we are near the end of time, and just ready to appear before the bar
of God. The general outlines of prophecy, as exhibited in the four
great kingdoms, is seen and acknowledged by very many to be nearly
accomplished. And hence the conviction fastens on the mind, that the
end of all things is at hand.
“5. It has developed a vast amount of German rationalism, neology and
infidelity in the church, and has demonstrated the fact, that nearly
or quite all the theological schools are under its influence. And it
has proved, that if the Lord does not come speedily and end the strife,
that the country must soon be flooded with this system of neology.
“6. Wherever it has gone, the Advent doctrine has awakened sinners,
reclaimed backsliders, quickened believers, and promoted the cause
of God generally. Thousands on thousands can witness the truth of
this remark in their own experience; and will have cause to bless God
eternally for the Advent doctrine and Advent preaching.
“7. It has shown professedly orthodox ministers to be so degenerate
in their sentiments as to make common cause with infidels and
Universalists against the coming of the Lord. And has also shown the
church to be so degenerate as to cast out her children for looking for
and speaking of the return of her Lord.
“8. It has given to the church and world a simple, plain, common-sense
system of interpretation of the sacred canon, so that every man, who
will take the trouble of reading the Bible and collating the different
portions of it, may understand the word of God without the aid of
learned commentaries.”
PERMANENCY OF THE WORK.
“No provision has been made for the establishment of permanent
institutions among Adventists. Indeed, we have no means of ascertaining
the number of ministers, and others, who have embraced the Advent
faith. We only know that there are several hundred congregations, and
a still larger number of ministers, who have publicly professed the
faith, besides many who still remain in the churches of the land. Those
who have espoused this cause have honestly believed in the coming of
the Lord ‘about A. D. 1843;’ and as honest men they have kept to their
work of sounding the alarm. All peculiarities of creed or policy have
been lost sight of, in the absorbing inquiry concerning the coming of
the heavenly Bridegroom. Those who have engaged in this enterprise
are from all the various sects in the land--Protestant Episcopal,
Methodist Episcopal, Methodist Protestant, Primitive Methodist,
Wesleyan Methodist, Close Communion Baptist, Calvinistic and Armenian
Baptists, Presbyterians, Old and New School Congregationalists, Old
and New School Lutheran, Dutch Reformed, &c., &c. All these have
agreed to work together for the accomplishment of a certain object;
and the organization to which this has given rise, so far as there is
anything which may be called an organization, is of the most simple,
voluntary and primitive form. While the engrossing and scriptural
character of the grand object has kept those who have been brought
under its influence above the considerations which so generally
divide the household of faith, it has also made them frank and kind in
expressing their minor differences, and forbearing toward each other on
subordinate questions upon which they may not see alike. And in this is
their strength.
“In 1842, Robert Winter, an Englishman by birth, and a Primitive
Methodist by profession, fell in with the Adventists in this country
and embraced the doctrine. In the fall of the year he resolved to
return to England, and proclaim the coming of the Lord. He did return,
and commenced the work. God owned his truth, and it took effect, and
many have been raised up to join with him in spreading the light
through these islands of the sea. Last summer camp or field meetings
were held in different parts of England with great success.
“Books and papers to a large amount have been sent to England, and
scattered abroad through the country; and several books and papers have
been republished in that country with great effect.
“The British provinces adjoining the United States, have been visited
and furnished with the light. Our beloved brother Hutchinson, in
Montreal, has published a large amount of matter in his paper, _The
Voice of Elijah_, and sent it over the United Kingdoms.
“But I must close this brief sketch of the rise and progress of
Adventism, or my space will be more than full. But a few only out of
the multitude of incidents which should enter into a work of this
kind have been noticed. But this is all we have room to give in the
present sketch. The Judge is at the door, and will make a more full and
accurate development of this great work than human heart can indite or
hand record. Concerning Adventism, it may be truly said, ‘What hath
God wrought?’
“No cause of a moral or religious character, probably, ever made so
rapid advances as the cause of Adventism. Its votaries have usually
been the most humble, pious, devoted members of the different churches;
men and women who love their Lord, and to whom the thought of his
glorious advent has been a source of sweetest pleasure. The hand of
Providence has everywhere opened the way, and provided the means for
doing all that human means could do. None of the lecturers have made
themselves rich, or even held what little they had when they embarked
in the enterprise. Everything has been freely sacrificed when the
cause demanded it. Never have a set of men labored more faithfully and
zealously in the cause of God, or with purer motives. But their work is
with the Lord, and their record on high.
“It is asked what we intend to do, now the time is expired? Our answer
is, we intend, by the Lord’s help, to spread the glad tidings of
the kingdom of God until it appears. The arguments which have been
presented on the prophetic history and periods, together with the signs
of the times, have lost none of their strength; and we purpose to
continue presenting them until the Master comes, that we may be found
giving his ‘household meat in due season.’”
THE EXETER, N. H., CAMP MEETING.
It was in the month of August, 1844, that the memorable Second-Advent
camp-meeting was held at Exeter, N. H. This meeting was large. It
was the occasion of a general rally from all parts of New England,
and many were present from other States and from the Canadas. There
were many tents upon the ground, some of them resembling houses of
worship, in size and shape, more than the small tents usually seen upon
Methodist camp grounds. These furnished ample accommodations for the
thousands of believers present.
There was a general agreement with all Adventists at that time, that
the special providence of God had directed the Advent movement. But the
farthest point to which the Jewish year could be extended, reaching
from March, 1843, to March, 1844, had passed, and believers were left
in a state of suspense and uncertainty, evidently not enjoying all the
inspiring influence of the Advent hope and faith they felt under the
proclamation of definite time. And there were other things besides
the passing of the time, that cast a degree of general gloom over the
Second-Advent cause at that time.
Storrs’ Six Sermons on the immortality question were being widely
circulated among Adventists, and the doctrine of man’s unconsciousness
in death and the destruction of the wicked, was being adopted by
some and regarded with favor by many. The time had come, in the
providence of God, for this question to be agitated. But its importance
could not then be seen by any as it is now regarded since the rise
and wide-spreading, desolating influence of Spiritualism. Those
Second-Advent editors and lecturers, such as Litch, Hale, Bliss, Himes,
and Miller, who did not agree with Mr. Storrs, not only failed to see
that good could result from the agitation of the subject, but were
grieved that the once united and happy flock, who were looking for the
immediate return of the great Shepherd, should have their minds divided
by this question. And these men, who felt the responsibilities of the
great Advent cause, are not to be censured too much for their fears,
nor blamed too severely for their efforts to avoid the discussion of so
sensitive a question.
And while it was being feared that a portion of the Advent body were
having their minds diverted from the all-important work of warning
the world of the soon-coming of the Son of man, by an unnecessary
discussion of the immortality question, others were causing divisions,
and were bringing much labor and perplexity upon the leading men in the
cause, by urging upon the flock extreme views of entire consecration,
or Christian perfection, then taught by the Methodists, the men of
the Oberlin school, and others. And not a few men and women appeared
in the Advent ranks who professed to be wonderfully led by the Holy
Spirit. These took their position in advance of their brethren. Many of
them soon became self-righteous, and, notwithstanding their apparent
humility, were proud of their spiritual attainments. So wonderfully
impressed to do this or that, and so directly taught by the Holy Spirit
in relation to their entire duty, how could they err? The idea of
mistakes on their part, in doctrine or in duty, was banished from them.
Viewing themselves far in advance of their brethren, they were ready
to teach even their teachers. And supposing themselves directly taught
by the Holy Spirit, they were ready to reject the instructions and
corrections of those who labored to help them. Such persons usually
advance rapidly in their wild career. They soon fall under the direct
power of Satan, to be impressed and tempted by him to do this or that
thing which may be sinful. They labor under the terrible deception
that all their impressions are from the Holy Spirit, and must at all
hazards be promptly obeyed. God pity the poor fanatic, who is thus
goaded on by the Devil to disgrace himself and wound the cause of
Christ. In no case could Satan strike the Advent cause so stunning a
blow, and so completely cover it with reproach, as to lead on certain
ones who bore the Advent name in the wild career of fanaticism.
And he knows when to strike. The world had just trembled before the
solemn message of the Judgment hour, proclaimed with great boldness
and power. And believers had lifted up one united voice in confident
testimony relative to the period of their joyful expectations. But the
time had passed, the world breathed easier, the scoffer triumphed, and
believers felt that they had all they could do to hold fast, and not
draw back to perdition. This was just the time for Satan to strike.
More or less had embraced the Advent faith from all those religious
bodies where the idea was prevailing that Scriptural sanctification,
purity and holiness, consisted chiefly in happy flights of feeling, and
being led in the minutiæ of the Christian life by impressions. These
had been stirred to the very depths of the soul by the proclamation of
the second coming of Christ, and felt that if they ever needed holiness
it was then necessary, to enable them to stand when he should appear,
and that if they should ever follow the leadings of the Holy Spirit,
it was then, as they were engaged in the preparatory work for the
Judgment. And with their false notions of entire consecration, they
were in readiness for the torch of fanaticism. If Satan could control
these, and bring reproach upon the Advent cause, and sadden the hearts
of those he could not destroy, he would gain a victory that would cause
wicked men and demons to triumph.
There was upon the Exeter camp-ground a tent from Watertown,
Massachusetts, filled with fanatical persons, as briefly described
above. At an early period in this meeting, they attracted much
attention by the peculiar style in which they conducted their seasons
of social worship in their tent. These were irregular, very lengthy,
frequently extending into hours of intermission and rest, continuing
nearly all night, and attended with great excitement, and noise of
shouting and clapping of hands, and singular gestures and exercises.
Some shouted so loud and incessantly as to become hoarse, and silent,
simply because they could no longer shout, while others literally
blistered their hands striking them together.
The tent’s company from Portland, Me., of which I was one of the
number, had pitched close by this tent from Watertown, before the
condition of those who occupied it was generally known, little thinking
of the annoyances they were to suffer from these fanatical persons.
But these they endured for a while in the hope that they would be
corrected and reproved. Seeing, however, that they were not the persons
to be reformed, and that they grew no better, but, rather worse, the
Portland brethren moved their tent to a distant part of the ground.
But this act, showing the assembled thousands that we had no union
with those we left, created sympathy for these fanatics, in not a few
who viewed all the dangers of the way on the side of those who were
disposed to formality. These joined with the Watertown people in the
cry of persecution, and shouted glory to God over it, as if a new and
brilliant victory had been gained.
By this time a general gloom was coming over the meeting, and ministers
who had the burden of the work upon them, felt deeply. The wildfire
was spreading, and how to stop it was the question. The people were
told of the dangers of spiritual magnetism, and were warned to keep
away from that tent. But this only caused a crowd of the curious,
incautious, and those who claimed a right to investigate, and felt that
they were responsible to no one, to gather round this tent. And it was
evident that every hour some were being brought under this influence,
several of whom were suffering impulse to ride over reason.
A minister, possessing more natural eloquence than piety and real moral
worth, while attempting to preach from the stand, was rebuked by a
clear voice from this tent, and thrown into confusion. “Don’t let me
fall, brethren,” said he to the large congregation who were turning
their attention to the tent from which came the voice. “Pray, and keep
your minds upon the subject.” He did fall in spirit and freedom, and
his effort was a decided failure.
Elder Plummer, of Haverhill, Mass., who had the especial charge of
the meeting, made appropriate remarks upon the condition of things,
with great solemnity and deep feeling. He then prayed, calling on
God for guidance and help in that critical hour. He prayed like a
strong man in agony, whose only hope of deliverance was in God. He
then stated something of his opinion of the spirit of fanaticism on
the ground, and exhorted the people to look to God for help, and not
suffer their minds to be diverted by the interruptions and general
noise of the faction on the ground, who were not in harmony with the
great objects of the meeting. He stated, in the most solemn manner,
that he had no objections to shouts of praise to God, over victories
won in his name. But when persons had shouted “Glory to God” nine
hundred and ninety-nine times, with no evidence of one victory gained,
and had blistered their hands in striking them together with violence,
he thought it was time for them to stop. But if they would not
change their course, it was time for all who wished to be consistent
Christians to withdraw their sympathy from them, and show their
disapproval of their course by keeping entirely away from them.
These remarks helped the people generally, but not those who were wild
with fanaticism. But none among the preachers and speakers generally
had shown up to this time that they had the burden of the meeting upon
them, excepting what was seen in Elder Plummer, in reproving existing
wrongs. Several spoke from the stand, but they failed to move the
people. God evidently had a special message for that people, to be
attended with his signal blessing. Men of ability spoke of the great
lines of prophecy, which proved that the advent of Christ was the next
great event, and of the signs that the event was at the door; but this
was as familiar to that crowd of intelligent believers as the alphabet.
Just then, as one was speaking with but little force and interest, and
the people were becoming weary of being told, in a dull, prosy style,
what they already knew, a middle-aged, modest-appearing lady arose in
the centre of the audience, and in a calm manner, and with a clear,
strong, yet pleasant voice, addressed the speaker as follows:
“It is too late, Bro. ----. It is too late to spend our time upon those
truths, with which we are familiar, and which have been blessed to us
in the past, and have served their purpose and their time.”
The brother sat down, and the lady continued, while all eyes were
fastened upon her.
“It is too late, brethren, to spend precious time as we have since
this camp-meeting commenced. Time is short. The Lord has servants here
who have meat in due season for his household. Let them speak, and let
the people hear them. ‘Behold the Bridegroom cometh, go ye out to meet
him.’”
This testimony seemed electrifying, and was responded to by choked
utterances of “Amen,” from every part of that vast encampment. Many
were in tears. What former speakers had said was forgotten, and the
spirit of fanaticism, which an hour before lay upon the burdened
feelings of the brethren and sisters like a ponderous leaden weight,
was also forgotten. The attention paid to those in fanaticism, and the
opposition they were able to call out, were just the coveted fuel to
feed the unhallowed flame. And they were destined to triumph, unless
the attention of the people could be fastened in another direction.
This done, and their power was broken.
By the request of many brethren, the next morning, the arguments were
given from the stand, which formed the basis of the tenth day of the
seventh-month movement. The speaker was solemn and dignified, and
showed to the entire satisfaction of that vast body of intelligent
believers--
1. That all the evidences which had been relied upon as proof that the
2300 prophetic days of Daniel viii, would end in the year 1843, proved
that they would terminate in 1844. The entire body of believers had
been united, agreeing with William Miller that the 2300 days dated from
the going forth of the commandment to restore and to build Jerusalem,
B. C. 457. This point settled, the figures 1843 were readily found:
From 2300
Take 457
----
And there remain 1843
But the speaker showed an error in this calculation. He stated that it
would require 457 _full_ years _before_ Christ, and 1843 _full_ years
_after_ Christ, to make 2300 full years, so that if the 2300 years
commenced with the first day of B. C. 457, they would reach to the
first day of A. D. 1844.
2. That this prophetic period did not commence with the year 457, in
the spring, but in the autumn of that year. His reasons were--
_a._ That as the seventy prophetic weeks are the first 490 years of the
2300, and as the first seven weeks of the seventy, mark the time of the
work of restoring and building Jerusalem in troublous times, the great
period must commence with the commencement of the work of restoring and
building, which did not commence in the spring, on the first month,
when Ezra started from Babylon, but after he had reached Jerusalem,
in the autumn, probably on the seventh month. “For upon the first day
of the first month began he to go up from Babylon, and on the first
day of the fifth month came he to Jerusalem.” Ezra vii, 9. This would
give more than two months for necessary preparations for the work of
restoring and building to commence on the seventh month, immediately
after the great day of atonement.
_b._ That as the words of the angel to the prophet Daniel--“in the
midst of the week he shall cause the sacrifice and the oblation to
cease,”--mean that in the middle of the last week of the seventy,
Christ should be crucified; and as he was crucified in the spring, that
prophetic week of seven years must commence and close in the fall.
Consequently the seventy weeks commenced and closed in the fall, and,
therefore, the 2300 days terminate in the fall.
3. The speaker then introduced the arguments drawn from those types of
the law of Moses which point to Christ, to prove that the second advent
of Him who was then our High Priest would take place in the autumn,
even on the tenth day of the seventh Jewish month. He reasoned that
as the spring types, pointing to the great events connected with the
first advent of Christ, were fulfilled, not only as to their nature and
order, but as to time, so would the autumnal types, pointing to the
second advent, be fulfilled as to time. See Lev. xxiii. The slaying of
the passover lamb was a type of the crucifixion of Christ. Paul says,
Christ our passover is sacrificed for us. 1 Cor. v, 7.
The sheaf of the first fruits of the harvest, which was waved before
the Lord, was typical of the resurrection of Christ. Paul again says,
in speaking of the resurrection of the Lord and all his people,
Christ, the first fruits, afterward they that are Christ’s at his
coming. 1 Cor. xv, 23. As this sheaf was like the grain in all the
wide harvest-field, only that it was the first ripe grain, so Christ
arose from the dead a sample of all the just to be raised at his second
coming. Then all the saints will have glorious bodies, like that of
their divine Lord. Phil. iii, 21.
The new meat offering was a type of the descent of the Holy Spirit on
the day of Pentecost.
The speaker stated that Christ was offered a sacrifice for sinners on
the fourteenth day of the first Jewish month, the very day and month on
which the passover lamb had been slain for sixteen long centuries. That
he was raised from the dead a sample of all the resurrected just on
the very day of the month upon which the earliest ripe grain was waved
before the Lord. And that the descent of the Holy Spirit on the day
of Pentecost,--Pentecost meaning fifty,--was on the day of the month
in which the new meat-offering was presented unto the Lord. That new
meat-offering was fifty days from the presentation of the wave sheaf.
The descent of the Holy Spirit upon the waiting disciples was on the
day of Pentecost, or fiftieth day from the resurrection of their divine
Lord. And, therefore, as the high priest, on the tenth day of the
seventh month, on the great day of atonement, came out of the sanctuary
and blessed the people, so Christ, our great High Priest, would upon
the same day of the same month, come from Heaven to bless his waiting
people with immortality. The conclusion seemed irresistible. And what
gave it still greater force was the harmony of this position with
the proofs presented, that the prophetic period of 2300 days would
terminate in the fall.
The deepest solemnity pervaded the entire encampment. But one view was
taken of the subject presented, by nearly all present, namely, that in
all probability the speaker was correct, and that in a few short weeks
human probation would close forever.
But what of the Watertown fanatics? In the intense interest upon the
subject of time, taken by the entire crowd, these were forgotten. No
one seemed to be affected by them, or troubled about them. In fact,
they were quiet till they left the ground, and as dumb as if the
special rebuke of the Lord was upon them. This fact, that fanaticism
dried up before the solemn and searching time-message of 1844, like the
morning dew before the midsummer’s sun, is of importance to those who
suppose that that stirring proclamation caused fanaticism.
The next day, by unanimous request of the people, the same speaker
repeated, with still greater clearness and force, the same proofs
in support of the position that the fast-approaching autumn was the
time for the great prophetic periods to terminate, and that the types
pointed to the tenth day of the seventh month as the time for our great
High Priest to come out of Heaven and bless his waiting people.