Printed in the Review and Herald, January 16, 1936
The "Testimony for the Church," No. 2, appearing in August, 1856, gave to the Sabbath-keeping Adventists a startling portrayal of the loss of their first love, and of the spiritual lethargy into which they had fallen. The mighty, solemn admonitions found in its sixteen pages prepared them for the discovery of new light regarding the application of the message to the Laodicean church, as found in Revelation 3:14-22, and thus they were led into a powerful reform movement which is worthy of our study.
The belief that the messages to the seven Churches as found in the prophecy of Revelation, chapters 2 and 3, were not limited to seven literal churches in Asia, but were rather forecasts of "seven distinct and different states of the church under the gospel," was not new to the believers in 1856.
Saw Figure of Advent Believers
In the Philadelphian church (Rev. 3:7-12), with its suggestion of "brotherly love," they had seen in figure the experience of the advent believers who had expected their Saviour in 1844. And they believed that their former brethren, who had renounced the "midnight cry" as an error, refusing to walk in advancing light, had entered the Laodicean experience. The "open door" (verse 8) that was set before the Philadelphian church, fittingly seemed to them to refer to the light regarding the change of ministration of our great High Priest from the first to the second apartment of the heavenly sanctuary, where was kept the sacred law of ten commandments. Therefore, in accepting this light, they regarded themselves as following on in the experience of "Philadelphia." They were hoping soon to enter the kingdom of God with no abatement of their zeal, no backward steps in their Christian experience.
In 1850, Joseph Bates had stated the position of the believers at that time in an article bearing the title, "The Laodicean Message." Regarding this he said:
"We believe that this state of the church exists, and that it is composed of second advent ministers and people who have backslidden and become 'lukewarm."--Review and Herald, November, 1850.
A few months later, James White was led to express his prayer for the Adventists who were not walking in advanced light, as follows:
"Oh, may God wake up the Laodiceans, and lead them by the power of His Spirit and truth to the open door, which presents to our view Jesus in the holiest, standing beside the ark of the ten commandments."--Review and Herald, June 9, 1851.
But now, five years later, the self-complacency of the believers was rudely disturbed as they were bidden to look to their own sin-stained garments. That "the seven churches (Rev. 1:11) represent seven conditions of the true church in seven periods of time." and if so, that Laodicea finds its counterpart in "those who profess the third angel's message," was the conclusion of James White, as set forth in the Review of October 9, 1856, in a series of eleven thought-provoking questions. The last of these questions was:
"If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the 'counsel' of the True Witness?" Rev. 3:18-21.
That the Sabbath-keeping church had become lukewarm was evident to those who remembered their early zeal, and this conclusion was in harmony with the light that had so recently been sent from heaven, as published in "Testimony for the Church," No. 2, declaring "the dreadful fact that God's people were conformed to the world," "partaking of its spirit and following its fashions, "and that "covetousness, selfishness, love of money, and love of the world, are all through the ranks of Sabbath-keepers."(See "Testimonies," Vol. I, pp. 133, 140.)
Exposition of Seven Churches
In the church paper, one week later, James White published an expository article on the seven churches, in which he gave further reasons for his conviction that "the Laodicean church represents the church of God at the present time," and not the nominal Adventists, who were "cold" rather than "lukewarm." The reproof addressed to the Laodiceans is then referred to as follows:
"Dear brethren, lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name."--Review and Herald, Oct. 16, 1856.
The response to this appeal was prompt and widespread. The ministers caught the fire of its inspiration, and made it the theme of their conversation in the homes of the isolated and in their discourses in the congregations. The Holy Spirit brought conviction to the readers of the Review as it carried the message into the homes of those who seldom saw the preachers. From these scattered ones, as also from ministers and leaders, are to be found many letters to the Review, breathing a spirit of fresh ardor and consecration, and making frequent allusions to the "gold tried in the fire," the "white raiment," and the "eye-salve."
From Princetown, Massachusetts, appears a letter from Stephen N. Haskell, a recent convert to the faith. He had been preaching for the First-day Adventists, and was now ardent in his zeal for the Sabbath truth. He heartily supported the view taken regarding the messages to the seven churches, and expressed his conviction that the church members "are rich in theory, but know not that they are poor, miserable, blind, and naked."
James White envisioned the possibilities of a great successful layman's missionary movement as a result of a general consecration following the dissemination and the acceptance of the "Laodicean message." He wrote:
"There are hundreds among us who know the truth, and who could talk it clearly by the fireside, could they but be converted into the spirit of the message. Then they could be mighty through God in affectionate conversation and prayer in bringing souls to keep the truth. But where are they? Answer: Buried up in the cares of the world. Having lost in a great measure the sweet spirit of the message they once enjoyed, the mind seeks to be occupied with the cares of the world, and their conversation is upon worldly things."--Review and Herald, Nov. 13, 1856.
In reporting a conference at Monterey, Michigan, in November, 1856, Joseph Bates wrote:
"When the subject of our lukewarm position in the Laodicean state of the church came up, there seemed to be almost a universal response to 'bring all the tithes into the storehouse,' and prove the Lord to open the windows of heaven, and pour upon His waiting children the promised blessing."--Review and Herald, Dec. 4, 1856.
And speaking of a "tour of ten or twelve weeks through northern New York and Vermont," S. W. Rhodes said:
"I have scarcely heard a dissenting voice to the testimony which shows the Laodicean Sabbath-keepers to be in a lukewarm state. The burden of my soul to the church is, Be zealous and repent."--Review and Herald, Jan. 8, 1857.
Another active worker, A. S. Hutchins, reported:
"A happy change is taking place among us. The solemn and stirring message to us, Laodiceans, is arousing the church to action now. We now hear much said about the gold, white raiment, and eye-salve,'and less about farms, houses, and the vanities of this life. Parents are confessing to children, and children to parents. The child of a few years of age begins to mingle its sweet little voice in prayer with the parents, for the first time. Indeed, there seems to be in the heart of every sincere lover of truth, a voice whispering, Let us awake and arise."--Review and Herald, Jan. 8, 1857.
The general conviction that the Lord was especially leading in the reform movement that grew out of the study of the Laodicean message is well expressed by J. H. Waggoner, another of the truehearted pioneers, who speaks of his "deep grief" over the "lukewarm condition of the professed Sabbath-keepers." He says, in a letter to the Review:
"I rejoice to see by the correspondence of the Review that many are beginning to realize these things. And as I read the testimony from different parts of the field, and hear how the minds of the scattered ones have been impressed on this subject, who have not yet conferred with one another in regard to it, I feel to say, Amen. It is of the Lord. May the good work go on till all the little flock are 'zealous' and 'repent."--Review and Herald, Nov. 20, 1856.
The response of the believers, as indicated by reports of the workers, the letters from laymen in the Review, and by personal correspondence, brought new courage to Elder White. He says:
"We rejoice to hear from all parts of the field that the testimony to the Laodiceans is being received, and is producing good results upon the remnant."--Review and Herald, Nov. 13, 1856.
Stirring messages from heaven confirmed the word. On April 30, 1857, "Testimony for the Church," Number 3, was announced, another sixteen-page pamphlet, the first words of which are as follows:
"The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you. The church was presented before me in vision. Said the angel to the church, 'Jesus speaks to thee, "Be zealous and repent."' This work, I saw, should be taken hold of in earnest." (The contents of this pamphlet may be found in "Testimonies," Volume I, pp. 141-153.)
A Sad Declension
It is evident that had this message been not only generally accepted as a correct theory, but adopted as a lasting practical experience, the Lord would have wrought mightily for His people. However, it is a deplorable fact that their zeal in repenting, like that of the people in Hosea's day, was "as a morn- ing cloud, and as the early dew." They did not "follow on" to know the Lord, that "His going forth is prepared as the morning." Hosea 6:3, 4.
The following from a letter written by A. S. Hutchins in the autumn of 1857, is typical of others that might be cited:
"When the light first shone out on this subject, it was set home most powerfully by the Spirit of God to the hearts of those who acknowledged and received its proper application. We felt indeed that we were wretched, and miserable, and poor, and blind, and naked, and that there must be a speedy reform, a deep and hearty consecration to God. Many were zealous in the work of repentance. The sweet blessing of heaven rested upon the writer and the reader, the speaker and hearer, as this subject was contemplated. ... "But for a time past I have been led to ask the question, What has become of the counsel to the Laodiceans? Why is there so little said on this subject? and why no more feeling? We ask, Why? What means the stupor, the calm, that has come over the people of God."--Review and Herald, Sept. 3, 1857.
It is worthwhile for us to ponder the reasons for the decline of this movement that was so intensive for a few months, for we must learn to profit by the experience of our fathers. Where they failed, we must overcome.
In an analysis of this experience, we shall note the convictions of some of the leading brethren in the movement, and also some reasons given by revelation to Mrs. White.
As a reason for the decline of this movement, M. E. Cornell, writing two years later, stressed the failure on the part of the people to give a continued, wholehearted response, and on the part of the ministers to continue to give the message its proper emphasis. He says:
"The servants of God went forth and zealously declared the testimony, and the Lord blessed their efforts. The hope was entertained that this message would prepare the people for the latter rain. But many would not and have not afflicted their souls, and are still lukewarm. ...
"But have not the messengers grown weary in well doing, and suffered the message to die on their hands? If all the messengers and leading brethren had persevered in the straight testimony, making it more and more solemn and pointed, it would doubtless ere this have done its work."--Review and Herald, Dec. 16, 1858.
Another outstanding reason why this solemn message was not more effective and lasting in its operation, was the fact that the enemy introduced features calculated to bring the cause into disfavor with men of sound judgment. Fanatical ideas and manmade tests were advocated by some who were more zealous in reforming their brethren than in wholeheartedly bringing their own lives into harmony with Bible truth. This is well stated by James White, as follows:
"Some, when this subject was dwelt much upon a few years since, seized upon it to give force to their fanatical ideas of selling and disposing of property. Others used it to enforce their extreme notions in regard to plainness of dress; while some others, who were perpetually dwelling upon others' faults instead of searching for their own, took fresh courage in their blind work. These deceived persons exerted a sad influence on the conscientious, and the church generally where their influence reached. Each had his peculiar notion to enforce, and all must come to it before the Saviour, in the language of the text quoted, would 'come in and sup' with His people. These things, with the opposition of some others to the plain testimony, had a most discouraging influence."--Review and Herald, Aug. 28, 1860.
Still another reason for the waning of the mighty revival that had been begun, is found in the instruction from heaven. Many became discouraged because the blessed results they had looked for were not seen as quickly as they had anticipated. Of this, Mrs. White wrote in 1859:
"When it was first presented, it [the Laodicean message] led to close examination of heart. Sins were confessed, and the people of God were stirred everywhere. Nearly all believed that this message would end in the loud cry of the third angel. But as they failed to see the powerful work accomplished in a short time, many lost the effect of the message.
"I saw that this message would not accomplish its work in a few short months. ... Said the angel, 'God is weighing His people.' If the message had been of as short duration as many of us supposed, there would have been no time for them to develop character. ... Lest His people should be deceived in regard to themselves, He gives them time for the excitement to wear off, and then proves them to see if they will obey the counsel of the True Witness."--"Testimonies," Vol. I, pp. 186, 187 (Published in June, 1859.} [1]
It is no less true today than in those early days, that it is the receiving of the reproof of the "True Witness," and the accepting of His counsel in regard to the "gold tried in the fire," the "white raiment," and the "eye-salve," that will prepare the remnant church for the latter rain. We are still assured that "this fearful message will do its work."--Id., p. 186. Many are to be shaken out of the church, because they are not willing to receive "the straight testimony called forth by the counsel of the True Witness to the Laodiceans." But "all that truly receive it, will obey it and be purified."--Id., p. 181. We, who are living in these stirring times, must enter into the deep experience which our forefathers failed to realize in its fullness. Then it will be ours to share in the wonderful refreshing that will follow.
Note:
1. For a fuller picture of the "Laodicean Message" to the church, the reader should study the chapter found in "Testimonies," Volume 1, pp. 185-195.