Three individuals stand out as the founders of the Seventh-day Adventist Church: Joseph Bates, James White, and Ellen G. White. The foundations of their work were laid in the great Advent Awakening under William Miller and his associates in the first few years of the 1840s under the proclamation of the first and second angels' messages of Revelation 14. Joseph Bates, retired, seasoned sea captain, became the apostle of the Sabbath truth. The youthful schoolteacher James White, with organizational ability and clear perceptions, and his wife Ellen, imbued with the gift of prophecy, were used of God in molding and guarding the emerging church. In no more clear-cut way does this show up than in the few years between 1852 to 1855.
The Review and Herald, first appearing in the embryo form of the Present Truth in 1849 and 1850, then developing into the Second Advent Review and Sabbath Herald in late 1850, was the catalyst. It carried the third angel's message to an ever-enlarging audience, turning "adventists" into Sabbathkeeping Adventists. For the most part, the reading audience accepted the Bible; they understood the mission of Christ and the steps in conversion. But through the doctrinal articles in The Review and Herald the Sabbath and sanctuary and other truths were opened up to them in such a plain manner that many honest in heart were soon led to move forward into what was termed "present truth." The back page of the Review kept the readers informed as to literature available, financial needs, and the movement of the ministers who comprised the scant working force. The paper also carried appointments of weekend meetings--called conferences--at various places. To these the teachers of truth had been invited or they were led by the impressions of the Spirit of God to attend. Such "appointments" might read:
Brethren Baker and Ingraham may be expected to attend the following meetings: East Bethel, Vermont, March 27 and 28; Unity, New Hampshire, at the house of Brother John Jones April 3 and 4; Ashfield, Massachusetts, April 10 and 11; and April 17 and 18 at such place as Brother Luther Payne of Ware, Massachusetts, may appoint.--The Review and Herald, March 23, 1852.
Each issue of the Review carried up to two or three pages of letters from the growing number of believers. Some were from members of groups, but many were from isolated believers. These related their recent experiences and the state of the cause in their area; they conveyed their joy in the newfound message and admonished fellow believers, and some dealt with doctrinal points. These letters were addressed "Dear Brother White," were reasonably short, and carried the writer's name, home location, and date. They were inviting and readable. A Review issue chosen at random is that of June 23, 1853. Under the general heading Communications, two-and-a-half columns carry these letters:
"From Bro. (Elon) Everts," of New Haven, Vermont, 43 lines.
"From Bro. (John) Byington, "Of Buck's Bridge, New York, 16 lines.
"From Bro. (Samuel) Everett," of Iowa City, Iowa, 29 lines.
"From Bro. (G. W.) Holt," of Manlius, New York, 29 lines.
"From Bro. (E. S.) Shefield," of Fort Atkinson, Wisconsin 38 lines.
"From Bro. (Samuel) Warner," of Providence, Rhode Island, 13 lines.
"From Sister (Margaret) Cramer," of Clinton, New York, 22 lines.
"From Sister (Sarah) Jessup," of Pine Creek, Michigan, 23 lines.
"From Sister (Nancy) Claflin," of Norfolk, New York, 27 lines.
Averaging ten words per line, the communications feature in this issue yielded messages aggregating 2,400 words, or the equivalent of seven or eight ordinary book pages. This feature, which appeared in each issue of the paper, bound the believers together in an important and close fellowship and became an important factor in building the church. Urging the believers to thus communicate through the Review, White wrote:
Speak often one to another, brethren, of your faith, hope, trials and joys, through the Review. This adds life and interest to it for very many.--Ibid., August 15, 1854
The strength emerging from this source must not be underestimated.
The Vital Need for Church Organization
As the work proliferated, it became clear that there was a pressing need for some guidance and controls. Except for the messages that came from God through the visions given to Ellen White, there was no authoritative voice, no voice of an organization to endorse doctrinal holdings or to certify to the integrity and the qualifications of those who chose to represent themselves as ministers to the Sabbathkeeping remnant. Some who felt called gave no real evidence of such a call. As time advanced, the need for organization of some kind became very clear. The experience of the church in Jackson, Michigan, in 1853, emphasized such a need.
Late in the year Ellen White prepared a comprehensive article on organization based largely on the vision given in late September, 1852, at the Nichols home in Dorchester, Massachusetts. This was printed in late December in a fifty-two page pamphlet first advertised in the Review of January 10, 1854, as Supplement to the Christian Experience and Views of Ellen G. White. The article titled "Gospel Order" may be read in Early Writings, 97-104. It opens:
The Lord has shown me that gospel order has been too much neglected and feared. That formality should be shunned; but in so doing, order should not be neglected. There is order in heaven. There was order in the church when Christ was upon the earth; and after His departure, order was strictly observed among His apostles. And now in these last days, while God is bringing His children into the unity of faith, there is more real need of order than ever before.--Supplement to Christian Experience and Views, p. 15 (see also Ibid., 97).
In view of the great importance of this testimony in relation to the emerging church, it will be well to consider some of the high points:
1. Men are hurried into the field who lack wisdom and judgment.--Ibid., 97.
2. Men whose lives are not holy and who are unqualified to teach the present truth enter the field without being acknowledged by the church or the brethren generally, and confusion and disunion are the result.--Ibid.
3. Some have a theory of the truth, and can present the argument, but lack spirituality, judgment, and experience; they fail in many things which it is very necessary for them to understand before they can teach the truth.--Ibid., 98.
4. Others have not the argument, but ... are pressed into the field, to engage in a work for which God has not qualified them.--Ibid.
5. The church should feel their responsibility and should look carefully and attentively at the lives, qualifications, and general course of those who profess to be teachers.--Ibid., 100.
6. It is the duty of the church to act and let it be known that these persons [men who are not called of God, but profess to be teachers] are not acknowledged as teachers by the church.--Ibid.
7. I saw that this door at which the enemy comes in to perplex and trouble the flock can be shut. I inquired of the angel how it could be closed. He said, "The church must flee to God's Word and become established upon gospel order, which has been overlooked and neglected."--Ibid.
James White Joins in Calling for Gospel Order
Through December, James White joined Ellen White's voice through four Review editorials. Under the same title, "Gospel Order," he came to grips with the matter in a practical way. He first pointed out the confusion among the body of Adventists who had not accepted the Sabbath whom we have called "first-day Adventists," in contrast with those who worshipped on the seventh day of the week. These had overlooked gospel order and, as he said, were in "perfect Babylon" (The Review and Herald, December 6, 1853). Was having a creed the answer? He pointed out:
It is the opinion of the mass of professors of religion that human creeds are indispensable to the maintenance of gospel order.... But what is the real condition of the churches with all their creeds to aid them? They are in a condition but little less than perfect confusion.... It is evident, therefore, that human creeds do fail to accomplish the work for which men plead their necessity.--Ibid., December 13, 1853
He then presented his basic position:
We go for order and strict discipline in the church of Christ. And while we reject all human creeds, or platforms, which have failed to effect the order set forth in the gospel, we take the Bible, the perfect rule of faith and practice, given by inspiration of God. This shall be our platform on which to stand, our creed and discipline.
This will not fail to accomplish the work "whereunto it was sent." It came from above. It has its origin in the councils of heaven. Its author is the God of "peace" and order; while the strange confusion of man-made creeds spring from this world, and have their origin in the brains of poor erring mortals. "As the heavens are higher than the earth," so is our creed, which is the Word of God, higher in perfection and real worth than all human creeds.--Ibid.
In this editorial, the second in the series, James White made it clear that he saw a large task ahead in arriving at and preserving "gospel order in the church," but he declared that it "must be and will be accomplished." In the third editorial he deals with the "calling, qualifications, and the duties of a gospel minister." He asserts that "the united action of the church relative to those who take the watchcare of the flock would have a powerful influence to unite the church in love."--Ibid., December 20, 1853
The fourth editorial brought out the responsibilities of the individual church members in giving support in both prayers and finances.
The series closed with the words of the apostle Paul in Romans 12:1-18, setting forth God's ideal for His people. Ellen and James White had sown the seed--it would take time to mature. What was written tended to restrain a tendency to disunion in the ranks of the believers. Another factor, something not enjoyed by the other churches, was the guiding and restraining influence of the visions, which the believers accepted as having authority. The interplay of Bible instruction and the Spirit of Prophecy messages come into full view as church organization was consummated a few years later.
The Tour of Northeastern New York State
It would seem that if there was any place where church order and discipline was called for, it was in the vicinity of Oswego, in the northeastern part of New York. Appointments were made for meetings there on Sabbath and Sunday, February 4 and 5, 1854; others were to follow at Lorain, Brookfield, and Lincklaen.
Neither James nor Ellen were well; her heart pained her constantly, but the needs of the cause seemed to demand this brief swing into the field. They expected that their labor in Oswego would be principally for the church, but they found on arrival that handbills had been circulated through the city advertising lectures on Sabbath and Sunday. Meetings were held in a comfortable hall with 150 present (The Review and Herald, February 14, 1854). The minister who had been caring for the flock, with somewhat less faithfulness than his office demanded, was especially invited to be present. Fortunately there were but few other than church members who attended the meetings, and James White in somewhat veiled tones reported the Sabbath meeting:
The day was spent in plain, close remarks relative to what constitutes a Christian, and our present duty. It was plain to be seen that the church was on the background, and we trust all felt it.--Ibid.
He attributed the "principal causes of the low state of the church" to be:
First, leading brethren have erred, which has lessened confidence and has had a scattering, saddening influence; and second, brethren have not always taken a scriptural course [Matthew 18:15-17] relative to little differences of opinion, and little trials arising among them.--Ibid.
Sins Tolerated in the Camp
But in a vision given to Ellen White, which she wrote out while at the Abbey home in Brookfield on Sunday, February 12, she declared:
I saw the situation of many in our meeting at Oswego. They were in the way of the work of God.... The ax has not been laid at the root of the tree. Those who have indulged in the wicked passions of the heart have been fellowshipped.... God will not look upon sin now any sooner than He did anciently when Israel sinned. Sins have not been held forth in their sinful character, but have been made to appear as though sins have been lightly regarded by God.
I saw the seventh commandment had been broken by some who are now held in fellowship by the church, and in consequence God's frown is upon the church. This sin is awful in these last days and the church has brought God's frown and curse upon them in regarding this sin lightly.--Manuscript 1, 1854.
She referred to the far-reaching effects of the toleration of such sins in the church:
Said the angel, "This is not the sin of ignorance. It is a known sin, and will receive the awful visitation of God, whether committed by old or young." Never was this sin regarded by God to be so sinful as at present, because God is purifying to Himself a peculiar people, zealous of good works.--Ibid.
After writing at length in this vein, she again quoted the words of the angel:
Said the angel, "Fearful is the work of the third angel, and awful is his mission. He is to select the wheat from the tares, and bind or seal the wheat for the heavenly garner."--Ibid.
Introducing another phase of the vision, she was led to write:
The next thing shown me was the sins of parents in neglecting their children. I saw they would have an awful account to give.--Ibid.
She then discussed the discipline that should be begun at "8, 9, or 10 months" and wrote of the lack of discipline that allowed children to treat the house of God with disrespect by their unrestrained conduct.
Early Light on Basic Health Principles
The vision was a comprehensive one, taking in many features in the conduct of church members, including their proper attire and cleanliness, both of person and home:
I then saw a lack of cleanliness among Sabbathkeepers. I saw that God would have a clean and holy people, a people that He can delight [in]. I saw the camp must be cleansed or the Lord would pass by and see the uncleanness of the children of Israel and would not go forth with their armies to battle, but would turn from them in displeasure, and our enemies would triumph over us, and we left weak in shame and disgrace.
I saw that God would not acknowledge an untidy and unclean person as a Christian. His frown was upon such. Our souls, bodies, and spirits are to be presented blameless by Jesus to His Father, and unless we are clean in person and pure in heart, we cannot be presented blameless to God....
I saw that the house of God had been desecrated by the carelessness of parents, with their children, and by the untidiness and uncleanness there. I saw that these things should meet with an open rebuke, and if there was not a change immediately in some that profess the truth in these things, they should be put out of the camp.--Ibid.
This revealing vision brought matters still closer home:
I then saw the appetite must be denied, that rich food should not be prepared, and that which is lavished upon the appetite should be put in the treasury of the Lord.... Pride and idols must be laid aside. I saw rich food destroyed the health of the bodies and was ruining the constitution, was destroying the mind, and was a great waste of means.
I saw some who were sickly among the saints, made themselves so by indulging the appetite. If we wish good health we must take special care of the health God has given us, deny the unhealthy appetite, eat more coarse food with little grease. Then you can consistently ask God's blessing upon such food as is congenial with your natures. We must pray as did Solomon for food convenient for us, and act accordingly, and God will bless us.... There are few who eat to the glory of God.--Ibid.
Ellen White's Battle With Disease
When this vision was given to Ellen White she was battling with illness. She was also pregnant, carrying her third child. She wrote:
It was difficult for me to breathe lying down, and I could not sleep unless raised in nearly a sitting posture. My breath often stopped, and fainting fits were frequent. But this was not all my trouble. I had upon my left eyelid a swelling which appeared to be a cancer. It had been more than a year increasing gradually until it was quite painful and affected my sight. In reading or writing I was forced to bandage the afflicted eye.--Life Sketches of James White and Ellen G. White (1880), 304.
When she consulted a "celebrated physician in Rochester," he provided her with some "eyewash" and told her he thought the swelling would prove to be a cancer, but feeling her pulse, he told her she would die of apoplexy before the swelling would break out. Said he, "You are in a dangerous condition with disease of the heart." About a month later she suffered a stroke; her left arm and side were helpless, and her tongue was heavy and numb. There was no response to the earnest prayers of those assembled to plead with God in her behalf; there was no immediate healing. But she felt she had the assurance of God's love, and was led to ask herself, "Can you believe the naked promise of God? Can you walk out by faith, let the appearance be what it may?"--Ibid., 306.
I whispered to my husband, "I believe that I shall recover." He answered, "I wish I could believe it." I retired that night without relief, yet relying with firm confidence upon the promises of God. I could not sleep, but continued my silent prayer to God. Just before day I slept.
When she awoke with the sun shining through the window, all pain was gone. She wrote of this:
The pressure upon my heart was gone, and I was very happy. I was filled with gratitude. The praise of God was upon my lips. Oh, what a change! It seemed to me that an angel of God had touched me while I was sleeping. I awoke my husband and related to him the wonderful work that the Lord had wrought for me. He could scarcely comprehend it at first; but when I arose and dressed and walked around the house, and he witnessed the change in my countenance, he could praise God with me. My afflicted eye was free from pain. In a few days the cancer was gone, and my eyesight was fully restored. The work was complete.--Life Sketches of Ellen G. White, 306, 307.
When she visited the physician and he felt her pulse, he declared that a complete change had taken place. The case was a mystery to him, and he did not understand it.
Continuing the Evangelistic Thrust
James and Ellen White worked very closely as a team. One seldom traveled without the other. Ellen's healing from her heart and eye difficulties was complete, and she was soon ready to accompany James on another trip west. This seemed to be the time for strong thrusts in that direction. They planned to swing through northern Ohio, stopping for a weekend at Milan, then divide the next six weeks between Michigan and Wisconsin. Wisconsin was a promising new outreach, with J. H. Waggoner laboring there.
The work was just opening up in Ohio, and they attended the first conference held in the State, at Milan, May 5 to 7. J. N. Loughborough had worked in that part of the State through the winter. Between thirty and forty people were at the conference, representing nearly half the believers in the State. Loughborough joined the Whites as they went on to Michigan.
At Sylvan they met M. E. Cornell and spent the weekend together. Sabbath evening, at the Glover home, Ellen White was given a vision in which she was shown many things concerning the work in the West. It settled in their minds the question of whether they should visit Wisconsin--it was important that they should go.
The attendance at the meeting at Locke over the weekend of May 19 to 21 was so large that only half the audience could get into the schoolhouse secured for the occasion. The speakers stood near an open window where the larger, outside, portion of the audience could see and hear as they sat in their carriages and on the grass (JNL, in The Review and Herald, January 27, 1885). While they were driving the next day to Sylvan, the experience at Locke was discussed, this led to the proposal that tent meetings might be held. James White suggested that by another year they might try using a tent to proclaim the message.
Cornell asked, "Why not have a tent at once?" As they discussed it they decided to propose it at coming conferences at Sylvan and Jackson. The response was enthusiastic, and money was raised and pledged. On Tuesday, Cornell hurried off to Rochester to buy a sixty-foot round meeting tent (Ibid.).
The Trip to Wisconsin
That same night James and Ellen White were to leave for Wisconsin, taking the train at Jackson at eight o'clock. Tuesday afternoon was spent at the Palmer home. Several times James White spoke about the anticipated trip. He said, "I feel strangely in regard to starting on this trip; but Ellen, we have an appointment out, and we must go." A little later he declared, "With my feelings, if I had not an appointment, I should not go tonight."-- Ibid. Before the Whites left for the station, all united in a season of prayer for God's special protection of the workers. Getting up from his knees, James expressed his faith that the Lord would care for them and keep them. Loughborough accompanied them to the station, and he later described what took place:
At eight o'clock I went aboard the train with them, to assist in getting on their parcels. We went into one car with high back seats, called in those days a "sleeping car." Sister White said, "James, I can't stay in this car; I must get out of here."
I helped them in getting a seat in the middle of the next car. Sister White sat down with her parcel in her lap, but said, "I don't feel at home on this train." The bell then rang, and I bade them "goodbye."
On leaving the train, I went to Brother Smith's in west Jackson to tarry for the night. What was the surprise of Brother Smith's family, about ten o'clock, to hear Brother White, whom we supposed was well on toward Chicago, knocking for admittance!
He said the train had run off the track three miles west of Jackson; that most of the train, with the engine, was a total wreck; but while a number had been killed, he and Sister White had escaped uninjured. Brother Dodge went with Brother White and brought Sister White in the carriage to Brother Smith's.--Ibid.
Ellen White described the accident:
The train had run about three miles from Jackson when its motion became very violent, jerking backward and forward, and finally stopping. I opened the window and saw one car raised nearly upon one end. I heard most agonizing groans. There was great confusion. The engine had been thrown from the track. But the car we were in was on the track, and was separated about one hundred feet from those before it. The baggage car was not much injured, and our large trunk of books was safe. The second-class car was crushed, and the pieces, with the passengers, were thrown on both sides of the track. The car in which we tried to get a seat was much broken, and one end was raised upon the heap of ruins.
The coupling did not break, but the car we were in was unfastened from the one before it, as if an angel had separated them. We hastily left the car; and my husband took me in his arms, and, wading in the water, carried me across a swampy piece of land to the main road. Four were killed or mortally wounded.... Many were much injured. We walked one-half mile to a dwelling, where I remained while my husband rode to Jackson with a messenger sent for physicians.--Life Sketches of James White and Ellen G. White (1880), 308.
The cause of the accident was reported in the Jackson Patriot of Wednesday, May 24:
The passenger train going west last evening at nine o'clock met with a severe accident at the second crossing, three miles west of the village. The train at this point came in contact with an ox lying on the track, and the locomotive [without a cowcatcher], tender, baggage car, and two second-class passenger cars were thrown off the track, and the forward end of one of the first-class cars badly stove in. The baggage car, locomotive, tender, and one second-class car are a perfect wreck. The engineer, Henry Cluck, the fireman, Woodbury Fuller, were instantly killed, the locomotive and tender falling upon them.... Doctor Gorham was promptly at the scene of suffering, doing all in his power.
Loughborough and Dodge went early Wednesday morning to the scene of the wreck. In an article in the Review Loughborough described what they found:
As we viewed the wreck, and then the car in which Brother and Sister White were riding at the time of the accident, standing quietly by itself, some fifteen rods away from the wreck, we felt to say in our hearts, God heard prayer, and sent His angel to uncouple that car that His servants might escape unharmed. More especially did we so decide when the brakeman said he did not uncouple the car, and that no one was on the platform when it was done, and that it was just as much a mystery to the trainmen how it was done as it was to us. There was no link nor bolt broken, but the bolt, with its chain, laid quietly on the platform of the unwrecked car.--JNL, in The Review and Herald, January 27, 1885.
Of this Ellen White wrote, "I have been shown that an angel was sent to preserve us."--Life Sketches of James White and Ellen G. White (1880), 308.
The next afternoon, the tracks having been cleared, the Whites took the train for Wisconsin. The first appointment was for the weekend of May 26 to 28 at Koskonong; the following weekend they were at Rosendale. James White gave a word picture of the Koskonong meeting--the first conference held in Wisconsin:
A goodly number of brethren came in from the region round about, some thirty miles. The meeting was one of interest, and we trust much profit. We were happy to meet Brethren Phelps and Waggoner at this place. They have labored extremely hard in the cause; have traveled many hundred miles on foot to get the truth before the people, and the Lord has blessed their labors, and raised up many friends of the cause.--The Review and Herald, July 4, 1854.
Establishing the First "Adventist Book Center"
The trunk James White had brought with them was full of books and tracts, and he reported selling $75 worth of publications at the Koskonong meeting. He then told of the first steps taken to establish what we know today as an "Adventist Book Center," if only in embryo form:
The subject of publications was taken up at this meeting, and the importance of giving our publications a wide circulation was felt by the brethren. We stated that it was not possible for us to publish tracts and send them out into different States, $100 in a place, and wait till they were sold for the pay, for this reason: we have not the capital to do it with. But if the brethren in Wisconsin would raise a small fund, and put it into the hands of an agent, who could send the pay with the order for publications, we could furnish common tracts and pamphlets, neatly printed on good paper, at the rate of two thousand pages for $1, and would pay half of the freight bill on the books from Rochester to Wisconsin.--Ibid.
It was proposed that several of the brethren of a given church should join together, each giving $20 to establish a capital of $150. Book sales would keep the business going. At Koskonong, E. S. Sheffield, who was zealous to handle the book business, was chosen to serve as the agent. At the next weekend meeting, at Rosendale, six hundred assembled in a grove. On the evening after the Sabbath, the people met to consider the matter of publications. The same plan proposed for Koskonong was adopted, and an agent chosen. Here James White sold $75 worth of literature he brought with him. The interest was such that they stayed more than a full week beyond what they had first planned.
Eyes on the Evangelistic Tent
Quite naturally, James and Ellen White had special interest in the tent that Cornell purchased in Rochester and, with Loughborough, pitched in Battle Creek. Meetings were advertised for Friday, June 2, to Sunday, June 4. Thinking the meetings might run longer, the Whites hoped to get to Battle Creek in time to see and preach in the tent. He wrote:
We had a great desire to be at the Battle Creek meeting, and to speak to the people in the tent at least once before our return home. And when we arrived in Battle Creek we were happy to learn that the brethren had a cheering meeting, and the tent was on its way to Grand Rapids to our last appointment.--Ibid.
Loughborough described this first attempt at tent meetings. The tent was located, he reported, on "Van Buren Street, just above the railroad, near the planing mill." He and Cornell worked together in this new, promising evangelistic thrust. Loughborough later reported:
Here, June 10 (Sabbath), the writer opened the tent meetings with a discourse on Daniel 2. This meeting continued only two days, and then we took our tent to Grand Rapids.--The Review and Herald, February 24, 1885.
Ibid., July 4, 1854, announced that one thousand people attended the Sunday evening meeting, and a good interest was awakened.
Of the meeting in the tent at Grand Rapids, a week later, White wrote:
On Sixth-day the brethren pitched it on a vacant lot in the city. We were much pleased with its appearance from without, and when we entered it to engage in the solemn worship of God, we felt that the Lord was indeed with us. We are perfectly satisfied that the brethren have moved none too fast in obtaining the tent for this season. On First-day probably about five hundred came out to hear, and if the brethren could have remained another week, the congregation doubtless would have increased to thousands. The people listened with great interest, and when publications were offered, crowded forward to obtain them. The way seems to be fully open to spread the truth.--Ibid., July 4, 1854
After the Grand Rapids meetings were over, Ellen White, at the house of Brother Fitch, was given a vision, described by Loughborough as being "full of instruction, reproof, and counsel, for the church present, and also encouragement of success to the tent enterprise." Added Loughborough:
The use of tents for meetings was a new business to us, and we had some things to learn by experience that may look a little strange to those now engaged in tent labor.
First, we did not then so fully realize that when an interest was first awakened in a place it was best to follow up that interest with a thorough effort, or with a full series of discourses, bringing as many as possible of the interested ones to a decision.
Secondly, we did not suppose people would be interested to come out evenings through the week, and so the most of our meetings were held only over Sabbath and first day of each week.
Thirdly, we looked upon tent meetings as a means for the general arousing of the public mind; and, with this idea, we tried to visit as many different places as possible in one season.--Ibid., February 24, 1885
The use of a tent was a new approach in evangelism. Different plans were followed in the fourteen tent meetings held in Michigan in the summer of 1854. The majority were two-day meetings in which Loughborough and Cornell gave a "condensed view of the prophecies, sanctuary, messages, and Sabbath, earnestly urging the people to obey." This moved some to act.
Several meetings were held a little longer than two or three days, and one meeting was held over three consecutive weekends. Wrote Loughborough:
It was not, however, until the Lord gave us instruction through the Spirit of Prophecy that we fully understood the best mode of prosecuting "the work of the ministry" in connection with tent labor.--Ibid.
He was pleased to report that "in almost every place where our tent was erected there were some to obey the truth, but we saw the best results where we tarried the longest."
A most promising line of evangelism was now opening up. Before the summer was out the Review was carrying reports of a second sixty-foot tent in New England, and the enlargement of the Michigan tent to ninety feet. The Review pages were also carrying appointments for meetings in the two evangelistic tents and thrilling reports of the success of these meetings.
At the close of the season James White summed up the success of what had been an experiment. He explained:
Much can be done with tents, and but little can be accomplished in the summer season in any other way. For example: One year since at our conference in Springfield, Massachusetts, a good hall was obtained, and the people were notified by handbills, and through the daily paper, yet on First-day but few were present excepting believers. But on the sixth inst. 1,200 persons were assembled to hear the Word at the tent meeting held in that city.--Ibid., October 24, 1854
The big tent challenged the curiosity of the people and brought out the crowds.