(Read by James White; Prepared by him with assistance of an appointed committee. The Statement was voted at the June 3-6, 1859 Business meeting.)
DEAR BRETHREN AND SISTERS: This meeting is not to learn the reasons of our faith, as it is supposed that all present know why they believe; but the great object of this general gathering is to learn how to make our faith manifest in our lives, and the best method of extending the influence of our hope and faith to others.
I beseech you, says Paul, that ye walk worthy of the vocation wherewith ye are called. Eph. iv, 1. In our words, our dress, our appearance, our acts, our devotions and our sacrifices we must be guided by the Holy Scriptures, especially the plain declarations of Christ and the apostles. If we come up to this high standard, we shall do well, and it may be said to us, “Well done, good and faithful servant.” To go beyond is perilous, but to fall short is to fail of the promise of everlasting life. We should, therefore, studiously search the sacred Scriptures to learn our duty, and ardently seek to perform all that the Lord requires of us. While the Word rebukes pride as a damning sin, it exhorts in plainest terms to cleanliness and decency. True, it does not mention all the disgusting fashions of this apostate age, yet the tenor of the Scriptures is directly against the course of those who follow the world in wearing hoops, fashionable bonnets, &c.
The Bible rebukes folly, jesting and joking; but does not encourage melancholy. In numerous places the people of God are called upon to mourn and to weep in consequence of their sins; but such mourning, and groans and tears are followed by the blest evidence of sins forgiven, and the love of God shed abroad in the heart. While the unconsecrated may deeply feel the sting that follows merriment and mirth, the humble child of God, after self-examination and true repentance of errors and sins, feels divine consolation, a holy, solemn joy, a freshness, as if the dew of heaven had come down upon the soul. Says the Apostle, Rejoice evermore. 1 Thess. v, 16. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. 2 Cor. vi, 10. Rejoice in the Lord always, and again I say rejoice. Phil. iv. 4.
The word of God requires us to separate ourselves from the world, and leave its spirit, and the unrighteous practices of worldly men; yet it requires us to follow that which is good, both among ourselves, and to all men, to be patient toward all men, [1 Thess. v, 14, 15,] to walk honestly toward them that are without, [chap. iv, 12,] to recompense to no man evil for evil, to provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Rom. xii, 17, 18.
The declarations of Christ and the apostles are very pointed in regard to worldly goods. Says Christ, “Lay not up for yourselves treasures on earth.” “It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.” “Sell that ye have and give alms.” The parable of the unjust steward, [Luke xvi,] teaches that men, with the right use of the unrighteous mammon, (riches) may, in accordance with other declarations of the Saviour, secure the friendship of God, of Christ, and holy angels, who alone can receive them into everlasting habitations.
Says Paul in his most solemn charge to Timothy, Charge them that are rich, . . . that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. While these pointed declarations and solemn warnings are evidently applicable to those who have a surplus, the Word teaches that we should ”use this world as not abusing it,” [ 1 Cor. vii, 31, ] that those who have no other calling should labor, working with their hands, the thing that is good, that they may have to give to him that needeth, [Eph. iv, 28,] and that if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 1 Tim. v, 8. But let not those who possess from three to ten times the amount of property necessary to meet the wants of their households, seek to hide themselves behind these last quoted declarations, and neglect their duty, lest the language of the Apostle [James v, 1-3] be applicable to them. Fearful words! Go to, now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.
The precious cause of our divine Master calls for means. It has ever been the duty of those who have been benefited by the gospel, to sustain its proclamation to others. This fact is abundantly sustained by the plainest scripture declarations. But our position in the end of time—a great work to do in a short time—calls for activity, means, sacrifices and persevering efforts such as have not been required of the Christians of past generations. Our specific work is to sound abroad the message of the Third Angel, which, in the chain of prophecy [ Rev. xiv, ] is the last merciful warning to dying men.
We have no settled pastors over our churches; but our ministers are all missionaries, as were the early ministers of Jesus Christ, consequently they are most of their time deprived of the blessings of home. For Christ’s sake, and for the salvation of their fellow-men, they sacrifice the society of dear ones at home, go forth into a cold, selfish world, and wear out their lives in preaching unpopular Bible truth. God bless them! But they must be sustained, and God has made it the duty of the church to support them, as they go on their mission of love.
The shortness of time and the vast importance of the truth calls upon us in the most imperative manner to extend missionary labor.
1. We have a message of the most thrilling interest, attended with the most awful consequences. Read Rev. xiv, 9-12.
2. A wide field is before us. “Go out into the high-ways and hedges, and compel them to come in.” Luke xiv, 23. The call is to all, professors and nonprofessors. It is an urgent entreaty, and solemn warning.
3. While a great work is before the church, the time that remains in which to accomplish it must be short. The last events of prophecy are being fulfilled, and the last warnings for the church are being given.
At present, the West seems to be the great field of missionary labor. Much more has been done in the West, with the same effort, than has been done in the East, and the way is opening for still greater success. Efforts must be made in Illinois, Wisconsin, Iowa and Minnesota, to spread the truth there. “New fields of labor, entirely new, must be visited, and many will have to go a warfare at their own charges, or enter such fields with the expectation of bearing their own expenses.” See Testimony No. 3. But little has yet been done by us to spread the truth in this great western field; very little means has yet been expended; but God has greatly blest our few and feeble efforts. We refer you to the frequent cheering reports of success from our western missionaries, given in the REVIEW. It is to be feared that we fail greatly to do our whole duty in sustaining laborers in this vast harvest field, and do not feel as grateful to God as we should in view of present success.
The Seventh-day Baptists expend annually, according to their reports, [See minutes for their General Conference for 1858,] more than $4000 in sustaining Home and Foreign Missions, with very little success; yet they labor on with a perseverance which we should do well to imitate.
Our ministers must be regarded as very economical in their expenses, and abundant in their labors. Most of them preach from two to three hundred discourses in a year. And it is a painful fact that they often suffer hardships, care and deprivation for want of means. While laboring so abundantly, they should be free from those embarrassments which now so often press upon them for want of means. Our ministers should have a competency to support themselves and families—all that is necessary to promote health and to enable them to exert the best influence possible. They should go forth to the great work to which the Master has called them, as free from worldly cares as means can make them, with publications to give to those who have not means to purchase.
Well, what shall be done? Many are ready to respond, These messengers should be encouraged to move forward in that manner which warrants the greatest success, and the church must sustain them. But, how shall it be accomplished? These general appeals, and this trying to raise means to sustain the cause, without form or system, seems to be proving a failure, and something more definite and effectual must be done.
We, therefore, brethren, urge upon your consideration the subject of Systematic Benevolence,
1. Because it is scriptural. “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 1 Cor. xvi, 2. “For if there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not. For I mean not that other men be eased, and ye burdened: but by an equality,” &c, 2 Cor. viii. 12-14. “That the same might be ready, as a matter of bounty, and not of covetousness. But this I say, He which sow- eth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth the cheerful giver.” 2 Cor. ix, 5-7.
These texts relate to one purpose which the Apostle was endeavoring to accomplish, which was, to send relief to the poor saints which dwelt at Jerusalem. We may learn from Acts ii, 44, 45; iv, 32-37, the reason why such assistance was needed by that church. They had expended their means in the cause of God at the very commencement of the work, and were thus reduced to poverty. Hence when Agabus stood up at Antioch, and signified by the Spirit that there should be a great dearth throughout the world, ” the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Paul.” Acts xi, 27-30.
It was fifteen years after this, that Paul wrote to the Corinthians to engage them also in this benevolent work. In the text cited from 1 Cor, xvi. he proposes the method which should be adopted by the churches in the prosecution of this object. And in the texts quoted from the second epistle he shows the motives that should actuate them in this work. That the great Apostle succeeded in this effort appears from Rom, xv, 25-31. “But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia (Corinth was a city of Achaia) to make a certain contribution for the poor saints which are at Jerusalem.” We have an account of Paul’s visit to Jerusalem with this bounty for the saints. Acts xxi, 15. “And after those days we took up our carriages, and went up to Jerusalem.” The word rendered carriage is literally baggage; and such was once the signification of the word in English. Thus much respecting the circumstances that stand connected with Paul’s directions to the Corinthian church, It remains that we gather from these facts some instruction relative to our own duty.
If Paul found it essential to complete success, that method should be observed in raising means for benevolent purposes, it is certainly not unreasonable to conclude that we should find the same thing beneficial in promoting a similar object.
“Upon the first day of the week let every one of you lay by him in store as God hath prospered him,” &c. This implies, 1. A stated time for the business; viz., the first day of the week. 2. The concurrent action of each individual; for he adds, “let every one of you” lay by him in store. 3. And this is not a public collection, but a private act of setting apart for the Lord a portion of what one possesses. 4. The amount to be given is brought home to the conscience of each individual by the language, “as God hath prospered him.”
How may we reduce to practice these excellent suggestions? We recommend the following plan, which we think all, with very few exceptions can adopt:
1. Let each brother lay by him in store on the first day of each week from two to twenty-five cents.
2. Each sister lay by her in store on the first day of each week from one to ten cents.
3. Also, let each brother and sister lay by him or her in store on the first day of each week from one to five cents on each and every one hundred dollars of property they possess.
Each church may choose one of their number whose duty it shall he to take the names of those who cheerfully act upon this plan, and also the sums they propose to give each week, and collect these sums on the first of each month, and dispose of them according to the wishes of the church. Those scattered, and not associated with any church, can act for themselves, or for their households, in the same manner. If more convenient for farmers, and others to pay once in three or six months, let them do so.
We urge Systematic Benevolence upon the consideration of all the friends of present truth,
2. Because it is reasonable. The lowest sums stated are so very small that those in the poorest circumstances (with very few exceptions of some widows, infirm and aged) can act upon this plan; while those in better circumstances are left to act in the fear of God in the performance of their stewardship, to give all the way up to the highest sums stated, or even more, as they see it their duty to do. This system binds no burdens on the poor, and leaves the rich without one reasonable excuse. The weekly donations are so small that no one really feels it, yet where all take a part, the amount is sufficient to fully sustain the cause in all its departments.
To illustrate, we will suppose there are with us 10,000 Sabbath-keepers. And, suppose that among these there are only 2000 families, and suppose that they all use tea, and tobacco, [We are happy however to be under the necessity of supposing.] Ten dollars a year for each family would be a very low figure. The annual amount would be the handsome sum of $20,000. Now we have not more than thirty active messengers, who would devote their whole time and nergies to missionary labor; and $10.000, one-half the above amount, or $333.331/3, for each one would fully sustain them. Then here is left $10,000 to sustain the publishing department, in scattering our publications throughout the land.
Thank God that it has been our privilege, as a people (though all have not acted upon it) to add to our faith virtue, knowledge and temperance, so as to dismiss the filthy weed, tobacco, and the useless herb, tea. But if the spirit of reform on these things had never entered our ranks, the poorest among us, who might be slaves to these slow poisons, would surmount every obstacle in their way of obtaining them, and would use them freely. The weekly amount would be only about twenty cents a week to replenish the tobacco and the tea, and all would contrive in some way to get them. And cannot even the poor among us give as much to sustain the proclamation of Bible truth as others, in like circumstances, sacrifice for tea and tobacco? Should all do no more than this, the facts and the figures before given show that the cause would be fully sustained.
But the largest portion of our brethren can give to sustain the cause many times as much as the poor man expends for tea and tobacco, without feeling it.
Again, here are those among us who are worth from five to twenty-five thousand. The small rates for systematic benevolence stated, would not call for only about one tenth part of their interest money, or a small share of the increase of their property. For a moment consider what these brethren have to do before they can begin to sacrifice. They will have to give from six to ten times as much annually as the above rates, before they touch the principal to begin to sacrifice. We as a people have professed to consecrate ourselves and our substance to the Lord, and have said that we are ready to sacrifice to advance the cause of truth. A very few have made some sacrifice of property; but as a body we have done no such thing. And it will be seen by the above statements, that with our present habits of industry and economy, the friends of truth can meet all the wants of the cause ten times over, before they could begin really to sacrifice. Then, let the professed friends of the cause cease for ever to bear testimony in regard to willingness to sacrifice, while there is want of means to sustain the cause. God knows all our vows and fair promises, and how we perform them. A record is kept in heaven, and by that recerd we shall be judged.
“We want the truth on every point;
We want it too, to practice by;
Do thou, O Lord, our eyes anoint
With a fresh unction from on high.”
We urge the subject of Systematic Benevolence as a plan on which all may act in supporting the proclamation of the Third Message,
3. Because it is necessary. An end should be put to the painful statements of want of means, and appeals for help, which have so often appeared in the REVIEW. These things hurt the REVIEW, and are a blot on the cause; and the friends of so glorious a cause should not suffer it to be thus marred. If, then, system in raising the needed means to sustain the cause of Bible truth, is scriptural, reasonable and necessary, objections to it cannot be of much weight. We will however, notice some of them.
First objection. “It is wrong to state the sums of our weekly benevolence for the future, as we cannot tell how we shall be prospered.” Answer: The Apostle does not say, as the Lord shall prosper you each week; but ”as the Lord hath prospered.” He would not have them descend to all the particulars of each week’s prosperity; but each give according to their present ability, as the Lord hath prospered them with property, health, or ability to acquire means. The farmer and many mechanics must take this general view of the subject.
Second objection. “The plan suggested is to raise money to pay our preachers for their labors, while Paul’s plan was to raise donations for the poor.” Let us hear what the Apostle says on this point. Rom. xv, 25-27. “But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them, verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.” Ah! verily! Paul’s plan of systematic benevolence was to raise means to pay that which the Gentile churches owed their poor teachers at Jerusalem. And this is what we are pleading for, that the churches and brethren who have been partakers of the good word of God as they have listened to the present truth, should raise means to remunerate those ministers who have left their homes, and have gone out from Maine to Iowa to preach the Third Angel’s Message, that they may be able to continue in the work of God, and carry the word of life to others who now sit in darkness.
Third objection. ” When we do alms it should he in secret, and should not sound a trumpet.” Very well, it is hoped that in giving alms to the needy, all will carry out the principle laid down by our Master, and not be guilty of the sins rebuked by him in Matt. vi. 1-4. Says Paul, “He that giveth, let him do it with simplicity.” But we are urging a system, in strict accordance with the teachings of the apostle Paul, to sustain, those who preach the gospel, which he makes a matter of indebtedness. Did Paul give orders to the church at Corinth, which were in violation of the teachings of our Lord in regard to almsgiving? Never. It is to be feared that the common plea for secret giving, is but an excuse for giving little or nothing, and reminds us of the declaration of one who said, “What I give is nothing to nobody.” Probably he told the truth. Satan would be highly gratified to see some very conscientious over-perverted ideas of some scriptures, and tie their hands in this way, and hinder them from acting with the body on plain declarations of the word of God.
Fourth objection. “I am very poor, and what I could give would not be worth noticing.” Hark! poor brother, or sister, and hear what the Master has said about the poor widow. Verily I say unto you, That this poor widow hath cast more in than all they which have cast into the treasury.” Mark xii, 41-44. Jesus sat over against the treasury, and beheld how many of the people cast in much. The poor widow came along and threw in her two mites, which are nearly three cents. Jesus called his disciples. Peter, James, John. Andrew, Philip, Thomas, Bartholomew and Matthew, come here. Here is something for you to learn, to be handed down to the disciples of all coming generations. This poor widow cast more into the treasury than all the rich, who had each cast in much. It was only about three cents, yet it was more. It was not more money, no ; but it was the greatest sacrifice, and would count more in heaven. Thank God, that the poor can lay up in heaven as great a treasure as the rich; therefore, Paul, in his plan, embraced all—” Let every one of you lay by him in store as God hath prospered him.”
In conclusion, we would say, that as we profess to be Bible Christians, the first and great object before us should be to maintain our high profession by corresponding works. ‘Faith without works is dead.” God grant that this may be the decision of every one—”I will shew thee my faith by my works.” James ii, 18.
The commandments of God and the faith of Jesus have been proclaimed in the form of a special message for some ten years. The holy principles of this message have been solemnly urged upon the consciences of men, and it is time to look about us for good fruits in those who profess these principles. Is it not high time to look for a people who are bringing forth Bible fruits? Can we embrace in our fellowship those who have for years professed the message, and do not show Bible fruits? If we do, shall we not thereby lower the standard, and virtually encourage others to profess the faith and deny it in their works? Where, then, is our hope in putting forth efforts to bring others to a profession of the faith? Better let them he left without the truth and a profession of it, than to profess faith, and deny it in works. But the message will not stop here. A testimony is ripening in the church which will sift it and a people will arise who will act systematically in union and in love, and who will show their faith by their works. Amen. J. W.
http://www.adventistarchives.org/docs/RH/RH1859-V14-03/index.djvu?djvuopts&page=5
Seventh-day Adventist Doctrines 