Forty years of Laodicean history now lay before W. W. Prescott as he stood in front of those gathered in the Battle Creek Tabernacle that Tuesday evening in late January, 1893. Much of the material Ellen White had written on the Laodicean message both before and after Minneapolis 1888 had passed through Prescott's hands and brought conviction and repentance to his own heart on more than one occasion. [1] In light of all that history and in its context, Prescott would now continue presenting his series on the promise of the Holy Spirit and the need to heed the Laodicean message.
Prescott felt that the only message he could bring that night was for himself and everyone present "to begin to confess our sinfulness to God with humility of soul, with deep contrition before God to be zealous and repent." They had come to the time "when the light has begun to shine, that is the light which is to light the earth with its glory," and only those had "cleansed their souls from defilement; that is, they have repented of their sins, and God has removed them," would be permitted to take a part in the closing work:
I don't know what it will take, I am sure, but it seems to me sometimes that there will be something to awaken us to the way that God looks at sin, and the way he looks at us. But we have refused the warning of the Spirit, and the instruction that he has sent, and the testimonies that he has sent us again and again right on this point: "Repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place." For years this has been the warning, repent! repent! repent! But we have not heeded this testimony, but have come to that point where we say: "I am rich and increased with goods, and have need of nothing." And yet I say that if ever there was a needy company, it is this company....
Now I am perfectly aware that I am speaking with great plainness, and I do not speak this without thought and prayer. I speak what I believe to be the message of God to our souls, mine and yours. I say that it is time for us to be zealous and repent that God's special outpouring of his Spirit may come upon us without destroying us. If we don't make this matter a matter of earnest prayer, I say it simply means death to you and to me....
We cannot come to this assembly, this institute and Conference and go day after day in an easy-going manner. It is time for every one to be trembling in earnest for his own soul's salvation.... There is an individual work for every one of us to do in connection with this gathering, and that means solemn heart-searching before God, taking his word and repenting, that we may receive this power....
I enjoy the seasons of coming together, and of listening to these instructions, and the explanation of God's word. This I enjoy very much. But I tell you, we might come and go here, week in and week out, year in and year out, and yet not meet the mind of God concerning this time. [2]
Truly, they were living in solemn times. No sooner did Prescott finish his lecture than A. T. Jones took up once again his subject of the Third Angel's Message. He continued to show the movements in the United States which were a fulfillment of Bible prophecy in the setting up of an image to the beast (Rev. 13 and 14). And at the very time in 1892 when the setting up of this image was taking place, word had come confirming that the "loud cry" of the third angel had begun to sound. Why could they not but conclude "that the loud cry is right at that time?"
Jones finished his sermon by quoting from Ellen White's letter to Uriah Smith the previous summer: "Suppose the attention should be turned away from every difference of opinion, and we should heed the counsel of the True Witness. When God's people humble the soul before him, individually seeking his Holy Spirit with all the heart, there will be heard from human lips such a testimony as is represented in this Scripture,--'After these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.' There will be faces aglow with the love of God, there will be lips touched with holy fire saying, 'The blood of Jesus Christ his Son cleanseth us from all sin.'" [3]
On Thursday evening, Prescott picked up where he had left off the night before, as he sought to bring conviction for their need of thorough repentance. Just as with Job and those listeners to the disciples' words on the day of Pentecost, "a glimpse of the glory and purity of Jesus Christ," brought an abhorrence of sinful self. So also with Ezra, the servant of God, who had a sense of sin as he led Israel in heartfelt prayer for their sins and the sins of their nation. But what about those gathered there in Battle Creek in 1893?
Now, we are taught that the servants of God are to "weep between the porch and the altar and cry, Spare thy people, Lord, and give not thine heritage to reproach." But it seems to me, in considering this question, that before we can do that, we ought to weep for ourselves. Look over the record of the past three or four years and see what God has been doing for us, and then see where we stand now. God has been dealing with his people in a very remarkable manner.... What shall we do when God sends us word right here and now that he is waiting impatiently for us? How long did he wait for the fruit on the tree? He waited three years did he not? Then was he going to cut it down? No. He said just wait one more year, then if it does not bear fruit, let it go. How long has it been since God in a special manner began to send this light and this instruction and this reproof for you and me? Reckon it up. Four years. It is the fourth year since Minneapolis, and going on the fifth.
Now, I say, these things are terribly solemn for us to face, and I know not what to say. But from my soul I can only say that we have come to a terrible, solemn time for us. God has waited and sent reproof, and waited and sent reproof-four years....
I have no disposition to try to crowd anyone, but I feel that it is my duty to present these things in the plainest manner possible, and to let the Spirit of God do its own work upon our hearts. That is all I can do.... Why, I tell you the simple fact when I say that if God would to-night let some additional rays of his Spirit shine in our hearts, we could not go home and rest easy, and sleep quietly, and take matters the same as usual. [4]
Prescott had kindly brought them back to Minneapolis and the sins that still hung over them as a people. Would they sense the full implications of what was at stake? Would they appreciate the added window of time to repent? Prescott advised that now was not the time to say, "'Lord, if I have sinned, I am sorry for it.' Now, when God sends us word that we have sinned, it is an insult to high heaven to come to him and say: 'If I have sinned.' Well, if I have not sinned, He is a liar, because He has sent word to me that I have."
Drawing a comparison between such reluctant attitudes in the prayer of repentance and the prayer of Daniel, Prescott ardently declared: "You don't find Daniel, the one greatly beloved, to whom the Lord sent that special word, 'Thou art greatly beloved,' confessing sin with an 'if' in it. Not at all." Daniel had confessed forthrightly his sins and the sins of his people: "'We have sinned and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: neither have we hearkened unto thy servants the prophets.'" Prescott compared Daniel's confession of Israel's disregard of the warnings of the Old Testament prophets to Ellen White's statement following Minneapolis: "'Some criticize the message and the messengers. They dare even to reject the words of reproof sent to them from God through his Holy Spirit.'"
Such statements led Prescott to conclude: "The fact is, as it seems to me, that we have become so accustomed to the idea of regarding or disregarding these things, as our interests are at stake, that we have utterly lost the sense of the sanctity of God's Word and of his message. It is a fearful thing to disregard God's word and message; yet we have become so accustomed to do this. Why? Because sin is there, and because God does not immediately send evils upon us, we disregard these warnings."
To those who might ask what they should confess, Prescott referred to a statement written in Gospel Workers: "'We are just as accountable for evils that we might have checked in others, by reproof, by warning, by exercise of parental or pastoral authority, as if we were guilty of the acts ourselves.'" Such a statement almost took Prescott out of his chair: "If God does not have mercy upon us what will become of us?... What shall we say before God? Will it not be true that we shall be obliged with Ezra to say: 'I am ashamed and blush to lift up my face to thee, my God'?" Prescott had faithfully called the attention of the leadership of the Adventist Church to the prayers of Ezra, Daniel, and Ezekiel, as they repented for their sins and the sins of their own nation. Was God also calling His Laodicean remnant people to such a prayer? [5]
On Sabbath, February 4, S. N. Haskell preached the sermon in the Battle Creek Tabernacle, which was "crowded to its utmost capacity"; latecomers even using the stairways as "setting room." Haskell spoke "with his usual freedom and power" as the congregation listened to the message on the plan of salvation. [6] Speaking of the responsibility to then share that gospel message with the world, Haskell professed: "The time in which we now live is the time for the outpouring of God's Spirit. What then is our duty?... Our work is to take up the gospel and go to the uttermost parts of the earth." After reading large portions from a testimony from Ellen White, Haskell declared: "Brethren, we are living in the most solemn time that has ever been seen since Adam fell. We are living in the closing scenes of this world's history, and the question comes home to us, What part will we act?... We have not yet received that Spirit that he wants to give us. There must be a change in our hearts or we shall never enter the heavenly kingdom."[7]
Sabbath afternoon an overflow meeting, made up of the visiting brethren, ministers, licentiates, and other workers, was held in the east vestry of the Tabernacle. The meeting which started at half past two lasted "until sundown, almost wholly filled with testimonies of confession and humility, yet characterized by much faith, hope, and love." According to E. W. Whitney, writing to his home church in Colorado, this seemed the result of the preaching and testimonies shared the previous days: "While the doctrine of 'The righteousness of Christ,' being the righteousness which we must possess through faith, is presented in the power and demonstration of the Spirit, the important features of repentance and good works are not neglected."
Writing also of the Sabbath meetings, M. B. Duffie declared that "the power of God was present, and from what was said, we believe that when these brethren leave for their respective fields of labor, they will [be] endowed with the Spirit of the Master.... Truly we are having a pentecostal season here at Battle Creek, and being refreshed by the droppings of the latter rain now descending upon this people." [8]
The following morning Haskell continued his series on the study of the Bible. After reading comments from an Ellen White Review article on the blessings of the Holy Spirit resting upon the diligent searcher for truth, Haskell attested: "Then, if we are disappointed, brethren, and do not receive the Spirit, who will be to blame? We will. Why will we not receive it? Because we cease to seek it." Haskell went on to describe how the Holy Spirit was given to the disciples at Pentecost to take the place of the personal presence of Jesus and was poured out upon them because they knew their sins had been forgiven. So it would be during the latter rain: "God has promised blessings to his people. It is those whose sins have been forgiven and who know their Saviour that have a fullness they have not received before. This is the out-pouring of the Spirit of God. It is the loud cry of the third angel's message. The first step is having the heart cleansed from sin. When the heart is cleansed by the blood of Christ, we will go right on in accomplishing the work that God has for us to do." [9]
That evening while speaking on the 144,000 and the end-time generation, R. C. Porter quoted extensively from Ellen White's Nov. 22 Review article: "'Let everyone who claims to believe that the Lord is soon coming, search the Scriptures as never before; for Satan is determined to try every device possible to keep souls in darkness, and blind the mind to the perils of the times in which we are living. Let every believer take up his Bible with earnest prayer, that he may be enlightened by the Holy Spirit as to what is truth, that he may know more of God, and of Jesus Christ whom he has sent. Search for the truth as for hidden treasures, and disappoint the enemy. The time of test is just upon us, for the loud cry of the third angel has already begun...'" Taking such counsel to heart, Porter admonished his listeners; "We should be praying to God for his Holy Spirit. We cannot go from this General Conference and do as we did before we came here. Are we studying the Bible with earnest prayer? Are we praying that God will lead the minds of the instructors? If not, we are on dangerous ground. The loud cry 'has begun.' Should not that arouse us?" [10]
That same evening, A. T. Jones continued his series on the Third Angel's Message. He told his hearers that what he had been preaching to them all along, he would have preached exactly the same to those "who never heard of a Seventh-day Adventist." Drawing parallels between the disciples at Pentecost and the current situation surrounding the last-day church, Jones challenged them that "we should be gathered in companies praying for the Holy Spirit." He also reminded them "that when the people of God individually seek for his Holy Spirit with all the heart, there will be heard from human lips the testimony that fulfills that word, 'I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.'" The question naturally followed; were they praying for the outpouring of the Holy Spirit?
Then we have the word of the Lord that prayers are ascending daily. Are yours amongst them? Are mine amongst them? Now the day is going to come when the last prayer that will be necessary to bring that blessing will have ascended. Then what? It will come. The flood will burst, and out will pour the Holy Spirit [like] the day of Pentecost. Now, notice, the word is, as "Prayers are ascending to God daily" for this promise, "not one of those prayers put up in faith is lost." There is the blessedness of that promise, you see. Yes; when God tells us to pray for a thing, why, that opens the door wide for us to pray for that thing with the most perfect confidence that we shall receive it. When he tells us to pray for a thing, that throws open the door wide, and there is not a single thing to hinder that prayer from finding a lodgement there. What is his word to us? That not one of those prayers put up in faith is lost.
Well one of these days the last prayer needed will be lodged there, and out the blessing will be poured. And who will receive it? Those whose prayers have ascended to God for it. I do not care whether that man is in the center of Africa, and that outpouring is here in Battle Creek, he will receive it; because by our prayers for it, the channel is opened between us and the source of the blessing, and just as certainly as we keep that channel open by our prayers, when the Spirit is poured out it will reach the place where the prayers start from just as sure as can be, because the channel is open. [11]
Such powerful presentations extended beyond those in the listening audience. An editorial note from the Review announced that "several numbers of the Conference Bulletin have now been issued, and in view of the remarkably excellent meetings that we are having in our Institute." Yet, readers were admonished that the copies were being taken so fast, "the supply will soon be exhausted." Such a response was indicative that "the Spirit of God is manifesting itself in a marked degree in our meetings, and we are doing all we can to give our people the benefit of them through the Bulletin."[12]
Tested Again on the Laodicean Message
On Monday evening, February 6, A. T. Jones took up once again all the evidences showing that they were standing in the very presence of the events that would bring about Christ's return. Evidences had been shown time and again from the Bible and the Testimonies, that at that very time they "must have the power by which alone the message may be given to the world." Yet, Jones proposed that the greatest danger with the congregation and with Adventist people everywhere, was that they would not see the things which concerned them individually as of greatest importance--that their own hearts were to be right with God--and would instead focus on "the things that are without." There was also danger that they would "look more at these things as a sort of theory" than that they would seek "to have a living Christ within."
But as Jones took up the subject of his next two talks, he approached them cautiously: "To me this lesson and the next one are the most fearful of all that I have been brought to yet. I have not chosen them, and I dread them." Jones as well was seeking to lead his listeners to the counsel of the True Witness to the Laodiceans. He would seek to emphasize the need for repentance in order for the full promise of the latter rain and the loud cry to be fulfilled. He would also connect God's call for repentance to the events of Minneapolis and subsequent rejection of the outpouring of the most precious message of righteousness by faith. This would be a monumental task. But as Jones began, even being one of the messengers through whom God was knocking on the door, he did not remove himself from his brethren. He would seek repentance with them:
I ask you, now to start with, do not place me up here as one who is separated from you, and above you, and as talking down to you, and excluding myself from the things that may be presented. I am with you in all these things. I, with you, just as certainly, and just as much, need to be prepared to receive what God has to give us, as anybody else on earth. So I beg of you not to separate me from you in this matter. And if you see faults that you have committed, I shall see faults that I have committed, and please do not blame me if things are brought forth that expose faults that you have committed; please do not blame me as though I were judging you, or finding fault with you. I shall simply state facts, and you who have a part in these things will each one know that it is a fact for himself; as when it concerns me and myself in these things, I shall know that it concerns me as a fact. What I want, brethren, is simply to seek God with you, with all the heart, (Congregation-"Amen.") and to have everything out of the way, that God may give us what he has for us. [13]
Jones reminded them that the thought had been before them in the meetings, that the time had come "when God has promised to give the early and the latter rain. The time has come when we are to ask for it and to expect it." But the latter rain and the loud cry would only be given when they were "of one heart and mind." Therefore, Jones instructed, "if there are any differences at all between you and any of the people on this earth--whether they are at this institute or not--it is time for you and me to get them out of the way." Such preparation would enable God to fulfill His promises. This is what the disciples had done before Pentecost and what the Laodicean message was calling for. But backbiting and war against the brethren was the work of the devil and should be left to him alone. They were to love the brethren and defend the brethren, lest they separate themselves from God by turning their weapons of warfare against each other. It was now time for Seventh-day Adventists to confess their condition:
Well, then, brethren, the thing for us to do is to come square up to that Laodicean message, and say that every word he says is so. When he says you and I are wretched, tell him, "It is so, I am wretched; miserable, it is so, I am miserable; poor, it is so; I am poor, a perfect beggar, I shall never be anything else in the world; blind, I am blind, and shall never be anything else; naked, that is so; and I do not know it; that is so, too. I do not know it at all, as I ought to know it." And then I will say to him every day and every hour, "Lord, that is all so; but, oh, instead of my wretchedness, give me thine own satisfaction; instead of my misery, give me thine own comfort; instead of my poverty, supply all thine own riches; instead of my blindness, be thou my sight; instead of my nakedness, oh do thou clothe me with thine own righteousness; and what I know not, Lord, teach thou me." (Congregation: "Amen.") [14]
Jones concluded his sermon by calling upon all to "stand together today, for it is God's work that he wants to do with us." Ambition for the highest place in the Conference or the Conference committee was not to be the focus of their hearts, but rather, "'who shall do most to win souls to righteousness?'" This was the mind of the early church when the Holy Spirit was poured out upon them, "'The Spirit of Christ made them one. This is the fruit of abiding in Christ. But if dissension, envy, jealousy, and strife are the fruit we bear, it is not possible that we are abiding in Christ.'" [15]
The following evening, Tuesday, February 6, R. C. Porter continued his series on the Mind of Christ, and he too directed his listeners to the Laodicean message in light of the great controversy: "In the statements I have read is unfolded the controversy between Christ and Satan. And, brethren, the principles underlying the third angel's message are the principles God had in the very beginning. I wish I could make you all see it as God has unfolded it to my mind. If I could do it, there would not be a soul here but would say, 'I can see that that applies to me.' He says, 'I know thy works.' What kind of works are they? Poor, wretched, blind, and naked. Does he know our condition? Yes. Would it not be well for us to say, 'I am full of sin, and there is no good thing in me'? What he says is true, even though I, in my blindness, fail to see it." Porter himself had been studying his topic in the light of Christ's righteousness, in the light of His love, and he now saw all his past life as "a failure, that what I have done was done from a wrong principle, a wrong motive. I want to tell you that everything the faithful and true witness has said is true in my case, and I did not know it."
After comparing the power of force used by Satan's kingdom and the power of love used by Christ's kingdom, Porter ended his lecture by turning to the events of Minneapolis:
What are we doing in this Conference? God has said that it is time we were getting together and praying and pleading with God for his blessing. It is time we were seeking God with all our heart. I would that you all could see it as I now see it. Satan was an accuser of the brethren. Go back to Minneapolis. Were there accusations made against the brethren? I ask you in the name of my God of love, what kind of counsels have you been holding? It is time we were holding counsels of peace. Let us let the mind that dwelt in Christ dwell in us.
I thank God I see the cloud rising; that we are beginning to see that we are poor and wretched and blind and naked. When he shows us the worst of our cases, he does it in connection with blessed words of help and salvation. When he describes our nakedness, he holds out the blessed garment of righteousness to cover all our sins. He does not want to make us ashamed. He puts beneath us the everlasting arms. O, if we could only see what God wants to do for us! May God open to us the counsels of peace. It is time to make acknowledgment of faults one to another. There is work for us to do, and may God give us wisdom for the discharge of every duty. O, my brethren, my brethren! hold counsels of peace before the time shall pass, and it will be too late. [16]
The same evening, Jones continued his lecture where he had left off the night before. Some had obviously been questioning some of his comments from that lecture, for they wanted to know how someone could acknowledge himself miserable, poor, blind and naked and yet "at the same time be rejoicing in the Lord?" Jones responded: "I would like to know how anyone else can," unless he recognizes his true condition. To bring out his point more clearly, Jones quoted Ellen White's statement from Testimony 31: "'Are you in Christ? Not if you do not acknowledge yourselves erring, helpless, condemned sinners.'" Jones then drew this conclusion: "That is what some of the brethren say they can't see. They say, 'I can't see how, if I am in Christ, I am to acknowledge myself a helpless, undone sinner; I thought if I was in Christ, then I could thank the Lord I was good, sinless, entirely perfect, sanctified, and all that.' Why no. He is. When you are in Christ, he is perfect, he is righteous, he is holy and never errs, and his holiness is imputed to you--is given to you. His faithfulness, his perfection is mine, but I am not that."
Now Jones took his audience back to Ellen White's earliest statements about the Laodicean condition and the work that God was seeking to accomplish as early as 1859. When the message was first given, there were sins confessed, and many felt this would end in the loud cry. But when the work was not accomplished in a short time, many lost the effects of the message. Ellen White was shown that the message would not accomplish its work in a few short months but was designed to arouse God's people to "'their backslidings, and to lead to zealous repentance, that they may be favored with the presence of Jesus, and be fitted for the loud cry of the third angel.'" And at that very time in 1859, "'angels were sent in every direction to prepare unbelieving hearts for the truth.'" To such a thought, Jones replied: "That is where we are [in 1893]. While that message is preparing us for the loud cry, God is sending angels everywhere to prepare people for the truth. And when we go forth from this Conference with this message as it is now, the people will hear it." [17]
Jones continued on the theme of the Laodicean message, quoting from various Testimonies written over the previous years. After quoting from a testimony written in 1885, where Ellen White said, "soon [the message] will go with a loud voice, and the earth will be lighted with its glory," Jones responded by stating: "Now the word comes, not that it is soon to go, but that it is 'begun' and 'goes' with the loud voice." And someone else too had already read "that as Israel was on the borders of Canaan," so they were in 1893, as well. "Who shall go in?" Jones asked, "those who 'make a strong report in favor of immediate action.' They will go in; God says so. It may be that the doubting, fearful ones will linger, and cause the cause of God to linger; but do not be afraid; God has promised that we shall go in." [18]
Jones now turned to the Minneapolis message and compared it to the latter rain prophecy in the book of Joel, yet noted the sad reception the message received:
You remember the other evening when I was reading that second chapter of Joel, ... Now all of you turn and read that margin. The 23rd verse says: 'Be glad, then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain, moderately.' What is the margin? 'A teacher of righteousness.' He hath given you 'a teacher of righteousness.' How? 'According to righteousness.' 'And he will cause to come down for you the rain;' then what will that be? When he gave the former rain, what was it? 'A teacher of righteousness.' And when he gives the latter rain what will it be? 'A teacher of righteousness.' How? 'According to righteousness.' Then is not that just what the testimony has told us in that article that has been read to you several times? 'The loud cry of the third angel,' the latter rain has already begun, 'in the message of the righteousness of Christ.' Is not that what Joel told us long ago? Has not our eye been held that we did not see?...
Well then the latter rain--the loud cry--according to the testimony, and according to the Scripture, is 'the teaching of righteousness,' and 'according to righteousness,' too. Now brethren, when did that message of the righteousness of Christ, begin with us as a people? (One or two in the audience: 'Three or four years ago.') Which was it, three? or four? (Congregation: 'Four.') Yes, four. Where was it? (Congregation: 'Minneapolis.') What then did the brethren reject at Minneapolis? (Some in the Congregation: 'The loud cry.') What is that message of righteousness? The Testimony has told us what it is; the loud cry--the latter rain. Then what did the brethren in that fearful position in which they stood, reject at Minneapolis? They rejected the latter rain--the loud cry of the third angel's message.
Brethren, isn't it too bad? Of course the brethren did not know they were doing this, but the Spirit of the Lord was there to tell them they were doing it, was it not? But when they were rejecting the loud cry, 'the teaching of righteousness,' and then the Spirit of the Lord, by his prophet, stood there and told us what they were doing,--what then? Oh, then they simply set this prophet aside with all the rest. That was the next thing. Brethren, it is time to think of these things. It is time to think soberly, to think carefully. [19]
Thus Jones tied the latter rain together with the teaching of righteousness by faith, which is the loud cry. Well might he have read as well from the song of Moses in Deuteronomy, chapter 32: "My doctrine [teaching] shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: ... He is the Rock, his work is perfect: for all his ways are judgment [righteousness]: a God of truth and without iniquity, just and right is he" (Deuteronomy 32:2, 4). [20]*
Jones also described accurately the treatment that Ellen White received for standing by the message and the messengers. [21]* He went on to describe through the reading of many more Testimonies how some of the leading men criticized "'the message and the messengers,'" and even rejected "'the words of reproof sent to them from God through His Holy Spirit.'" He read from the Salamanca letter written in November 1890, which mentioned "'the evidences given in the past two years of the dealings of God by his chosen servants.'" This counsel was undeniably speaking of the time since Minneapolis, Jones pointed out. And where had this left God's people four years later? Yet once again Jones did not separate himself from his brethren--he was included with them:
You know who it was. I do not mean for you to look to somebody else. You know whether you yourself were at it, or not. And, brethren, the time has come to take up to-night what we there rejected. Not a soul of us has ever been able to dream yet the wonderful blessing that God had for us at Minneapolis, and which we would have been enjoying these four years, if hearts had been ready to receive the message which God sent. We would have been four years ahead, we would have been in the midst of the wonders of the loud cry itself, to-night. Did not the Spirit of prophecy tell us there at that time that the blessing was hanging over our heads? Well, brethren, you know. Each one for himself--we are not to begin to examine one another, let us examine ourselves. Each one for himself knows what part he had in that thing; and the time has come to root up the whole business. Brethren, the time has come to root up the whole thing....
I want to read two paragraphs from this testimony that has not yet been published: "The false ideas that were largely developed at Minneapolis have not been entirely uprooted from some minds. Those who have not made thorough work of repentance under the light God has been pleased to give to his people since that time, will not see things clearly, and will be ready to call the message God sends, a delusion."...
Now this additional paragraph in the Special Testimonies: "The prejudices and opinions that prevailed at Minneapolis are not dead by any means; the seeds sown there in some hearts are ready to spring into life and bear a like harvest. The top shave been cut down, but the roots have never been eradicated, and they still bear their unholy fruit to poison the judgment, pervert the perceptions, and blind the understanding of those with whom you connect, in regard to the message and the messengers. When by thorough confession, you destroy the root of bitterness, you will see light in God's light. Without this thorough work you will never clear your souls."
Brethren, will you thus clear your souls, and open the way for the Lord to send his Spirit in the outpouring of the latter rain? [22]
Jones found much evidence from the Testimonies that the ill treatment of the Minneapolis message was responsible for delaying that loud cry message going to the world. Identifying the message as a delusion and treating it as such now required repentance before the latter rain could be poured out in its fullness. After reading Ellen White's description of Baal worship being the religion chosen, and the true message of righteousness by faith being "'denounced as leading to enthusiasm and fanaticism,'" Jones made another call for repentance. It was also time for taking a decided stance in favor of the message God was sending and not continuing an attempt to just ride the fence. There was no middle ground:
Brethren, I do not say these things to find fault, or to condemn; but I say them in the fear of God, that each one of us may know where we stand. And if there be any of those roots from Minneapolis lingering these four years, or any caught from this and have been crops of this four years' standing, let us see that we here and now root up the whole thing, and prostrate ourselves at the feet of Christ with only that one plea,--"I am wretched, and miserable, and poor, and blind, and naked, and I do not know it." That is where we are.
I know that some there accepted it; others rejected it entirely. You know the same thing. Others tried to stand half way between, and get it that way; but that is not the way it is to be had, brethren; that is not the way it is received. They thought to take a middle course, and although they did not exactly receive it, or exactly commit themselves to it, yet they were willing to go whichever way the tide turned at the last; whichever way the body turned they were willing to go.
Since that time others have seen that God is moving the body of the cause forward in this very line, and they have proposed to go along with the body, as they see it moving that way. Brethren, you need to get that righteousness of Jesus Christ nearer to your heart than that. Every man needs to get the righteousness of God nearer to him than simply weighing up things and compromising between parties, or he will never see or know the righteousness of God at all.
Others have apparently favored it, and would speak favorably of it when everything was that way; but when in the fierceness of this spirit--this spirit described there as the persecuting spirit--when that spirit would rise up in its fierceness and make war upon the message of righteousness by faith, instead of standing nobly, in the fear of God, and declaring in the face of that attack, "it is the truth of God, and I believe it in my soul," they would begin to yield and in an apologetic way, offer excuses for those who were preaching it, as though it were a matter only of men's persons, to be held in advantage because of admiration.
Brethren, the truth of God needs no apology. The man who preaches the truth of God needs no apology. The truth of God wants your faith; that is what it wants. All that the truth of God needs is that you and I shall believe it, and receive it into our hearts, and stand by it in the face of all the attacks that can be made upon it; and let it be known that you do stand by the messengers whom God sends to preach, not because they are certain men, but because God sends them with a message. [23]
A Solemn Place in God's Presence
The following morning, General Conference President O. A. Olsen picked up where A. T. Jones left off the night before. Based on the lessons presented prior to that morning by Prescott, Porter, Haskell, Underwood, Jones, and others, there was a sense that God was truly coming near. The Laodicean message was touching hearts, yet they should not turn away, even if the Minneapolis meeting was once again brought before them. How would they respond?:
This place is becoming more and more solemn on account of the presence of God. I presume that none of us have ever before been in quite such a meeting as we are having at this time. The Lord is certainly coming very near, and is revealing things more and more, things which we have not heretofore so fully appreciated nor understood. It is also evident that the message of the "True Witness" is being appreciated more than in the past. The great difficulty with us has been that while we have been just as the message declares, poor, miserable, blind, and naked, we did not know it. We thought we had the truth, and hence were "rich and increased in goods, needing nothing." All these years, the Spirit of God has been appealing to us, and placing before us our condition; but we have not been able to see it, have not been willing to acknowledge it.
I felt very solemn last evening [while A. T. Jones presented]. To me the place was terrible on account of God's nearness, on account of the solemn testimony that was borne to us here. I am so glad that the Lord is working, and I expect to see great things as the result. I hardly know what to say this morning; but I have something which I will read to you.
Some may feel tried over the idea that Minneapolis is referred to. I know that some have felt grieved and tried over any allusion to that meeting, and to the situation there. But let it be borne in mind that the reason why anyone should feel so is an unyielding spirit on his part. Just as quickly as we fully surrender, and humble our hearts before God, the difficulty is all gone. The very idea that one is grieved, shows at once the seed of rebellion in the heart.
Brethren, God knew all about this meeting before we did. God is in this work, and he himself is leading out. God cannot manifest his love at this time in a more potent way than to show us our sins. For as has been stated here many times, it is sin that is in the way of God's blessings. The sin must be removed before God's Spirit can come in. I don't care where it is, nor who it is, whether you have been a minister for a score of years, or whether you are the sinner just being awakened to the first sense of guilt. Sin is sin everywhere; and it is sin that must be taken away before God can come in; for it has been repeatedly said to us that Christ will not compromise with sin. He can't do it.
But if we fail at one time, the Lord will take us over the ground again; and if we fail a second time, he will take us over the ground again; and if we fail a third time, the Lord will take us over the same ground again. Why is he thus taking us over the ground again and again? For what purpose? It is that we may lay hold of his grace and overcome. He is not willing that any should perish, but that all should come to repentance. So, instead of being vexed over the idea that the Lord is taking us over the same ground, let us thank him, and praise him unceasingly; for this is God's mercy and compassion. Anything else than this is our ruin and destruction. The character and the mind of Christ must be developed in us before we are prepared to live with him. God be praised, then, that he is dealing with us so faithfully and plainly.
The very idea that God is coming so near to us at this time, and showing us our sin in its true colors, is the surest indication that He has great blessings to bestow on his servants. Yes, there is nothing more encouraging. [24]*
But Olsen didn't stop here. After reading a testimony from Ellen White, he continued by expressing similar thoughts to Jones' in regard to a mere assent to truth: "As a denomination, we have theoretically believed in the doctrine of 'justification by faith;' and those who were connected with the early experience of the message, knew a great deal of its power. But, as the work progressed, and the cause enlarged, it is a fact that we were resting more and more on the theory, and less and less on the power of the truth." Olsen went on to say that ministers could present clear arguments on the Sabbath and other doctrines, "but with reference to leading sinners to Christ and preaching a death to sin and a living connection with heaven, they could not do it, because they had not the experience themselves." This led Olsen to conclude that "justification by faith is not a theory, but an experience." [25]
Olsen's solemn calls for repentance--along with the realization that God had even greater blessings to bestow--had a positive effect on those attending the meetings. Olsen wrote a most encouraging summary of the Minister's Institute thus far for the pages of the Review. Attendance had steadily increased since the starting day, and Olsen could "hardly use language to convey the deep interest that is felt by all present. The Lord is coming very near. The Spirit of God is helping those who are giving the instruction, in a remarkable manner." Olsen had not a word of criticism for the presenters, "Elders Haskell, Loughborough, Prescott, Jones, and Porter," who were "taking a wider scope than at any of our previous institutes.... There are wonderful treasures in God's holy word, and may the Lord open our understanding, that we may behold wonderful things out of his holy law."
Olsen felt that "the truth of God never looked so precious." He knew they were living in a most interesting time: "Nothing can be more evident than the fact that the message is rising, and is about to go with great power to all the world. We are sure that this present institute and the Conference that is to follow, will mark a new era in the advancement of the third angel's message. The time is here when the message is beginning to go with aloud voice, and it stands each in hand to relate himself to God so as not to be left behind in the rapidly advancing message.... The light of God is shining brighter and brighter, and the truth of God is unfolding in a marvelous manner; and it is of the utmost importance that every one, and especially the laborers, be in a position to appreciate the rapid progress of present truth. If this is not done, their work will be inefficient." Olsen would conclude by stating that "this is the best and most precious occasion that we have ever had of this kind. If God is sought with humility of heart and contrition of spirit, great blessings will come to his people and to his servants."[26]
The same morning that Elder Olsen made his solemn appeal, R. A. Underwood preached on faithful stewardship and the need for self-sacrifice in giving. Some had been forced to leave the ministry, and others turned away, all because of a lack of funds through faithful giving of tithe. One of the biggest encouragements to the minister was a faithful, giving church which showed that Christ's ownership had been taken to heart.
Speaking of the time in which they lived, Underwood quoted from Ellen White's November 22 Review article with rejoicing: "'The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin pardoning Redeemer. This is the beginning of the light of the angel, whose glory shall fill the whole earth....' I am so glad to know that the revelation of the righteousness of Christ is the beginning of the angel that is to lighten the earth with his glory." Underwood then asked an important question: "If this is the 'beginning,' are we not to receive 'much more,' even at this Conference, of the light and blessing of this angel, in lifting up the Son of man? 'Bright clouds' and 'showers' have already appeared here and there (Zech.10:1), yet Oh, how the parched church needs a general rain--the out-pouring of the Holy Ghost upon every church, and individual. We are told that God is waiting to send this blessing upon us. How long shall he wait?" And that blessing would surely come when the church realized, as did the apostolic church, that they were not their own, and with unity of purpose believed and gave their all to the Lord. [27]
On Thursday evening, A. T. Jones took up again the Laodicean message. That which they had been studying during the previous lessons, which had come before them "so constantly and so fully" was "that word sent to the Laodicean church." That message had showed them their condition and how they did not know it, and the message had not come from A. T. Jones alone: "[It] has come to us from every point of the compass, hasn't it, the last few days? It has come from every side, and from every mouth that has spoken, and the Lord with all the rest has spoken direct to us in the word that was read yesterday upon that very thing."
If they confessed that the True Witness's assessment was true--"poor, wretched, miserable, blind and naked and do not know it"--then, Jones said, "we shall be ready to take his counsel and appreciate it, and will profit by His counsel," because it is only those lukewarm Laodiceans to whom that counsel is given: "Well, having been brought to that place by the word and testimony, and in every way the Lord has dealt with us these days that are past, in all the lessons that have been given us, then he stoops down and counsels us. Isn't that so? Then, brethren, let us not be so slow to take this counsel as we were the other." Jones would now, night by night, go over the divine remedies offered by the True Witness, this night being the gold tried in the fire. [28]
Friday evening, S. N. Haskell continued his series on How to Study the Bible. Coming to the end of his lecture, in which he described events in the lives of the disciples, Haskell asked: "Did you ever go to a meeting, and when you got there something came up that was not so agreeable or pleasant, and have you not felt that if you must do what is requested, you would?" Now Haskell brought up the Minneapolis meetings and the Testimonies that had been recently read in that regard:
You know we had a meeting there, and there have been a great many confessions made about that meeting. I did not make a confession the other day, yet I think the testimony meant me. I was in sympathy with the views presented. I believed they had the truth on the argument that was to be discussed at that meeting. But, it was not a meeting to discuss theological points, that was not what the Spirit of God meant to teach us. The other day someone said: "I was not on this side," and they confessed to being on the wrong side. What did the Lord want to teach us back there? He wanted to teach us the righteousness by faith, and had it been received we would have been so far in advance of where we are now. It was not to discuss the question of whether the third chapter of Galatians meant the moral law or the ceremonial law. Said one, "That is what I thought." Of course, and so we got this idea before our minds precisely as the disciples got the way the Saviour was coming, before their minds, and they could not see anything else, and they could not get the eternal life that the Saviour wanted them to have.
We have to come as children in order to get the light and truth that God has for us: and when the Lord brings us over the same road again, you may depend upon it, brethren, it is to test our judgment, to see whether we discern the Spirit of God or not. When God speaks to us, we want to lay aside our own ideas and views and ways, and our own plans, and come like babes, to take God's word just as he reveals it in his sacred Bible, by his Spirit; and when we take that testimony, we will get that very blessing that God designed that his people should have had when they were back at the Minneapolis meeting. Of course many have been troubled ever since, as the disciples were when sent to sea; but do you suppose God has left his people? Never. When the disciples were out there, his eye followed them. [29]
Although Christ had not walked away from His church, Haskell knew, based on Testimonies shared during the conference, that had the message of Minneapolis been accepted, they would have been "far in advance" of where they were. In fact, Haskell would later recall that had the message been accepted the world would have been warned and Christ could have returned in a short time. [30]
On Monday evening, February 13, A. T. Jones continued his lecture on the divine remedies of the True Witness for the Laodiceans. This night he would take up the topic of the white raiment. "What is that raiment?" Jones asked, "(Congregation: 'Righteousness.') Whose righteousness? (Congregation: 'Christ's.') Whose is that? (Congregation: 'The righteousness of God.') Whose are we to seek? (Congregation: 'The righteousness of God.') What is righteousness? (Congregation: 'Right doing.')."
That right doing was according to the first commandment, which is loving God with all your heart and your neighbor as thyself: "'On these two commandments hang all the law and the prophets.'" So the right doing was the righteousness of God, manifest in Christ's life: "That is what we are to find out in this lesson," Jones declared.
Turning next to Joel chapter 2, verse 23, Jones once again looked at the definition of the former and latter rain according to the marginal reading:
What is the margin? "He hath given you the former rain?" What is that?--"A teacher of righteousness."--"Given you the former rain moderately." What is that, moderately? What was the former rain at Pentecost?--"A teacher of righteousness." "He hath given you a teacher of righteousness according to righteousness." Was that the former rain? And he will give you "the rain, the former rain, and the latter rain," as at the first. What will the latter rain be?--"A teacher of righteousness" again. According to what? (Congregation: "Righteousness.") But what is another expression for the latter rain? (Congregation: "The outpouring of the Spirit.") What is another one? (Congregation: "The times of refreshing.") What is the latter rain to the third angel's message? (Congregation: "The loud cry.") What is the latter rain in connection with the fall of Babylon?--It is the bestowal of that power, and that glory, with which the angel of Rev. 18 comes down and lightens the earth. [31]
Jones read next from S. N. Haskell's sermon found in the January 31, General Conference Daily Bulletin, where he quoted Ellen White's Review article: "'The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ.... This is the beginning of the light of the third angel, whose glory shall fill the whole earth.'" Jones next quoted from the Testimony W. W. Prescott read on January 28th: "'The message of Christ's righteousness is to sound from one end of the world to the other. This is the glory of God which closes the work of the third angel.'" Putting all these statements together, Jones concluded that "when we reach the time of the latter rain, the loud cry, the angel coming down from heaven having that great power, all these things coming together, as thus stated by the words of the Lord, we are simply brought to the same point where we were brought by the study of the things which are before us, and which led us to view what is coming upon us." All these things pointed to the righteousness of Christ as the message that had come to the Church since Minneapolis:
Well, the latter rain is the loud cry of the third angel's message; it is the beginning of that message of glory that lightens the earth. But the latter rain is the teaching of righteousness. When did that message of the righteousness of God, as such, come to us as a people? (Congregation:-"Four years ago.") Where? (Congregation: "At Minneapolis.") Yes. This point was brought up the other night....
Now, that message of the righteousness of Christ is the loud cry. It is the latter rain. We have been praying for the latter rain here at this Conference already, haven't we? Have you? (Congregation: "Yes sir.") What were you looking for when your prayer was answered? Are you ready now to receive the latter rain? We have been praying here for the latter rain. Now there is the connection. The testimonies tell us what it is and Joel tells us what it is. I simply ask now, Are you ready to receive the latter rain? That is, are you ready to receive God's message of righteousness, according to righteousness. Let us look at that a little further. Joel says, according to the margin, that it is a teacher of righteousness, that which brings the teaching of righteousness according to righteousness. Whose idea of righteousness? (Congregation: "God's.") No, mine. (Congregation: "No.") Why? If I receive the righteousness of Christ according to my idea, is not that enough? Is not that receiving the latter rain? Is not that receiving the righteousness of Christ? (Congregation: "No sir, it is your own righteousness.") But that is what is the matter with a good many people who have heard this message of the righteousness of Christ. They have received the message of the righteousness of Christ according to their own idea of what his righteousness is, and they have not the righteousness of Christ at all. [32]
Jones then spoke of the different receptions the message had received through the past four years. Some "accepted it just as it was given, and were glad of the news that God had righteousness that would pass the judgment, and would stand accepted in his sight. A righteousness that is a good deal better than anything that people could manufacture by years and years of hard work. People had worn out their souls almost, trying to manufacture a sufficient degree of righteousness to stand through the time of trouble, and meet the Saviour in peace when he comes; but they had not accomplished it. These were so glad to find out that God had already manufactured a robe of righteousness and offered it as a free gift to every one that would take it, that would answer now, and in the time of the plagues, and in the time of judgment, and to all eternity, that they received it gladly just as God gave it, and heartily thanked the Lord for it." Yet others "would not have anything to do with it at all; but rejected the whole thing." A third group "seemed to take a middle position. They did not fully accept it; neither did they openly reject it. They thought to take a middle position and go along with the crowd, if the crowd went that way. And that is the way they hoped to receive the righteousness of Christ and the message of the righteousness of God."
So "all the way between open and free deliberate surrender and acceptance" of the message, to "open, deliberate, and positive rejection of it--all the way between-the compromisers have been scattered ever since," Jones mused. Would those who had taken that compromising position be any better prepared to discern what the true message of the righteousness of Christ was, without repentance? Jones himself had heard from some who openly opposed the message since the time of Minneapolis, say "'amen' to statements that were as openly and decidedly papal as the papal church itself can state them." Jones would spend the remainder of his lecture comparing man's idea of righteousness by faith with God's high ideal of righteousness by faith. [33]*
The following night Jones continued along the same line, comparing statements from the Bible and Steps to Christ with statements from an officially accepted book by the Catholic Church titled Catholic Belief. Jones would read portions from each, so that his audience would have two things: "the truth of justification by faith, and the falsity of it--side by side." Jones wanted them to see what the Roman Catholic idea of justification by faith was, because he "had to meet it among professed Seventh-day Adventists the past four years right straight through. These very things, these very expressions that are in this Catholic book, as to what justification by faith is, and how to obtain it, are just such expressions as professed Seventh-day Adventists have made to me as to what justification by faith is." Jones rightly wondered how the Church could then "carry a message to this world, warning them against the worship of the beast, when we hold in our very profession the doctrines of the beast. Can it be done? (Congregation: 'No.') And so I call your attention to this to-night so you may see just what it is." After comparing many statements from Steps to Christ and Catholic Belief, Jones concluded by taking his listeners back to Minneapolis, where several attempts had been made to vote a creed on justification by faith that was in opposition to the message sent of God:
Now, what is faith according to that [Catholic Belief statement]?--"The Faith of the Creed."--They simply draw up a statement of stuff that they call the doctrine of God, and then you believe that and do your best, and that passes for justification by faith. Whether the creed is drawn up in actual writing, or whether it is somebody's idea that they want to pass off by a vote in a General Conference, it makes no difference in principle, the creed is there, and subscription to it is just that kind of faith. And there are people here who remember a time--four years ago; and a place Minneapolis--when three direct efforts were made to get just such a thing as that fastened upon the third angel's message, by a vote in a General Conference. What somebody believed--set that up as the landmarks, and then vote to stand by the landmarks, whether you know what the landmarks are or not; and then go ahead and agree to keep the commandments of God, and a lot of other things that you are going to do, and that was to be passed off as justification by faith.
Were we not told at that time that the angel of God said [through Ellen White], "Do not take that step; you do not know what is in that"? "I can't take time to tell you what is in that, but the angel has said, Do not do it." The papacy was in it. That was what the Lord was trying to tell us, and get us to understand. The papacy was in it. It was like it has been in every other church that has come out from the papacy; they would run a little while by faith in God, and then fix up some man's idea of doctrine, and vote to stand by that, and vote that that is the doctrine of this church, and then that is "the faith of the creed," and then follow it up with their own doing.
Is there anybody in this house who was there at that time that cannot see now what that was back there? Then, brethren, is it not time to cut loose, if it takes the very life out of us? It will take the very life out of us; it will crucify us with Jesus Christ. It will cause such a death to sin as we never dreamed of in our lives before. It will take all that papal mind out of us, all that iron spirit out of us, and it will put there the divine, tender, loving mind of Jesus Christ, that wants no creed, because it has Christ himself. [34]*
Truly, the white raiment offered by the True Witness was that which was "woven in the loom of heaven [and] has in it not one thread of human devising."[35] But would Laodicea recognize her nakedness and great need of such a robe? Thus Jones ended his last lecture at the Ministerial Institute with much more to come during the General Conference.
Response to the Ministerial Institute
The Ministerial Institute closed with a note of triumph. S. N. Haskell reported to Ellen White that "for a certainty God is pouring out His Spirit." The Institute "was pronounced by the brethren a success," and Haskell felt that God had given him and the other speakers "a degree of freedom" in their lectures. Haskell felt no need to write particulars, since she would receive copies of the Bulletins. He did however mention that a number of non-Adventist visitors had been converted listening to the lectures and Ellen White's Testimonies read: "Some in the city those who have scarcely heard a sermon, they were convicted of their sins and could not rest until they had given their hearts to God and then went around to their neighbors and told them what the Lord had done for them. At once they began to keep the Sabbath although they had never heard a sermon on it or ever read anything on it." [36]
The Bible Echo reported similar evidence, stating that a Reverend Simonds, from the Independent Congregational Church in Battle Creek, asked for a series of meetings in his church. The brethren "'were trying to get an opening there for Elder A. T. Jones, after the General Conference; but Mr. Simonds does not want to wait, so asks Bro. Prescott to begin, and let Elder Jones follow after General Conference.'" Thus an urgent invitation to hear the "Truth" came from a minister of one of the leading popular churches. Truly, the Echo professed, "'this is, the Lord's doing, and it is marvelous in our eyes.'" [37]
G. C. Tenney, who was sent to the Ministerial Institute and General Conference from New Zealand at W. C. White's urging, indicated in his report that these meetings were "reckoned among the most important, and in many respects is entitled to first place" when compared to any other Conferences. Tenney felt that as investigation had gone on, "deeper truths and a better spiritual knowledge" had been gained. "The Spirit of the Lord has been speaking to us," Tenney confessed, and the "speakers were able to bring out with an unwonted force their various lines of thought." After giving a summary of several of the lecture series, Tenney declared that the "meetings have consequently been seasons of marked blessing. Many rejoice in the victories gained through faith in Christ; and as this work has begun at the ministry, there is good grounds to hope that it will not end with the institute, but will bear its fruits in all parts of the field and in all ranks of the people." Tenney also suggested that the effects would extend around the world through the widely representative attendance, as the brethren returned to their homes. [38]
O. A. Tait reminded the readers of the Review that if they wanted to get copies of Ministerial Institute lectures as found in the General Conference Bulletin, they needed to do so immediately. Although they had advertised the matter extensively before the meetings began and thought they would not print any extra copies of the Bulletin, so many orders began coming in when the Institute began that they had printed an extra 2,000 copies. However, even that number had almost been exhausted. Now was the time, then, to order the Bulletin for the General Conference as well, for Tait stated, "The testimony of all so far is that this General Conference Bulletin is the most important one ever issued. We trust that none of our friends in the field will fail to avail themselves of its benefits." [39]
"The solemnity that has rested upon those in attendance at the institute has been very marked," wrote William Covert for the Review. This conclusion was drawn in part while interviewing Elder Grant, an older minister who had passed through the 1844 disappointment. Grant expressed the thought that when they came up to that time in 1844, "they thought their work was done. They had confessed their sins, and the warfare was ended." But at the present Institute the work "seemed like the judgment hour to us, and really it is. While associated with this same thought is the solemn work of bearing the judgment message to the world, with an angry foe to meet, [and] the question yet is being asked, 'Who will be faithful?'" Still, with all this solemnity, Grant felt "there is blessed rest in the Saviour." [40]
Yet amidst all the positive talk of the Ministerial Institute and the General Conference to come, there was still a sense that not a few remained at odds with the message of the meetings. Haskell informed Ellen White that although many were "getting into the light," some had "not come out as yet who it seems they do not receive the blessing that some of the others do." Haskell mentioned Captain Eldridge and Frank Belden by name. [41] Even Dr. J. H. Kellogg, who himself was at odds with Jones, Waggoner, and Prescott, admitted that "a number of persons" at the Ministerial Institute "had been in opposition to Eld. Jones and his work." [42]
O. A. Olsen was sorry that not all the delegates came to the Institute from the beginning, stating: "They do not realize what they are losing." [43] Olsen did not state why these delegates were not present, but he later told Ellen White that Uriah Smith "goes along about in the old way." And while Olsen was glad for the advancement that had been made with some, he would acknowledge: "Still my soul is in deep sorrow over many that are still in great darkness." [44]
Uriah Smith would write about the Institute himself for the Review. Although his article was full of facts, it seemed to lack the feeling of personal benefit. He wrote of the meetings "moving off with the regularity of clock work" and all "having the privilege of attending who wish to do so." Smith mentioned the evening meetings where Elder Haskell and Elder Loughborough gave their lessons. But he did not "attempt to give even a synopsis of the matter which has been brought out," because each lesson was reported in the Bulletin. Of course, he failed even to mention A. T. Jones, who had presented more than half the evening meetings. [45] Such examples of apparent continued prejudice are ample reasons that S. N. Haskell would inform Ellen White that he "had great hopes that brother Smith would get out free but somehow he did not as far as I know." [46]
Notes: