples. Like Moses, they set life and death before the people. No resurrection, no life, says the great apostle to the Gentiles. {January 29, 1857 UrSe, ARSH 98.10}

    The Christian church soon became corrupted with this abominable doctrine, which began its inroads in the church while the blood of Christ was still recent on mount Calvary. A class of teachers arose that called them New Platonics - known by the name of Docetes - who profess to believe in the gospel of Christ. Simon Magus, we are informed by lord King, in his history of the Apostles' Creed, stood at the head of this new sect. He pretended to perform great miracles, so that they all gave heed from the least to the greatest, saying, This man is the great power of God. He professed, says lord King, to bring the souls of the patriarchs and prophets from hell, or hades, and send them to heaven. To him must be ascribed the honor of the orthodox doctrine of going to heaven at death. {January 29, 1857 UrSe, ARSH 98.11}

    Says history, "They believed in common with the other Christians: they preferred Plato to other philosophers, and looked upon his opinions of God, the human soul, and things visible, as conformable to the Christian doctrines. They denied the salvation of the body, the resurrection of the dead, and the humanity of Christ." - Moshiem. {January 29, 1857 UrSe, ARSH 98.12}

    Soon after the apostles' days, these philosophers, by their eloquence and learning, succeeded in deceiving the church into the belief that what they taught was truth: for they claimed to draw their opinions from secret doctrines of Christ, and the church, says Moshiem, soon became shrouded in "Mystery of Iniquity." {January 29, 1857 UrSe, ARSH 98.13}

    "It soon became a matter of controversy (says history) whether this philosophy was of utility in the Christian church; but the cause of philosophy triumphed, and this victory was attributed to Origen, who had been instructed in the Platonic schools. The fame of this philosopher increased among Christians. His mode of interpreting the Scriptures became almost universal among Christians. He opened a secure retreat for all sorts of errors." - Moshiem. {January 29, 1857 UrSe, ARSH 98.14}

    Origen, like his prototype, Simon Magus, taught that the salvation of the body was presumptive, that the resurrection was a spiritual one, and that the soul went to heaven at death. He did not believe, says history, "That Christ was the Son of God, but believed that Jesus Christ was an excellent man, the friend of God, yet denied that Jesus designed to abolish the worship of demons." - Moshiem. {January 29, 1857 UrSe, ARSH 98.15}

    Again, "St. Ambrose adopted the doctrine of Origen, that before the death of Christ the souls of all the patriarchs and saints went to hell, where they remained in joy and happiness till our Saviour's death, when his separate soul came into those infernal regions, and breaking the bonds he freed those captive souls, and at his resurrection triumphantly led them into heaven, unto which place the departed souls of all believers do now immediately go, no more to return to the body." - Lord King. {January 29, 1857 UrSe, ARSH 98.16}

    In less than three centuries, we see these false teachers occupying the highest place in the church, using every means to compel men to subscribe to their "damnable heresies." {January 29, 1857 UrSe, ARSH 98.17}

    Says history, "Two monstrous errors were adopted in this century; viz, 1. That it was an act of virtue to deceive and lie when by that means the interest of the church might be promoted. 2. That errors in religion, when maintained, should be punished with civil penalties and corporal tortures. We would willingly except from this charge St. Ambrose, Helaryus, Augustine, Gregory, Nazianzen, and Jerome; but truth, which is more respectable than these venerable fathers, obliges us to involve them in this general accusation." - Moshiem. {January 29, 1857 UrSe, ARSH 98.18}

    Again says history, "These philosophers, while the true Christians were endeavoring to escape the sword, exhausted their learning, eloquence, and ingenious stratagems against the true Christians; and they were much more dangerous and formidable as they had adopted the institution of the gospel of Christ. They attempted to reconcile Paganism and Christianity." - Gibbon, 28th chap. {January 29, 1857 UrSe, ARSH 98.19}

    I make these quotations to show the characters of these fathers who are so much relied on by the present orthodox church, to establish the doctrines which undermine the gospel, and robs Jesus Christ of the honor and glory of raising the dead, and giving life and immortality to his saints. If those fathers are not of their "father the Devil," it would be difficult to determine where they belong. Murderers and liars, and wolves in sheep's clothing, having all the characteristics given by Paul, Peter, and John, "even denying the Lord that bought them, cursed children, who love the wages of unrighteousness, counting gain godliness." And notwithstanding all this, if any one dare to denounce these doctrines as unscriptural, he is branded with "infidelity," and cast out of the synagogue, and shunned as one having a plague about him. "Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of." {January 29, 1857 UrSe, ARSH 98.20}

    Much more might be said to show that the doctrine of the immortality of the soul had its origin among the Pagan priests, and has been handed down to us through a corrupt priesthood for the purpose of making merchandise out of it. But sufficient has been said to show its origin, how it came to be believed by the Jews, and by what means it got into the gospel church, and was handed down to us; and that it did not have its origin with the ancient philosophers, for they had no faith in it themselves; and in their day it was rejected by every man of liberal education and understanding as an idle and extravagant opinion. - Bible Examiner. {January 29, 1857 UrSe, ARSH 98.21}

    BRO. SMITH: Permit me to submit to the Review and (thus) Herald abroad a few passages of Scripture and thoughts. See Matt.xv,3. "Why do ye also transgress the commandment of God by your tradition?" Here Jesus showed the Scribes and Pharisees how they transgressed and made void the Law of God by their traditions; and then quotes the 5th commandment and says. "Thus have ye made the commandment of God of none effect by your tradition." Verse 6. Now all we that keep the first day of the week for the Sabbath, have done just the same by the 4th commandment, by our traditions, that the Jews did to the 5th commandment. Verse 9. "But in vain do they worship me teaching for doctrines the commandments of men." {December 16, 1858 UrSe, ARSH 30.9}

    The commandment of God is, "Remember the Sabbath day to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God; (not of the Jews.) Here God condescends to give his reason to man why it is a holy, Sabbath day. "For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore, the Lord blessed the Sabbath-day and hallowed it." Ex.xx,8-11. {December 16, 1858 UrSe, ARSH 30.10}

    The Commandments of Men. - Wm. Tyndale, a great English reformer of the 16th century says. "We be lords of the Sabbath, and may change it into Monday, or any other day, as we see need; or we may make every tenth day holy, only if we see cause why; we may make two every week if it were expedient, or one not enough to teach the people. Neither was there any cause to change it from Saturday, other than to put a difference between us and the Jews, and lest we should become servants to the day after their superstition." {December 16, 1858 UrSe, ARSH 30.11}

    Questions. 1. What authority has a subject to change the law of his sovereign? {December 16, 1858 UrSe, ARSH 30.12}

    2. Can mortal man by any act of his own, change or disannul the law of his God, and make it void? {December 16, 1858 UrSe, ARSH 30.13}

    3. If he can change one of God's laws, could he not on the same principle, change them all? and if he can change the commandment, Remember the Sabbath day to keep it holy, then it will be right to keep the first day of the week instead of the seventh, for this is the tradition of men. {December 16, 1858 UrSe, ARSH 30.14}

    Jesus asked the Jews, Why do ye also transgress the commandment of God by your tradition? Now if the fourth commandment has been changed, or abrogated, the record of it must be in the New Testament; and if so, it can be found. But in vain have we searched for it; it is only inferred; and who can draw an inference that will do away with an express command of God and make it of none effect? Some say the day was changed by Constantine; but read the following testimony from the Doway Catechism, p. 143: Question. "What is Sunday, or the Lord's day in general? {December 16, 1858 UrSe, ARSH 30.15}

    Answer. "It is a day dedicated by the Apostles to the honor of the most holy Trinity, and in memory that Christ rose from the dead on Sunday, sent down the Holy Ghost on a Sunday, and therefore it is called the Lord's day. It is also called Sunday from the old Roman denomination of Dies Solis, the day of the sun, to which it was sacred. Q. Why was the Jewish Sabbath changed into the Sunday? {December 16, 1858 UrSe, ARSH 30.16}

    A. Because Christ was born upon a Sunday, rose from the dead upon a Sunday, and sent down the Holy Ghost upon a Sunday, works not inferior to the creation of the world. Q. By whom was it changed? {December 16, 1858 UrSe, ARSH 30.17}

    A. By the governors of the church, the Apostles, who also kept it; for St. John was in the Spirit on the Lord's day, which was Sunday. {December 16, 1858 UrSe, ARSH 30.18}

    Q. How prove you that the church hath power to command feasts and holy days? {December 16, 1858 UrSe, ARSH 30.19}

    A. By the very act of changing the Sabbath into Sunday, which Protestants admit of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other feasts commanded by the same church." P. 58. Tract, Law of God. {December 16, 1858 UrSe, ARSH 30.20}

    This reminds me of my dream last night. I thought that I with some others was following some foot prints that were left in the soft snow, and we supposed that we were traveling on the right track; but on ascending a beautiful rise of ground we came suddenly on a pack of dogs, who were all dressed in men's boots, and had made the tracks that we were following. My astonishment and surprise at such a discovery awoke me from my slumbers, and when I read the above quotation from a Catholic Catechism, surely thought I, we have been following the foot prints of the beast. {December 16, 1858 UrSe, ARSH 30.21}

    See Dan.vii,25. "And he shall speak great words against the Most High, and think to change times and laws: and they shall be given into his hand 1260 years," i.e., to 1798. "But the judgment shall sit, [upon the beast] and they shall take away his dominion [the saints are then taken out of his hand] to consume and to destroy it unto the end." See Rev.xiii.5-8, also Rev.xiv,12. "Here is the patience of the saints: here are they that keep the commandments of God, and [have] the faith of Jesus." The 6th verse of this chapter begins with the preaching of the Advent doctrine by Wm. Miller and his colleagues, then follows right on each succeeding event. The second angel proclaims the fall of Babylon, the third angel delivers his message with a loud voice, and under this message are seen those that keep the commandments of God, and the faith of Jesus. {December 16, 1858 UrSe, ARSH 30.22} 

    Here is our patience to abound.
Here with thy saints let me be found.
And sacred keep the seventh day,
And all of God's commands obey.
Thus God will send the latter rain,
And miracles be wrought again
By those who in their Lord abide,
And in his promises confide.
    {December 16, 1858 UrSe, ARSH 30.23}

    The next event in order is the resurrection of the dead, when the blessing pronounced on them will be realized, as Paul says, "The dead in Christ shall rise first," and then shall appear the sign of the Son of man in heaven. Then will be the gathering of his saints, and afterwards the gathering of the vine of the earth, (the wicked) to be cast into the wine-press of the wrath of God. {December 16, 1858 UrSe, ARSH 30.24}

    By the grace of God I am resolved to keep all the commandments, and to lay all upon God's altar. I have conversed with some of my brethren and sisters, and they say they see no command for keeping Sunday, nor any good reason why we should not keep the day God set apart at creation and sanctified as holy time. From henceforth let us keep it holy unto the Lord, that the promise may be ours. "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa.lviii,13. {December 16, 1858 UrSe, ARSH 30.25}

    From your unworthy brother striving to keep all the commandments and waiting for the return of our Lord. CASTLE CHURCHILL. New Hartford, Butler Co., Iowa, Nov. 27th, 1858. {December 16, 1858 UrSe, ARSH 30.26}

    413. Christian Connection

    SOURCE: Joshua V. Himes, "Christian Connexion," Fessenden & Co.'s Encyclopedia of Religious Knowledge (Brattleboro, Vt.: Brattleboro Typographic Company, 1838), pp. 362, 363.

    [p. 362] Christian Connexion, or Christians, sometimes erroneously pronounced Christ- ians. This is a religious denomination of recent origin in the United States of America, and among the last that has arisen, which, from its numbers and character, has attained much consideration and influence. Its beginning may be dated about the year 1800... The denomination seems to have sprung up almost simultaneously in different and remote parts of the country, without any preliminary interchange of sentiments or concerted plan of action...

    In New England, where the Christian denomination seems first to have attracted attention by any public demonstration or organization as a distinct sect, it was composed, principally, of individuals who separated from the Calvinistic Baptists. Soon after the formation of their first churches, several large churches of the Calvinistic Baptists declared themselves independent of the Baptist [p. 363] association and united with them... In the southern states, the first associations of this sect consisted, mostly, of seceders from the Methodists, and, in the western states, from the Presbyterians... At first, they were generally Trinitarians; subsequently they have, almost unanimously, rejected the Trinitarian doctrine as unscriptural.

    But though toleration is still their predominant principle, and it would be wide of the truth to say that any doctrine is universally held by the connexion, or is considered indispensable to membership, still it may be asserted, with confidence, that discussion in their periodicals and personal intercourse and conference, have produced a manifest approximation to unanimity of sentiment, and that the following are very generally regarded as Scripture doctrines:—That there is one living and true God, the Father almighty, who is unoriginated, independent, and eternal, the Creator and Supporter of all worlds; and this God is one spiritual intelligence, one infinite mind, ever the same, never varying: That this God is the moral Governor of the world, the absolute source of all the blessings of nature, providence and grace, in whose infinite wisdom, goodness, mercy, benevolence and love have originated all his moral dispensations to man: That all men sin and come short of the glory of God, consequently fall under the curse of the law: That Christ is the Son of God, the promised Messiah and Savior of the world, the Mediator between God and man, by whom God has revealed his will to mankind; by whose sufferings, death and resurrection a way has been provided by which sinners may obtain salvation, may lay hold on eternal life; that he is appointed of God to raise the dead and judge the world at the last day: That the Holy Spirit is the power and energy of God, that holy influence of God by whose agency, in the use of means, the wicked are regenerated, converted and recovered to a virtuous and holy life, sanctified and made meet for the inheritance of the saints in light; and that, by the same Spirit, the saints, in the use of means, are comforted, strengthened and led in the path of duty: The free forgiveness of sins, flowing from the rich mercy of God, through the labors, sufferings and blood of our Lord Jesus Christ: The necessity of repentance towards God and faith towards our Lord Jesus Christ: The absolute necessity of holiness of heart and rectitude of life to enjoy the favor and approbation of God: The doctrine of a future state of immortality: The doctrine of a righteous retribution, in which God will render to every man according to the deeds done in the body: The baptism of believers by immersion: And the open communion at the Lord's table of Christians of every denomination having a good standing in their respective churches.

    The principles upon which their churches were at first constituted, and upon which they still stand, are the following: The Scriptures are taken to be the only rule of faith and practice, each individual being at liberty to determine, for himself, in relation to these matters, what they enjoin: No member is subject to the loss of church fellowship on account of his sincere and conscientious belief, so long as he manifestly lives a pious and devout life: No member is subject to discipline and church censure but for disorderly and immoral conduct: The name Christian to be adopted, to the exclusion of all sectarian names... Each church is considered an independent body, possessing exclusive authority to regulate and govern its own affairs.

    For the purpose of promoting the general interest and prosperity of the connexion by mutual efforts and joint counsels, associations were formed, denominated Conferences... In twenty of the United States, there are now, (1833,) thirty-two conferences. The number of their ... communicants, from 75,000 to 100,000, and from 250 to 300,000 who entertain their views and attend upon their ministry.

    Several periodicals have been published under the patronage of the connexion; the principal of which are, the Christian Herald at Portsmouth, New Hampsphire, the Gospel Luminary at New York, the Christian Messenger at Georgetown, Kentucky, and the Christian Palladium at Rochester, New York.

    [Editors' note: The writer of this article, Joshua V. Himes, was for a time the general secretary of the Christian Connection, and later became a leader in the Millerite movement. From this Christian denomination came many Millerites and at least two of the early SDA leaders, Joseph Bates and James White, who had been in the Miller movement. For the recent history of this denomination see United Church of Christ.]

    2 "Neufeld, D. F., & Neuffer, J. (1962). Seventh-day Adventist Bible Student's Source Book. Commentary Reference Series. Washington, D.C.: Review and Herald Publishing Association.

    (https://archive.org/stream/SdaBibleCommentary1980/SDA Sourcebook - Bible Student's Source Book (SDA Bible Commentary%2C Vol. 9)(txt)_djvu.txt)