Document: James White, “Our Present Position,” Review and Herald 1, no. 2, (December 1850): 13-15. HTML, PDF.
Contents: Unity existed among Advent believers before 1844, but cannot now be found among First Day Adventists.
Highlighted text was quoted by C. C. Crisler in Organization, p. 34.
[p. 13]
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Our Present Position.
There has never been a time since we first embraced the Advent faith, that our position looked so clear and satisfactory as at the present. Our pathway, like “the shining light that shineth more and more unto the perfect day,” is brightening at every step we take. This was to be the portion of the “just,” who, in the waiting, watching time, should “live by faith.”
The 2300 Days.—This prophetic period has been, and still is, the main pillar of the Advent faith. It is, therefore, of the utmost importance that we have a correct view of the commencement and termination of this period, in order to understand our present position.
B. C. 457, was the year presented, and clearly proved by Brother Miller, as the true date for the commencement of the 2300 days. It was published to the world by every Second Advent paper in the land, by books, and by public lectures, as the true date. The proof was so very conclusive that those who examined the point with candor embraced it at once. Learned opponents did not, and could not, show that we were incorrect in dating the 2300 days from B. C. 457. With this clearly ascertained date for the commencement of the main pillar of the “original” Advent faith, lecturers went forth united to give the judgment hour cry. This was the date written upon the “chronological chart of the visions of Daniel and John, published by J. V. Himes, 14 Devonshire St.”
It was the united testimony of Second Advent lecturers and papers, when standing on “the original faith,” that the publication of the chart was a fulfillment of Hab. 2:2, 3. If the chart was a subject of prophecy, (and those who deny it leave the original faith,) then it follows that B. C. 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that “the vision” should “tarry,” or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.
There is a seeming contradiction in the language of the Prophet—“though it tarry, wait for it; because it will surely come, it will not tarry,” which can be explained only by Second Advent History.
“Write the vision, and make it plain upon tables, that he may run that readeth it. [This was fulfilled when the first published time was made plain upon the chart.] For the vision is yet for an appointed time, [Mark this. There is “appointed time” connected with the “vision” made “plain upon tables;” and what can it refer to, but the vision of the 2300 days of which it is said, “shut thou up the vision for it shall be for many days,” “the time appointed was long,” and “at the time appointed the end shall be,”] but at the end it shall speak, and not lie: though it tarry, [seem to tarry, by reaching into 1844, beyond the first published time,] wait for it; because it will surely come, it will not tarry.”
Here we will give extracts from the “Advent Shield” No. 1, published May, 1844, pages 122-124. This is a standard work for Advent believers, and presents their unanimous view of their true position at that time.
“Having passed the point of the apparent termination of the prophetic periods, we are placed in a position, which God foresaw his children would be placed in, at the end of the vision; and for which he made provision, by the prophet Habakkuk, (2:1-3,) when he says, “I will stand upon my tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved,” or as it reads in the margin “argued with.” “And the Lord answered me and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time,” [the seven times] “but at the end [of the prophetic periods] it shall speak and not lie: though it tarry,” [beyond their apparent termination] “wait for it; because it will surely come,” [in the fulness of the prophetic times, beyond which,] “it will not tarry.”
That this admonition has reference to the present time is evident from Paul’s quotation of it in Hebrews 10:36-39. “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”
We believe that we are occupying that period spoken of by our Savior, when the Bridegroom tarries—Matthew 25:5, to which the kingdom of heaven should be likened when “that evil servant [there having been an apparent failure in the time] shall say in his heart, My lord delayeth his coming, and shall begin to smite his fellow-servants, and to eat and drink with the drunken.”
“We believe it was in view of such an apparent tarrying of the vision that the apostle James said, “Be patient, therefore, brethren unto the coming of the Lord, be ye also patient; establish your hearts, for the coming of the Lord draweth nigh,” and “Behold the Judge stantleth before the door.”
And we believe it was in anticipation of the passing by of the expected time that our Saviour admonished us, in the 12th of Luke, “Let your loins he girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh they may open unto him immediately.” To wait implies a passing by of the time; for till that we do not wait. Therefore our Lord adds:—“Blessed are those servants, whom the Lord when he cometh shall find watching.”
If the vision did not speak in the autumn of 1844, then it never spoke, and never can speak. It was then as clear as the noon-day sun, that all the evidence that was brought to prove that the 2300 days would end in 1843, proved that they would end in the fall of 1844. It was proclaimed everywhere, “it will surely come it will not tarry.” The vision spoke in language not to be misunderstood, nor soon forgotten, though many would be glad to blot the facts in the case from the history of the past.
“Unto two thousand and three hundred days; then shall the Sanctuary be cleansed.” We believe that the appointed time did not tarry, that the vision did speak in 1844, and that the time for cleansing the Sanctuary then came. This we will examine in another place.
We copy the following important testimony on time, from the “Advent Herald” for November 13, 1844.
“1843.
This, it is well known, was our first published time. It was the year—Jewish time—in which we looked for the Lord. There were never any set days in that year, as our opponents have repeatedly asserted, upon which the Adventists were united in their expectations, as the day which would be honored by the Lord’s Advent. There were, however, several days in that year which were looked to with great interest; but while some had their eye upon one day, others had their minds directed to other days, so that there was no unanimity of expectation respecting them. In the year we were all united, and believed that sometime between March 21st, 1843, and March 21st, 1844, the Lord would come.
Our minds were directed to that point of time, from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfilment of those events which were to mark their commencement, they all seemed to terminate that year. This was, however, only apparent. We date the “seven times” or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers B. C. 677. This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting B. C. 677 from 2520 years, there remained but A. D. 1843. We, however, did not observe, that as it would require 677 full years B. C. and 1843 full years A. D. to complete 2520 years, that it would also oblige us to extend this period as far into A. D. 1844, as it might have commenced [p. 14] after the beginning of B. C. 677. The same was also true of the other periods. The great jubilee of 2450 years, commencing with the captivity of Jehoiakim B. C. 607; and the 2300 days, commencing with the 70 weeks B.C. 457, would respectively require 1843 full years after Christ added to as many full years before Christ, as the years in which we have always respectively commenced each period, to complete the number of years in each; and as subtracting from each period the date B. C. of its commencement, there would remain A. D. 1843, no reference whatever was made to the fraction of the year, which, in each case, had transpired from its commencement, and which would require that each period should extend as much beyond the expiration of A. D. 1843, as they respectively began after the commencement of the year B. C. from which they are dated.
While this discrepancy was not particularly noticed by us, it was also not noticed by any of our learned opponents. Amid all the arguments which were brought to bear against our position, no allusion was made to that point.”
The “Herald,” however, soon left this position, which perfectly harmonized its past course in teaching the time, 1843, the tarrying time and the Midnight Cry, and took an indefinite position relative to time. That the 2300 days would probably terminate somewhere between that time and 1847, was called a “safe position.” Much was said relative to “doubtful chronology,” and a space of four years in which chronologers did not agree. The year 1847 came and passed by; yet the “Herald” was far from acknowledging that the 2300 days were ended. Those who stood on the “original Advent faith,” as presented in the above extract from the “Herald,” and contended that the 2300 days ended in the autumn of 1844, were held up, by many Advent preachers and papers, to public notice, as fanatics, and they were classed with Mormons, Shakers, &c. &c.
But the “Herald,” after saying so much on a “safe position” of indefinite time, and “doubtful chronology,” has returned to its old position relative to the 2300 days, and has, with the most conclusive evidence, settled the question, that the 2300 days commenced B. C. 457. Here we give an important extract from “Lecture on chronology,” “Advent Herald” for March 2, 1850.
☞“The Bible gives the data for a complete system of chronology, extending from the creation to the birth of Cyrus, a clearly ascertained date. From this period downwards we have the undisputed Canon of Ptolemy and the undoubted era of Nabonassar, extending below our vulgar era. At the point where inspired chronology leaves us, this canon of undoubted accuracy commences. And thus the whole arch is spanned. It is by the Canon of Ptolemy that the great prophetical period of seventy weeks is fixed. This Canon places the seventh year of Artaxerxes in the year B. C. 457; and the accuracy of the Canon is demonstrated by the concurrent agreement of more than twenty eclipses. The seventy weeks date from the going forth of a decree respecting the restoration of Jerusalem. There were no decrees between the seventh and twentieth years of Artaxerxes. Four hundred and ninety years, beginning with the 7th, must commence in B. C. 457, and end in A. D. 34. Commencing in the 20th,they must commence in B. C. 444, and end in A. D. 47. As no event occurred in A. D. 47 to mark their termination, we cannot reckon from the 20th; we must, therefore, look to the 7th of Artaxerxes. This date we cannot change from B. C. 457 without first demonstrating the inaccuracy of Ptolemy’s Canon. To do this, it would be necessary to show that the large number of eclipses by which its accuracy has been repeatedly demonstrated, have not been correctly computed: and such a result would unsettle every chronological date, and leave the settlement of epochs and the adjustment of eras entirely at the mercy of every dreamer, so that chronology would be of no more value than mere guess-work. As the seventy weeks must terminate in A. D. 34, unless the 7th of Artaxerxes is wrongly fixed, and as that cannot be changed without some evidence to that effect, we inquire, What evidence marked that termination? The time when the apostles turned to the Gentiles harmonizes with that date better than any other which has been named. And the crucifixion, in A. D. 31, in the midst of the last week, is sustained by a mass of testimony which cannot be easily invalidated.”☜
We will here give another short extract from the “Herald” which is to the point. The article is headed, “The date of the crucifixion.” It establishes an important point, that the crucifixion was A. D. 31.
“At the death of Christ, God ceasing to have pleasure in “sacrifice and offering and burnt offerings and offering for sin,” it follows that his death caused “the sacrifice and oblation to cease,” (Dan. 9:27,) and this, as predicted, was “in the midst of the week.” This falling in A. D. 31, the last week could not extend beyond A. D. 34, which would be the latest point to which seventy weeks, 490 years, could be extended from B. C. 457—the seventh year of Artaxerxes Longimanus. Thus with the crucifixion in A. D. 31, all the dates harmonize, which cannot be said, if placed at any other time.”—Herald for Aug. 24, 1850.
Now if the crucifixion was in the spring of A. D. 31, in the “midst” [middle] of the seventieth week, as clearly shown by the “Herald,” then it follows of necessity that the seventy weeks, 490 years, terminated A. D. 34. For three and a half years, the last half of the week of seven years, would reach to that point of time. As the seventy weeks, or 490 of the 2300 years, terminated in the autumn of A. D. 34, then the remaining 1810, after the seventy weeks are “cut off” certainly terminated in the autumn of 1844. Really, the “Herald” should not consider us heretics for honestly believing what they have so clearly taught, and established, relative to the main pillar of the Second Advent faith!
It will not be denied that this calculation of the 2300 days, that they commenced B. C. 457, was the foundation of the judgment hour cry, [Rev. 14:6, 7,] by the angel flying in the midst of heaven, This calculation of the days was the burden of the first angel’s message. Therefore, consistency shuts us up to the faith that when that calculation ran out the message ceased. Shall we admit that the first message is now being given by those who virtually acknowledge that its very foundation, the 2300 days, ended in 1844? Certainly, we shall not. None will fail to see the utter folly of such a position. Then we say that those who have proved the commencement of the 2300 days B. C. 457, the crucifixion A. D. 31, have virtually acknowledged the days ended, and the first angel’s message [Rev. 14:6, 7.] fulfilled more than six years since.
It being evident that the burden of the first angel’s message [Rev. 14:6, 7] was delivered, and that it closed up for the world more than six years since, we certainly have just cause to look to the history of the past, and to the present, for the fulfillment of the second and third angels. True, the “everlasting gospel” has not lost its power to affect the hearts of those who are still within the reach of mercy, and salvation; but that it has ceased to arouse and move men to repentance as in 1843, no sane man will deny. Then the message was proclaimed everywhere, and everywhere felt. Then its proclaimers were perfectly united in faith, in feeling, and in their course of action. Now those who profess to be still giving the same message, are very much limited in their sphere of action; for, but few have any interest in the doctrine. And, what makes their case look really “wretched and miserable” is the fact that the work of many of them, for months past, has been to “bite and devour one another.” They are, therefore, being “consumed one of another.” Yes, they have successfully exposed each others faults to the scoffers of these last days, and have, in a most conclusive manner, proved to the scorners of “the blessed hope,” that many who are still professing to give the judgment hour cry, are deceptive and wicked men. If any question the above statements, we invite them to peruse the scandalous pamphlet, entitled, “The trial of J. V. Himes before the Chardon Street Church,” &c. by Prof. J. P. Weethee and Elder George Needham.* Then read the reply in “The Supplement to the Advent Herald,” and also the “Vindicator,” by Weethee, Needham, and others, and you will say “that the half was not told” you.
[*Here let it be remembered, that this is the man that stated that God had shown him that all the commandments of God were abolished.]
We fully believe that the great trouble with these men is, that they set themselves to work to “re-arouse the slumbering, churches,” after they had done all their duty to them faithfully, and after God had said, by his Spirit and Providence, let them alone. Many of them declared their work done. Their sinking cause, their course for six years past, and their present condition afford abundant evidence that God did not set them to work to do over again, what they had once well done. When God was with them, and when his hand was seen in the great work, the judgment hour cry went forth with power until the first published time closed, and thousands joyfully received the glad tidings of the coming kingdom of God. But when men undertake, unaided by the Spirit of the great God, “to re-arouse the slumbering churches,” we see the sad reverse.
When the Spirit of God spoke through feeble clay, then the trumpet gave a certain sound. Ten thousand voices were raised in sweet harmony to swell the last note of warning to the churches and world, until the work was finished. Then feeble man was seen “in the field again,” with human energy, trying “to re-arouse the slumbering churches,” that had fallen into a perpetual sleep. Loud calls were heard for others, who had confessed their work for the world forever done, to give up the mighty work of God in 1843 and 1844, as a “mistake,” “mesmerism,” &c, and to enter “the field again.” Now we enquire, what has been the result? The history of six years past will tell the sad story.—Spiritual death has followed. Thousands who were consecrated to God, [p. 15] and had living faith in the Advent, six years since are now buried up in the spirit of the world. They have taken their sacrifices from the altar, and have lost their faith, by reason of the darkness and uncertainty that has been thrown over the whole Advent movement, and they are now unprepared for the coming of Christ.
True, some have professed conversion to God, and to the Advent faith since 1844, enough to fulfill the words of the Prophet, [Hosea 5:7,] “they have begotten strange children.” But it will not be denied that, where one has embraced the faith ten have given it up. In many towns and counties, where there were hundreds, once happy in the “blessed hope,” now but two or three, if any, can he found who profess any faith in the Advent.
Most of the shepherds, instead of feeding the flock with meat in due season, left them to perish, and went out “to re-arouse the slumbering churches.” Many of the precious flock could not unite with them to mend, or do over again, what God had finished. And being deserted and “thrust” by these shepherds, they were left to fall under wrong influences, and to take the opposite extreme, and embrace such gross errors as modern spiritualism, &c. But—Glory be to God! we are now beginning to see the fulfillment of his precious promise, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick.” Eze. 34:16.
Those that profess to be still giving the judgment hour cry, and reject the Advent movement up to 1844, occupy a singular position. For if they are right now, then the angel with the “everlasting gospel” did not start right. And for some half dozen years, up to the autumn of 1844, he did not correctly understand his message; but labored under a “MISTAKE.” And being under the influence of mesmerism, or satan, he caused a false excitement which has destroyed the confidence of “them that dwell on the earth,” to whom he was to preach, in his message. Therefore the message of the angel had to be corrected, and with the new edition of it, the slumbering churches are to be “re-aroused!”
Again, according to their singular position, the thousands of conversions, before 1844, the great love and study of the Bible, and the holy, happy, united and consecrated state of the (so called) deluded ones, who believed that Jesus would come in 1843, and again at the tenth day of the seventh month, was the fruits of “mesmerism,” or to use their mildest term, “a mistake.” And that, under the present circumstances, when contention, betraying and devouring one another, darkness and death is among them, they are accomplishing the purpose of God, in the judgment hour message!
Our object in these remarks, is to expose the absurdities in the position of those who reject the present truth, and still profess to stand on the “original faith.” We would, with deep feelings of humiliation, thank God that our present position is clear and harmonious; and that we can show a more excellent way. Our position is clearly marked out in the word of God. The fourteenth chapter of Revelation is one of those clear prophecies which show plainly our whereabouts.
The first angel, of verses 6 and 7, has made his flight. He delivered the burden of his message, and gave place to the second that “followed” more than six years since. “And there FOLLOWED another angel, saying, Babylon is fallen, is fallen.” Mark this. Both angels were not making their flight, and declaring their messages at the same time. No, no. The second “followed,” after the first had given the burden of his message. Have we heard such a message, in the order presented in this chapter? All Advent believers are compelled, by matters of fact, in their own experience, to acknowledge that we have. To establish this important “way-mark” we do not have to refer to old musty volumes of history, but to a holy, living experience, wrought in our very beings by the Holy Spirit, and the plain word of God. We heard, felt and proclaimed the cry ourselves, and in obedience to the voice from heaven, “Come out of her my people” we came out from the sectarian churches.
“And the third angel followed them, &c.” Here we learn that the third angel follows the other two, that is, does not go on his mission with the others, but follows, after they have finished their work. Now if the first has been sounding for some dozen years up to this present time, and is to continue, as some teach, until the Advent, then we ask them to show us when and where the second and third angels are to deliver their solemn messages. No one will say, in immortality. Then they must give up their error, that the first is to continue until the coming of Christ, and give the second and third angels their proper places. Then our past experience and present position is a perfect harmony. “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” Thus closes the solemn message of the third angel. By “the patience of the saints” we understand to be meant their trying, waiting time, after the termination of the 2300 days. The burden of the second angel’s message was delivered prior to the fall of 1844. There the calculation of the prophetic time ran out, and the great disappointment to all that loved the appearing of Christ, then came. Since that point of time our faith and patience have been severely tried.
But in this time of deep trial and affliction of soul, for our comfort and strength, we hear the cheering voice of the third angel, saying “Here is the patience of the saints.” Amen! it is so! Paul testifies to this point as follows. “Cast not away therefore your confidence, [in the Advent movement,] which hath great recompence of reward. For ye have need of patience, that after ye have done the will of God, [in giving the first two messages,] ye might receive the promise.” The declaration “Here is the patience of the saints,” is however but a part of the present truth. The angel continues, “Here are they that keep the commandments of God.” He does not say, here are they that keep nine of the commandments; neither does he say, here are they that keep the “New Testament commandments,” or the “law of grace.” Such unscriptural language, so commonly used by those that oppose the Sabbath of the Lord our God, is not found in his message. But he proclaims the existence of a people, in the time of “the patience of the saints,” that keep the “commandments of God.” They certainly observe the Sabbath, for the law that enjoins it, is one of the commandments of God. Who will deny this? No one will assert that the fourth commandment is not one of the commandments of God.
The class of christians mentioned by the third angel are those who went forth to meet the Lord; were disappointed in not seeing him at the end of the days; and in their disappointed situation, and time of “patience” are keeping the Sabbath of the Lord our God, Glory to God! we see them! They are our dear brethren and sisters “in the kingdom and patience of Jesus Christ”; who claim the right of following the example of the followers of Jesus, who “rested the Sabbath-day, according to the commandment,” after “the hand-writing of ordinances” was nailed to the cross.
W
[To be continued.]