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Signs of the Times, Vol. 4, No. 6.

BATTLE CREEK COLLEGE

Signs of the Times

Feb 7, 1878

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

BATTLE CREEK COLLEGE.

By Ellen G. White

REMARKS BY MRS. E. G. WHITE, AT GOGUAC LAKE, JUNE 26, 1877.

[The closing exercises of the Battle Creek College for the year were held in the beautiful grove at Goguac lake, about two miles from the city of Battle Creek. Before the services closed there were about four hundred persons present who witnessed the baptism of fourteen students of the school who had been converted during the last term. It was on this occasion that Mrs. White gave the following address, which was reported by a student.]
Our Saviour, frequently, when he was giving his lessons of instruction to his disciples, took them without inclosed walls and led them by the lake-side and in the groves; and here he gave them illustrations by the objects in nature; and with these he bound up the sacred lessons of instruction which were to be immortalized in their minds. As they would look upon the shrubs and the flowers, the rocks and barren soil, the mountains and hills, the sower and the reaper; and as they would look upon the flowers in glowing beauty around them, the lessons of instruction given by their divine Lord were repeated to them. When we look upon these lofty trees and upon the lake and the boats that are going out and coming in upon the water we can remember that Christ beckoned for a fisherman's boat, and he entered into Simon's, and asked him to thrust out a little from the land. He there gave important lessons which were to be immortalized and handed down to us; and which were to reach unto the end of the world. As we view the lake to-day, and the boats upon the waters, these lessons which Christ gave are repeated to us.
Said the Saviour of the world: "Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these." Who gave to the beautiful flowers their delicate tints and their varied colors? Was it not that God which has given us everything that is lovely and beautiful in our world? Our heavenly Father who has surrounded us with everything that is glorious in nature is a God of love. He is a lover of the beautiful. He says: "Consider the lilies of the field, how they grow." Solomon in all his glory was not arrayed, with his costly robes of gold and silver, in garments which could bear comparison to these flowers of loveliness in their natural simplicity. Solomon is seated upon a throne of ivory, its basement is of gold, the steps are of gold flanked with six golden lions. Everything surrounding him is attractive. All his eye rests upon is magnificent. His eye rests upon expansive gardens, stretching away in the distance, beautified and adorned with trees and shrubs to resemble the loveliness of paradise. The most rare and expensive birds of the richest plumage have been transported from every clime, and with their varying notes and bright songs, are flitting from bough to bough, while youths, the most lovely, clad in gold and silver dress, are seeking to amuse and divert the mind of the greatest monarch that ever sat upon an earthly throne. Many envied the popularity and abundant glory of Solomon, thinking that of all men he must be the most happy. But amid all that glory of artificial display the man envied is the one to be most pitied. His countenance is dark with dispair. All the splendor about him is but to him mockery of the distress and anguish of his thoughts as he reviews his misspent life in seeking for happiness through indulgence and selfish gratification of every desire. He wails out his disappointment in these words: "All is vanity and vexation of spirit." We may learn the lesson in the sad life of Solomon that riches and high intellectual attainments will not be sufficient for a happy life. Learning, and ability, and outward display without the sanctifying power of true godliness, will not bring contentment, peace, and happiness.
You have your youthful strength, your strong, ardent, impetuous temperaments which if guided aright will make you men and women of influence. If you bring your talents early as a consecrated offering to God he will accept you. If connected with the source of all purity, nobility and holiness, your lives will represent the spotless purity of this lily, diffusing a fragrance grateful and pleasant to all with whom you associate.
Dear youth, cultivate natural simplicity. Consider and learn from the flowers of the field the lesson Christ has sought to impress upon your mind and heart. You may devote the golden hours of your probation in studying your outward appearance. You may neglect the most essential work of your life in failing to secure the inward adorning, even the ornament of a meek and quiet spirit which is in the sight of God of great price. You may devote time, money and much thought to outward display, and after all your anxious care, you will not bear comparison to one of these flowers for attractive loveliness in their natural simplicity. Here is the pure and lovely lily growing among the filth of ponds and lakes, striking down its curiously channeled stem, and gathering to itself only those properties that shall develop into this pure, fragrant lily. Every one admires this emblem of purity. Your lives, dear students, may resemble this lily.
As Christ offered his prayer to his Father he uttered these words. "I pray not that thou shouldst take them out of the world but keep them from the evil." The world is a land of emptiness: It is a world good and beautiful of itself but man has become so sensual and depraved so embittered against God that the earth itself groans under the weight of accumulated guilt, you must cultivate firm principle in the midst of surrounding infidelity, hypocrisy, pride, and profligacy.
You must be Bible students and carry Bible rules into your every day life. In no case allow knavery deception and dishonesty to beguile you from your simplicity. Be it your constant study how you will best attain and cherish that which God values, the ornament of purity and meekness, that the world will be better for your having lived in it. Like the pure lily you need faith's penetrating root descending beneath the outward things which do appear to gather spiritual strength to invigorate and give purity and goodness to the life. The study of the Bible, the hours of secret communion with God, meditation upon heavenly themes will develop into purity of character resembling the spotless lily. The life of God in the soul is Christ in you a well of water springing up into everlasting life. This springing up into life will refresh all who connect with you. If your character is such that God can approve, it will be a complete Christian character filled with grace that is not assumed, but that has a natural growth. If your affections are obedient unto Christ your motives pure, there will be in your life, in your every day deportment, lessons of instruction to all around you. You will be living epistles known and read of all men. Your connection with God will lift you above every thing that has a debasing tendency, your pure and uncorrupted life will be ever pointing your school-mates and old associates upward to God and heaven saying to you must seek peace and purity and happiness from above. Jesus is the source of your comfort strength and fortitude, amid vexation, trials and grievous temptations. The leaves of some trees and flowers seem naturally to gather dust which adhears to them, and mars their color and beauty. This is the case with many youths they do not see the necessity of vigilant watchfulness and earnest prayer to keep them pure, and their Christian character is always dingy. They need to wash their robes of character and make them white in the blood of the Lamb.
Young men and young women while you are attending school you may be gathering to yourselves only those things which shall tend to the perfection of character, or you may gather to yourselves the habits, customs and practices of the world; love the things they love, which shall have a corrupting influence upon the life and character, and you will forfeit your right to eternal life. Which shall it be? Our heavenly Father, the Giver of life, would draw us from the artificial to the natural simplicities. "Consider," says Christ, "the lilies of the field, how they grow;" and again he says, "If God so clothed the grass of the field which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?" If our heavenly Father has taken such special care for that which has to be cut down and cast into the oven, then how much greater is his care, his love and his attention for those who are formed in his image!
Young men and young women you may make any thing of yourselves that you please. You may attain to excellence and perfection of character; you may go through this world without being stained and blackened with the sins that taint and corrupt it; and when you are brought in contact with the evil of this world, you may escape them if you choose. Christ will be to you a special help in every time of need. But in order for you to develop characters which Heaven shall approve, it is necessary that you connect with God. Will you consider these lilies which I hold in my hand, emblem of purity and lovliness? Here in this flower is an expression of the love of God. Satan is never at rest; he is an interested spectator of all your actions. He will present before the inexperienced youth, things which on the surface appear attractive, to allure them from their integrity, and corrupt their morals. Christ's voice is heard saying to them, Consider the lilies of the field, learn from them the value of natural simplicity. God speaks to you through his created works. Will you listen to his voice? Will you become acquainted with God in nature?
We can descern his love to us in giving us all these things in nature. We can see it in the lovely flowers in the valleys and on the surface of the lake. Anywhere, everywhere, we may read expressions of God's love in the opening buds and blooming flowers. As God has given us these things of beauty and purity how much more will he delight to give us an eternal inheritance. He wants you to come into that position where he may grant you the gift of immortality. He has given you the gift of his Son, the greatest gift that Heaven could bestow; and now if you connect with God, if you connect with heaven, you may, in the name and strength of Jesus develop symmetrical characters; characters that are spotless as the pure lily that opens its blossom on the bosom of the lake. I invite you to take hold of heaven's blessings and then you can have a right hold upon the earth. I invite you to look up through nature to nature's God. Let these things teach you the love of God, and the care that he has for those formed in his image.
(Concluded next week.)

Kind Deeds Better than Martial Deeds.

By W. Milne

READER, have you ever gladdened One desponding, sinking heart, By the wayside chilled and saddened? — You have played a Christ-like part.
In this world of toll and trouble You have not appeared in vain; Blessing others, you shall double Blessings for yourself obtain.
Have you dried one tear of sorrow Upon smooth or furrowed cheek? Helped to hope a bright to-morrow, When to-day was cold and bleak?
Yours shall be the sweet approval Of the conscience and the heart, Which no palace, court, or hovel, Can withhold nor yet impart.
Martial fame and martial glory When they yield their highest meed, Pale before the simple story Of one little kindly deed.
Yet, the voice of wisdom spurning, After honors, wealth, renown, Mad ambition will keep turning All the world upside down.
On the bloody field of slaughter Men will seek the bauble fame; In the wrangling legislature Others prize a place and name.
At the press, and at the altar, On the bench, and at the bar, Men fight on and never falter — Few escaping scath and soar.
Some forget in life's hot contest Duty both to God and man; Wealth and fame, and power and conquest, Open, center, end their plan.
All in earnest are, and after Happiness which many miss; Though their mouths are filled with laughter, They are strangers still to bliss.
But to those who lift in kindness Water to the fevered lip, Save the erring from their blindness, Stay the feet about to slip,—
Shelter, clothe and feed the starving, Ever courteous and kind Even to the undeserving, Recompense at last shall find.
They at judgment, by the Saviour, With the words shall welcomed be: ‘Come, ye blessed of my Father, What ye did ye did for me.’
— W. Milne.

The Gospel Not Gloomy.

THE gospel gloomy! It is an anthem from the harps of heaven, the music of the river of life, washing its shores on high and pouring in cascades upon the earth. Not so cheerful was the song of the morning stars, nor the shout of the sons of God so joyful. Gushing from the fountains of eternal harmony, it was first heard on earth in a low tone of solemn gladness uttered in Eden by the Lord God himself. This gave the key note of the gospel song. Patriarchs caught it up and taught it to the generations following. It breathed from the harp of the psalmist, and rang like a clarion from tower and mountain-top as prophets proclaimed the year of jubilee. Fresh notes from Heaven have enriched the harmony, as the Lord of Hosts and his angels have revealed promises, and called on the suffering children of Zion to be joyful in their King. From bondage and exile, from dens and caves, from bloody fields and fiery stakes and peaceful death-beds, have they answered, in forces which cheered the disconsolate and made the oppressors shake upon their thrones, while sun and moon, and all the stars of light, the stormy wind fulfilling his word, the roaring sea and the fullness thereof, mountains and hills, fruitful fields and all the trees of the wood, have rejoiced before the Lord, and the coming of his annointed, for the redemption of his people and the glory of his name.—Sel.

Rooted in Christian Doctrine

No one ever saw a black hickory tree blown out of root. The hurricane may twist it off or break it down, though even that seldom occurs; but it cannot drag it out of the ground. The reason is that this tree, while it sends out plenty of surface roots, always sends a strong tap root straight down into the solid sub-soil, and lays hold of the foundations of stone or clay or hard-pan, as the case may be. There are other trees—the beech, maple and ash—which interlace the surface with a web of roots; but in a storm, especially if the ground previously has been water-soaked, over they go! A Christian is not safe and reliable unless he has sent a tap root down into hard, strong foundations of Christian doctrine. Surface roots of sentiment and emotion have their uses, but they are not good for much, either in a dry time or in a tempest.

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.
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