hundred snow-balls which had broken upon the ceiling behind me, and had
spattered over me and it. That was no time for logic, so I closed my
Bible and entered into a description of the terrors of the day of God,
and the awful end of the ungodly. These opened before me wonderfully.
Language and power of voice seemed to be given me for the occasion. I
was nearly lost to all around me, while the naked glare of the fires of
the day of God seemed to light up the field of slaughter of the ungodly
men before me. I cried, “Repent and be converted, that your sins may be
blotted out, or you will drink of the wrath of God. Repent, and call on
God for mercy and pardon. Turn to Christ and get ready for his coming,
or in a little from this, on rocks and mountains you will call in vain.
You scoff now, but you will pray then.”
The mob seemed more quiet. The night before, a spike was thrown at me
and hit me on the forehead, and fell into my Bible, and I put it into
my pocket. Inexpressible pity and love for the crowd came over me, and
as I was pointing sinners to the Lamb of God, with tears, I held up the
spike, saying, “Some poor sinner cast this spike at me last evening.
God pity him. The worst wish I have for him is, that he was this moment
as happy as I am. Why should I resent his insult when my Master had
them driven through his hands,” and at the moment raising my arms and
placing my hands upon the ceiling behind me, in the position of Christ
on the cross.
The Spirit of God accompanied the words and the gesture to the hearts
of the crowd. Some shrieked, and a general groan was heard. “Hark!
hark!” cried a score of voices. In a moment all was silent. In tears I
was calling on sinners to turn and live. I spoke of the love of God,
the sacrifice of Christ; his undying pity for vile sinners. I then
spoke of his coming in glory to save all who would seek him now. More
than a hundred were in tears. “Do you want to see a happy man,” said
I; “please look at me.” Many were weeping aloud, and I was getting so
hoarse that I could hardly be heard for the penitent cries and sobs of
those around me. “Who are willing to seek Christ,” said I, “and with
me suffer persecution, and be ready for his coming? Who in this crowd
wish me to pray for them, that this may be their happy portion? As many
as do, please rise up.” Nearly one hundred arose. It was nine in the
evening, and I was hoarse and weary. I closed with benediction, took my
chart and Bible, and made my way out through the subdued crowd. Some
one locked arms with me to assist and guard me. His countenance seemed
impressively familiar, yet I did not know him. When I had passed the
crowd, I missed him, and, from that evening, who he was, or how he left
me, and where he went, have been mysterious. Was it an angel of God,
sent to stand by me in the perils of that evening? Who can say it was
not?
My lectures continued in this place three or four evenings without
the least opposition, and a general reformation followed. In about
eight weeks I returned to the place again, and as I entered the door
of an especial friend, near the old scene of battle, I recognized my
Universalist friend. He had been driving some exciting conversation
with the lady of the house about me. Both appeared greatly agitated
as I entered. The lady greeted me cordially, but with expressions of
astonishment that I was in her house again. The Universalist made for
the door, and left in a most abrupt manner. The lady then stated that
this man had been talking of me to her in a most abusive manner, and
that the last statement he made as I came to her door was as follows:
“White is a rascal. He has been overtaken in crime, and is safe in
jail. One of my neighbors told me that he saw him yesterday in Augusta
jail.”
This man was overtaken in his guilty folly in a manner he little
expected. He had certainly succeeded poorly in his war against me. I
did not see this Universalist, neither did I hear of him after his
hasty retreat homeward, showing as much shame as the face of a guilty
man is capable of silently expressing. But let the reader go back with
me over these eight weeks to the time I closed my labors in this place.
An invitation came for me to visit Sidney, and lecture in the Methodist
meeting-house. Cheerfully I accepted, and found a large house filled
with attentive hearers. The first evening I spoke on the millennium
with freedom. And as I entered the house the second evening, I was
told that Elder Nickerson, the presiding elder, would be present
that evening. I felt my youth, my lack of general knowledge of the
Scriptures, and my brief experience in the things of God. I trembled
for the result of that meeting, as I learned that this presiding elder
was opposed to the doctrine I was teaching. I was on Methodist ground.
This led me to pray most earnestly to God for help. My confidence that
the Lord would be with me grew firm as I entered the pulpit.
“I learn,” said I, “that Elder Nickerson is in the congregation.
Will he please take a seat with me, and join in the services of the
evening?” He cheerfully came forward, and I gave him an Advent hymn
from the Methodist book to read, and found him willing to pray. I then
sung an Advent melody, and took this text: “But of that day and hour
knoweth no man, no, not the angels of Heaven, but my Father only.”
Matt. xxiv, 36. I stated,
1. That the subject was the second advent.
2. That God had not revealed the day nor the hour of that event.
3. That Christ did say, in this connection, that when his people
should see the signs in the sun, moon, and stars, that they should know
that his coming was near, even at the doors, as truly as men know that
summer is near when they see the trees of the field send forth their
buds and unfold their leaves.
4. That, as it was in the days of Noah, so should it be at the coming
of the Son of man.
The work of warning the people of the coming flood was given to
righteous Noah. And in order for him to know when to build the ark,
and when to raise his warning voice, the year of the flood was given
to him. So shall it be at the coming of the Son of man. The world is
to be warned of its approaching doom. And to this end the prophecies
of Daniel and John especially point to this time. The signs in the
heavens, on earth, in the church, and a wicked world, all show that
Christ and the day of vengeance are at hand.
The people of that place were divided between Methodism and
Universalism, and it seemed a favorable time to show up from Matt. xxiv
the view held by Universalists that Christ came at the destruction
of Jerusalem. In this I had had some experience, and succeeded in
pleasing Elder Nickerson, who made a few general remarks, not directly
opposing me, for fear, as I supposed, of pleasing the Universalists,
who evidently felt stirred at my discourse. The meeting closed with
good feelings between us. But as I left the house, I received an urgent
request by several gentlemen to call at the hotel the next morning,
at nine, to answer some questions relative to what I had said of
Universalism.
At the hour appointed, I found myself surrounded by several
Universalists, who were evidently in an unfriendly mood, and as many
Methodists, who had come to see that the young stripling should be well
treated. This was kind in my Methodist friends. The interview lasted
till the clock struck twelve. My Methodist friends expressed themselves
satisfied with my answers. The landlord, who was the leading spirit
among those professing Universalism, then arose and said to me:
“Mr. White, please walk out to dinner. This afternoon I wish to show
you that there is no connection between the Old and New Testaments.”
I was surprised to find that this professed champion of Universalism
was really an infidel, and declined dining with him, stating that
my mission was to those who received the sacred Scriptures of both
Testaments as a harmonious revelation from God. This closed our
interview.
My Methodist friends charged me to be on my guard lest the
Universalists take advantage of some unguarded expression, and hurt
my influence. This was indeed kind in them, and for which I have ever
felt to respect them. I gave a few more lectures, and parted with
the Christian people of that place, with their thanks for my labors
among them, and their expressions of joy that Universalism had been
fearlessly exposed without giving its adherents chance to hurt me.
My mind was still on the field of labor farther down the river toward
Brunswick. My labors thus far in Augusta and Sidney seemed more
accidental, or providential, than in accordance with my design when
I left home. And now, with the peace of God ruling in my heart, I
journeyed on. As I passed a neat cottage in the town of Richmond, the
impression came upon me powerfully, as distinctly as if a voice said to
me, “Call into this house.” I obeyed, and asked for a drink of water.
A middle-aged lady laid down the paper she was reading, and upon it
placed her glasses, and gravely said to me, “Please be seated.” As she
stepped to another room to wait upon me, I took up her paper, and to my
joyful surprise, saw that it was the _Signs of the Times_, published by
J. V. Himes, No. 14 Devonshire street, Boston. And as I took the water,
the following conversation, in substance, commenced:
“I see you have the _Signs of the Times_, which teaches the peculiar
sentiments of one William Miller. Are you a subscriber for it?”
“I am, and I think it an excellent periodical. Would you like to read
it?”
I took the paper from her hand, and enjoyed reading several stirring
articles from able pens, then passed it to her, and, with an air of
indifference, asked, “What do you do with the long cherished opinion of
nearly all great and good men, of all denominations, that the temporal
millennium, in which the conversion of the whole world and the complete
triumph of the church is to take place prior to the second advent?”
“I reject the doctrine. And you are mistaken, sir, as to the millennium
being a long-cherished sentiment. It is an unscriptural fable of recent
date. It has not been the faith of the church until the last century.
The parable of the wheat and tares, as explained by our Lord, and his
declaration that as it was in the days of Noah so should it be at the
coming of the Son of man, forbids the idea. In fact, the prophets of
the Old Testament, and the apostles of the New, describe the last days
as dark, gloomy and perilous, with the church fallen, and far from God,
and the world filled with crime and violence.”
“Admitting that you are right on this point, is it not very wrong to
set the time, as Mr. Miller has done?”
“Bro. Miller, in searching the Scriptures, has found by the prophetic
periods, as he thinks, the time of the end, and, as an honest man, has
taken the cross to teach it to the world. He also sees by the signs of
the times that Christ’s coming is near, even at the doors, and takes
the safe side of the question to be ready, and to warn others to get
ready. And all those texts usually quoted to show that men are to know
nothing of the period of the second advent, do not prove what they are
said to prove.”
It was evident that this woman was mistress of the subject, and as she
proceeded to give the proofs in support of definite time, I interrupted
her, stating that I would no longer conceal from her my faith and
mission. “I am,” said I, “a full believer in the second advent of
Christ as taught by Wm. Miller, and have left all to proclaim it.”
“Thank the Lord!” she exclaimed, “my prayer is answered in sending
you here. My husband is a Freewill Baptist minister, and will be glad
to have you speak to the people of his charge here upon the coming of
Christ. Let me have your coat and hat. I will send for some one to care
for your horse, and will send an appointment to the school for you to
lecture this evening.”
“What is your husband’s name?” I inquired.
“Andrew Rollins,” was the reply.
“Is he a believer in the advent doctrine?”
“He does not oppose, and is favorable.”
Soon Elder Rollins came in, and his wife introduced me to him as a
Second-Advent lecturer. He asked me a few questions in a grave manner,
and looked me over closely, as much as to say, “You are a young
stripling to go abroad to lecture upon the prophecies.” I saw that he
was a strong man, watching all my words; therefore thought it best for
me to be guarded.
The appointment flew through that portion of the town, and, at the time
appointed, what has ever been known as the Reed meeting-house, was
filled with both the pious and the curious. And as I sung an Advent
melody, all listened with solemn silence, and some wept. Elder Rollins
then prayed in a most solemn and fervent manner for the blessing of
God to rest upon the youthful stranger who was about to speak to the
people. This prayer drew me nearer to him, and I began to feel that in
this minister I had found a true friend. And so it proved.
At the close of my lectures, there was a general interest and deep
conviction upon all minds. The school children committed to memory all
my texts, and almost everywhere you might hear them repeating this one
from Dan. viii: “Then I heard one saint speaking, and another saint
said unto that certain saint which spake, How long shall be the vision
concerning the daily sacrifice, and the transgression of desolation, to
give both the sanctuary and the host to be trodden under foot? And he
said unto me, Unto two thousand and three hundred days, then shall the
sanctuary be cleansed.”
As I was about to leave, Elder Rollins said to me, “In two weeks our
quarterly meeting, embracing about thirty churches in this locality,
will hold its session at Richmond village. I would like to have you
give some lectures before the preachers, delegates, and brethren who
will be present. I will call the matter up in a business session, and
they will probably vote you room, if you will decide to be present and
speak to us.” “Certainly, I shall be glad of the opportunity to speak
what I regard important truth to the heads of your denomination in this
part of the State, and will, Providence permitting, be at the meeting
in season.” This said, I rode off on horseback to fill appointments in
Gardiner and Bowdoinham.
After filling these appointments, I returned to the quarterly meeting
in Richmond. And as I entered the place of worship, Elder Rollins, who
was seated beside the pulpit at the further end of the house, arose
and said: “Bro. White, you will find a seat here by me.” After the
sermon, liberty was given for remarks, and I spoke with freedom upon
the Christian life, and the triumphs of the just at the second advent
of Christ. Many voices cried, “Amen! amen!” and most in that large
congregation were in tears.
The Freewill Baptists in those days were indeed a free people, and
many in that congregation were exceedingly anxious to hear upon the
subject of the advent. And as I spoke, they seemed to be finding relief
from their pent-up feelings in hearty responses and tears. A portion,
however, seemed unmoved, unless it was to show in their countenances
that they were displeased. Elder Rollins then informed me that his
brethren had voted in favor of a lecture at that meeting, and the next
day rescinded the vote. This displeased him much, and his statement
to me relative to the action of his people as to my speaking to them
explained to me the existing state of things. Near the close of that
meeting, after getting my consent, Elder Rollins arose and said:
“Bro. White, who sits at my right side, will speak at the Reed
meeting-house this evening, upon the second coming of our Lord Jesus
Christ. Come up, brethren, and hear for yourselves. We have sufficient
room to entertain you all. Come up, brethren--it will not harm any of
you to hear upon this subject.”
He had as much influence as any minister in that quarterly meeting,
and, being disappointed and hurt that his brethren should vote against
my lectures, and shut the Advent doctrine out of their meeting, was
willing they should feel it. He very well knew that most of his
brethren would leave their meeting in the village, and go three
miles to hear me, and that their appointed business session would be
broken up. And so it was. Three-fourths of the ministers, and nearly
every delegate, left, and the Reed meeting-house at an early hour was
crowded. My subject was Matt. xxiv. The Spirit of God gave me great
freedom. The interest was wonderful.
As I closed with an exhortation to Christians to fully consecrate
themselves, and be ready, and to sinners to seek Christ, and get ready
for the coming of the Son of man, the power of God came upon me to that
degree that I had to support myself with both hands hold of the pulpit.
It was a solemn hour. As I viewed the condition of sinners, lost
without Christ, I called on them with weeping, repeating several times,
“Come to Christ, sinner, and be saved when he shall appear in his
glory. Come, poor sinner, before it shall be too late. Come, sinner,
poor sinner, come.”
The place was awfully solemn. Ministers and people wept--some aloud.
At the close of every call to the sinner, a general groan was heard
throughout the entire assembly. I had stood upon my feet explaining
the chapter and exhorting for more than two hours, and was getting
hoarse. I ceased speaking, and wept aloud over that dear people with
depth of feeling such as he only knows whom God has called to preach
his truth to sinners. It was nine o’clock, and to give liberty to
others to speak, would be to continue the meeting till midnight. It was
best to close with the deep feeling of the present, but not till all
had a chance to vote on the Lord’s side. I then called on all in the
congregation who would join me in prayer, and those that wished to be
presented to the throne of mercy, that they might be ready to meet the
Saviour with joy at his second coming, to rise up. Every soul in that
large house, as I was afterward informed by persons in different parts
of it, stood up. After a brief season of prayer, the meeting closed.
The next morning I returned to the village, accompanied by at least
seven-eighths of that Freewill Baptist quarterly meeting. Every one was
telling what a glorious meeting they attended the evening before. This
did not help the feelings of the few who remained away, who had been
instrumental in closing the pulpit at the village against the doctrine
of the soon coming of Christ. Their course only increased the interest
to hear me. The independent stand taken by Elder Rollins resulted in
their having a taste of that spiritual food for which they hungered.
At intermission, delegates and ministers invited me to join them in
making arrangements as to time when I could lecture to the several
congregations in that quarterly meeting who had commodious houses of
worship. It was then in the middle of February, and it was decided
that there remained not more than six weeks of firm sleighing, giving
the people a good chance to attend meetings. Twelve of the most
important places were selected for my labors in six weeks. I was to
give ten lectures, which would require of me to speak twenty times a
week. This gave me only half a day each week, which I generally found
very necessary to travel fifteen or twenty miles to the next place of
meeting.
At Gardiner, near the river, Elders Purington and Bush were holding
a protracted meeting with poor success, and were ready to hear me.
So were most of the church. Some opposed, stating their fears that
the Advent doctrine would destroy their reformation. They had, after
tugging at the wheel several days, on the third or fourth evening of
their meeting, after inviting and coaxing for half an hour, prevailed
on two persons to take what was called the anxious seat. In this,
however, I saw no reformation to spoil. I told these ministers I was
ready to commence my work. They hesitated. I proposed to go where the
people were all anxious to hear me. They would not consent to have
me leave. I waited one day longer, and spoke several times in social
meeting. Many urged me to lecture. I sent them to the ministers. They
labored with the opposition privately. Their meeting was becoming
divided. I decided to bring the matter to the point of decision, so
that I might at once enter upon my work, or leave the place. The
ministers held on to me, and also labored with the opposition.
I finally stated before the entire congregation that I had been invited
to the place, and had been held there one day by their ministers and
most of the congregation, waiting for a few individuals to consent to
have me lecture; that I should wait no longer; that if I could not
commence lectures that evening, I should go where they wanted to hear.
I called for a vote of the congregation. Nearly all voted for me to
remain and commence that evening. The ministers said, “Go on with your
lectures, and we will stand by you.”
As I took the stand that evening, I requested all who loved Christ,
and the doctrine of his soon coming, to pray for me, and stated that
I would excuse those who did not love him enough to see him come in
glory from praying for me, as I thought they could to better advantage
and profit pray for themselves. Every ear was open, and every heart
felt. The Lord gave perfect freedom in presenting proofs of the advent
near, and in exhorting the people to prepare for that day. Many were
in tears. I left the pulpit, exhorting the people, and calling on them
to come forward to the front slips. About thirty came forward. Many of
them wept aloud. I then turned to the ministers in the stand, saying:
“These fears, expressed by some unconsecrated ones, that the glorious
doctrine of the second coming of Jesus would kill a reformation, are
without foundation. Do you think the work of reform has been injured
here this evening?”
“No! no! Go on, Bro. White; go on. The Lord is here.”
This meeting, apparently, swept away all opposition, and the way was
prepared for a good work. But other appointments would not allow me to
remain longer than to give three or four lectures more. The protracted
meeting then progressed with success.
At Richmond Corners I gave seven lectures in their new meeting-house,
just dedicated, and at the close, two hundred arose for prayers. During
the progress of the meetings, a Baptist deacon opposed. When I was
commenting upon Daniel vii, I stated that it was a historical fact
that on February 10, 1798, at the close of the 1260 days, Berthier, a
French general, entered the city of Rome and took it, and that on the
15th of the same month the Pope was taken prisoner and shut up in the
Vatican; and gave Dr. Adam Clarke as one of my authorities. An educated
Catholic broke in upon me, charging me with falsehood, and offered me
five dollars if I would read such a statement from Clarke’s comments on
Daniel. With the promise that I would read Clarke the next evening,
and by the entreaties and threats of his neighbors, this enraged
Irishman was kept quiet.
The next evening I entered the pulpit with Clarke’s Commentary under
my arm, and, after calling the people to order by singing an Advent
melody, read what Clarke had said upon taking away the dominion of
the little horn, which fully sustained what I had stated the previous
evening. I then offered the volume to any one who would see if I had
read correctly, stating that I had not been to the trouble of going
five miles for the Commentary in order to claim the five dollars. That
I chose to let the gentleman keep his money, and have the truth on the
subject besides. There was no reply. A gentleman of fine feelings and
good influence in the community, who made no pretensions to piety,
arose and said:
“I wish to call the attention of this congregation to this one fact,
that no persons in this community have manifested opposition to the
lectures of Mr. White but a Baptist deacon and a Roman Catholic.”
Many were converted in the vicinity, a strong company of believers
was raised up, and a Second-Advent camp-meeting was held there in the
autumn of 1844.