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The World Assembly of Free Seventh-day Adventists is a world-wide association of Self-Supporting Seventh-day Adventists who believe, promote and practice the historical foundational beliefs of Seventh-day Adventism.

BEGINNINGS

Since most people have never heard of Free Seventh-day Adventism, we here at HIS Vine Free Seventh-day Adventist Church thought it appropriate to provide some background as to who Free Seventh-day Adventists are and where they came from.

"Who are the Free Seventh-day Adventists?" one may ask. The Free Seventh-day Adventist began in 1915 under the leadership of noted Adventist preachers, John Wesley Manns and Lewis Charles Sheafe. These pioneer workers never had any doctrinal disagreements with regular Seventh-day Adventists, but had to organize among themselves due to the racial restrictions of the times. These colored ministers suffered and endured great injustices both inside and outside their church. It was their desire to carry forward the work began by Edson White in Vicksburg, Mississippi, yet they were met with discouraging circumstances on every side. They refused to be hindered by any man. In the “Watson Letter” (Letter 267, 1905 and Letter 262, 1902), it becomes obvious that Ellen White was very supportive through the use of her tithe of the work Elder Manns and others were performing in the south along with her son, J. Edson White, who established the Southern Publishing House. (Pamphlet 127, e.g.)

“By 1906 more Blacks emerged and began working feverishly in response to Mrs. White's appeal to labor for their own. In addition to J.H. Laurence, there were Sidney Scott, U. S. Willis, John G. Thomas, Lewis C. Sheafe, Fred H. Seeny, Thomas H. and Jonathan Allison, Paul B. Bontemps, John Frank Bookhart Sr., John and Charles Manns, John Stevens and others. Not all of these persons had attended the school (Huntsville), but they all shared the burden of preaching to and helping their people.” Dudley, Charles Edward Sr. "Thou Who Has Brought Us Thus Far On Our Way —The Development of the Seventh day Adventist Denomination among African Americans.” Book Three, Volume Three. Edited by Tama Henley Curry. Dudley Publications, 2000 Pp. 7

“By the end of the nineteenth century, some African-American leaders had begun to establish Seventh-day Adventist congregations on their own in Georgia, Tennessee and Washington, D.C. John and Charles Manns began the work in Savannah, Georgia; Lewis C. Sheafe organized the first Seventh-day Adventist church in Washington, D.C; Harry Lowe started the church at Edgefield Junction, Tennessee; Alonzo Barry brought together a group in Louisville, Kentucky.” Id., pg. 1-5.

Unfortunately the brethren in leadership were not prepared mentally or spiritually for the increase of colored ministers, workers and members.

“The Adventist church was blessed with a dramatic increase in the African-American component of its membership-from 50 in 1900 to 900 by 1909. The church organized the Negro Department of the General Conference to give special attention to this growing membership. Blacks were sharing the biblical beliefs of the church with members of their own race whenever they came together. This growth in membership caused grave concerns to the leadership, who began concerted efforts to curb the rapid growth by dismissing some of the strongest and most prominent African-American soul winners.” Ibid.

John Manns experience and dismissal is a dramatic example of the unresolved issues of that time. One of the biggest of the issues was the deeding of property to the conferences for which they had little confidence, and in fact, on most occasions, refused to do so.

“The decree has gone forth from the leaders that all church property must be signed over to the conference. This applies especially to church property held by colored congregations. Some of these churches refused to comply with this decree. The People’s S.D.A. Church of Washington D.C. of which Elder Lewis C. Sheafe was founder and pastor would not submit to this order of things. The conference often has resorted to all kinds of tricks trying to secure the title to the property. So far, they have not succeeded. Then the Savannah, Ga. Church of which Elder Manns is founder and pastor, with a property worth $6,000 and a membership of ___ was turned out of conference connection, because they refused to deed their property to the conference. The same fate befell the Lexington, Ky. church of which Elder J. E. Brice was pastor.” Savannah Tribune, May 13, 1916.

Soon the work among African-Americans was considered a financial burden on the church. It is interesting to observe that the financial and numerical records of non-whites have been kept since the early days of the church. Ellen White understood the plight of those workers in the south in those early days, and the need for both “regular and irregular lines,” that the work might be advanced in spite of these facts.

“It is time that church members understood that everywhere there is a work to be done in the Lord’s vineyard. No one is to wait for a regular process before they make any efforts. They should take up the work right where they are. There should be many at work in what are called “irregular lines.” If one hundred laborers would step out of the “regular lines,” and take up self-sacrificing work, souls would be won to the Lord. And the workers would understand by experience what it means to be laborers together with God.” Ellen G. White, Spalding and Magan Collection, Letter to Brother Johnson, pg. 194-195 August 6, 1901

As the leadership began to view the southern work as a financial strain on the church, meetings were held to find out how best to close some of these southern missionary projects in order to relieve the financial burden as they saw it.

“After arriving in Nashville, Edson took the printing presses off the Morning Star and established what was later to become the Southern Publishing Association...It was established to print literature for distribution among the Colored people and the poor Whites in the South. In addition to facing challenges from people in the area, opposition from the brethren in Battle Creek had to be constantly dealt with. It appeared that the church leaders were determined to put an end to the work being done for people living in the south.

“Not long after this venture began, Elder A. G. Daniells, the president of the General Conference, along with some church leaders, visited Ellen White in her home at Elmshaven in California and urged that the operation be closed. It was a financial burden on the church, they complained. Not wanting the brethren to feel that she was upholding Edson, her son, in some wrongdoing, she agreed to the closing of the project. ‘However, after the brethren left, God spoke to her in a vision and chided her that she should stop listening to the brethren and listen to Him. She was warned that the Southern Publishing project was not to be closed but should remain in operation to serve Blacks and poor Whites living in the Southland.’” Ibid. See also, e.g. Letter to A. G. Daniells; MR 1112, Manuscript Releases, Vol. 14, pg. 203-205.

As the majority of the Oakwood students who finished their courses were not being hired, along with their white counterparts, many had to become self-supporting (free). Because the workers in the south were being dismissed, underpaid, and outright neglected, Ellen White proceeded to venture outside the “regular channels,” to support the workers there. She also encouraged those who followed her example in this.

“It has been presented to me for years that my tithe was to be appropriated by myself to aid White and Colored ministers who were neglected and did not receive a sufficient amount to support their families properly. When my attention was called to aged ministers, White and Black, it was my special duty to investigate into their necessities and supply their needs. This was to be my special work, and I have done this in a number of cases. No man should give notoriety to the fact that in special cases the tithe is used in that way.

“In regard to the Colored work in the south, that field has been and is still being robbed of means that should come to the workers in that field. If there have been cases where our sisters have appropriated their tithe to the support of the ministers working for the Colored people in the South, let every man, if he is wise hold his peace.” “Watson Letter” (Letter 267, 1905)

ELDER J. W. MANNS

One of the noted “colored" evangelists in Seventh-day Adventism—Evangelist John Manns, decided to assert his “liberty in Christ Jesus,” and the Free Seventh-Day Adventist movement was born. Thousands were baptized and nearly 120 churches formed under the name of “Free Seventh-day Adventists”. These churches were raised up in North America, South America, and the Caribbean.

Elder Charles Brooks included Elder J. W. Manns in his hall of faithful historic black evangelist pioneers in the journal “Perspectives”:—

"Adventist workers, especially those who passed through Oakwood College, began to disperse all across this country and the world. Black preachers, blessed with the gifts of eloquence and imagery and substance, clearly defined the Adventist message with simplicity and power. Thank God, the message He has given us to preach comes interwoven throughout with power. It just needs “preaching” and “living,” and God’s Black Adventist servants were qualified by the Holy Spirit to do both. Across the land a host of Christian soldiers preached with power: P. G. Rodgers, Benjamin Abney, Napoleon Smith, W. H. Green, John and Charles Manns, George E. Peters, F. L. Peterson, M. C. Strachan, L. C. Sheafe, J. K. Humphrey, R. L. Bradford, C. F. Phipps, Louis Bland, J. E. Cox, Sr., J. H. Laurence, U. S. Willis, T. M. Rowe, A. E. Webb, H. W. Kibble, R. E. Warnick, H. R. Murphy, W. W. Fordham, and others.” Perspectives: Black Seventh-day Adventists Face the Twenty-first Century. Edited by Calvin B. Rock. Hagerstown, MD: Review and Herald Publishing Association, 1996. pp.11-19.

“The Manns brothers—John, Charles and Lewis—worked very hard to build up the work in that part of the Southland, but when the work began to grow and needs for help and housing began to multiply, requests were made to the leaders of the organization only to be ignored. John W. Manns showed a great concern that all of the presidents were all White and no opportunities were granted to the Colored to lead even their own people in a wider experience in the building of the work. All of the funds were being sent to the conference but little if any was being returned to strengthen the work in the Black community. Manns was a very strong influential man who sought better relationship between the races. At that time Manns had the largest congregations in the South in Savannah. After making many appeals to the leaders for help with caring for the needs of his people, he became discouraged and severed himself from the Seventh-day Adventist body, although he still held to the biblical teachings of the church.” “Elder Manns' organization existed side by side with the regular Adventist organization and used Adventist literature and established a paper on his own, the Advent Banner.” Thou Who Has Brought Us Thus Far On Our Way"—The Development of the Seventh-day Adventist Denomination among African Americans. Book Three Volume Three. Edited by Tama Henley Curry. Dudley Publications, 2000 Pp. 38-39.

 J. W. Manns legally incorporated an independent church on May 4, 1915 by court order. (See Appendix A, Petition to court for Approval of corporate establishment of church outside of any connection with the General Conference; Appendix B, Court order approving said petition after requirements of publication met, Appendix C). He met with Elder Sheafe as detailed below in May of 1916, wherein the establishment of the “Free” Seventh-day Adventist Church was adopted by that name. (Appendix D, News article from Savannah Tribune dated May 13, 1916). The first issue of the paper established by Elder Manns, “The Free Advent Banner” was printed November, 1920. On pg. 2 of that issue, in the top left-hand corner, one will read, “Published monthly by the General Assembly of Free Seventh-Day Adventists.” (Appendix E). In that same paper, it must be noted that the organization begun by Elder Sheafe in California, the Berean Church of Free Seventh-day Adventists, located at 1446 W. 36th St., had applied for and been received into membership in the General Assembly of Free Seventh Day Adventists. That was prior to the November 1920 issue of the paper. It must also be noted that because of this association, Pastor Owens, directly associated with Elder Manns, had been asked to take the pastorate of said church. (Appendix F, Appendix G). A couple of years later, Elder Manns, after a resolution had been adopted by unanimous vote of the members present (taken on January 29, 1923, Appendix H), moved the court by petition to change the name of the corporate structure officially to General Assembly of Free Seventh-day Adventists on June 5, 1923. (Appendix I). Said petition was approved by the court on July 6, 1923. (Appendix J-1, Appendix J-2). The Berean Church in California, temporarily lost its way and had seceded from the General Assembly for a short time. However, as recorded in the Free Advent Banner of November 1925, on pg. 2, it was reported that the Berean Church, though greatly reduced in number, sought for readmission into the General Assembly of Free Seventh-day Adventists. A business meeting was held, and the church voted to unite with the Assembly, property and all. An attorney was secured, and the Berean Church property was conveyed by deed to the General Assembly of Free Seventh-day Adventists, headquarters at Savannah, Georgia. (Appendix K).

LEWIS C. SHEAFE

Another leader, as mentioned previously, was Lewis C. Sheafe. Lewis Sheafe was the first black Adventist minister to pioneer the work in the urban areas. He established a church where both whites and blacks attended together. The church became known as “First Church” in Washington DC. One of Fredrick Douglass' daughters was baptized there and became a member. Ellen White also visited this church and was quite impressed with what she saw.

"Yesterday I had a visit from Elder Sheafe who has charge of the church here in which both white and colored people assemble. He came to ask me to speak in this church next Sabbath. He will invite the members of the colored church to be present. Some little difficulty in regard to the color line exists here…Under the labors of Elder Sheafe, many colored people in this city have accepted the truth. Sixteen were baptized the Sabbath before last, and seven last Sabbath. I was only too glad to promise that I would speak to the church next Sabbath.” Letter 157, 1904 to Mrs. M. J. Nelson.

Not long after Sheafe began his tenure in Los Angeles (which began in 1913), Elders Manns and Sheafe would come together in the city of Savannah Georgia. They recorded the following words in the Savannah Tribune.

“In the fall of 1913, Elder Lewis C. Sheafe and family left Washington DC., where he had labored with marked success for about 12 years to engage in aggressive Christian work in Los Angeles, CA. Here as in the East, the word of God was preached as Elder Sheafe could preach it, resulted as the Lord said, in drawing many to Christ. The outgrowth of the efforts put forth was a church in Watts, Cal., and another in Los Angeles Cal. Both churches have built comfortable and commodious meeting houses during the elder’s stay of a little over two years. Elder Sheafe found it necessary to leave the regular SDA denomination last fall and with him came the Berean church, of which he is pastor in Los Angeles Cal., because of the oppressive and unjust discrimination against the negro by the officials of the denomination. He, like Richard Allen, has founded…the free S.D.A. To this standard Elder J. W. Manns and church of this city have come. They stand united heart and hand in the work for extension throughout this country. Elder Sheafe has left his church in Los Angeles in the charge of a tried and true Brother, while he is here to cooperate with Elder Manns, the fearless champion of religious liberty. These two men of God ask but a respectful hearing, they feel that the justness of their cause will appeal to every honest hearted everywhere…” Saturday, May 13, 1916, Savannah Tribune

The Peoples Church, founded by Lewis C. Sheafe, was a noted trailblazer church in the history of the work. This church was also attended by the gospel teacher, Elder A. T. Jones. The Peoples’ Church came under scrutiny by the D. C. conference because of its association with A. T. Jones, and the protests made by the church concerning apparent discrimination. Two separations between The Peoples’ Church and the D. C. conference occurred during the early portion of the 20th century. During the last separation in 1917, the Peoples’ Church identified with the Free SDA cause. Leaders were very concerned about the potential influence of the church with other “colored” churches during that period. It is most unfortunate that Elder Sheaf separated from Elder Manns in 1917 and returned to Washington D.C. and The Peoples’ Church. He eventually separated from Adventism altogether, joining with the Seventh-day Baptists in 1926. It was this type of action that prompted one writer for the “Gospel Herald,” the predecessor of “Message Magazine,” T. B. Buckner, to find it necessary to publish a stark warning to the churches to stand together against this “Free Church.” He states the following in the year 1917.

“I received an announcement from the People’s Church, Washington DC recently posing under the name of the People’s S. D. A church, openly publishing against the organized body of Seventh-day Adventists, whose headquarters are at Washington DC…I have no railing accusation to bring against these deceived brethren and sisters, but only feelings of sorrow that the enemy was allowed to come in among them and pull them off on a tangent like that. They claim to be a free church, since they have separated from the body…When God himself cannot please everybody, how can the Seventh-day Adventist church please everybody? The Free Church at Washington DC under consideration has assumed the task of warning the mission S.D.A. churches of this country (composed mostly of colored people) against the organized body of Seventh day Adventists. My dear brethren of the mission churches, let me (being 28 years in the message) admonish you to stand by the organization and be assured that we need no advice from the ‘Free Church’ of Washington D.C…Satan is at the bottom of that independent movement against the organization.” T. B. Buckner. Gospel Herald, June 1917.

This is the type of resistance that Present Truth, being presented in all of its fullness, has received from the very beginning of the Adventist movement. But that resistance resulted only in the formation of a body of believers calling themselves what they are — Free Seventh-Day Adventists.

In the words of Elder Manns:—

"We stand upon the principle advocated by our Father Abraham. When he saw that other methods had failed, he said: “Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen, for we be brethren. Is not the whole land before thee: Separate thyself, I pray thee, from me. If thou wilt take the left hand, then I will go to the right; or if thou depart to the right, then I will go on the left." Genesis 13:8-9. Thus, for what seemed to Abraham to be good for the two, he and Lot, though brethren separated...in order to safeguard the interest of all concerned, at times, separations are of a necessity.” J. W. Manns. Why Free Seventh-day Adventists, p. 1

The first churches to join together with the newly formed Free SDA organization in 1916 were located in Dallas, Texas under Thomas DeFreeze, and Lexington, Kentucky under J. E. Brice, and a congregation in Charleston SC.

Elder Dudley goes further to state:—

“The Manns brothers organized the Free Seventh-day Adventist Church, but held to the same teachings and organizational structure of the main body. John, the strongest of the group, visited Jamaica and conducted very successful crusades there; hundreds were baptized. Unfortunately, Elder John Manns, who was charged by denominational leaders with bringing division into the church, became gravely ill while attending a social gathering in Costa Rica and died there. He was 48 years old at his death. This strong and promising leader was used by God to share the gospel truth with African-Americans and others. He was a blessing to the growth of the church. He adhered strongly to the biblical teachings of the church and taught his family to remain with these teachings.”

He was joined in this by Elder Sheafe, who in Los Angeles, California formed the Berean Free Seventh-day Adventist Corporation, which later merged with Elder Manns General Assembly of Free Seventh-day Adventists.

“Many of the readers of this article will remember that in 1920 I visited Los Angeles, and this same church voted to connect with the General Assembly. Elder J. W. Owens was left as pastor of the church. Trouble soon commenced, and as the church property was not property of the General Assembly, the members voted to sever their connection, and for quite a long time they did not report. This brought all the more dissatisfaction to many of the members, and so caused many of them to scatter, some giving up the truth, while others joined the conference church.

“This left but few in the Berean Church, yes, less than ten members. However, these were determined to remain on the outside of the conference church, and are to be commended for such, firmness in standing for the right in this respect.

“When asked if they wanted to unite with the General Assembly whole-heartedly, or as they did before, the reply was very quick and prompt, ‘We want to go all the way.’ A business meeting was held, and the church voted to unite with the Assembly, property and all. An attorney was secured, and the Berean Church property was conveyed by deed to the General Assembly of Free Seventh-day Adventists, headquarters at Savannah, Georgia.” Free Advent Banner, November, 1925, pg. 2.

Elder Manns unequivocally declared that:—

"We, Free Seventh-day Adventists, believe all the fundamental principles of the doctrines as were taught by the founders of the Seventh-day Adventists denomination.”

These beliefs are clearly set forth in the “The 1922 First Yearbook and Directory of the General Assembly of Free Seventh-day Adventists.” (Appendix L). And unlike the General Conference, they have not changed one iota since their adoption of what we believe as Free Seventh-day Adventists.

WHY WE ARE FREE SEVENTH-DAY ADVENTISTS

In the last quarter-century, some have thought they could open up a church and use the name “Seventh-day Adventist” without any legal ramifications. All of those who so thought were quickly disabused of that notion by the General Conference Corporation of Seventh-day Adventists, who own a trademark on that name, as well as the title “Adventist” and intellectual property rights to the acronym “SDA.” This was done by the General Conference in 1980 using a Roman Catholic lawyer to do its work. In so doing, they have made what is to be a church into a business and is contrary to the Bible and the writings of Ellen G. White. See, e.g., 1Corinthians 6:1-4; Ellen G. White, Testimonies to the Church, Vol. 8, pg. 69.

And if that was not enough, the General Conference of Seventh-day Adventists, through its Corporation, has taken the additional step of trademarking the name of Ellen G. White, any and all of her writings, letters, books, visions, periodicals, papers, and anything that is printed, written or recorded from, by, or about her. In so doing, they have also banned any mention of the history of Seventh-day Adventism without their permission and sanction. Thus, any preacher, teacher, layperson or student who tries to teach historical Adventism or use it as its platform, within the General Conference, and make use of the historical writings as confirmed by Ellen White (let alone outside the conference) or any of her writings, stands the risk of being censored by the General Conference, including the seizure of any and all of that material in that person’s possession, and the risk of being sued, defamed and ostracized by the same General Conference that supposedly is the representative of the remnant church. They have now taken the additional stop of removing Ms. White from her God-ordained position as the spokesperson to the church, or God’s mouthpiece to the church. Thus, we no longer believe the Conference, in any aspect, to be God’s representative of His remnant church, based on the actions taken by the General Conference Corporation and the General Conference as a whole who seek to dominate and control every aspect of Adventism as the leadership sees fit and which they have exercised their legal authority to so control. Like the Pharisees in Christ’s time, man again thinks himself sufficient to control all aspects of religion and faith, and have chosen to ignore the true testimony of the True Witness. We want so much more of God and so much less of man in our practice of faith and religion. This is also supported by recent claims and admissions that the General Conference and all churches affiliated with it, are in fact Laodicea as portrayed in Revelation 3, and that was Laodicea they will make it to heaven in that condition, purified at Christ’s coming. This statement shows how far they have departed from the historical platform established between 1848 and 1898. In 1850, Joseph Bates, one of the original founders of the Seventh-day Adventist movement, declared the nominal seventh-day Adventist to be Laodicea and compared them with Sodom and Gomorrha. He went on to state unequivocally, that only one church will be found worthy to join Christ in Heaven, and that is Philadelphia. He instructs all true Adventists to flee from the nominal church because all it contains is death. See: Second Advent Review and Sabbath Herald, November 1850, wherein the following is quoted from:—

“‘I counsel of thee to buy of me gold tried in the fire, [present truth, that has stood the trial of six years opposition, and now is shining brighter and brighter,] that thou mayest be rich; and white raiment that thou mayest be clothed, [righteousness, or righteous acts of the saints,] and eye-salve that thou mayest see.’ [See the present truth.][Revelation 3] Verse 18. Jesus counsels no one to buy of Him earthly riches, etc., no; it is the present truth that the Laodiceans must have to be saved. ‘As many as I love, I rebuke and chasten; be zealous, therefore, and repent.’ Verse 19. Jesus still loves some that are in the Laodicean church, and calls on them to repent. If they were deceived by false teachers, they must leave them as soon as possible, and be ‘zealous’ and ‘repent;’ for every one that is found in that state when Jesus leaves the Sanctuary, and ceases to plead for the honest ones among them, will be destroyed. They must get back into the open door in the Philadelphia church that no man can shut, where they came from; for that is the only true church, or place of safety. Read, in verse 20, the last, loving message of Jesus to you, — ‘Behold I stand at the door, and knock. If any man hear My voice, and open the door, [the door of the heart,] I will come in to him, and will sup with him, and he with Me.’ Jesus will commune with you if you will open your heart and receive the truth. ‘To him that overcometh will I grant to sit with Me in My throne.’ Thus the promise is extended from verse 18th to the 22nd. Now is the time to repent and turn to the truth. Be quick! Hasten for your life!!

“Jesus is cleansing the Sanctuary, or is blotting out the errors of the house of Israel. When this work is finished, He will take His place on the great white cloud. Then, the seven Angels will pour out the seven last plagues. This will begin the ‘great day of His wrath,’ Revelation 6:17. This is the day of Babylon's plagues. Her plagues will come in one prophetic ‘day, death, and mourning, and famine, and she shall be utterly burned with fire: for strong is the Lord God Who judgeth her.’ Revelation 18:8.

“In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says He will bring the THIRD PART through the fire, and refine them. They shall call upon Him, and He will hear them. He will say IT IS MY PEOPLE; and they shall say the LORD IS MY GOD." First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they ask to be translated to the city of God. Revelation 3:12; Hebrews 12:22-24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot's wife.”

WHY IS THIS SO IMPORTANT?

Beyond the legal ramifications, by the will of the Conference, most of our schools, hospitals and other institutions, including many churches, no longer even bear the name Seventh-day Adventist. And perhaps this is rightly so since a lot of these institutions no longer adhere to the principles that were set forth by the pioneers regarding education, health reform, health principles, the use of natural means, not chemicals or pharmaceuticals to heal and restore and preach the true message to the sick, weak and dying; and have excluded the Sanctuary Message, the Day of Atonement, the Three Angels’ Message and Righteousness by Faith from the pulpits. But that is not what God called us to be.

“No name which we can take will be appropriate but that which accords with our profession, and expresses our faith, and marks us as a peculiar people. The name, Seventh-day Adventist, is a standing rebuke to the Protestant world. Here is the line of distinction between the worshipers of God, and those who worship the beast, and receive his mark. The great conflict is between the commandments of God and the requirements of the beast. It is because the saints are keeping all ten of the commandments that the dragon makes war upon them; and if they will lower the standard and yield the peculiarities of their faith, the dragon will be at peace. But God’s people excite the ire of the dragon because they have dared to raise the standard, and unfurl their banner in opposition to the Protestant world, who are worshiping the institution of Papacy.

“The name, Seventh-day Adventist, carries the true features of our faith in front, and will convict the inquiring mind. Like an arrow from the Lord’s quiver, it will wound the transgressors of God’s law, and will lead to repentance toward God, and faith in our Lord Jesus Christ.” Ellen G. White, Spiritual Gifts, Vol. 4b, pg. 54-55 (1864); Testimonies to the Church, Vol. 1, pg. 223-224

“Every institution that bears the name of Seventh-day Adventist is to be to the world as was Joseph in Egypt, and as were Daniel and his fellows in Babylon. In the providence of God these men were taken captive, that they might carry to heathen nations the knowledge of the true God. They were to be representatives of God in our world. They were to make no compromise with the idolatrous nations with which they were brought in contact, but were to stand loyal to their faith, bearing as a special honor the name of worshipers of the God who created the heavens and the earth.” Ellen G. White, Testimonies to the Church, Vol. 8 pg.153.

“In the name of the Lord we are to identify ourselves as Seventh-day Adventists. If any one among us is ashamed of our colors, and wishes to stand under another banner, let him do so as a private individual, not as a representative of Seventh-day Adventist medical missionary work.

“Let us take our position as Seventh-day Adventists. The name is a true expression of our faith. I am instructed to call upon God’s people to bring their actions into harmony with their name, of which they have no need to be ashamed. The Seventh-day Adventist faith will bless whenever it is brought into the character-building.” Ellen G. White, July 6, 1902 Letter to General Conference Committee and Medical Missionary Board.

The purpose of this church as Free Seventh-day Adventists, is to proclaim present truth through the Sanctuary Message, Righteousness by Faith, the Three Angel’s Message, The Day of Atonement, and all other related messages thereto in accordance with the will of God, consistent with the True Message given by God and not according to the whims of the will of man. In order to present these messages in that fashion, it requires a return to the historical fundamental principles of Adventism set down by the pioneers of Seventh-day Adventism. We do not believe this can be done freely within the General Conference.

So, in order to accomplish what we believe to be God’s will, we are taking what Ellen G. White referred to as “irregular” lines, and doing so through the legal act of becoming Free Seventh-day Adventists, which predates by 65 years the first act of the General Conference in obtaining a trademark over the name, and 92 years before the act of getting a trademark on the name of Ellen G. White and all of her works which should be available to the world along with the Bible as a witness to present truth. We do this to protect ourselves legally so that the true message of the Gospel can be preached in its fullness, nothing more. We are not a cult or an offshoot. We preach the message that God designed the General Conference to preach from its inception. We pray for and set an example for the General Conference to return to the true path that God has set for it as an organization. In no way do we work against it. Its members are our brothers and sisters. We demonstrate this fact by being both a ministry and a church that adheres to the principles of Historical Adventism as our platform and advancing present truth from that platform. We offer everyone a concrete alternative to the “regular” lines by conducting church services on Sabbath, Bible studies, prayer services, etc., and being a ministry seeking to restore our brothers to the truth of God’s end-time message through these “irregular lines.”

“So often the same old difficulties arise and are presented in regard to disturbing the “regular lines.” But God will work in some way to make His people understand that the regular lines have become full of irregular practices. How many more years will it be before our brethren receive the clear, keen perception which calls evil evil, and good good? When will men cease to depend upon the same routine which has left so much work undone, so many fields unworked? Is not the present presentation enough to make men see that a revival is necessary and a reformation essential? If not, it is useless for me to repeat the same things over and over again.

“I want my brethren to begin to understand some things for themselves. God alone, by the quickening, vivifying influence of His Holy Spirit, can enable men to distinguish between the sacred and the common. God alone can make men understand that working on regular lines has led to irregular practices. God alone can make men’s minds as they should be. The time has come when we should hear less in favor of the regular lines. If we can get away from the regular lines into something which, though irregular, is after God’s order, it may cut away something of the irregular working which has led away from Bible principles.

“God’s principles are the only safe principles for us to follow. Phariseeism was filled with regular lines, but so perverted were the principles of justice that God declared, “Judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey” (Isaiah 59:14, 15). How true these words have proved.

“It is God who gives men wisdom by which to tell truth from a lie. Those under His guidance almost instinctively separate the good from the evil. God is trying to bring the backsliders in prominent places back to their senses. He corrects the evils to which men who ought to know better, who have heard His warnings and reproofs, have held fast as if evil were a choice commodity of which not one grain must be lost.

“It is as hard today to break away from the regular lines as it was in Christ’s day.” Ellen G. White, MR 1450, Letter to Elder A. G. Daniells, dated June 24 and 30, 1901

“There are many who will spend and be spent to win souls to Christ. In obedience to the great commission, they will go forth to work for the Master. Under the ministration of angels ordinary men will be moved by the Spirit of God to warn people in the highways and byways. Humble men, who do not trust in their gifts, but who work in simplicity, trusting always in God, will share in the joy of the Saviour as their persevering prayers bring souls to the cross. We would say to them, Go forth, brethren; do your best humbly and sincerely, and God will work with you. They should be strengthened and encouraged, and as fast as possible fitted for labor, that success may crown their efforts. They harmonize with unseen, heavenly instrumentalities. They are workers together with God, and their brethren should bid them Godspeed, and pray for them as they labor in Christ’s name. No one is authorized to hinder such workers. They should be treated with great respect. No one should speak a disparaging word of them as in the rough places of the earth they sow the gospel seed.

“Christ will be with these humble workers. The angels of heaven will cooperate with them in their self-sacrificing efforts. By the power of the Holy Spirit Jesus will move upon hearts. God will

work miracles in the conversion of sinners. Men and women will be gathered into church fellowship.

“These workers are trees of the Lord’s planting. In a peculiar sense they bear fruit equal to the fruit borne by the apostles. They receive a reward in this life, and a glorious reward awaits them in the future life.

“It is time that church members understood that everywhere there is a work to be done in the Lord’s vineyard. No one is to wait for a regular process before they make any efforts. They should take up the work right where they are. There should be many at work in what are called “irregular lines.” If one hundred laborers would step out of the “regular lines,” and take up self-sacrificing work, souls would be won to the Lord. And the workers would understand by experience what it means to be laborers together with God.” Ellen G. White, Spalding and Magan Collection, Letter to Brother Johnson, pg. 194-195 August 6, 1901

“God selects His messengers and gives them His message; and He says, “Forbid them not.” New methods must be introduced. God’s people must awaken to the necessity of the time in which they are living.” Ellen G. White, “Reflecting Christ,” pg. 242

And yes, we are a self-supporting church. Some people have a problem with that designation. But what does it really mean? It means that we support ourselves from the tithes and offerings given to the church. A tithe is then paid to the World Assembly of Free Seventh-day Adventists, and the remainder to pay our pastor, support evangelism, and take care of the routine expenses of the church, including all outreach ministries.

“MUCH OF THE WORK WILL HAVE TO BE MADE SELF-SUPPORTING. THERE IS MORE TO DO IN A SHORT TIME THAN CAN BE DONE IF MEN WAIT TO BE SENT AND PAID FOR THEIR WORK. A SELF-SUPPORTING WORKER IS TO HAVE YOUR ENCOURAGEMENT … SELF-SUPPORT IS AN OBJECTIONABLE WORD TO SOME, BUT The whole church needs to be imbued with the missionary spirit; then there will be many to work unselfishly, in various ways as they can, without being salaried.

“THE PROMISE MADE THOSE WHO ANSWER THE CALL TO DO THIS SIMPLE, HUMBLE WORK, IS THAT “He marks all that they do to help those in need of help. In the heavenly courts, when the redeemed are gathered home, they will stand nearest to the Son of God.” Ellen G. White, Pamphlet PHO12, pg. 12 (1909)

“Shall the “regular lines,” which say that every mind shall be controlled by two or three minds at Battle Creek, continue to bear sway? The Macedonian cry is coming from every quarter. Shall men go to the “regular lines” to see whether they will be permitted to labor, or shall they go out and work as best they can, depending on their own abilities and on the help of the Lord, beginning in a humble way and creating an interest in the truth in places in which nothing has been done to give the warning message?

“The Lord has encouraged those who have started out on their own responsibility to work for him, their hearts filled with love for souls ready to perish. A true missionary spirit will be imparted to those who seek earnestly to know God and Jesus Christ, whom he hath sent. The Lord lives and reigns. Young men, go forth into the places to which you are directed by the Spirit of the Lord. Work with your hands, that you may be self-supporting, and as you have opportunity, proclaim the message of warning.” Ellen G. White, Spalding and Magan Collection, pg. 176

“Self-supporting missionaries are often very successful. Beginning in a small, humble way, their work enlarges as they move forward under the guidance of the Spirit of God. Let two or more start out together in evangelistic work. They may not receive any particular encouragement from those at the head of the work that they will be given financial support; nevertheless let them go forward, praying, singing, teaching, living the truth. They may take up the work of canvassing, and in this way introduce the truth into many families. As they move forward in their work they gain a blessed experience. They are humbled by a sense of their helplessness, but the Lord goes before them, and among the wealthy and the poor they find favor and help. Even the poverty of these devoted missionaries is a means of finding access to the people. As they pass on their way they are helped in many ways by those to whom they bring spiritual food. They bear the message God gives them, and their efforts are crowned with success. Many will be brought to a knowledge of the truth who, but for these humble teachers, would Ellen G. White, Testimonies to the Church, Vol. 7, pg. 23 never have been won to Christ.”

“With intense interest God is looking on this world. He has noted the capacity of human beings for service. Looking down the ages, He has counted His workers, both men and women, and has prepared the way before them, saying: “I will send My messengers to them, and they shall see great light shining amid the darkness. Won to the service of Christ, they will use their talents to the glory of My name. They will go forth to work for Me with zeal and devotion. Through their efforts the truth will appeal to thousands in a most forcible manner, and men spiritually blind will receive sight and will see of My salvation. Truth will be made so prominent that he who runs may read. Ways will be devised to reach hearts. Some of the methods used in this work will be different from the methods used in the past, but let no one, because of this, block the way by criticism.

“Those whom God chooses as workers are not always talented, in the estimation of the world. Sometimes He selects unlearned men. To these He gives a special work. They reach a class to whom others could not obtain access. Opening the heart to the truth, they are made wise in and through Christ. Their lives inhale and exhale the fragrance of godliness. Their words are thoughtfully considered before they are spoken. They strive to promote the well-being of their fellow men. They take relief and happiness to the needy and distressed. They realize the necessity of ever remaining under Christ’s training, that they may work in harmony with God’s will. They study how best to follow the Saviour’s example of cross bearing and self-denial. They are God’s witnesses, revealing His compassion and love, and ascribing all the glory to Him whom they love and serve.

“Constantly they are learning of the Great Teacher, and constantly they reach higher degrees of excellence, yet all the time feeling a sense of their weakness and inefficiency. They are drawn upward by their strong, loving admiration for Christ. They practice His virtues; for their life is assimilated to His. Ever they move onward and upward, a blessing to the world and an honor to their Redeemer. Of them Christ says: “Blessed are the meek: for they shall inherit the earth.” Matthew 5:5.

“Such workers are to be encouraged. Their work is done, not to be seen of men, but to glorify God. And it will bear His inspection. The Lord brings these workers into connection with those of more marked ability, to fill the gaps they leave. He is well pleased when they are appreciated, for they are links in His chain of service.” Ellen G. White, Testimonies to the Church, Vol. 7, pg. 25-26.

“God will move upon men in humble positions to declare the message of present truth. Many such will be seen hastening hither and thither, constrained by the Spirit of God to give the light to those in darkness. The truth is as a fire in their bones, filling them with a burning desire to enlighten those who sit in darkness. Many, even among the uneducated, will proclaim the word of the Lord. Children will be impelled by the Holy Spirit to go forth to declare the message of heaven. The Spirit will be poured out upon those who yield to His promptings. Casting off man’s binding rules and cautious movements, they will join the army of the Lord.

“In the future, men in the common walks of life will be impressed by the Spirit of the Lord to leave their ordinary employment and go forth to proclaim the last message of mercy. As rapidly as possible they are to be prepared for labor, that success may crown their efforts. They co-operate with heavenly agencies, for they are willing to spend and be spent in the service of the Master. No one is authorized to hinder these workers. They are to be bidden Godspeed as they go forth to fulfill the great commission. No taunting word is to be spoken of them as in the rough places of the earth they sow the gospel seed.

“Life’s best things—simplicity, honesty, truthfulness, purity, unsullied integrity—cannot be bought or sold; they are as free to the ignorant as to the educated, to the black man as to the white man, to the humble peasant as to the king upon his throne. Humble workers, who do not trust in their own strength, but who labor in simplicity, trusting always in God, will share in the joy of the Saviour. Their persevering prayers will bring souls to the cross. In co-operation with their self-sacrificing efforts Jesus will move upon hearts, working miracles in the conversion of souls. Men and women will be gathered into church fellowship.” Ellen G. White, Testimonies to the Church, Vol. 7, pg. 26-28

We, at HIS Vine Free Seventh-day Adventist Church, firmly and fully believe that God, in His eternal Providence, has provided us with the means and the way to fully proclaim the True Message of present truth without direct conference control and without fear of having God’s work within our church being curtailed or legally challenged by those without. The True church is not destabilized just because some of its faithful members choose to work in irregular lines. We quote Luke 9:50 wherein the disciples came to Jesus and told Him that they had rebuked an individual who was casting out devils in Christ’s name but who was not a “disciple.” Jesus rebuked them saying, “Forbid him not, for he that is not against us is for us.” That is us as Free Seventh-day Adventists, preaching the True Message of present truth in love and with a fervent desire to see people’s lives changed, being unreservedly surrendered to God through His indwelling Holy Spirit in preparation for the soon and imminent return of our Lord and Saviour, Jesus Christ; and that we will have the character of our Saviour and be fit to be sealed, changed and translated when He comes.

To Leave The Organizations Of Men, Does Not Mean To Leave The Church Of The Living God Of Which Christ Is Head (By Elder J. W, Manns)

“As soon as one accepts Christ, his name is enrolled in the book of life as a candidate for eternal life. This book contains the names of all who are members of the church. If we prove disloyal to Christ, and refuse to walk in the light, we thereby separate ourselves from the fold of His church, and in the day of judgment our names will be removed from the book of life. Those who are converted and are faithfully walking in all the light they have, constitute the membership of the church of Christ. These at present are scattered throughout the various denominations.

“Many professed Christians entertain the idea that to separate from the denomination in which they have been reared is sacrilege; but this does not necessarily follow. If this were so, then the Reformers committed sacrilege by separating from the church of Rome.

“There is but one source of authority to which Christians can pledge unswerving allegiance, and that is Christ. So long as a denomination remains loyal to Christ, we can affiliate with it; but as soon as it refuses to keep pace with the pillar of clouds as it advances toward the promised land, we are forced to choose between it and Christ; to stay longer with that organization is to become a partaker of her sins and receive of her plagues. See Revelation 18:4. The salvation of believers depends upon their loyalty to Christ regardless of earthly ties, or even of life itself. Some people go so far as to assert their allegiance to their particular denomination by declaring that they will remain members of that church as long as they live.

“This is a most dangerous position and if maintained would eventually lead to a separation from Christ. This Christian cannot pledge loyalty to any power but Christ. Our only purpose should be to maintain our membership in the one body of which Christ is the head.

“Amen.