BUT thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Dan. 12: 4.
According to this scripture, the book of Daniel was to be a sealed book to a definite time, termed “the time of the end.” To John, on the Isle of Patmos, was given a revelation of what was to take place at “the time of the end.” He described it as follows: “I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: and he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, . . . and sware by Him that liveth forever and ever, . . . that there should be time no longer.” Rev. 10: 1, 2, 6.
At the period known as “the time of the end,” a great religious awakening occurred. Delaven I. Leonard, in his most excellent book, “The Story of Oberlin,” in referring to this period, says: “These seasons of refreshing, which first made their appearance in 1798-1803, were of frequent occurrence for two decades throughout the Eastern and Middle States, in 1825-1845 were well-nigh continuous and extended to the West and South. In 1826-1830, some two hundred thousand converts joined the leading denominations, sixty thousand of whom were young men. It is estimated that in five months following February 1, 1831, as many as fifteen hundred towns were profoundly stirred by the Spirit of God, and as many more spiritually aroused in a good degree, with more than fifty thousand renewed in heart and life, over three hundred of them in the colleges.”
Grandest Since Apostolic Times
In his judgment, there followed “the grandest advance of Christ’s kingdom since the apostles’ age.” We are informed that during a period of thirty years, or from “1800-1830, not far from one million one hundred thousand were added to four churches, thus increasing the Congregational membership twofold, the Baptist threefold, the Presbyterian fourfold, and the Methodist sevenfold.” “Mr. Finney, for forty years Oberlin’s central spiritual force and most eminent representative, had no equal between the oceans in calling men to repentance and leading them into newness of life. Naturally this was the beginning time of missions at home and abroad. . . . With thousands, reaching the destitute and perishing with the bread of life, came to be a ruling passion.”
The American Board; the American Home Missionary Society; the American Sunday School Union, which voted the famous project to open a Sunday school in every practicable place within two years; the American Bible Society, whose aim it was to supply every family in the land with a copy of the Scriptures; the American Tract Society; and other similar evangelizing agencies,—all these sprang into existence during this period. It is estimated that while for the period 1820-1829, the total contributions for missions, both home and foreign, were only $233,826, they increased tenfold during 1830-1839, rising to $2,342,712.
Organizations were formed to aid young men to enter the ministry. The theological seminaries rapidly increased in numbers. Colleges were multiplied. Religious literature felt the same grand impulse forward and upward. Tract and Sunday school societies and private publishers began to furnish religious tracts and books for the millions. The modern religious newspaper began its career.
To aid in the work of speedily carrying the gospel to all the world, the ox cart, the stagecoach, and the canal had to give place to more rapid transit,—the steamboat, the locomotive, et cetera. It was “the day of preparation,” when men should “run to and fro,” and knowledge should be increased.
Confusing Voices Heard
While this religious awakening was sweeping over the world like a great tidal wave, Satan was not inactive. He did his utmost to confuse minds and lead men astray. The “Lo, here,” and “Lo, there,” was everywhere heard. Probably never before did so many sects and “isms” arise in so brief a space of time. The movement inaugurated by Joseph Smith, which led to the organization of the Mormons, had its origin at this time. The Rochester rappings, or modern spiritualism, also sprang into being.
At this time, too, amid the multitude of voices, was heard another, proclaiming the end of all things. William Miller, an unassuming farmer, for many years a student of prophecy, to whose mind were unfolded the prophecies of the books of Daniel and the Revelation, appeared with the solemn message, “Fear God, and give glory to Him; for the hour of His Judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.” Rev. 14: 7. From the prophetic page, he produced evidence, which none could gainsay who made a study of the Bible, that in the year 1844, the great Judgment day would begin. This he fully believed to be the second coming of Christ.
This message was attended by a power that brought conviction to thousands. It was not a denominational movement, for ministers of all denominations joined in its proclamation. The entire religious world was stirred. The believers forsook their farms, and gathered together, fully expecting translation; but the time passed, and Jesus did not come. The disappointment was bitter, and to them unexplainable. The little book open in the angel’s hand, which contained truths that were “sweet as honey” to the believers, now had become “bitter.” Rev. 10: 1-10.
“Thou Must Prophesy Again”
The attention of Captain Joseph Bates, who had been a firm believer in Miller’s message, was directed to the eleventh verse of the tenth chapter of Revelation, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” “Can it be possible,” he queried, “that we have in some way made a mistake in the event that was to take place at the close of this long prophetic period? It would seem so,” he said, “from the expression, ‘Thou must prophesy again.’” This led him to study more closely into what was meant by “The hour of His Judgment is come.” He soon discovered that the Judgment hour precedes the second coming of Christ; for when Christ comes, His reward is with Him. He does not come to judge, but to give rewards. Rev. 22: 11, 12.
Mr. Bates found also that the cleansing of the sanctuary was not the cleansing of this world by fire, as had been supposed, but it was a work of investigation, or judgment, which was to be carried on in the heavenly sanctuary. The books were to be opened in heaven. “The Judgment was set, and the books were opened.” Dan. 7: 9, 10.
In studying the temple of God, he found these words: “There was seen in His temple the ark of His testament.” Rev. 11: 19. The ark contained the Ten Commandments, the fourth of which was being ignorantly violated by the entire Christian world. The commandment reads, “The seventh day is the Sabbath of the Lord thy God;” but all the world were keeping the first day. In Daniel 7, he found that through the papal power, this heathen day, known as “the venerable day of the sun,” was to be changed into a Christian institution, and that a demand would be made upon the Christian world, by this power, to acknowledge her authority by observing the first day of the week in place of the true Sabbath, the seventh day, the memorial of creation. He then understood clearly the significance of the words, “Thou must prophesy again before many peoples, and nations, and tongues, and kings.” Rev. 10: 11.
Sabbath Reform and the Judgment Hour
Sabbath reform now became associated with the proclamation of the Judgment hour. And the remarkable spiritual revivals that followed at the time of the end, had associated with them various educational reforms. The Bible became the basis in the entire system773
Reforms That Were Marveled at
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of education, not as something added, as a fringe to a rug, but woven into the entire fabric. At Oberlin and other educational institutions, manual labor was considered an essential part of every student’s program. From three to four hours’ work daily was demanded of each. Women received educational advantages, and were gradually placed on a plane with men. Church schools for the benefit of the children were started. The poor were cared for.
That period also marked the beginning of a great wave of temperance and health reform. Abstinence from tea, coffee, condiments, and all other unwholesome foods and drinks was urged.
Simplicity of dress was advocated. At Oberlin College, a covenant was drawn up, to which all were expected to subscribe, in which it was agreed that, in order “that we may have time and health for the Lord’s service, we will eat only plain and wholesome food, renouncing all bad habits, and especially smoking and chewing tobacco, unless it is necessary as a medicine, and deny ourselves all strong and unnecessary drinks, as far as practicable.” President Finney, with boundless energy and perseverance, pushed these reforms. They were by him considered an essential part of the gospel. Total abstinence from tea and coffee, and from the use of spices of any kind, was required. For several years, vegetarianism found quite general acceptance among both residents and students, not only at Oberlin, but at many of the other colleges. The habitual use of tea was on more than one occasion made a matter of church discipline.
Temperance Societies Organized
At this period, too, temperance societies were organized. At first, these only forbade the use of spirituous liquors, wine being permissible if used in moderation. As far as I am able to learn, Captain Joseph Bates, the first Seventh-day Adventist, was the organizer of the first teetotal temperance society in America. This society was organized in 1827, at Fair Haven, Massachusetts. Here originated the name “teetotalers.” He not merely abandoned the use of all alcoholic beverages, but gave up the use of tobacco, tea, coffee, and meats. Out of these reforms have grown the numerous sanitariums, vegetarian cafés, and food manufactories that are carried on by this denomination.
The Light Grows Dim
Many responded to the message that was borne by Miller and his associates, but the great institutions of learning and the popular churches rejected it. Those who held the views taught by Miller, and advocated them, were no longer tolerated in these bodies, and this led to a separation. The light which had shone so clearly, now began to grow dim. One by one, the important reforms were abandoned by these organizations. Manual labor was replaced by the gymnasium. The Bible was relegated to a secondary place in education, while church schools were altogether abandoned.
At Oberlin, we are told, when “some of the students ventured to ask for a taste of pork, mutton, or their equivalent, an emphatic negative was at first returned.” The executive committee, however, was finally compelled to permit flesh foods to be served to the students. Tea and coffee also began to be used by the students and by the faculty; and still later, the use of tobacco insidiously crept in.
That which took place at Oberlin, also took place in Williams College, Hudson College, Lane Seminary, and other educational institutions. The reforms had followed as a result of the spiritual awakening and the revival of that age. The decline in spirituality resulted in carelessness pertaining to bodily habits. Little was said after this, in the church, in regard to dress reform and food reform.
According to Revelation 14, just before the coming of the Son of man in the clouds, to reap the harvest of the earth (Rev. 14: 14), a message will go to the world, announcing the fall of Babylon, and calling upon lovers of truth and righteousness to “come out of her.” Rev. 18: 4. The same spiritual awakening will again bring about great reforms in physical habits. Revivals that are not accompanied by such reforms should be regarded with suspicion. Again “there shall be one fold, and one shepherd;” and among the called-out will again be found the reforms which belonged to the church before she fell.
