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Chapter IV - Origin, History and Failures of Adventism 

''Every little while, from the days of Christ till now, individuals, and often large sects, have arisen, proclaiming the Second Advent at hand and themselves the God-appointed messengers to warn the world. Right on this point Jesus warned his church: "Take heed that no man deceive you.... The end is not yet." Matt. 24:4-6. Yet right away it was said that Jesus would come before John should die. John 21:23. The Thessalonians had to be corrected by Paul for expecting the Advent immediately at hand. II Thess. 2:1-8.

In the middle of the second century arose the Montanists. The Schaff-Herzog Encyclopedia says: "Ecstatic visions announcing the approach of the Second Advent of Christ... were set forth as divine revelation." Art. 'Montanism.' Like Seventh-day Adventists, they adopted a severe discipline - condemned the wearing of ornaments, intercourse with the world, etc. They created a great sensation, obtained a numerous following, and flourished for a century or more.

Tenth Century Adventism

The following is from the "History of the Christian Church," by M. Reuter, D.D., Century 10, Chapter 2, pages 202, 203: "Among the numerous opinions, however, which disgraced the Latin church and produced from time to time such violent agitations, none occasioned such universal panic, nor such dreadful impressions of terror or dismay, as a notion that prevailed during this [tenth] century of the immediate approach of the day of judgment." "Public and private buildings were suffered to decay, and were even pulled down, from an opinion that they were no longer of any use, since the dissolution of all things was at hand."

The Fifth-Monarchy men of England, about 1660, "believed that the time was near at hand when, to the four great monarchies of Daniel's prophetic vision, was to succeed the fifth, which was to break in pieces all others, and to 'stand forever.'" Johnson's Encyclopedia, article Fifth-Monarchy Men. They undertook to set up the kingdom by overturning the English government.

The Irvingites of England "declare the speedy coming of Christ;" have "prophets," "revelations," "tongues," "gifts," etc. They have gathered large congregations and are spreading over the world.

Swedenborg, Ann Lee, Joanna Southcott, Joe Smith, etc., all made the speedy advent of Christ the ground-work of their systems, as is well known. Hence, movements of this kind are nothing new.

Seventh-day Adventism originated in the well-known movement of William Miller, who set the time for the end of the world in 1843-44. They claim now that Mr. Miller's move was right, and in the providence of God. They claim to be simply carrying on the same work which he began. In all their books and sermons they point to 1844 as their origin, and endorse the work of the Millerites in 1843 and 1844. The following from Mrs. White will settle the point: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that his hand was over and hid a mistake in some of the figures." Early Writings, page 64. God helped them make the mistake! "I saw that God was in the proclamation of the time in 1843." Spiritual Gifts, Vol. I., page 133. So God wanted them to set that time! "I saw that they were correct in their reckoning of the prophetic periods; prophetic time closed in 1844." Page 107. Again: "The Advent movement of 1840-44 was a glorious manifestation of the power of God." Great Controversy, Vol. IV., page 429. Elder White says: "We hold that the great movement upon the Second Advent question, which commenced with the writings and public lectures of William Miller, has been, in its leading features, in fulfillment of prophecy. Consistently with this view, we also hold that in the providence of God, Mr. Miller was raised up to do a specific work." Life of Miller, page 6. So it will be seen that Seventh-day Adventists still believe in and defend the Millerite movements of 1843 and 1844. Indeed, they claim that all other churches who did not accept and endorse Miller's work were rejected of God on this account. Thus Mrs. White: "As the churches refused to receive the first angel's message [Miller's work], they rejected the light from heaven and fell from the favor of God." Early Writings, page 101.

Here, then, we have the origin of Seventh-day Adventism, the fountain from which it flowed. As a stream will be like its fountain, let us examine it. Elder and Mrs. White, Elder Bates, Andrews, Rhodes, Holt, Edson, and all the founders of the Seventh-day Adventist Church were in the movement of Miller, and helped in setting and preaching the time in 1843, 1844, and carried the Advent work right on afterwards.

The work of Mr. Miller is so well known, that I need but refer to the facts about it. William Miller was born at Pittsfield, Mass., 1782, but he was reared at Low Hampton, N.Y. He was a farmer, with only the poor advantages of a country school. He united with the Baptist church. About 1831 he claimed that he had discovered by the prophecies the exact time, the very year, and, finally, the very day when Christ would appear and the end of the world would come. He succeeded in converting perhaps fifty thousand people to his views. The first date fixed was 1843. It failed. Then he fixed a day in October, 1844, and that failed. Many other times have since been fixed by Mr. Miller's followers, and all have failed. Over fifty years have come and gone, and the end has not come yet.

What was the one great burden of Miller, the one point on which he differed from the Evangelical churches? All these churches believed in the personal Second Advent of Christ just as strongly as Miller did. They loved Jesus and preached the Second Advent, even teaching that it was near at hand. But the Millerites said they knew the TIME when it was to be, and that time was 1843- 4. They staked all upon this. The issue was plain and definite. All who did not endorse their SET TIME were "opposers," "enemies," "in the dark," "evil servants," rejected of God and lost, just because they would not believe in setting a time for the end. Here are Miller's words: "I believe the time can be known by all who desire to understand.... Between March 21, 1840, and March 21, 1844, according to the Jewish mode of computation of time, Christ will come." Life of Miller, page 172. Jesus says: "Ye know not when the time is." Mark 13:33. But the Millerites thought they knew better than Jesus Christ did. So they condemned all who did not agree with them. Here is a mild sample of what they said and the spirit that possessed them: "This is God's truth; it is as true as the Bible." "There is no possibility of a mistake in this time." "Those who reject this light will be lost." "Those who do not accept this argument are backsliders," etc. History of Advent Message, page 596. And this is the spirit that has followed them ever since - a harsh, denunciatory spirit against all who did not agree with their figures, interpretations and theories.

But their set times came and passed without the least regard to their figures and facts, proofs and demonstrations, prayers and predictions. Remorseless old Time, the true tester of every theory, marched right on and demolished them all. This demonstrated the folly and error of the Adventists. Miller's prediction was a wretched abortion. He preached and propagated a falsehood. He preached that the world would end in 1843, and it didn't. He set 1844 for it to come, and it didn't. If ever a religious movement on earth was demonstrated to be a humbug and a failure, it was Millerism. But if Millerism was a failure, then Seventh-day Adventism is also, for that was the fountain from which this has flowed; that was the foundation on which this is built. Deut. 18:22: "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken." This, surely, is a simple and fair test. By this rule the Lord was not in Miller's move.

"But were not the Adventists in 1843-4 very confident that they were right?" Confident is no name for it. They were SURE that they were right, they KNEW they were right, for they proved it all by the Bible, every word of it, positively. The Bible said so; to deny it was to deny the Bible. But it failed all the same. It is just so with Seventh-day Adventists now. They are the most positive people in the world, though they have made scores of terrible blunders.

That no one will know the time of the second advent is as plainly taught as words can teach. Read the following: "But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only;" "Watch, therefore: for ye know not what hour your Lord doth come;" "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh;" "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." Matt. 24:36,42,44; 25:13. "Take ye heed, watch and pray: for ye know not when the time is." Mark 13:33. "It is not for you to know the time or the seasons, which the Father hath put in his own power." Acts 1:7. Jesus said, "Ye know not when the time is;" Miller said, "We know when the time is." Jesus said, "It is not for you to know the times or the seasons;" Miller said, "We know all about them." Jesus said, "No man knows the day;" Miller said, "We know the exact day." Which was right? The disappointments of the Adventists, time and again, during the past fifty years, in setting the date for the end of the world have clearly demonstrated their folly. The whole Advent move was conceived in error, born in a mistake, has grown up in folly, and must die in disgrace. "But were not the Millerites honest?" There is no doubt of it, but that proves nothing as to their correctness.

The Fruit of Millerism

"By their fruits ye shall know them." Millerism, for about four years, in a few states, created a great excitement. Churches were divided and broken up, pastors left their flocks to "lecture" on "time," while argument and strife were the order of the day. As the time set drew near, in thousands of cases, the Adventists not only left their work and their business, but gave away their property. Crops were left ungathered, goods were distributed freely, so that many who had been well to do were left penniless. After the time had passed, these were destitute and their families suffered. Many had to be arrested and put under guardianship, to protect their families. Then the wildest fanaticism broke out here and there, which brought disgrace upon the very name of religion. Many said the Lord had come, probation was ended, it was sin to work, all property must be held in common, all the churches were apostate, Babylon, etc. Some Adventists had spiritual wives, some went to the Shakers, many went back into the churches, some into despair, and hundreds into doubt and infidelity - just what might have been expected. The glorious doctrine of the Second Advent was covered with shame, Satan rejoiced, while the cause of Christ was greatly injured. For proof of these facts, I refer to the testimony of thousands now living, and to the published works of the Adventists themselves. Thus Elder U. Smith is compelled to say: "The Advent Body were a unit [in 1844] and their testimony shook the world. Suddenly their power was broken, their strength paralyzed. They passed the point of their expectation, and realized not their hope. That a mistake had been made somewhere, none could deny. From that point the history of a majority of that once happy, united people has been marked by discord, division, confusion, speculation, new mistakes, fresh disappointments, disintegration and apostasy." The Sanctuary, pages 13, 14.

Paul said, "God is not the author of confusion." I Cor. 14:33. Then surely he was not the author of Adventism, for the confusion it produced is unparalleled in religious history. Ten souls were ruined by it where one was saved. Immediately after 1844 they split up into numerous parties, each contradicting and condemning all the rest. Instead of renouncing the whole thing, as sane men ought to have done, each one set himself to find some "explanation" of their mistake. Hardly any two agreed, while each one was sure he had the true explanation. Their utter confusion is well illustrated by the following anecdote told by Mr. Miller himself: The first person in his own parish who fully embraced his views was an old woman, an humble Christian. Mr. Miller sent her his papers when he had read them. One week he received sixteen different sheets, all purporting to be Advent publications, but the most of them advocating contradictory sentiments. He sent them to the old woman. Soon she sent for him, and on his arrival began: "Have you read all these papers?" "I have looked them over." "But are they all Advent papers?" "They profess to be." "Well, then," said she, "I am no longer an Adventist. I shall take the old Bible and stick to that." "But," said Mr. Miller, "we have no confidence in one-half there is advocated in these papers." "We?" exclaimed the old lady, "who is WE?" "Why," replied Mr. Miller, "WE are those who do not fellowship these things." "Well, but I want to know who WE is." "Why, all of us who stand on the old ground." "But that ain't telling me who WE is. I want to know who WE is." "Well," said Mr. Miller, in relating the story, "I was confounded, and was unable to give her any information who WE were." History of Second Advent Message, pages 414, 415.

And so it has continued unto this day. What do Adventists believe? Go ask what language was spoken by the people after the Lord confused their tongues at Babel. Adventism is a second Bable[sp]. But Seventh-day Adventists say "We are united; we believe alike." Partly true, but they are only one branch of this Advent Babel. Such a brood of errors and heresies as has resulted from Adventism, cannot be found in the history of the church before. Time- setting, visions, miracles, fanatics, false prophets, sleep of the dead, annihilation of the wicked, non-resurrection of the wicked, future probation, restoration, community of goods, denial of the divinity of Christ, no devil, no baptism, no organization, etc., etc. Gracious! And these are the people sent with a "message" to warn the church! They had better go back and learn and agree on what their "message" is, before they run to deliver it.

The other Adventists have set the time for the end of the world in 1843, 1844, 1847, 1850, 1852, 1854, 1855, 1863, 1866, 1867, 1868, 1877, and so on, till one is sick of counting. Learning nothing from the past, each time they are quite as confident as before.

This fanatical work has brought disgrace upon the doctrine of the Second Advent, so that it is not dwelt upon as much as formerly in other churches. The study of the prophecies has been brought into disrepute by the unwise course of the Adventists. No thoughtful man can fail to see this.

Seventh-day Adventists and Time-Setting

It is the one constant boast of the Seventh-day Adventists that THEY never set time; THEY don't believe in it. But they deceive themselves and deceive others when they say so. Elder White, their leader, engaged in preaching three different set times for the Lord to come, viz., 1843, 1844, 1845. here are his own statements on this: "I found myself happy in the faith that Christ would come about the year 1843." Life Incidents, page 72. Then he tells how he preached it. Of 1844, he says: "I stated my conviction that Christ would come on the tenth day of the seventh Jewish month of that year [1844]." Pages 166, 167. "It is well known that many were expecting the Lord to come at the seventh month, 1845. That Christ would then come we firmly believed. A few days before the time passed, I was at Fairhaven and Dartmouth, Mass., with a message on this point of time." 'A Word to the Little Flock,' by James White, page 22. So their leader was a time-setter. Mrs. White, their prophetess, was in the time-setting of 1843 and 1844. She herself says: "We were firm in the belief that the preaching of definite times was of God." Testimonies, Vol. 1, page 56. Of the first date she says: "With carefulness and trembling we approached the time when our Saviour was expected to appear." Then she tells her disappointment. Testimonies, Vol. 1, page 48. Again: "Our hopes now centered on the coming of the Lord in 1844." Page 53. She was a time- setter. Elders Bates, Andrews, Rhodes, and all the first crop of Seventh-day Adventists were in the time-setting of 1843, 1844. They still endorse Miller's time-setting of 1843 and 1844 as right and approved of God. How much truth, then, is there in their assertions that they have never set time? But they say, "WE did not keep the Seventh-day when WE set time; therefore WE never set time!" That is too thin. The thief says, "I did not wear this coat when I stole the sheep, therefore I never stole him!" They say that they have given the THREE messages. Well, the first message was in 1844 when they set time. Are they the same people, or are they not?

Again they endorse Mr. Miller's work as of God. But Miller is responsible for all the time-setting done by the Adventists since his time, because they are the legitimate outgrowth of his work. He began setting time. He did it the second time. He taught them how to do it. He fathered the idea. He inculcated it in all his followers. They then simply took up and carried on what he had begun. Seventh-day Adventists claim to be the original Adventists, and endorse Miller's work. In doing this they endorse time- setting, and should justly bear all the odium of that fanatical business.

But don't Seventh-day Adventists rise to explain why they were disappointed in 1843, and again in 1844, and for forty years since? O, yes; but we naturally become a little suspicious of the man who is compelled to be constantly explaining his conduct. Straight works needs no explanation. They say the Lord caused them to be disappointed in 1843, on purpose to test their faith, that was all! In 1844 they made just one little mistake, that was all! They then taught that the earth was the sanctuary. Come to find out, the sanctuary us up in heaven, and Jesus did really come, in a certain sense, that very year! So they were right, after all. Don't you see? Clear as day. Now they have the whole matter removed from the troublesome facts of earth, where we can test them, to the beautiful theories of heaven, where no one can go to report on facts which might spoil their theories. Now they can speculate and argue in safety. But sober, thinking men see through all this. It is merely a make-shift to get out of a difficulty.

Miller's Confession - He Opposes Seventh-day Adventism

All the other Adventists long ago renounced the 1843-4 time-setting as an error. Thus: "The majority of Adventists took the position that the TIME was an error of human judgment." History of the Second Advent Message, page 383. Hear Mr. Miller himself: "On the passing of my published time, I frankly acknowledged my disappointment.... We expected the personal coming of Christ at that time; and now to contend that we were not mistaken, is dishonest. We should never be ashamed frankly to confess our errors. I have no confidence in any of the new theories that grew out of that movement, namely, that Christ then came as the Bridegroom, that the door of mercy was closed, that there is no salvation for sinners, that the seventh trumpet sounded, OR THAT IT WAS A FULFILLMENT OF PROPHECY IN ANY SENSE." History of the Advent Message, pages 410, 412.

From this we see: 1. That Miller, the founder and leader of that move, owned that it was an error. 2. He repudiated the idea that it was a fulfillment of prophecy in any sense. 3. He especially points out the Seventh-day Advent position as utterly wrong. He knew all about their arguments of the three messages, the sanctuary, the Sabbath, etc., and yet he not only rejected them, but earnestly warned his people against them, so that very few of the original Adventists ever accepted them. Hear Mrs. White herself on this point: "I saw leading men watching William Miller, fearing lest he should embrace the third angel's message and the commandments of God. As he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length WILLIAM MILLER RAISED HIS VOICE AGAINST THE LIGHT FROM HEAVEN." Spiritual Gifts, Vol. 1, page 167.

Thus the father and founder of Adventism condemned and opposed the position which Seventh-day Adventists took with regard to his own work. He had sense enough to see, and honesty enough to confess, that it was a mistake. But they will not have it so. They know better than he himself. They will have it that it was a wonderful fulfillment of Rev. 14:6,7. Miller denies it. Thus it will be seen that Seventh-day Adventists give an interpretation to Miller's work which he himself condemned. Not a leading man in Miller's work ever embraced the views of the Seventh-day Adventists, but have always opposed them as fanatical and as a side issue. None of the leaders of Seventh-day Adventism, such as White, Andrews, Bates, Rhodes, etc., were ever of any note in Miller's work, though they were all in it; yet afterwards they claimed to be the only ones who had the right view of it. All the rest were "in the dark," "foolish virgins," "apostates," etc. How modest!

Mistakes of Adventists

A people who have made as many mistakes as Adventists have, ought to be very modest in their claims, and ought to see that they have been led by men and not by the Lord. 1. They set the time for the end of the world in 1843, and failed. 2. They set it again in 1844 and failed. 3. Elder White, the leader of the Seventh-day Adventists, set 1845 for the end, and failed again. 4. They held in 1844 that the earth was the sanctuary, another mistake, as they admit now. 5. They all held for some time after 1844 that probation for sinners was ended - a fearful mistake. See chapter 8 of this book. 6. For ten years Seventh-day Adventists began the Sabbath at 6 P.M., instead of at sunset as now. Thus they broke the Sabbath every week! 7. They kept their children out of school for years, because time was so short they would need no education. Those children now have grand-children! 8. They gave away their goods in 1844, because they would not need them after that! 9. They would not vote, for that was like the fallen churches. Now they vote freely. 10. They held that it was wrong to take a church name, for that was Babylon. Now they have a name. 11. Church organization was wrong, for that was like Babylon. Now they organize. 12. For years they said it was denying their faith to set out trees, for they would never grow to bear fruit. 13. Led by a revelation from Mrs. White, the sisters put on short dress with pants. None of them wear it now. 14. For thirty years they would not take up any collection on the Sabbath. Now they do it every week. 15. For fifty years they have been expecting the end of the world to come inside of five years, and it has not come yet. 16. They said Jesus would come to the earth in 1844. Now they say that was a mistake; he came to judgment in the sanctuary above. Thus: "The Adventists of 1844...thought the bridegroom would come; and THEN HE DID COME - not to this earth, as they incorrectly supposed, but to the MARRIAGE." "They simply mistook the KIND of coming referred to." U. Smith, in Parable of the Ten Virgins, page 13,14. He owns that: 1. They got the time wrong in 1843. 2. The place wrong. 3. The event wrong. Now let him add, 4. The whole thing wrong, and he will be right! 17. Then they said the door was shut, Matt. 25:10; now they say that this was wrong; it is open yet. Thus: "There can be no other place for the shut door but at the autumn of 1844." Elder White, in Present Truth, May 1850. "The door is still open, and other guests may come." U. Smith, in Parable of the Ten Virgins, page 17, February, 1889. These are the people who always KNOW they are just right! 18. They once adopted a rigid vegetarian diet - not meat, no butter, only two meals per day, etc., but it was a failure. It killed many and ruined more, till they had to modify it and live like other people.

These are only samples out of numerous mistakes the Adventists have made; and this they have done with an inspired prophetess right at their head for forty-four years! These simple, undeniable facts alone should be enough to open the eyes of all to see that the Lord has not led them in their work.''

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Izvolite prevod jednog pasusa koji mi je zapao za oko:

Niko neće znati vreme drugog dolaska to se jasno učilo kako se iz reči može naučiti. Pročitajte sledeće: "A o onom danu i času niko ne zna, ne, ni anđeli na nebu, nego samo Otac"; "Pazi, dakle: jer ne znaš sat kada će Gospodar tvoj naiđi;" "Zato i vi budite takođe spremni: jer u času kad i ne mislite Sin Čovečiji dolazi;" "Bdijte dakle jer ne znate dana ni sata u kojem Sin Čovečiji dolazi. " Mat. 24:36,42,44; 25:13. "Pazite, gledajte i molite: Jer ne znate kada je vreme" Mark 13:33. "To nije za vas da znate vreme ili godišnje doba, što je Otac ostavio u sopstvenoj vlasti." Dela 1:7. Isus je rekao: "Vi ne znate kad je vreme," Miller je rekao, "Mi znamo kada je vreme." Isus je rekao, "To nije za vas da znate vreme ili godišnje doba," Miller je rekao, "Znamo sve o tome." Isus je rekao: "Niko ne zna dan;" Miller je rekao, ''Znamo tačno dan." Ko je bio u pravu? Razočarani adventisti, vremenom i ponavljanjem, tokom proteklih pedeset godina, u postavljanju datuma za kraj sveta jasno su pokazali svoju glupost. Celi Adventi pokret je bio zamišljen u zabludi, rođen u grešci, odrastao je u ludosti, i mora umreti u sramoti. "Ali zar nisu bili mileriti iskreni?" Nema sumnje u to, ali to ne dokazuje ništa o njihovoj ispravnosti.


Chapter V - My Objections to the Seventh-day Adventist System


1. It was born in a mistake. The origin of Adventism was in the Millerite time-setting of 1843 and 1844, which all know was a mistake.

2. That work produced great fanaticism, and wrought disaster to thousands of souls.

3. Out of that movement has grown a whole brood of errors, as they themselves will admit.

4. Seventh-day Adventism is a system of popery - one-man power. From the first, Elder White took this position, and molded the whole system to fit it. He would and did rule and dictate in everything in all the field. He would make it hot for one who dared to start anything which he had not bossed. He was head and president of everything. So now a few run everything. Their word is law. It is contrary to the Gospel, and has resulted in the mental degradation of the mass of that people. A few think for all.

5. The mere word of Mrs. White, an uneducated woman, is accepted as the voice of God to them dictating in everything. "As for my people, children are their oppressors, and women rule over them." Isa. 3:12.

6. From the start, Elder and Mrs. White would take up publicly the faults, real or imaginary, of any one and every one, ministers, editors and all, and expose them before the whole congregation. If any objected, they were "rebels." All this was then printed in her "Testimonies" as inspired, and circulated for all to read. This has begotten in all a habit of criticising and fault-finding, which is reprehensible to the last degree. Any one might have foreseen that it would result in this. Mrs. White herself now says: "There has been a picking at straws. And when there were no real difficulties in the church, trials have been manufactured." Testimonies, Vol. 1, page 144. "Love for one another had disappeared, and a fault-finding, accusing spirit has prevailed. It has been considered a virtue to hunt up everything about one another that looked wrong, and make it appear fully as bad as it really was." Page 164. Mrs. White herself has set the example, and she is largely followed, till they are a denomination of fault-finders.

7. It is a fundamental doctrine with them that all the other churches are apostate and corrupt. Hence they are eagerly on the watch for every evil thing they can pick up against them. This is poor business, and it begets in themselves a hard, unlovely spirit.

8. They are constantly on the watch for all the evidence they can gather, showing that the world is rapidly growing worse. This again has a bad effect on themselves, tending to make them sour and gloomy.

9. Their ministers are mere lecturers, going from place to place, staying only a few weeks at a time, and repeating the same old sermons over and over. As a consequence they became narrow and small and dry. Their preaching is almost wholly doctrinal and argumentative. This makes them hard and combative, instead of tender and charitable.

10. Their churches are very small, generally numbering from fifteen to forty. They have no pastors, and seldom any preaching. Their meetings are held on Saturday, when others are at work, hence not a soul attends except themselves. So their meetings are small and dull and tiresome, especially to youth and children. Never mingling with other churches, they soon fall into a rut and become very dry. The great mass of them are uncultured, and their local leaders are farmers or mechanics. The decorum seen in other churches is generally wanting in theirs. Their children are noisy, and often the members too. This is not good.

11. Their theory compels them to be narrow and uncharitable. They cannot work at all with other Christians in anything. This is another bad feature of that system. They condemn all Christian workers who do not follow them. See how Jesus rebuked that narrow, bigoted spirit: "And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us. But Jesus said, Forbid him not, for there is no man which shall do a miracle in my name, that can lightly speak evil of me; for he that is not against us is on our part." Mark 9:38-40.

12. In a community they have no influence whatever over the irreligious. Not one of them attends their meetings; not a child outside of their own families attends their Sabbath schools. Other churches, by their public meetings, sermons and schools on Sundays, have a mighty influence for good over the unconverted.

13. Their work is largely proselyting. Truly, "they compass sea and land to make one proselyte." They will work just as hard to get a good old Christian out of another church as they will to convert a sinner. They tear down more than they build up.

14. They count all lost who reject their "message." Their missions of which they boast so much are the dread of all other missionaries, as they work as hard to proselyte members from churches as they do to convert raw heathens or sinners. Thus, of their "mission" in London, Elder Haskell says: "Thirteen have taken their stand on the Sabbath.... These have come principally from the Church of England." Review, April 10, 1888. Yes, their converts are always "principally" from other churches. I became sick of such work.

15. By their arguments they confuse the minds of many, so that they know not what to believe. They set them against other churches, and so they drift away from all and are entirely lost. Adventists have done a large amount of this work, and their influence in that line is fearful.

16. Many of their children grow up to keep neither Saturday nor Sunday, nor to attend any church, and hence they become irreligious.

17. Sunday-breakers who hunt, fish, sport or work that day, are encouraged in it by the arguments and examples of the Adventists. This certainly is evil. A community where Sabbatarians live has no quiet rest-day at all.

18. The power of God does not attend the Advent work as it should, if it is His special work. During my long experience with them, I was impressed with the fact that, as a rule, the work was exceedingly dry and powerless. This disheartened me greatly. I saw that it was so with all their ministers, from large to small. Their year book for 1888 shows that they did not average one convert to each minister!

19. In fields where they have been the longest and are best known, they have the least success. As soon as it is well understood what it really is, they can do nothing.

20. The apostles, the reformers, and others whom God has sent, have built up large societies, and wielded a great influence for good in society. But the Adventists never do. They have no influence for good on society. This feature of the work often troubled me. Notice how the heretical and fanatical sects generally withdraw themselves from community, and build up a little exclusive society by themselves. See the Shakers, the Mormons, the Oneida Community, the followers of Mrs. Southcott, etc. Seventh-day Adventists become a little exclusive party in any community where they are. They go by themselves, and take part in almost nothing which interests others. Take my own town as an example. They have had a church here for thirty years, numbering from fifty to seventy-five. They take no part nor interest in any social, literary, moral, sanitary, temperance or religious work outside of their own. They are never thought of as helpers in any such necessary and noble work. They never attend a prayer meeting, a revival effort, or a Sabbath School except their own. The Young Men's Christian Association, which is wholly unsectarian, is doing a noble work to save the young men of the place. Not one Adventist attends or takes interest in it. On the contrary, the Adventist store is open for trade, and thus becomes a resort for idlers and Sunday breakers. In whatever way considered, their influence is detrimental to the best interests of religion and good society.

How different it was with the followers of the true reformers, Luther, Wesley, Calvin, etc. They stood with the people, worked for them, and made society generally better.

The moment a person becomes a thoroughly converted Seventh-day Adventist, he is spoiled for any further usefulness in society. This is their record everywhere, as all will testify who know them. To convert men to their doctrine is the all-absorbing passion of their lives, leaving them neither interest, time nor means for anything else.

21. I came to see that the great burden of Adventists was about merely speculative theories concerning which they cannot KNOW positively that they are correct after all. Such are their theories about the sleep of the dead, destruction of the wicked, the sanctuary in heaven, the time when Jesus will come, their interpretation of the image beast of Rev. 13:11-18, the mark of the beast, etc. Do they KNOW that they are right about these? No, they think they are, and others equally honest, pious and intelligent, think differently. I came to feel that it was foolish for me to spend my life over what after all I did not know was really so. But we do know that it is right to evangelize the heathen and the vicious of our cities, to save the drunken and fallen, to preach Christ and convert sinners, and to work for everything that will improve the condition of men and society NOW. But with Adventists these things are secondary or neglected entirely, while they constantly put their pet theories first and dwell upon them most of the time.

22. All in their system that has been a blessing to them is held also by all evangelical churches, such as faith in God, in Jesus and the Bible, a pure heart, holy life, self-denial, etc. Nothing good has come to them or to the world by those doctrines which are peculiar to Adventist, as the TIME of the advent, the condition of the dead, the Sabbath, the visions, etc.

23. Having been disappointed so many times and so long, taking so gloomy a view of things generally, they are as a class a very discouraged and unhappy set of people.

24. It is "another gospel," Gal. 1:6, which the apostles never preached. I was long impressed with the fact that we Adventists preached very differently from the apostles. For instance, we were always preaching and writing about the Sabbath, while Paul in all his fourteen epistles mentions it but ONCE, Col. 2:16, and then only to condemn it! "We find in the New Testament 'preach the gospel,' fifty times; 'preach Christ,' twenty-three times; 'preach the word,' seventeen times; 'preach the kingdom,' eight times; 'preach the law,' or 'the Sabbath,' not once!" Warner.

25. They are unpatriotic. Not a soul of them, man or woman, in field or hospital, lifted a finger to aid in putting down the rebellion or slavery. They staid [sp] at home and found fault. See Mrs. White's Testimonies, Vol. 1, pages 253-268. If a man had gone to war he would have been expelled from the church, for Mrs. White forbade it. Hear her: "I was shown that God's people, who are his peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith." Testimonies, Vol. 1, page 361. They hold that our nation is "the beast" of Rev. 13:11-18, which will soon become a tyranny. Mrs. White says: "The nation will be on the side of the great rebel leader," the Devil. Testimony No. 31, page 132. So they all feel.

26. Their false ideas of Sunday leads them to join with infidels, atheists, Jews, saloon-keepers and the irreligious generally in opposing any restriction on Sunday desecration. It is one of the anomalies of the age to see a Christian church unite with the worst elements of society and the enemies of Christ, to oppose the best interests of society and the sacrificing work of the most devout and intelligent of the land. What is a religion good for, anyway, which spoils a person for all practical usefulness in society? What does it mean to "love your neighbor"?

The Adventists and the Prophecies

The Adventists claim great light above all others on the prophecies. The old women and the little children among them confidently believe that they know more about the prophecies than all the commentators and scholars in the world. They can tell exactly what every horn, and wing, head and tail, trumpet and vial, beast or angel in all the prophecies means! Any possibility of mistake? Not the slightest. And yet probably no people ever made as many mistakes in the same length of time as Adventists have.

Consider how little critical knowledge of exact historical dates and facts common people really possess. The great mass of intelligent business men, farmers, mechanics, mothers and housekeepers, would be poor judges in such matters. Most of them know nothing about it. They could not intelligently dispute any statement a lecturer might make on such points. These Advent preachers go before such an audience night after night for six or eight weeks, with their positive statements boldly made and often repeated, till their deluded hearers think them to be the most wonderful historians, and accept their statements as undoubted truths! So of their Bible readers, who go from house to house to expound the deep things of God. I know them well, have taught many of them, and have been in their training schools. Many of them could not get a third grade certificate, nor have they ever read a volume of history. They simply learn by rote, parrot-like a lesson which they repeat glibly to the astonished farmer or unread mother. Get them off this track and they are dumb. They are like those whom Paul rebuked, "Desiring to be teachers of the law; understanding neither what they say nor whereof they affirm." 1 Tim. 1:7. This fits them exactly. (See Appendix B and C.) 

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Ovde bih izdvojio kao najzanimljiviju cetvrtu tacku gde se kaze da je SDA papski sistem, jer je jedan covek uzeo ceo pokret u svoje ruke. To je bio po Canright-u staresina Wight. Njegova rec je bila zakon sto je suprotno Evandjelju kaze autor. Izvolite prevod:


4. ''Adventizam sedmoga dana je sistem papstva - moć jednog čoveka. Od početka, starešina White je uzeo ovu poziciju, i oblikovao celi sistem i podesio ga. On je načinio pravilo i diktirao sve u svakom polju. Učinio bi vrućinu za nekoga ko se usudio pokrenuti nešto što on nije blagoslovio. Bio je vođa i predsednik svemu. Tako da sada pokreće sve. Njegova reč je zakon. To je u suprotnosti s Evanđeljem, te je rezultiralo u mentalnoj degradaciji mase ljudi. Neko misli za sve.''

Preveo: Milos Popadic

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