p. 42 | My Public Labors by James White

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Feb 7, 1878

My Public Labors

By James White

LIFE SKETCHES. ## CHAPTER III.—CONTINUED. ## MY PUBLIC LABORS. 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 unto 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?"

"Brother 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 these 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 William 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 Free-will 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 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. 8: "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: "Brother 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 me 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:—

"Brother 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. 24. 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, 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, which 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. 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! Brother 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 7, 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. J. W.