James Springer White

Link to Present Truth articles here.

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Even when he was just starting out as a young Millerite preacher in his early twenties, James White always put his entire soul into his preaching. He described what happened once as he was closing a meeting, when he was 21 years of age: ". . . The power of God came upon me to that degree I had to support myself with both hands hold of the pulpit. It was a solemn hour. As I viewed the condition of sinners, lost without Christ, I called on them with weeping, repeating several times, 'Come to Christ, sinner . . . before it shall be too late, . . . come.'" [James White, Life Incidents, p. 87]

Remember, the inspired Prophetess Ellen G. White said that her husband was Keen, Noble and true and that HE was as Moses to the Advent movement. 
In a vision given to Ellen White at Bordoville, Vermont on December 10, 1871, she was shown that James White's "relation to the people of God was similar, in some respects, to that of Moses to Israel" Testimonies for the Church, Vol. 3, p. 85. "Moses was a type of Christ" Patriarchs & Prophets, Chapter 43, p. 480-481. James White was "Keen, Noble & True" and was given "GREAT LIGHT also" and "he was to speak and WRITE it out for OTHERS", Selected Messages bk.1, p. 206-7 1904; ] As Moses was a type of Christ leading the ancient children of Israel, so James White, says Ellen White, was a type of Moses, leading the modern spiritual children of Israel into the Heavenly Canaan.
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Ellen White called her husband a "faithful warrior" who stood by her side in the battle for truth. SHE knew and was likeminded with her HUSBAND who rejected the trinity doctrine! She called her husband a "FAITHFUL WARRIOR" and that he DIED IN THE FAITH, keeping the Sabbath which means James Springer White is one of the 144,000! who will be raised up at the special resurrection to see Jesus coming in the clouds of Heaven about 15 days before Christ returns. James S. White WILL be alive to see Jesus return because he will be raised back to life in the special resurrection by the VOICE OF GOD giving the day and hour of Christ's second coming. This happens at the beginning of the 7th plague, the hail and Jesus 2nd coming ARE the 7th plague!

“Many of the pioneers, who shared with us these trials and victories, remained true till the close of life, and have fallen asleep in Jesus. Among these is the faithful warrior who for thirty-six years stood by my side in the battle for truth. God used him as a teacher and leader to stand in the front ranks during the severe struggles of those early days of the message; but he has fallen at his post, and, with others who have died in the faith, he awaits the coming of the Lifegiver, who will call him from his gloomy prison-house to a glorious immortality” Ellen G. White, RH, November 20, 1883 par. 6.


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The 
history of the early experiences in the message will be a power to withstand the masterly ingenuity of Satan’s deceptions" Ellen White, Letter 99, 1905.

In a vision given to Ellen White at Bordoville, Vermont on December 10, 1871, she was shown that James White's "relation to the people of God was similar, in some respects, to that of Moses to Israel" Testimonies for the Church, Vol. 3, p. 85. "Moses was a type of Christ" Patriarchs & Prophets, Chapter 43, p. 480-481. James White was "Keen, Noble & True" and was given "GREAT LIGHT also" and "he was to speak and WRITE it out for OTHERS", Selected Messages bk.1, p. 206-7 1904; ] As Moses was a type of Christ leading the ancient children of Israel, so James White, says Ellen White, was a type of Moses, leading the modern spiritual children of Israel into the Heavenly Canaan.


James White is a TYPE of Moses/CHRIST to the Advent movement TODAY. Learn how here.

IF you believe Ellen White to be inspired, she said James S. White was: 

  • JESUS SHOWED HER THIS IN VISION: that her husband was similar to "Moses to Israel" Testimonies for the Church Volume 3, Page 85; 
  • "Moses was a type of Christ." {Patriarchs & Prophets, Chapter 43, p. 480-481; 
  • "KEEN, NOBEL & TRUE" SM bk.1, p. 206-7 1904; 
  • given "GREAT LIGHT also" and SM bk.1, p. 206-7 1904; 
  • "he was to speak and WRITE it out for OTHERS", SM bk.1, p. 206-7 1904; 
  • "He received a commendation that few others have attained." TC v. 3, p. 502
  • "God has permitted the precious light of truth to shine upon His Word and illuminate the mind of my husband." TC v. 3, p. 502 
  • "He may reflect the rays of light from the presence of Jesus upon OTHERS" TC v. 3, p. 502 
  • "by his preaching and WRITING.” TC v. 3, p. 502

"Therefore He said that He would destroy them, Had not Moses [Elder Springer White and the other early protestant SDA pioneers today] His chosen one stood in the breach before Him, To turn away His wrath from destroying them" Psalm 106:23.

"The history of the early experiences [old Adventist early SDA protestant doctrines] in the message will be a power to withstand the masterly ingenuity of Satan’s deceptions" Ellen White, Letter 99, 1905.


"the fall of the (SDA) churches or Babylon" THE THIRD ANGEL'S MESSAGE. -- By James White. p. 1, Para. 1, [MESSAGE]. 

James Springer White, The Modern Moses for Spiritual Israel of God in these last days...See article here.


Learn more about the vision Ellen White had that said her husband was a type of Moses for the Adventist movement today here.

RELUCTANT LEADER: James White, a founder of the formerly Protestant, (today turned Catholic 1888-present) Seventh-day Adventist Church, was elected president at the first Protestant SDA General Conference in 1863, but turned it down. 





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JAMES EDSON WHITE 

"The angels, therefore, are created beings, necessarily of a lower order than their Creator. Christ is the only being begotten of the Father." Past, Present and Future, 1909, p. 52.  


James S. White on the Trinity:


“To hold the doctrine of the Trinity is not so much an evidence of evil intention as of intoxication from that wine [marks of the beast] of which all the nations have drunk. The fact that this was one of the leading doctrines, if not the very chief, upon which the bishop of Rome was exalted to popedom, does not say much in its favor”  James S. White, Review & Herald, July 6, 1869.

"The Mystery of the Trinity is the central doctrine of Catholic Faith. Upon IT are based ALL the other teachings of the Church"—Handbook for Today’s Catholic, p. 11.

From the Trinity concept in your mind springs ALL the other false counterfeit doctrines such as Sunday Sacredness, Immortality of the Soul, Eucharist, Can't be sin-free, etc.

"The greatest fault we can find in the Reformation is, the Reformers stopped reforming. Had they gone on, and onward [like the VIRGIN BAND of SDA PIONEERS DID IN 1841-1846 and got rid of the Trinity concept and the Papal Sabbath etc], 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.

THE EARLY SDA PIONEER "VIRGIN BAND" HAD GOTTEN RID OF ALL THE MARKS OF THE PAPAL BEAST (TRINITY concept = "that the Son is the eternal Fatherand talk so mistily about the three-one God" —James White, June 6, 1871, Review & Herald / SUNDAY SACREDNESS / SPRINKLING FOR BAPTISM) IN 1841-1846 AND WERE PHILADELPHIAN:

“The third angel's message was, and still isa WARNING to the saints [TODAY = 2016!] to "hold fast," and not go back, and "receive" the marks (of the Papal beast=TRINITY, SUNDAY WORSHIP, Sprinkling) which the virgin band got rid of, during the second angel's [1843-1844] cry” A Word to the "Little Flock" JAMES WHITE, Topsham, Maine April 21, 1847.

Worshiping the Trinity of Gods leads to full blown Sunday worship. The Trinity is the God of Sunday Worship. Worshiping the one and only living God demands a return to obeying the law of God and worshiping Him as the 1st, 2nd and 3rd Angel's messages tell us to do. To come out and away from apostasy, to serve God individually today in all we think, say and do. 

Here is Trinitarian Doug Batchelor telling us how important it is to have a RIGHT CONCEPT OF GOD: https://youtu.be/hlgqyMdfRXs?t=4133

2006:  The Adult Sabbath School Quarterly Lesson for Sunday, March 26, is entitled, “The Triune God.”  After quoting the second fundamental belief of the Seventh-day Adventist church, it then states:  “In other words, Adventism along with millions of other Christians, believe in the triune nature of Godthat is, there is one God (Dt. 6:4) who exists as three Persons.
[What god is worshiped by millions of other Christians? Answer: The Trinity.  What term describes the church systems that the millions of other Christians worship in? Answer: Babylon.  How can we worship the same God, when they worship their god on another day than the one our God has told us to worship on?

Handling the Word of God, Jesus, deceitfully... claiming there is one god who is "three persons" is blasphemy.

‘‘The way spiritualizers (Trinitarians) this way 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’’ (Letter in The Day-Star, IX – January 24, 1846).

‘‘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.’’ (‘‘The Faith of Jesus,’’ Review & Herald, August 5, 1852)

"absurdity" definition: preposterousness, ridiculousness, ludicrousness, incongruity, inappropriateness, risibility,idiocy, stupidity, foolishness, folly, silliness, inanity, insanity, unreasonableness, irrationality, illogicality, pointlessness, senselessness; craziness.

 “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”  Review & Herald, September 12, 1854.

ANTI- TRINITARIAN PUBLICATIONS OF THE EARLY SDA PIONEERS 

For the first fifty years the SDA Church published numerous anti-trinitarian articles. All endorsed by Ellen White and/or her husband James.


JAMES WHITE WROTE: 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) 

“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”  Ellen White, Ministry of Healing, 422.

JAMES WHITE: 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) 

  • “The third angel's message was, and still is [TODAY = 2016!]a WARNING to the saints  to "hold fast," and not go back, and "receive" the marks (of the Papal beast=TRINITY, SUNDAY WORSHIP, Sprinkling) which the virgin band got rid of, during the second angel's [1843-1844] cry” A Word to the "Little Flock" JAMES WHITE, Topsham, Maine April 21, 1847.

"One thing it is certain is soon to be realized, the great apostasy, which is developing and increasing and waxing stronger, and will continue to do so until the Lord shall descend from heaven with a shout. We are to hold fast the first principles of our denominated faith, and go forward from strength to increased faith. Ever we are to keep the faith that has been substantiated by the Holy Spirit of God from the earlier events of our experience until the present time.We need now larger breadth, and deeper, more earnest, unwavering faith in the leadings of the Holy Spirit. If we needed the manifest proof of the Holy Spirit's (Both human and divine Life of Christ: "WE WANT THE HOLY SPIRIT, WHICH IS JESUS CHRIST.” {Lt66-1894 (April 10, 1894) par. 18} - EGW; "Christ is to be known by the blessed name of Comforter.” {Ms7-1902 (January 26, 1902) par. 10} - EGW) power to confirm truth in the beginning, after the passing of the time, we need to-day all the evidence in the confirmation of the truth, when souls are departing from the faith and giving heed to seducing spirits and doctrines of devils. There must not be any languishing of soul now." E.G. White, Special Testimonies, Series B, No. 7, p. 57; Lt 326, 1905 (December 4, 1905) par. 2.

A.T. Robinson, in a thesis found in the James White Memorial Library at Andrews University, declares that James White was not a Trinitarian. Learn more here.

For the modern 501c3 Adventist member this must put them in quite a position. Here Ellen White and the Pioneers of their Church deny the modern SDA’s Tritheistic teachings, and on top of that Ellen White tells us this group of Pioneers were UNITED IN TRUTH.  If the early SDA Pioneer’s [1840-1894] version of the Godhead is truth, then the modern 501c3 (non-profit/tax-exempt) SDA Church is in deep Apostasy from 1888 onward and is increasing and waxing stronger in apostasy until Jesus returns with a shout [E.G. White, Special Testimonies, Series B, No. 7, p. 57; Lt 326, 1905 (December 4, 1905) par. 2.]. If the Pioneer’s teaching was WRONG, then Ellen White is a false prophet, and the current SDA Church is a Church born from Apostasy, that upholds a false prophet! [Make no mistake, I believe and am convinced beyond a shadow of a doubt that Ellen White was a TRUE BLUE prophet of the living God of Heaven, her work is MUCH MORE than a PROPHET! She speaks today from the grave as a messenger of the Lord by her writings! She tells us  “Let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also, by the reprinting of their articles in our periodicals”—Ellen White, Manuscript 62, 1905, cited in “The Integrity of the Sanctuary Message.”; “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 workThe word given me is, Let that which these men have written in the past be reproduced”—Ellen White, Review and Herald, May 25, 1905.]


THE PIONEERS WOULD NOT JOIN THE MODERN 501c3 SDA GENERAL CONFERENCE OF SEVENTH DAY ADVENTISTS IF THEY WERE ALIVE TODAY. THE MESSAGES THAT WERE GIVEN IN 1840-1846 are again being repeated today, the Three Angel's messages that are found in Revelation 14:6-12 and is joined at just the right time by the 4th angel in 1888 that is to bring God's remnant people out and away from the apostasy that is increasing and waxing stronger in the modern SDA denomination until Jesus returns with a shout. The Three Angel's messages are NOT being taught in the modern offshoot SDA denomination from the early SDA pioneers foundational doctrines that were given in 1840-1846. Learn more here.

Did you know that the SDA Church now admits that the Adventist Pioneers would NOT be able to join the church today? Here is a quote from their Ministry Magazine:

“Most of the founders of Seventh-day Adventism would not be able to join the church today if they had to subscribe to the denomination’s Fundamental Beliefs. 

More specifically, most would not be able to agree to belief number 2, which deals with the doctrine of the Trinity. For Joseph Bates the Trinity was an unscriptural doctrine, for James White it was that “old Trinitarian absurdity,” and for M. E. Cornell it was a fruit of the great apostasy, along with such false doctrines as Sundaykeeping and the immortality of the soul.”
 (George Knight, Ministry, October 1993, p. 10) 

"We are to proclaim the message that in 1843 and 1844 brought us out of the other churches" —Ellen White, RH Jan 19th 1905.

"In a large degree through our publishing houses is to be accomplished the work of that other angel who comes down from heaven with great power and who lightens the earth with his glory" Testimonies for the Church, Vol. 7, p. 140.

THE OLD SDA PIONEERS PUBLISHED WORKS ARE TO BE REPUBLISHED TODAY! THIS IS THE LOUD CRY, THE LATTER RAIN! THE FOURTH ANGEL'S MESSAGE! TO COME OUT FROM APOSTASY AND RETURN TO THE OLD ADVENTIST PIONEER DOCTRINES! "What we want now is a reorganization. We want to begin at the foundation, and to build upon a different principle" THE ELLEN G. WHITE 1888 MATERIALS, PAGE 17.

1903: "The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages—Ellen White, GCB April 6th1903.

Image may contain: 2 people, textThe Message is TO Laodicea NOT FROM Laodicean foolish virgins who had the truth and have today starting from John Harvey Kellogg's "alpha" of Pathiesm and has increased and waxed stronger and become the "Omega of Apostasy" in Tritheism/Trinity and have rejected the great light setup in the beginning of Adventism about the truth about God and His Son being two distinct beings, yet one in the plan and purpose of Salvation for mankind. The Son of God had a beginning, an origin, yet is completely Divine like His Father, a chip off of the 'ole block so to speak. Like Father, like Son. The Son is begotten, born, made from His own Father's substance as Eve was of the substance of Adam's rib. Mankind was made in the image and likeness of God and His Son. The Son of God became both HUMAN AND DIVINE at the incarnation of the Son of God into the virgin Mary. God overshadowed her and impregnated her with His seed, the seed of the Son of God and now God's only begotten Son is forever fused, melded, merged, joined, blended, mixed, combine or cause to combine to form a single entity. The Son of God was blended with humanity forever. Blend or cause to blend gradually into a blended human and divine Son of God so as to become indistinguishable from a God/Human. 


"He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race" 5BC 1114.

The Son of God in a New Sense—Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, “The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.” While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.... 5BC 1114.10 5BC 1114.10.

The POWER that the Son of God brings into us by His own Spirit is His own victorious life. The Son of God was MADE a quickening, life giving Spirit per 1 Cor 15:45 and Romans 8:9. In a new sense, made a life-giving, quickening Spirit that is BOTH HUMAN AND DIVINE since His birth in Bethlehem. No other being is both human and divine save our Lord Jesus Christ. Christ became of Father of mankind, reproducing offspring that is both human and divine, divine because Jesus makes believers in Him both divine and human like Himself in the truth per James 1:18. God is the Father of Christ, Christ is the everlasting Father of the children, believers, God has given Him per Isaiah 9:6. "'God hath made that same Jesus both Lord and Christ.' Acts. 2:36. The Son is 'the everlasting Father,' not of himself, nor of his Father, but of his children. His language is, 'I and the children which God hath given me.' Heb. 2:13R. F. CottrellReview and Herald, June 1, 1869.

"It may be objected, If the Father and the Son are two distinct beings, do you not, in worshipping the Son and calling him God, break the first commandment of the decalogue? "No; it is the Father's will 'That all men should honor the Son, even as they honor the Father.' We cannot break the commandment and dishonor God by obeying him. The Fathers says of the Son, 'Let all the angels of God worship him.' Should angels refuse to worship the Son, they would rebel against the Father. Children inherit the name of their Father. The Son of God 'hath by inheritance obtained a more excellent name than' the angels. That name is the name of his Father. The Father says to the Son, 'Thy throne, O God, is forever and ever.' Heb.1. The Son is called 'The mighty God.' Isa. 9:6. And when he comes again to earth his waiting people will exclaim, 'This is our God.' Isa. 25:9. It is the will of the Father that we should thus honor the Son. In doing so we render supreme honor to the Father. If we dishonor the Son, we dishonor the Father; for he requires us to honor his son. "But though the Son is called God yet there is a 'God and Father of our lord Jesus Christ' 1Pet. 1:3. Though the Father says to the Son, 'Thy throne, O God, is forever and ever,' yet, that throne is given him of his Father; and because he loved righteousness and hated iniquity, he further says, 'Therefore God, even thy God, hath anointed thee.' Heb. 1:9. 'God hath made that same Jesus both Lord and Christ.' Acts. 2:36. The Son is 'the everlasting Father,' not of himself, nor of his Father, but of his children. His language is, 'I and the children which God hath given me.' Heb. 2:13." R. F. CottrellReview and Herald, June 1, 1869.


Implications Concerning the Three Angels’ Messages 
  
The first angel’s message carries “the everlasting gospel.” False concepts of God and Christ do not constitute the “everlasting gospel.” If the Modern Seventhday Adventists tritheistic doctrine of the Trinity is true, then the Advent pioneers presented what Paul called “another gospel” (Galatians 1:6) and must surely be disqualified as the remnant. The remnant must preach “the everlasting gospel”, not “another gospel.” 

  • FIRST ANGELS MESSAGE: "Many who had been trained to worship their church and their ministerhere learned to "fear God" alone, and "give glory to him." This message weaned us from this world, and led us to the feet of Jesus, to seek forgiveness of all our sins, and a free and full salvation through the blood of Christ" James White "from heaven," Amen. p. 3, Para. 2.
  • Learn more about the Three Angel's Messages and the "additional mention" of the fourth angel's message that joins the Third Angel's message at just the right time here"In a large degree through our publishing houses is to be accomplished the work of that other angel who comes down from heaven with great power and who lightens the earth with his glory" Testimonies for the Church, Vol. 7, p. 140.


The second angel’s message states that “Babylon is fallen.”
 As noted earlier, if the pioneers understood God incorrectly, then they were deluded, and a part of Babylon. If they were correct, then the Modern SDA Church is Babylon. If the Pioneers were wrong, then they were Babylon, and the Modern Church is exalting a false movement and a false prophet! 

The third angel’s message says that the saints “keep the commandments of God and the faith of Jesus.”We break not only the first commandment, but according to James 2:10 the whole decalogue, worshiping a false god. 

If the Adventists pioneers were wrong about the Godhead, then they were breaking the Commandment, and could not proclaim the message. If they were right, then the modern Church is WRONG and cannot proclaim the message. Either way, the Modern SDA Church cannot be the Remnant, since she was either born in Apostasy or has since went into Apostasy.  

"It is a solemn statement that I make to the church, that not one in twenty whose names are registered upon the church books are prepared to close their earthly history, and would be as verily without God and without hope in the world as the common sinner.--ChS 41 (1893). THIS WAS BACK IN 1893! 

1990 Herbert Ford, news director for the SDA denomination, told the Indianapolis Star that Adventists who want to cling to the church’s historic anti-Catholic beliefs represent only about 1,000 of the church’s 750,000 North American members.ARKANSAS CATHOLIC, July 29, 1990, Page 8.

"...There is another universal and truly catholic organization, the Seventh-day Adventist Church" —SDA World President Neal C. Wilson, Review, March 5, 1981, page 3. 1981 (35 years ago and 1 year after the official adoption of the Trinity at the World General Conference session in 1980 at Dallas, Texas)

1990: "God is glad for us to go to church BOTH days [Saturday and Sunday]. He wants us to worship Him BOTH days" (Signs of the Times, March 1990, p. 22-23.

The Senior Editor Clifford Goldstein who is in charge of writing the Adult Sabbath School quarterlies today teaches: 

"While the Sabbath commandment has a distinct practical value, the specific day, in and of itself, doesn’t. Thus...keeping any other day could ‘work’..." A Pause For Peace: What God’s Gift of the Sabbath Can Mean for You, p 114, by Clifford Goldstein, published by the Pacific Press Publishing Association in 1992. 

Like Abraham pleaded with God to save Sodom and Gomorrah - I would think there is not one in 10 now... because you cannot go to a church and sing and pray to the false triune gods, which breaks the first three Commandments of God and expect to be saved!

Those who have had opportunities to hear and receive of the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive the plagues of God just as verily as the churches who oppose the law of God.--19MR 176 (1898).


WHAT ARE YOUR CHOICES? 

You can now make two choices. You can go back to the old Adventist foundational doctrines as taught by our early pioneers who were PROTESTANTS, protestant means you protest Catholic doctrines, or you can stay in the CATHOLIC ADVENTIST 501c3 General Conference of Seventh day Adventist and sing and pray to false gods, no different than the ancient false gods the Isrealites backslide to worship. BAAL. The old triune/tri-gods of Pheonica.

A. You can ignore the Truth (early SDA protestant doctrines), or continue believing and worshiping with a deluded 501c3 GC SDA denonination that has rejected the early SDA pioneer's great light setup in the beginning of Adventism, that has become a offshoot from the early SDA pioneers doctrines and is NOT truly God’s “Remnant” because they have REJECTED the GREAT LIGHT, TRUTHS SETUP IN THE BEGINNING OF ADVENTISM!

B. You can love the Truth, and have home or group Bible Studies (Jets of light streaming out from little companies) that Keep the Commandments of GOD and has the Testimony of Jesus. Jesus testified that he was the SON OF GOD, which is something Modern 501c3 Adventism denies! Did a "metaphorical" pretend, fake Jesus die for YOUR SINS?

A question of Sonship

JAMES WHITE
Biographical Sketch
(1821-1881)
 

On Sabbath, March 5, 1870, Elder James White, preached this sermon in the third Seventh-day Adventist church building to be erected in Battle Creek, Michigan. Built in 1866 on a lot diagonally across from the publishing house, the church measured forty-four by sixty-five feet and cost $8,100. In time, a balcony was added which permitted a total seating of 500 to 600 people. This was the first Seventh-day Adventist church building in Battle Creek to have a bell. It was hung in a small rounded belfry on top of the roof of the building. The bell was rung at sunset each Friday and Sabbath evening to herald the opening and closing of the Sabbath hours.
 

James White, a co-founder of the Seventh-day Adventist church, was born in Palmyra, Maine, in 1821. As a young man in his early twenties, he became a Millerite Adventist minister. It was nearly two years after the Great Disappointment of 1844, and just shortly after his marriage to Ellen G. Harmon in 1846 that James White accepted the Seventh-day Sabbath.
 

Possessing a keen foresight, James White started papers, built institutions, and traveled widely preaching in churches and encouraging the faithful. Among the papers and institutions that he helped start were, The Present Truth (1849); The Advent Review (1850); the Second Advent Review and Sabbath Herald, currently called The Adventist Review (1850); The Review and Herald Publishing Association – also originally started under a different name – (1852); The Youth's Instructor (1852); Battle Creek College (1874); The Signs of the Times (1874); and Pacific Press Publishing Association (1875). He also wrote several books and hundreds of articles for various church papers as well as served as president of the General Conference for a total of ten years. He died in 1881 at the age of sixty in Battle Creek, Michigan.
 

James White was a popular, dynamic speaker. One person who, as a girl, heard Elder White speak recalled him as being very friendly with everyone. Although he was a very serious, earnest Christian, she also remembered that he was not always solemn. She said that he told things in a way that you would remember—so that they would fast in your mind. Audiences paid attention to him because of the way he spoke. She also recalled that sometimes Elder White would come in singing – even in the Tabernacle in Battle Creek – to start the service.
 

Another who recalled James White starting his meetings by coming down the aisle singing was Elder W. A. Spicer: "I remember well, as a boy, sitting in our church waiting for the preacher. Our backs were to the street door, through which the minister would enter. Then suddenly the silence would be broken by a sweetly musical and strong, sure voice, singing a familiar hymn. I can see the singer now, James White, silver-haired, coming down the aisle beating time on his Bible, and singing. . . . By the time he had finished the first stanza and the chorus, the congregation had been caught and carried along in the spirit of it, and was joining in. . . . [W. A. Spicer, Pioneer Days of the Advent Movement, pp. 146, 147]
 

Although James White was an extremely popular speaker at church gatherings, he knew when he had met his match! At Hamilton, Missouri, in 1870, James and his wife Ellen held a weekend series of meetings in the Methodist church. Both spoke several times during the three days. At the Friday evening meeting Ellen spoke to a crowded hall. In fact, many had to be turned away for lack of room. She spoke again after sundown Sabbath evening and was announced to speak on the subject of health Sunday afternoon.
 

Long before the appointed time fo the meeting on Sunday, the hall was so crowded that there were fears that the floor might collapse. "Divide the preachers," someone called out. The suggestion was that James should take part of the group and go speak to them in a nearby meetinghouse. But he declined. Apparently he was concerned that he would not get his fair share of the audience! Women speakers were very unusual in Missouri then, so it is doubtful that many there that day would have missed a chance to hear Ellen. The situation was finally resolved when the entire congregation was moved to larger quarters.
 

Even when he was just starting out as a young Millerite preacher in his early twenties, James White always put his entire soul into his preaching. He described what happened once as he was closing a meeting, when he was 21 years of age: ". . . The power of God came upon me to that degree I had to support myself with both hands hold of the pulpit. It was a solemn hour. As I viewed the condition of sinners, lost without Christ, I called on them with weeping, repeating several times, 'Come to Christ, sinner . . . before it shall be too late, . . . come.'" [James White, Life Incidents, p. 87]
 

As Elder W. A. Spicer recalled about James White: "He was in earnest in personal work for souls. In campmeetings in the [eighteen] seventies, at the old fairground in Battle Creek, I have seen him step from the platform to the front seat (the board seats had no backs on them), and then quickly from seat to seat, to get to the side of some man whose countenance evidently showed that the Holy Spirit was working in His heart to bring him to a decision then and there. There was no fear of doing the unconventional when it came to helping a soul over the line. "[W. A. Spicer, Pioneer Days of the Advent Movement, p. 159]
 

Speaking of the unusual, an interesting incident occurred as James White was once speaking at a campmeeting. A heavy rain began to fall making in nearly impossible for anyone to hear him.
 

"Let's sing while we wait for the storm to subside," James suggested. "It won't last long." So they all sang, and sure enough, before long the rain stopped and Elder White was able to resume his sermon. He became so completely absorbed in what he was saying that he walked right off the platform. But this did not stop him! He picked himself up, climbed right back up on the platform and all the while kept preaching. In fact, James White built the incident right into his sermon so well that any in the audience thought he had planned it that way!
 

At her husband's funeral, Ellen White recalled their last trip together just a few days before his death. She said: "He labored in the meetings at Charlotte, [Michigan] presenting the truth with clearness and power. He spoke of the pleasure he felt in addressing a people who manifested so deep an interest in the subjects most dear to him. [Ellen White quoted in In Memoriam, A Sketch of the Last Sickness and Death of Elder James White, p. 57]
 

And what were these subjects that were most dear to him? James White's long-time friend and fellow colleague, Elder Uriah Smith, who gave the funeral sermon outlined them as follows:

 

The wonders of redemption; the position and work of Christ as one with the Father in the creation; and in all the dispensations pertaining to the plan of salvation; and finally, the glories of the coming restitution. . . . [Uriah Smith, quoted in In Memoriam, p. 36]
 

THE THRONE OF GRACE
By James White
Preached on March 5, 1870
 

Text: "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. 4:16

It is our privilege to come to a throne of grace. And we may approach this throne with boldness. It is a throne of grace. It is where mercy is dispensed. "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace."
 

It is a throne of mercy and of grace, that sinners may approach – to find justice? No, to find grace, to find pardon, to find mercy. Do we go there to obtain our pay for what we have done? No, indeed. After we have done all that we can do, we are but unprofitable servants. We are invited to come where we may find grace, not pay. It is our privilege to find mercy and grace.
 

Another point of interest in the text is, that we may find grace to help in time of need; or help when we need help, and mercy and grace when we are in greatest need. What a privilege!
 

But how does this chapter open? "Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it." The apostle refers to the children of Israel, who had the gospel preached to them, but it did not profit them, because not mixed with faith in them that heard it. They fell because of unbelief. Let us therefore fear. Now fear is an element of our nature. It is right that we should have fear. It is safest in times of danger that our fears should be excited. We are even exhorted to have fear. Fear of what? We should not fear that the Lord will not hear us when we pray. No, we should not; for we are invited to approach the throne of grace, even with boldness. His ear is always open. We should not fear that the Lord is unable to save. He is able to save to the uttermost.
 

The experience, shall I say? of our Lord Jesus Christ here in this world shows the strength of God, and the powers there are in reserve to save the children of men, who walk before him with fear. Christ took upon himself our nature, lived our example, passed under the power of the temptations of Satan, which he endured, and obtained the victory over the powers of darkness. He was mocked in the judgment hall, and condemned. The nails were driven through his hands and feet. Heaven sustained him all the while. He died on the cross. He was placed in a new sepulcher, a heavy stone was rolled against the door, and a seal placed upon it.
 

All that men and devils could do was done to make the thing sure; to test the power of God. But on the morning of the first day of the week, one angel comes down, clothed with power. He rolls away the stone and takes his seat upon it. Another angel enters the sepulcher and unbinds the napkin; and then the voice is heard, bidding the Son of God to come forth. And he rose from the dead, triumphant over death and the powers of the grave. And finally, he is taken up to the throne of God, where he lives ever to be our intercessor and compassionate priest. We have this evidence, Christian friends, in the manifestation of the power of God in the history of Jesus Christ, eighteen centuries ago, that there is power to save sinners, to save to the uttermost. Then do not fear in this direction.
 

But let us fear, lest, a promise being left us of entering into his rest, we should come short of it. We need not fear that there is not in reserve sufficient power to save us. The blood of the divine sacrifice is sufficient, if we will avail ourselves of its merits, to remove all sin from us. Yes, he that could raise his Son from the dead has power in reserve to raise all the blood washed throng, though they may have passed under the dominion of death. We have no need to fear in this direction.
 

We need not fear on the ground that there is any lack of love in Heaven for sinners. If God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? In other words, after bestowing the greatest gift that Heaven could give, will he withhold the lesser ones? No. In the gift of the Son of God, we have a pledge of the unbounded love of God toward sinners. There is no lack of love on the part of our gracious God, therefore, there is no ground of fear in that respect.
 

But yet it is right to fear. There is no sin in fear in the proper way. Then it is right, and a virtue. In the wrong way, fear is classed with crimes. "But the fearful, and unbelieving, and the abominable," &c., will go into the lake of fire. When we have so many evidences of the power of God and the love of God to save us, to fear that we shall not be saved, for want of the love and power of God to save sinners, is a damning sin. The fearful, who cannot trust our great and mighty God, that fear that doubts his love, his care, his power, dare not trust soul, body, property, reputation, and all, in his hand, will go with the unbelieving and the abominable into the lake of fire. It is a damning sin to fear in this way; yet we should fear, lest, a promise being left us of entering into his rest, any of us should come short of it.
 

It is right to fear, lest we shall fail to do our duty. There is virtue in that kind of fear. It is right to watch ourselves with very jealous care, and with great fear, lest we offend with our tongue. Oh, that unruly member! Fearless, careless talk! That terrible sin among men! It is like a desolating hail, or an uncontrollable fire! We should fear lest our words shall be wrong; lest we have a bad influence over others; lest our words shall have a bad influence over ourselves. Do not let your own ears hear corrupt words, low words, angry words, vain words. Fear lest your own words, sounding in your own ears, corrupt your own heart; and fear lest your words corrupt others.
 

Oh! how much gossip, and clack, and gabble, and talk, there is in the world about little or nothing! There is more hurt done in talking, even among professors of religion, than in almost any thing else. Take the Bible, friends, and fear to violate what God has said in reference to your tongue and talk. Just take it home and try to live it out. Let us fear unbelief, a doubting heart, and a corrupt mind.
 

"Let us," says the apostle, "lay aside every weight, and the isn 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." And Paul goes right on through the chapter and bring up numerous examples of faith. Read the 11th and 12th of Hebrews, and you will agree with me that what Paul calls the sin that doth so easily best is the sin of unbelief.
 

I have heard ministers say that one person has one besetting sin, and another has another besetting sin. One person has this failing, which is his easily besetting sin; another has that fault, which is his besetting sin. But this is not according to the doctrine set forth here by the apostle. Have you a bad tongue? That is one of the weights to which he refers. It is like a millstone hung around your neck. Have you a bad temper? It is like a blacksmith’s anvil hung about you to impede your progress. Have you an avaricious spirit? That is another weight. And so I might go on. We may have different and many weights. But the sin that easily besets all is unbelief.
 

Paul contrasts it with noble characters of faith, such as Enoch, Noah, Abraham, &c. We are all beset easily with the sin of unbelief. Now let us fear, lest, a promise being left us of entering into his rest, any of us should seem to come short of it. Let me read on and prove my point; "For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it." You see they were troubled with unbelief. This was their sin. Now let us fear lest a promise being left us, we should come short of it. And then Paul refers back immediately to the unbelief of the children of Israel as an example. What, then, is the fear/ What does Paul immediately bring up to illustrate his subject? Why, it is doubting Israel. They fell through unbelief. Let us fear, lest unbelief gather around us, also, and sink us in perdition.
 

There are those who consider themselves extremely wise, careful, and cautious; and when any point come sup they pride themselves on studying it over very profoundly; and they will say, very knowingly, I do not embrace a point till I have examined it on all sides, and studied it well. But are such persons always as profound in wisdom as they imagine they are? and in coming to right conclusions? and making right decisions? No, they are sometimes profound doubters.
 

Thomas was one of these. He said he would not believe unless he should see in Jesus' hands the prints of the nails, and put his finger into the prints of the nails, and thrust his hand into his side. And what did the Lord say to this very cautious doubter? Did he commend his course? Did he say, That is right, Thomas? you should not believe as long as you can help it? wait until you are compelled by evidence to believe? No! no! But he did say, "Blessed are they that have not seen, and yet have believed." What a cutting, yet mild, rebuke our Lord gave Thomas on this occasion. He did not directly and harshly rebuke him, although he had let the devil fill him with doubts. Now let us fear, lest a promise being left to us, we, through unbelief, should come short of the promised blessing, as did the children of Israel.
 

Some men say that they will not believe anything till every objection is removed, and every point cleared up. But I will believe wherever I see the weight of evidence. Just give me the weight of evidence, and I am there. Judges, justices, and courts, have to decide questions upon the weight of evidence, and why not we? I dare not wait till every objection is answered, and every difficulty is taken out of the way. It is a fearful thing to stand back mulishly until every possible chance to doubt is removed. Show me the weight of evidence, evidence from the Bible, from experience, from the influence of the Spirit of God, and I think I am always safest on that side. When I take a position like that, as it usually involves some self denial and cross-bearing, I believe I meet the approbation of my Lord. I may expect then to meet the blessing of God, sufficient to see all things clearly.
 

We may fear, dear brethren and friends, lest our love of the world shall overcome us. We may fear that we are not keeping the body under, not controlling the tongue, and keeping the passions in subjection as we should. We may fear in regard to ourselves. We may fear our inability to stand, but never, never fear in regard to the ability of the Lord to save us. And while we may cast ourselves, as it were, into the dust, and our cry may be, Unworthy! at the same time we may sing, "Worthy, worthy is the Lamb." While our confidence in ourselves is growing weaker, and we are seeing that we are dependent upon God for everything, our confidence in the Lord may grow stronger and stronger every day.
 

I am struck with the wisdom that I find in the blessed book of God, especially in this chapter that I have read to you. Follow me, watch me closely, and see if you can see that beauty in it that I see. The chapter opens with this exhortation, Fear, and tremble, and watch yourselves carefully. Do not have so much confidence in yourselves. Now, dear friends, fear in this direction is a virtue. You may fear and tremble as to yourselves. But do you know that the devil is always ready to take advantage of our very best qualifications and efforts, and use them to his own ends? Take, for instance, the accomplishment of singing. What a blessing is talent and voice and taste for singing! And how, with a sanctified use of it, you may glorify God! But the devil has almost entire control of nearly every good singer. And there are more souls sung to hell, than are prayed to Heaven.
 

So with fear. It is right to have the proper kind of fear. It is a virtue. But the devil will come right in, unless you are careful, and work upon your conscientiousness to drive you to doubts, and to darkness, and to despair. There is no reason for this. You have a sufficient pledge, in the power of God in raising Jesus Christ from the dead, that God is able to save you. You have a pledge of his love in that he condescended to give Christ to die for you. It is, therefore, sin to throw away your shield of faith, and to doubt, under these circumstances.
 

"Let us fear," says Paul. But in order to help that feeble-minded one; and lest you should cast away your shield of faith, and sink in despair, the apostle states in this very chapter, "Seeing then that we have a great high priest that is passed into the Heavens, Jesus, the Son of God, let us hold fast our profession." Hundreds and thousands of Christians have suffered the devil to throw this fear and trembling over them, to pervert this wholesome quality of proper fear which all should have, and so drive them to doubt and despair, and to lay down their profession. Just hear them talk out their cruel doubts:
 

"There, I am so unworthy, and have so little faith, it is no use to pray any more. I cannot bear my testimony in meeting, and it is of no use to make any further efforts."
 

And under these feelings they lay aside their profession. But listen to the apostle: "Seeing then that we have a great high priest that is passed into the Heavens, Jesus the son of God, let us hold fast our profession." Do not let the devil drive you to despair. We have a great High Priest who can be touched with the feeling of our infirmities. He was in all points tempted like as we are, and yet without sin. He is willing and mighty save. Trembling, desponding ones, Look up! Do you say that you are all unworthiness? I respond, Amen! You are. You may just as well set that down for a fact. But Jesus is worthy. He is able. He is willing and ready to save. Then look up, look up. He is your mediator. He is your intercessor with the Father. He has been touched with the feeling of all your infirmities, and woes, and sorrows, and weaknesses, and he knows just how to help you.
 

You have, it is true, sinned against God. You may be an unpardoned sinner in his sight. But think what a glorious link still unites you to that God of justice whom you have offended. Jesus, who has been touched with the feeling of your woes, is your advocate. And of all the beings in the universe, no one has that influence, to use a common term, with the God of Heaven as his obedient victorious Son. It is the dearly beloved Son that still links you to the great Law-giver, and he is your best friend. He loved you so well as to die for you. He has tasted all your woes. He knows all about you. And it is he whom the Father loves; and the pleading of that Son will move the arm of the Father.
 

He is mighty. We will love him. With one arm he has hold of the Father, and with the other he reaches down to poor sinners. Under these circumstances you should not tremble and doubt, and fear to trust in his grace. No, never.
 

The apostle opens this chapter by exciting our fears, by stirring our apprehension to its depths. He would well night throw us into despair. And if any of us feel this morning almost in despair as we read this chapter, God be thanked for it. Let us have fear, watch ourselves with jealous fear, lest we be inspired by the devil to sin against so good a God. And while we fear, here is comforting language – not for the religious bigot; not for the self-righteous hypocrite; not for the man who feels that he has a great amount of righteousness in store, so that if the books in Heaven should be balanced, he would have a considerable balance coming to him. Paul has no comfort for such men. But he has comfort for the man who fears lest his tongue shall carry him into bondage, lest his hands and his feet shall lead him astray. Here is comfort for such, for the Son of God knows how to sympathize with such. He has one hand laid upon the Father. And no being in the universe has so much influence with the great God as his divine Son. And he, with the other hand, has hold of just such sinful beings as we are. With such facts before us, it is a sin to doubt. We believe. Yes, there is all the reason in the world why we should believe; "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin."
 

What a stoop on the part of the divine Son of God to come down and take our nature so that he could enter into all our woes, weaknesses, and sorrows. Just think how the devil takes him up to the pinnacle of the temple. So we sometimes get on to some earthly pinnacle. Not as our Lord; for the devil carried him there. But we become exalted, and lifted up with pride. But see the Lord there while the devil presents before him all the kingdoms of the world, and says, Just fall down and worship me, and all shall be yours. Christ resisted this temptation of the gift of all the world. But how many are willing to sell themselves to the devil for but a little gain.
 

Again Jesus was carried into the wilderness, and suffered hunger. The devil tempted Eve upon the point of appetite. Jesus, that he might be a merciful high priest, as he undertook to cure the terrible malady of sin, is carried into the wilderness, and fasts forty days. And as he hungered, the devil brought the temptation of appetite to bear upon him. But he overcame. The devil caused the representatives of the race to fall on appetite. By this means he has held control over almost all the race ever since.
 

Look at that drunkard, bound to his cups, a slave of appetite. So with the tea-drinker, the tobacco-user, the glutton. They are slaves to appetite. The world is given up to appetite. If the popular churches of the day wish to raise money for any purpose, they do it through the indulgence of the appetite. A strawberry festival, an ice-cream entertainment, an oyster supper, or something of the kind is the means by which the liberalities of the people are drawn out.
 

But our Lord was carried into the wilderness, in order to be prepared to cure the maladies of our fallen natures. He fasted forty days. Oh! my dear friends, there is something in this subject that seems to carry me out of myself, entirely, as I view it in its importance. What reasons there are for us to watch ourselves with jealous fear, and what reasons there are to have confidence in God.
 

But, says one, I have sinned, and transgressed, and pierced his wounds afresh. How can I have confidence? We reply, He came to save just such as you are. "Then came Peter to him and said, Lord, how often shall my brother sin against me, and I forgive him? Till seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven." And I do not know why the Lord will not forgive the truly repenting soul as often as he would have us forgive the erring. Now do not be discouraged, friends, though you have tried and failed, and again and again, and failed every time. When you have fallen seventh times seven times, we may have to give you up as hopeless cases.
 

But is there a person in this congregation who has never sinned? If so, all I have to say is, The Lord never dies for you, and it is a pity you could not be at once translated as were Enoch and Elijah. But he came to save sinners, and that is why he took such an infinite stoop. That is his mission. That is his work. And the Lord, who never sinned, takes the soul all polluted, all covered with sin, and purifies, and exalts, and makes it white; and this is his glory. If there is in the congregation a person that is a sinner above others, my word of comfort to you is to come and let Jesus wash you from all your sins, and fit you for Heaven.
 

Now the conclusion from all this is found in the words of the text: "Let us therefore come boldly to a throne of grace." You need not come fearing and trembling. In the name of Jesus you may come boldly. Those whom he forgives most he loves most. Those that have been the greatest sinners, and come along with repentance, will find pardon proportionate to their sins. The blessings will be proportionate to the wrongs committed. Are you a great sinner? Then a great repentance is called for, then a great pardon and a great blessing will be bestowed.
 

Let us come boldly to a throne of grace. We must not carelessly come, no pompously, not presumptuously. People sometimes pray as though God was greatly indebted to them, as though they had done a great deal for the Lord. Lord, bless me; I have done so much for thee. This is not a holy boldness. The boldness is all in consequence of the character of our Mediator. There is no one reason in yourselves why you should have asked him to forgive you sins; but the reasons are all in Jesus Christ. You have a High Priest that can be touched with a feeling of all your infirmities. That is hwy you may approach a throne of grace with boldness. Have you sinned? Come boldly to the throne of grace, that you may obtain mercy, and find grace to help in time of need.
 

Grace to help in time of need! There are a great many professors of religion, who, when they are not in special need, when they do not feel that they have especial wants, will grow careless about offering up their petitions to God for help. But when they are brought into straitened places, into states of anxiety and distress, then they will pray. I might illustrate this by what I witnessed on a steamer on my way from Portland, Maine, to Boston, Massachusetts. A storm was rising, and the sea was rough. I remarked to the captain that it was getting rather rough. "Yes," said he, "but we still try to iron it down" – a sailor phrase to quiet the fears of the passengers. But he knew there was danger. I went down to see how Mrs. W. Was getting along. I remarked upon the roughness of the sea. "Yes," she said, "But God will protect us." Pretty soon the chandelier came down with a crash, causing a shriek through the whole crowd. By-and-by the furniture began to tumble about, and the steward began to hold on to the dishes to keep them from being dashed in pieces.
 

Previous to this time, we had noticed a very wild, rough girl on board. She had been light and reckless in her talk; but, as the storm increased, she began to cry for mercy. She went to my wife, and asked her if she was not afraid. "No," said my wife, "if my work is done, I would just as soon go to the bottom here as any way; but I have no fears; I do not believe my work is done." And so the frightened girl went from one to another expressing her fears, and wringing her hands in great distress. The next morning the storm abated; and when we reached the harbor, she was as light and thoughtless and frivolous as ever. And as she sprang to land, she exclaimed, "There, glory to God, I am safe now." This she said in trifling mockery of her own fears.
 

This may be an extreme case, but it illustrates a general rule. People will not pray till there is danger; and when the danger is over, they are as thoughtless as ever. This is a wrong rule. Let us go to find grace for a time of need. You may need especial grace in a week from this. These ministers present may be brought into straits from the opposition of opponents, where they will need help. Now, do not put off praying for grace till that time comes; but pray for it now. Let your prayers go up, even if you do not need especial endowments of grace just at this time. Send every prayer into Heaven you can; and, depend upon it, when the trying hour comes, then the needed help will come.
 

I do not know that in all my experience I ever witnessed anything which affords a better illustration of my views, than an incident which occurred a year ago last summer. Bro. Andrews and myself were together. We went from General Conference to Greenville, very feeble, and in discouragement. We asked each other, What shall be done for the cause? Bro. A. and myself walked from wood to wood, and from place to place, meditating and deliberating upon this question, and praying for strength and help. I was very feeble, many a time having hardly physical strength to support myself. And I did not realize then that God especially blessed us. Finally, we decided to appoint the Wright Camp-meeting. I came to Battle Creek, then spent one Sabbath at Monterey, and so on to the camp-meeting. And there we witnessed the especial blessing and power of God. There are those here who will testify that God blessed us in that meeting. Such power I hardly ever witnessed in my life. God was then answering our prayers, which we had put up to him for weeks before. And the answer came just when we needed it.
 

Let us therefore come boldly to the throne of grace that we may obtain mercy, and find grace to help in time of need. "Why," says one, "I have been praying for God's blessing now for a week, and he has not answered one of my prayers." But how do you know but he has accepted all these prayers, and in due time the blessing will come, just when you most need it?
 

"Let us therefore come boldly unto the throne of grace." A throne supposes a kingdom. Then is there not a kingdom of grace? My mind is settling here. If there is a throne of grace, there is a kingdom of grace. I lament that Adventists have labored so hard, so tenaciously, to maintain the idea that the Scriptures, speaking of the kingdom of God and kingdom of Heaven, always, in some way or other, or in some sense or other, refer to the future kingdom of God. It has given our opponents an advantage which they have no business with. I certainly am looking for a future everlasting kingdom of God – the fifth kingdom of glory and of God, to be set up after all earthly kingdoms shall be destroyed, when the New Jerusalem, the metropolis of the fifth kingdom, shall come down from God out of Heaven, and the kingdom and dominion under the whole heaven shall be given to the saints of the Most High. When you pray, "Thy kingdom come," you are praying for that kingdom. And when James says, "Hath not God chosen the poor of this world . . . heirs of the kingdom," he refers to that kingdom. "Then shall the righteous shine forth in the kingdom of their Father." But it is against us to undertake to apply all the expressions in reference to the kingdom, to the future kingdom.
 

I now repeat that which I have spoken here before. There are two arrangements in reference to the people of God, to which the expressions, kingdom of God, and kingdom of Heaven, are applied. Sometimes it refers to one of these arrangements, sometimes to the other. These two relations of God and Christ to his people, I shall call, respectively, the kingdom of grace, and the kingdom of glory. The kingdom of grace exists now. The kingdom of glory is future.
 

But by no means do I take the position that the kingdom of grace was set up at the first advent of Christ. In no sense whatsoever was the kingdom set up then. I submit that there is a kingdom of grace, and hence there is a throne of grace to which we may come boldly. But when was that kingdom set up? I carry it back to the time when grace was first offered to sinful man. Adam and Abel were in the kingdom of grace as fully as the apostles. Daniel could approach a throne of grace, as well as we here to-day. But time will not allow me to say all that I might wish to say on this subject. I will read, however, a few verses from the first chapter of Colossians: "For this cause," says Paul, verse 9, "we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will." "If any man do his will," says Christ, "he shall know of the doctrine." Paul continues, "In all wisdom and spiritual understanding." Oh! that we were there to-day! "That ye might walk worth of the Lord, unto all pleasing, being fruitful in every good work." Oh, that there was with us an undying desire to be fruitful in every good work! "And increasing in the knowledge of God; strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son."
 

Here is an expression which I believe applies to Christian experience. Here is a deliverance from the powers of darkness. This has nothing to do with the resurrection of the dead. It is a deliverance which every Christian may realize here; and this deliverance is a part of their Christian experience.
 

Being translated into the kingdom of his dear Son. Here is a work, too, of Christian experience, to be translated into the kingdom of grace. Many are under the powers of darkness, yielding to the powers of an unsanctified heart. We may be delivered from all this, and translated into the kingdom of his dear Son.
 

But the next point. Paul continues: "In whom we have redemption." There, says one, that is future. Are you sure of it? There are two redemptions; one from sin or a moral redemption; then there is a physical redemption from the dead by the resurrection. But Paul speaks of a redemption from sin. "In whom we have redemption through his blood, even the forgiveness of sin." That is enough. It all terminates in the complete forgiveness of sins. And John, then, upon the isle of Patmos, could say, "I am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ." He was there in exile, as a criminal, for doing right. His banishment only removed him a little nearer God. In tribulation? Yes. And in the kingdom, receiving the blessings of the kingdom of grace in the highest sense while there in the isle of Patmos.
 

This theme is glorious, but I will not introduce more testimony now. Let me exhort you to seek for that fullness, that richness of experience which is represented here by Paul to the COlossians, when he speaks of our being "filled with the knowledge of his will, in all spiritual understanding, unto all pleasing, fruitful in every good work." Amen.

The Spirit of ’63

The First General Conference Session

By David Trim

Seventh-day Adventists have long looked to our pioneers for inspiration. As we prepare for the sixtieth General Conference session in San Antonio, Texas, United States, in July 2015, there are lessons to learn and points of inspiration to take from the first, founding session 152 years ago, when Seventh-day Adventist leaders met in Battle Creek, Michigan, in May 1863.

That expression, “Seventh-day Adventist leaders met,” sounds so simple. But just 32 months earlier it could not have been said. For it was only as recently as October 1, 1860, at an earlier meeting in Battle Creek, that believers had agreed “that we call ourselves Seventh-day Adventists.” Before then, the term Seventh-day Adventist had been used as often by enemies, as a term of abuse, as by the few members of the yet-unorganized movement that had emerged after the Great Disappointment of 1844, based on belief in the seventh-day Sabbath, in conditional immortality, and in the high-priestly ministry of Jesus Christ in the heavenly sanctuary.

At that 1860 meeting it took four days of debate to reach a consensus that if God’s remnant people formally organized their local churches and adopted a common name for themselves, they would not be retreating into Babylon. But those few steps were as far as Adventists would go. The prospect of any organization above the local congregation was unacceptable.

Isaac--SanbornIsaac Sanborn

 

Conferences and General Conference
Yet, remarkably, within two and a half years Seventh-day Adventists in Michigan, Iowa, Vermont, Wisconsin, Illinois, Minnesota, and New York had organized seven separate associations of churches into what they calledJames-WhiteRELUCTANT LEADER: James White, a founder of the Seventh-day Adventist Church, was elected president at the first General Conference in 1863, but turned it down. Above, right: IT’S OFFICIAL: Handwritten credentials for J. N. Andrews from the 1864 General Conference session. conferences—two in Iowa, one covering Illinois and Wisconsin, the others each covering one state; then the two in Iowa merged into one. But what was recognized by many Seventh-day Adventists was that, in effect, this meant there were six Seventh-day Adventist denominations—not one. So in March 1863 James White, the unofficial (but undisputed) leader of Seventh-day Adventists, published, in the Advent Review and Sabbath Herald, the journal that bound the widely scattered believers together (usually known then simply as the Review and Herald and today as the Adventist Review), a call for a “General Conference.”

The term general conference had been used by the Millerites in the early 1840s; indeed, Joseph Bates had been chair of one such conference. In the 1850s the seventh-day Sabbathkeeping Adventists used the term for meetings that were open to all adherents of the Sabbatarians’ distinctive doctrines—that is, a conference, or meeting, that was general rather than local. However, by 1860 several Protestant denominations in the United States were using the term conference for a permanent association of congregations, and it was this use that the state conferences had borrowed. Moreover, Mennonites, Baptists, and Methodists, used general conference for an association of such conferences. Seventh-day Adventists, many of them former Baptists and Methodists, would have been aware of this use.

Still, James White’s announcement in the March 10, 1863, issue of the Review probably seemed to some Sabbatarians to be calling just another general meeting, though it did hint that important matters of common interest might be discussed. He wrote:
“We recommend that the General Conference be held in connection with the Michigan State Conference at Battle Creek, as early as such a gathering can be convened. . . . We suppose that it would be the pleasure of the brethren in other States, and the Canadas, to send to the General Conference either delegates or letters setting forth their opinion of the best course of action, and their requests of the Conference.”

White suggested late May as the best time, and soon after a date was agreed upon.

 

The First Day of the First Session

So it was, on Wednesday, May 20, 1863, that 20 leaders of the embryonic Seventh-day Adventist movement gathered in Battle Creek. Some arrived only during the course of the day, so it was not until 6:00 p.m. that they assembled in the Second Seventh-day Adventist Meeting House in Battle Creek.

There were 18 delegates from five of the six existing state conferences: Michigan, New York, Illinois and Wisconsin, Minnesota, and Iowa. The Vermont Conference (which included churches from across the Canadian border in Quebec) dispatched no delegates to Battle Creek, but two delegates were sent from the Seventh-day Adventist churches in Ohio, which had yet to organize into a conference. Also present were a number of members of the Battle Creek church, who were not official delegates of the Michigan Conference but interested observers of the proceedings. All the official delegates were men, though at least one woman, Ellen White, was among the locals who attended as onlookers. Two official delegates were laypersons, holding no ministerial credentials—and constituted two-thirds of the General Conference’s very first Nominating Committee!

The 20 delegates’ first action was to elect a temporary chair and secretary. The chair was Jotham M. Aldrich; the secretary, Uriah Smith. Aldrich was 35 and had only become a Sabbatarian Adventist in 1860; Smith was just 31 and, remarkably, was not a delegate, but one of the observers from Battle Creek. These two facts tell us something about the founders of our church. Many of them were young, and they were pragmatic. Where they saw talent, they would use it to spread the third angel’s message.

Having elected a chair and secretary, delegates and onlookers then joined in singing hymn number 233, “Long Upon the Mountains,” by Annie R. Smith, from the hymnbook James White had published in 1861 (itself a revision of a hymnal he had first printed in 1849). Then John N. Loughborough, of Michigan; Charles O. Taylor, of New York; and Isaac Sanborn, of Wisconsin, were chosen as a committee to inspect and verify the credentials of the delegates. This tells us something else about the men who founded the General Conference: they liked to sing hymns, and they valued proper procedure and committees. Some characteristics of our church go back to our very origins!

Delegates then duly presented their credentials for approval. None of the originals survive, though credentials for the 1864 session do survive, and one is pictured. Once the General Conference’s first committee had completed its business (which, with only 20 sets of credentials to review, could not have taken very long), the session adjourned until the following morning.

 

Founding the General Conference

The next day, Thursday, May 21, 1863, was the big day. The first step was the selection of eight men to draft a constitution: Sanborn, of Wisconsin; Loughborough and Joseph H. Waggoner, of Michigan; John N. Andrews and Nathan Fuller, of New York; B. F. Snook, of Iowa; Washington Morse, of Minnesota; and H. F. Baker, of Ohio. They reported back so promptly that some preliminary work must have been done before the session and the constitution was then approved unanimously. The General Conference of Seventh-day Adventists was thus formally founded. More than a periodic meeting, it was a permanent association that would have annual sessions, with a constitution, three officers (president, secretary, and treasurer), and an executive committee.

Elections were then held. John Byington was eventually elected president (and took the chair from Aldrich); Eli Walker (another Battle Creek local who was not a Michigan Conference delegate) was voted in as treasurer; and Uriah Smith was chosen as secretary. George Amadon, a Michigander, and John Andrews were elected to make up the executive committee with Byington. A committee was then formed (J. N. Loughborough, I. Sanborn, W. H. Brinkerhoff, J. M. Aldrich, and W. Morse) to draft a model constitution for all state conferences and the session then adjourned until Saturday night, May 23. Meeting after sunset, delegates approved the model constitution (which all conferences that wished to join the General Conference would have to adopt), and set up another committee (White, Andrews, and Smith) to report back to the 1864 session on rules for local churches to follow when organizing. Then the 1863 session concluded. Whereas the “general conference” late in 1860 had lasted four full days, the first GC session transacted its business in one full day plus two short evening meetings.

 

Honesty, love and humility

The fact that so much was achieved in such short time is striking, for our pioneers were capable of blunt, plainspoken debate when they disagreed. When they differed, they said so straightforwardly. But our forefathers’ tendency to express themselves frankly shouldn’t be misunderstood.

On the first day of the 1860 conference James White began his first speech by addressing the chair, which was proper parliamentary procedure; but he did so in a unique way. For the chair was Joseph Bates, whom White had known for 20 years. These were his opening words: “Brother Chairman (you will permit me to call you brother chairman as Mr. is so exceedingly cold).” White’s use of “Brother Chairman” instead of the orthodox “Mr. Chairman” reflects that our founders had invested everything in the Great Second Advent movement. They were bound together by bonds of deep affection. At times, they disagreed with each other vigorously, but they sang hymns and prayed together, too.

There was less debate in 1863 than in 1860, partly because a Christlike spirit prevailed, but partly because delegates had largely reached consensus on key points before they arrived. Reporting in the next issue of the Review, Uriah Smith wrote with satisfaction: “Perhaps no previous meeting that we have ever enjoyed was characterized by such unity of feeling and harmony of sentiment. In all the important steps taken at this Conference . . . there was not a dissenting voice, and we . . . doubt if there was even a dissenting thought.”

This was one reason so much was accomplished in just over a day. Surely, too, as suggested earlier, some of the eight members of the constitution committee had done some drafting in advance. That was entirely proper, for all those who met at Battle Creek in 1863 knew that they needed to be more united and more organized, if, in words they voted on May 23, 1863, “the great work of disseminating light upon the commandments of God, the faith of Jesus, and the truths connected with the third angel’s message” was to be accomplished. As the preamble to the General Conference constitution stated, it was founded: “For the purpose of securing unity and efficiency in labor, and promoting the general interests of the cause of present truth.”

From this we learn something else about our founders: Whatever the debates of the 1850s, by 1863 they were clear: they needed to be united if they were to fulfill their divinely assigned mission. This mission was truly uppermost in their minds, rather than personal factors. We can be confident of this because, Uriah Smith’s comments notwithstanding, there was one moment of disagreement in 1863.

James White was unanimously chosen president, but he declined to serve. After a considerable time spent in discussion, the believers urging reasons why he should accept the position, and he why he should not, his resignation was finally accepted, and John Byington elected as president in his stead.

No reason was given why James White refused, but we can guess, I think. He had championed organization for several years and surely wanted it to be clear that he had done so because it was what the movement needed, not so that he could become president. With Ellen White as his wife, he almost certainly also wanted to avoid any comparison to Joseph Smith and Brigham Young of the Mormons, presidents of the Church of Jesus Christ of Latter-Day Saints. but also self-

proclaimed prophets. White’s personal qualities were never better displayed than in this moment, arguing at length with his brethren so that they would not make him their leader. He put the unity and mission of the new denomination above all personal factors.

 

Evangelistic Spirit

Between the session’s adjournment on Thursday evening and its resumption on Saturday night, Adventist leaders turned to their favorite activity: evangelism. On Friday, May 22, the Michigan Conference’s evangelistic tent (what later generations of Adventists would call a “big tent”) “was erected on the green” near the Review and Herald office, as Uriah Smith reported. Eight evangelistic meetings were held, with delegates participating, broken by a church service on Sabbath, May 23, also held in the Second Meeting House. The session’s proceedings finally concluded with a baptism of eight new believers on the morning of Sunday, May 24.

Here is a last point about our founders. They valued committees, parliamentary procedure, and organization, but only as means to an end. The end they had in sight was the end of time, and the second coming of Christ, and a reaping of the harvest.

 

The Spirit of ’63

The spirit of ’63 is still relevant for Seventh-day Adventists as we look forward to the sixtieth session in San Antonio, and to the future of the Great Second Advent movement. We need the same commitment to unity and to mission; we need to continue to follow proper, well-established procedures; and we need the same willingness to utilize all church members, finding ways to affirm all their talents and commitment.

We need, too, the same willingness to speak plainly to each other; but we also need the same love for each other, as brothers and sisters in Christ; and the same willingness to put the prophetic mission of this church above any considerations of self.

Without these characteristics, the General Conference would not have been founded in 1863; without them, our church would not have expanded around the world. And only if we have them, and have strong personal relationships with our Lord and Savior Jesus Christ, will we be able to fulfill the prophetic mission God gave to Seventh-day Adventists, who united for mission at the first General Conference session in 1863. 
Source: http://www.adventistworld.org/2014/august/tag/June.html

"And in their mouth was found no guile (no false doctrines aka "marks" of the beast or doctrines of the beast): for they are without fault (speak the truth) before the throne of God" Revelation 14:5 (KJV).
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