Printed in the Review and Herald, February 28, 1935
The beginnings of the Seventh-day Adventist Church cannot be dissociated from its antecedent movement, the widespread proclamation of the second advent message, culminating in the great disappointment in the autumn of 1844. That movement awakened a strong faith in the soon coming of Christ. To this faith there was then added an irresistible conviction in the minds of a few, that God's law is unchangeable, or immutable, and that before the return of Christ there must be proclaimed a message of reform, calling for a return to the observance of the seventh day, as enjoined in the fourth commandment. In the name, Seventh-day Adventist, chosen later to designate this group of believers, these two cardinal points of faith are kept in the forefront.
Though the second advent faith burned brightly in many countries, yet it was in the United States, especially in the Eastern portion, that it reached its greatest strength. Here, in the State of Maine, James White and Ellen G. Harmon, though they were not yet personally acquainted, both heard the message in their youth, believed it, and began to work earnestly in its proclamation.
A Young Adventist Preacher
In the Signs of the Times, the leading Adventist paper, published in Boston, Massachusetts, mention is made of the work of James White, and an extract is published from a report sent to the editor under date of March 4, 1843. This report says:
"Since I left Palmyra in January, I have lectured in different places in the following towns: Sidney, Augusta, Gardner, Richmond, etc. I find no opposition but from Universalists and cold-hearted professors. Most of the preachers were silent on the subject of Christ's immediate coming. Some of them tell the people they are willing to wait for time to decide the question. Brethren, I cannot wait. God forbid that I should fold my arms in lazy-lock while sinners are sinking to eternal night. My appointments at present are at Richmond, Borden, Bordinham, Brunswick. The people adopt the rule of the wise man, to hear with both ears and then judge. Our meetings are as solemn as the house of mourning. Sinners are coming to Jesus."--Signs of the Times, March 22, 1843.
A burning zeal in activity, in harmony with an overmastering faith, as expressed in the above words, was a dominant characteristic of James White. When he accepted the evidence of the imminent coming of Christ, it led him to lay aside every ambition pertaining to this life, and to devote all his energies to making others acquainted with the new-found truth. In later years, as other new teachings of God's word opened before his mind, still he could not wait. Despite handicaps of poverty, ill-health, and lack of influence, yet his indomitable energy, with God's blessing, made him a leader in the early days of an unpopular movement that has, in the lifetime of his son, encircled the globe. The details of the evangelistic tour referred to in the report for the Signs of the Times would form a thrilling story by itself. James White had but recently passed his twenty-first birthday when he patched up an old saddle, assembled and fastened together several pieces of a discarded bridle, and rode away from home on a horse that his father could spare from the farm during the winter. Penniless and thinly clad, he resolutely turned his face toward Brunswick, a hundred miles south of his home town, stopping to preach at the intermediate towns. In schoolhouses, churches, and private homes he hung up his prophetic chart, and gave a few lectures that he had carefully prepared before leaving home. In some instances he was publicly opposed by experienced ministers. At places he courageously faced angry mobs who threatened his life. With such power and earnestness did he witness for his Saviour that hundreds were led to repentance, to faith in Christ, and to joy in the prospect of His near return.
Earlier Life
To understand the character of this youthful preacher, we must go farther back in the story of his life. His earliest recollections were that, as a child, he was "a feeble, nervous, and partially blind boy," unable to enjoy the common advantages of school. Not until he was sixteen years of age was he able to read a single verse in the New Testament without resting his eyes. About that time there was a marked improvement in health, particularly in his eyesight.
Struggles for art Education
At the age of nineteen he turned a deaf ear to the advice of friends, who urged that he was too old to redeem the time lost in his education, and that he should devote his life to farming. Though keenly feeling his backwardness, he entered the academy at St. Albans, Maine, intent on obtaining such education as was within his power. During the term of three months, he might aptly have been termed "the boy who could not wait." After mentioning that he engaged in close study "eighteen hours of each twenty-four," he says in his autobiography:
"A victory was gained. Much of my time previous to this I had viewed myself as nearly worthless in the world, and regretted my existence. But now I was beginning to hope that I had powers to become a man. No privation or hardship formed an obstacle in my way. My father gave me my time at nineteen, and a suit of clothes. All I asked of my parents in addition to this was three dollars to pay my tuition, and six days' rations of bread to take with me each Monday morning for three months, as I should walk five miles to the school."--"Life Sketches of James and Ellen G. White," p. 13.
Some of our prospective teachers may be tempted to wish that the requirements for normal training were as few as they were ninety years ago, when they learn that at the close of this three months' training, James White received a certificate entitling him to teach the common branches. During the following winter he availed himself of this privilege, then spent five weeks more in attendance at the school at St. Albans.
Next we see this ambitious young man, with a pack on his back, walking a distance of forty miles to the Penobscot River to join a crew working in a sawmill. He shrank from no hardship, that he might secure means to continue his studies and be in a position to teach a school where he might obtain "first-class wages." But in this, the summer of his twenty-first year, he was disappointed. Following an accident, in which he cut an ankle, he lost much time, and suffered pain for many weeks, and permanent weakness. At the end of four months he returned home with only thirty dollars.
However, he applied for admission to the Methodist school at Reedfield, Maine. Of his economy and accomplishments during this term of school, he says:
"I had conquered all the arithmetics within my reach, was regarded as a good grammarian, was prepared to teach penmanship, and was told by my preceptor that I could fit for college in one year.
"My thirst for education increased, and my plans were laid to take a college course, and pay my way, if labor, economy, and study would accomplish it. I had but little else to thank but God and my own energies for what advancement I had made. At Reedfield I wore old clothes, while my classmates wore new, and I lived three months on cornmeal pudding prepared by myself, and a few raw apples, while they enjoyed the conveniences and luxuries of the boarding house."--"Life Sketches of James and Ellen G. White," p. 14.
Such an experience qualified James White in later years to counsel young men, in the pursuit of education, to overcome the obstacles of poverty and pride, and to bring to their aid industry, economy, and application to books. He observed that many a young man "who looks to his father's purse, puts on fine clothes, spends much of his time in fashionable calls, and acts the part of the spendthrift, will not get a thorough education, and will probably make a poor use of what he does obtain."--Id., p. 15.
With a total attendance of twenty-nine weeks at high school, James White left the Reedfield school campus for the last time. He had not then formed this decision, however, for when at the close of another winter of teaching he returned home with his hard-earned savings, he was fully determined to enter college.
A Sudden Change of Plans
But He who, if permitted, will direct the steps of His children, now took control of the young man's life, effecting a great change, and turning the ambitious student into a witness for Him. Soon after his home-coming, and the exchange of greetings between the returning son and brother and the rest of the family, his mother said to him:
"James, Brother Oakes, of Boston, has been lecturing at our meetinghouse on the second coming of Christ about the year 1843, and many believe the doctrine, and there has followed these lectures a good reformation, in which most of your mates have experienced religion."--Id., p. 15.
James had heard of "Millerism," as the doctrine was sneeringly called, but had hitherto regarded it as only wild fanaticism. He was now shocked and distressed to hear his godly mother speak so solemnly of the new teaching, and of its effect in the community. And as the conviction forced itself on his mind that these things might be so, he thought seriously of his own spiritual experience. He realized that he was unprepared to meet the Saviour. He had been converted and baptized into the Christian Church at the age of fifteen years, but, like many another whose heart has been brought near to God by affliction, he had, with the return of health and opportunity, become absorbed in worldly ambitions. With his hard-earned education opening before him what seemed to be a promising career, he had, as he says, "laid down the cross," and he loved this world more than he loved Christ and the world to come, "and was worshiping education instead of the God of heaven."
First Soul-Winning Efforts
In the process of reconversion, there followed a long and severe struggle, which finally led him to exchange his prospects for an advanced education and a worldly career for the higher calling of God in Christ Jesus. To believe that Christ was coming led to the conviction that he must tell others of the great event. At first he responded to an impression to pray earnestly for the conversion of the students in the school at Troy, where he had taught the preceding winter. Then came a strong conviction that he should return and work for them individually and personally. But against this his spirit rose in rebellion. So real and intense was the struggle in his heart that he endeavored to bring it to an abrupt conclusion. With a stamp of the foot, he recklessly declared aloud, "I will not go."
Five minutes later he was packing his books and clothes. The following morning found him at Newport Academy, where he secured a boarding place, and enrolled as a student for the summer term.
But he could not thus stifle the voice of conscience. After engaging for several hours in study, he found his mind confused and unable to remember what he had read. Leaving the schoolroom, he started on foot back to Troy. There he visited his former pupils, one by one, made to each a personal appeal, and where possible prayed with them. Then feeling that his duty was done, he returned home.
A few weeks later he again visited Troy, and found a revival movement in progress under the labors of a minister of the Christian Church. On a Sunday evening he attended the meeting, where a large congregation had assembled in a barn. Here, after the minister had closed his remarks, he spoke for a few minutes with affecting earnestness, reaching the hearts of his former pupils and their parents. This was probably his first public effort to preach Christ.
All through the summer, the struggle was maintained between a longing to continue his education and the conviction that he should herald the coming of Christ. His faith in the advent teaching was strengthened by securing and reading books and other literature on the subject. He heard lectures in Bangor by Elder J. V. Himes and Apollos Hale. At Castine, in eastern Maine, he attended a mammoth tent meeting, where for the first time he saw and heard William Miller. Here he purchased the prophetic chart, together with an assortment of publications, and gave himself to their study, carefully comparing every point with the Bible.
Shortly after this he attended a camp meeting at Exeter, appointed for September 28, 1842. Of this meeting he writes:
"The meeting was large, tents numerous, preaching clear and powerful, and the singing of second advent melodies possessed a power such as I had never before witnessed in sacred songs. My second advent experience was greatly deepened at this meeting, and at its close I felt that I must immediately go out into the great harvest field, and do what I could in sounding the warning."--"Life Sketches of James and Ellen G. White," p. 49.
A number of leading Adventists were present at the Exeter meeting, among them being Elder T. M. Preble, who later was to introduce the subject of Sabbathkeeping, and bring it to the attention of Joseph Bates and others. In his report of this camp meeting, which affected the final decision of James White to engage in public work, Elder Preble says:
"All things considered, I think it was the best meeting I ever attended. Its location was good, attendance great, and the weather delightfully pleasant, considering the season of the year. The congregation on the Sabbath was estimated at four to six thousand, and never did I address a more still and attentive audience. Quite a large number during the meeting was converted."--Signs of the Times, November 9, 1842.
From this time to the time of the disappointment, James White gave his entire energies to the public preaching of the doctrine of Christ's soon return. After returning from his first evangelistic tour, of which we have already spoken, he united with Elder John Pearson, of Portland, Maine, with whom he lectured in many places for about a year.
In the summer and autumn of 1844 the message known as the "Midnight Cry" was sounded throughout the land. This name was given to the movement because of the fact that the believers saw in their experience what they regarded as a fulfillment of the parable of the ten virgins. With the conviction that the Lord would come on the tenth day of the seventh month (Jewish time), or October 22, 1844, the "Cry" was given in the words of the parable, "Behold, the Bridegroom cometh; go ye out to meet Him." Of his experience during this memorable time, James White says:
"It was our privilege to take part in giving the cry, 'Behold, He cometh!' Our field of labor was eastern Maine. The time for giving the message was brief, and the work moved with great power. Every house of worship, whether large or small, was crowded. All who came under the influence of the cry were moved. Nearly the entire congregation at each place would request prayers."--"Life Sketches of James and Ellen G. White," p. 106.
As we all know, a grievous disappointment followed the passing of the appointed time. And we may be assured that, with the ardent temperament of James White and the confidence and faith with which he had zealously preached the message to others, his disappointment and perplexity were especially keen. For this man who could not wait, there was nothing to do except this which was the hardest for him. He must wait for God in His own time to make the dark way plain, and to unfold His plans for the future.