member of the conference, and a Bro. Chalmers, stepped down from the
pulpit, took hold of my arms, and urged me to take a seat upon the
sofa, stating to me that if I wished to preach I should have a chance.
I replied that if one of them would read Advent hymns, the other pray,
and I could get hold of the large Bible, I would speak. My brother read
a hymn, and while Bro. Chalmers was praying, I took the Bible from
the stand and turned leaves to certain proof texts. When the prayer
was finished, some uneasiness was manifested by several ministers as
they saw me in possession of the Bible. The second hymn was read and
sung, while I held fast the Bible. My intentions to preach were by
this time well known to all the ministers, yet no one offered to take
the Bible, or speak to me in reference to occupying the time. The way
seemed fully open, and I moved forward with freedom, while responses
of “Amen,” were heard in different parts of the house from those who
cherished the blessed hope of the soon-coming of Jesus.
At the close of this service, the Lord’s supper was to be celebrated,
and while the friends of Jesus were gathering around his table, I
joined with my sisters in singing,
“You will see your Lord a coming,” &c.
Our voices were in those days clear and powerful, and our spirits
triumphant in the Lord. And as we would strike the chorus of each
verse--“With a band of music,”--a good Bro. Clark, who ever seemed
to have resting upon him a solemn sense of the great day of God near
at hand, would rise, strike his hands together over his head, shout
“Glory!” and immediately sit down. A more solemn appearing man I never
saw. Each repetition of this chorus would bring Bro. Clark to his feet,
and call from him the same shout of glory. The Spirit of God came upon
the brethren, who by this time were seated ready to receive the emblems
of our dying Lord. The influence of the melody, accompanied by Bro.
Clark’s solemn appearance and sweet shouts, seemed electrifying. Many
were in tears, while responses of “Amen,” and “Praise the Lord,” were
heard from almost every one who loved the Advent hope. The emblems were
passed, and that yearly meeting closed.
In a few weeks I returned to my old field of labor, and gave lectures
at Brunswick and Harpswell, where a good degree of interest was
manifested. The field of labor seemed to open before me as winter drew
near. I had become acquainted with Bro. John Pearson, Jr., of Portland,
who had been laboring a portion of his time giving lectures upon the
advent near, and I invited him to join me. We labored together in
different parts of Maine much of the time for nearly one year. At the
Reed neighborhood, in Richmond, we saw a good work. Elder E. Cromwell,
the pastor of the church, embraced the faith in full. I there baptized
several.
We labored at Litchfield and saw a good work. Many professed Christians
embraced the faith, and sinners were converted. The Congregationalist
minister felt that the work was against his interests, and in private
circles opposed. On returning to the place, after an absence of some
weeks, I met this minister in the road, and as we passed he seemed to
be surprised to meet me again, and said,
“Why, Mr. White, are you yet in the land of the living?”
“No, sir,” was the reply, “I am in the land of the dying, but at the
soon coming of the Lord I expect to go to the land of the living.” We
each went our way.
The year 1843, Jewish time, which was supposed to reach, as stated
by Mr. Miller, from March 21, 1843, to March 21, 1844, passed, and
many were sadly disappointed in not witnessing the coming of the Lord
in that year. But these soon found relief in the clear and forcible
application to the existing disappointment of those scriptures which
set forth the tarrying time.
It was as early as 1842 that the prophecy of Habakkuk suggested the
idea of the prophetic chart to the mind of that holy man of God,
Charles Fitch. No one, however, then saw in this prophecy the tarrying
time. Afterward they could see both the chart and the tarry. Here is
the prophecy:
“Write the vision, and make it plain upon tables, that he may run that
readeth it. For the vision is yet for an appointed time, but at the
end it shall speak and not lie. Though it tarry, wait for it; because
it will surely come, it will not tarry.” Chap. ii, 2, 3.
True believers were also much comforted and strengthened by that
portion of the prophecy of Ezekiel which seemed exactly to the point,
as follows:
“And the word of the Lord came unto me, saying, Son of man, what is
that proverb that ye have in the land of Israel, saying, The days are
prolonged and every vision faileth? Tell them, therefore, Thus saith
the Lord God, I will make this proverb to cease; and they shall no more
use it as a proverb in Israel; but say unto them, The days are at hand,
and the effect of every vision. For there shall be no more any vain
vision, nor flattering divination within the house of Israel. For I am
the Lord, I will speak, and the word that I shall speak shall come to
pass. It shall be no more prolonged, for in your days, O rebellious
house, will I say the word, and will perform it, saith the Lord God.
Again the word of the Lord came to me, saying, Son of man, behold, they
of the house of Israel say, The vision that he seeth is for many days
to come, and he prophesieth of the times that are far off. Therefore,
say unto them, Thus saith the Lord God, There shall none of my words
be prolonged any more, but the word which I have spoken shall be done,
saith the Lord God.” Chap. xii, 21-28.
There was a general agreement with those who taught the immediate
coming of Christ, in applying the parable of the ten virgins of Matt.
xxv to the events connected with the second advent. And the passing of
the time of expectation, the disappointment and the delay, seemed to be
forcibly illustrated by the tarrying of the bridegroom in the parable.
The definite time had passed, yet believers were united in the faith
that the event was near. It soon became evident that they were losing a
degree of their zeal and devotion to the cause, and were falling into
that state illustrated by the slumbering of the ten virgins of the
parable, following the tarrying of the bridegroom.
The first of May I received an urgent call to visit West Gardiner, and
baptize. A messenger was sent twenty miles for me. He stated that there
were ten or twelve children there, who were convicted by my lectures,
who had held their little meetings by themselves, and sought and found
the Lord, and who had decided to have me baptize them. Their parents
opposed the idea, and told them that Elder Getchel, the pastor of the
church, would baptize them. They held a little counsel and decided that
they would not go into the water unless they could have me to immerse
them. Their parents yielded and sent for me. But before I reached the
place, an effort was made to intimidate these dear children, and, if
possible, to frighten them, and thus keep them from doing their duty.
“What kind of an experience does Mr. White suppose those babies can
tell?” said a Baptist minister of the most rigid stamp of past times.
The large school-house was crowded at the time appointed, and there
were three unfriendly ministers present to watch the proceedings.
“Please vacate these front seats,” said I, “and give those who are to
be baptized a chance to come forward.” Twelve boys and girls, from
seven to fifteen years of age, came forward. It was a beautiful sight,
which stirred the very depths of my soul, and I felt like taking charge
of them as I would of a class in school. I was determined to help the
feelings of those dear children as much as possible, and rebuke their
persecutors.
After taking my text, “Fear not little flock, it is your Father’s
good pleasure to give you the Kingdom,” Luke xii, 32, a text quite
applicable to the occasion, I stated that I should not require the
children before me to relate their experiences before the congregation.
That it would be cruel to decide their fitness to follow the Lord in
the ordinance of baptism by the confidence and freedom they might
have in speaking before those professed Christians present who
felt unfriendly toward them, and that I should, at the close of my
discourse, ask them a few questions. The children were much comforted
and cheered by the discourse. In fact I was enjoying decidedly a good
time with those lambs of the flock. They then arose in their turn and
answered some questions, and related particulars as to their conviction
of sin, the change they had experienced, and the love of Jesus they
felt, until the congregation heard twelve intelligent and sweet
experiences. It may be proper for me here to state that questions asked
these children at the very point in the relation of their experiences
when they were becoming confused, and were about to cut their story
short, gave them confidence, and helped them to enter into all parts of
their experiences.
I then called upon all present who felt opposed to the baptism of the
little flock before me, to rise up. Not one arose. I stated to them
that the present was the time to object if they had objections. But if
they did not then and there object, to forever be silent. I then said
to the children that no one objected, and that the way was fully open
before them, and no person from that day had any right to object to
their baptism. We went to a beautiful body of water, where I led those
dear children down into the liquid grave, and buried them with their
divine Lord. Not one of them strangled or seemed the least agitated.
And as I led them out of the water and presented them to their parents,
the children met them with a heavenly smile of joy, and I praised the
Lord with the voice of triumph. This meeting, and that sweet baptism,
has lived among the most pleasing memories of the past, and when
laboring for the youth in different States, I have probably rehearsed
more or less of the particulars of that sweet meeting, and that happy
baptism, a hundred times.
In the month of June, 1844, a Second-Advent Conference was held at
Poland, Me., which I attended in company with Elder Pearson. I had
traveled extensively in the heat and dust of summer, until my plain
clothing was much soiled and worn. And not enjoying my usual freedom of
spirits, I chose to remain silent and give others the time. I enjoyed
the preaching, however, and the social seasons of this excellent
conference, and at its close felt my usual spiritual strength and
freedom.
There was present at this conference an Elder H., from Eastern Maine,
who had much to say in his peculiar, noisy style. He professed to be
a man of great faith, and wonderfully filled with the Holy Spirit.
If noise, harsh expressions, rough language generally, and frequent
empty shouts of “Glory, hallelujah,” constitute the sum total of the
fruits of the Spirit, then this Elder H. was an exceedingly good man.
But if love, peace, long-suffering, gentleness, goodness, meekness,
and temperance, are among the fruits of the Spirit, this poor man was
sadly deficient. In fact, these precious fruits were not exhibited in
him. He enjoyed a shout with those who would join with him, and ever
appeared to feel strong and sure of Heaven. Self appeared in this man,
and not Christ. He had much to say of humility; but his was evidently
on the outside. His style of worship, and pretended humility, are
well-described by the apostle as “voluntary humility and will-worship.”
At times he was so very humble (?) that he chose not to seat himself
at the table with others to take food; but, forgetting the words of
the apostle, “Let all things be done decently and in order,” he would
take food from the table, and go behind the door and eat it, attracting
attention to his wonderful humility by shouts. But if corrected for his
faults, however carefully, the demon in him was aroused at once. This
man had no words of tenderness and comfort for the weak and fainting.
So far from this, he even boasted of running over, as he expressed it,
this one and the other. He spoke and acted as if he regarded himself as
being on exhibition at that meeting as a wonderful specimen of faith
and goodness. His career since that time, in following the spirit that
seemed to possess him at that conference, has proved that the man was
laboring under the sad mistake of supposing himself led by the Spirit
of God, while being controlled by Satan.
The reader may be disappointed at the introduction of this unpleasant
matter, choosing to read only of those incidents with which are
connected the victories of the work and power of God. But it may be
for the safety and sure advancement of young disciples, and those of
little experience in the conflicts of the Christian life, to learn
of the trials of the way, and of the wiles of the Devil, as to know
only of the power and love of God, and the triumphant victories of his
truth and people. The various attacks of Satan, in order to mislead
and finally destroy even honest men and women, may with propriety, in
consequence of their numbers, bear the name of legion. And the duty
of all is, as stated by our Lord, “Watch and pray, lest ye enter into
temptation.”
But he who is filled with pride in spiritual things, and is
unteachable--thinks himself especially led by the Spirit, and
understands all about the work of the Lord, who regards himself as
an eminent Christian, yet is easily tempted, and becomes jealous of
being slighted, and even ugly if he does not receive a large share
of attention--is a tool for the Devil, and an exceedingly dangerous
man. He is a medium in the hands of Satan through which to affect and
mislead the precious flock of Christ. Let all beware lest they, in
some way, be brought more or less under the influence of such, and,
in consequence, weave into their experience uncomely stripes of vain
religion.
Such things ever have existed, and ever will exist during the entire
period of Satan’s efforts to wrest precious souls from the hands of
Jesus Christ. “For there must be also heresies among you,” says Paul,
“that they which are approved may be made manifest among you.” These,
in the Lord’s providence, constitute a portion of the fuel to heat the
furnace of affliction in which the true Christian loses his dross and
is refined, so as to reflect in his life the meekness and purity of the
loving Lamb of God. Therefore let not the beloved of the Lord think
it strange concerning the fiery trial which is to try them, as though
some strange thing had happened unto them. But rejoice, inasmuch as
they are partakers of Christ’s sufferings, that when his glory shall be
revealed, they may be glad with exceeding joy. 1 Pet. iv, 12, 13.
The reader will please return to Poland conference. One morning about
forty brethren and sisters bowed at the family altar, at the house of
Bro. Jordan, while Elder H. led in prayer. A portion of that strange
prayer was in substance as follows:
“O Lord, have mercy on Bro. White. He is proud, and will be damned
unless he gets rid of his pride. Have mercy upon him, O Lord, and save
him from pride. O Lord have mercy, and wean him from the pride of life.
Break him down, Lord, and make him humble. Have mercy upon him. Have
mercy.”
He went on telling a long story about me, informing the Lord of my
pride, and how sure I was of destruction unless I should speedily
repent, and closed up with vehement cries of “Have mercy! Have mercy!
Mercy! Mercy!” This was his way of treating those who did not seem to
receive him with feelings of great reverence for his special humility
and extra holiness. His object in this was to cast fear upon those
around him, and thus bring them directly under his influence, that they
might show him all that respect which his especial endowments demanded.
But he did not succeed in my case. After the company had arisen to
their seats, and had for awhile painfully pondered in silence what
these things could mean, I drew my chair near Elder H., and in a kind
manner said to him:
“Bro. H., I fear you have told the Lord a wrong story. You say I am
proud. This I think is not true. But why tell this to the Lord? He
knows more about me than you do. He does not need to be instructed
in my case. But this was not your object. You wished to represent me
before these brethren and sisters as proud, and have chosen to do so
through the medium of prayer to God. Now, sir, if I am proud, so much
so that you are able to give the Lord information on the subject,
you can tell me before these present in what I am proud. Is it in my
general appearance, or my manner of speaking, praying, or singing?”
“No, Bro. White, it is not in those things.”
“Well, is it manifested by these worn and soiled clothes? Please look
me over. Is it in my patched boots? my rusty coat? this nearly worn-out
vest? these soiled pants? or that old hat I wear?”
“No; I do not see pride in any of these things you mention. But, Bro.
White, when I saw that starched collar on you, God only knows how I
felt.”
And here the man wept as though his heart would break. This was for
effect. It was his usual resort when he had points to carry in a
difficult case. In an extremity, tears are not unfrequently woman’s
closing and most powerful argument. In her, if her cause be just,
they are excusable, and even appropriate and beautiful. But to see a
coarse, hard-hearted man, possessing in his very nature but little
more tenderness than a crocodile, and nearly as destitute of moral and
religious training as a hyena, shedding hypocritical tears for effect,
is enough to stir the mirthfulness of the gravest saint.
“But let me explain to you, Bro. H., about this starched collar. I may
be able to help you. When I came to this conference, sister Rounds
offered to do my washing, and as I had no clean change, she kindly lent
me her husband’s shirt, which unfortunately has a starched collar. Mine
have only a narrow binding round the neck. I wear no collars only in
cases of necessity like the present. It is this, sir, that has given
rise to all your ado this morning. I usually wear a black alpaca bosom,
but am not the owner of a single collar. You have certainly told the
Lord a wrong story about me, under circumstances the most inexcusable.
And I think your first and most important work is to settle this matter
with him.”
Elder H. dropped upon his knees, and said, in substance:
“O Lord, I have prayed for Bro. White, and he is displeased with me for
it. Have mercy upon him! Have mercy! Mercy! Mercy!”
And seeing that none joined with him, not even so much as to kneel, he
felt that his effort was proving a failure, and in a subdued tone came
to me and said:
“Why did you not kneel with me? O Bro. White, I have felt for you,
prayed for you, and have wept over you, and I hope you will not be
offended.”
“Certainly, I am not offended. There is nothing in all this to offend
any one. I pity you. You are suffering from unsanctified feelings
arising from an unfortunate application of false ideas. Your prayers
are no more to me than the howling of the winds. And when you,
under such circumstances, plead your tears, feelings of shame and
inexpressible disgust and pity for you come over me. I advise you to
carry this matter no further; and I hope you will learn a good lesson
from the folly you have manifested this morning.”
By this time I seemed to lose sight of that gloom and despondency under
which I had been suffering for several days, and I enjoyed the closing
portion of the conference exceedingly well, and from that time felt my
usual freedom of spirits. This was my first experience in meeting and
rebuking fanaticism, which served to prepare me to deal with it in its
ever-varying forms in after time.
That fanaticism did arise about this time, and labor to attach itself
to the Advent cause, I would not deny. I, however, by no means admit
the truthfulness of the highly-colored reports of the bitter enemies of
the cause. Not more than one in ten of the slanderous reports had the
least semblance of truth in them. Men filled with prejudice and with
bitterness against the proclamation of the immediate second advent of
Christ, mingled with fear that it might be true, were totally unfitted
to fairly represent the faith, motives and actions of believers. And
there are no good reasons why he who gives a faithful sketch of Advent
history, should hesitate to admit all the facts relative to fanaticism
which have arisen from the bigotry and blind zeal of such men as Elder
H., and those more designing and shrewd, who have borne the Advent
name, and have professed the Advent faith.
Is it not one of the plainest facts in sacred history, that when God
has especially wrought for his people, Satan has ever improved the
opportunity to make especial efforts? And, during the entire period
of the controversy between Christ and his angels, and Satan and his
angels, when the sons of God come to present themselves before the
Lord, may they not expect that Satan will come also? Has not this ever
been true in the history of the people of God? And does not the sad
experience of the church of Jesus Christ, since the time where sacred
history leaves it, agree with that of the patriarchs and prophets?
We read of Luther’s perplexities, and of his anguish, in consequence
of the conduct of fanatics, and the terrible influence the course of
these men had on the great reformation, and count these things among
the evidences that God was especially with Martin Luther. And there
were the Wesleys, and a host of other good men, who have lifted at the
great wheel of reform, and have blessed the world with the inspiring
influence of their living faith. These men who kept pace with the
spirit of reform, have, in their turn, been annoyed at every step by
Satan close at their heels, pushing unguarded souls, over-zealous and
illy-balanced ones, into fanaticism. The experiences of these men are
in harmony with that of the holy men of old, and attest the fact that
when and where God works for his people, just there is the time and
place for Satan to practice his impositions upon those he can get under
his foul influence.
Did Satan stir up fanaticism in connection with the Advent movement?
This is one of the proofs of the genuineness of the work. What! He
suffer the world to be warned of their and his approaching doom, and he
not be stirred in consequence of it? The church be aroused to action,
and to readiness for the day of God, and sinners by thousands leaving
his ranks and seeking a preparation to meet the King of kings, and he
remain quiet? No. He knows his time is short, hence not only his wrath,
but his wiles in all their forms. This is well illustrated by what is
said to be a dream. A traveler saw Satan seated upon a post, in front
of a house of worship, asleep. He aroused him from his slumbers and
addressed him as follows:
“How is it that you are so quietly sleeping? This I conclude is unusual
for you, considering your reputation for activity in your kind of work.
Is it not?”
“Yes,” was the reply, “but the people in this house of worship are
asleep, and the minister is asleep, and I thought this a good time for
me to take a nap.”
Let the people be aroused to the living truths of the word of God,
and to a life of faith and holiness; let them with gladness receive
the news of the return and peaceful reign of the Just One; let them
consecrate themselves and all they have to the Lord, and with one
united voice swell the note, “Behold he cometh,” and you will have good
evidence that the powers of darkness are all astir. Satan will not
sleep then. With vigilance will he manifest his wrath, and, calling
to his aid all the fallen angels of his realm, his wiles will be
imposed upon all connected with the people of God who are not properly
instructed and guarded.
But it should be distinctly understood that the proclamation of time
in the message symbolized by the first angel of Rev. xiv, 6, 7, and in
the cry “Behold the Bridegroom cometh,” given in great power in the
autumn of 1844, did not produce fanaticism. In those solemn movements,
believers were sweetly united in the one blessed hope, and the one
living faith. It was when they were left without definite time, during
the summer of 1844, that extravagant views of being led by the Spirit
prevailed, and to some extent brought in fanaticism, division and
wild-fire, with their blighting results, among the happy expectants of
the King of glory. But when the proclamation of definite time came in
the autumn of 1844, fanaticism, ultra holiness, unhappy divisions, and
their results, melted away before it like an early autumn frost before
the rising sun.
RISE AND PROGRESS OF ADVENTISM.