For five years following the disappointment, it was almost impossible for Sabbathkeeping Adventists to secure the attention of even those who had been in the 1844 message, much less that of the public.
All doors to the advocating of the third angel's message seemed closed. But by 1849a perceptible change was evident. Welcoming the new opportunities for presenting the truth, Elder James White wrote fervently on March 22 of that year:
"The harvest indeed is great and the laborers are few. 'What is done must be done quickly.' Amen. Those who labor in the cause have much to discourage them, also they have much to encourage them. It seems that those who come into the whole truth now will stand. This is encouraging indeed. Much labor and money has been spent in time past where no visible good now appears ; but those who spend time, talent, and money in the cause now are sure of a reward. $100 will tell more for teh salvation of the remnant now than $10,000 in 1843 and '44."—Record Book I, pp. 41, 42.
Two years later, the prospects for the message were still brighter. "Now the door is open almost everywhere to present the truth," reports James White, "and many are prepared to read the publications who have formerly had no interest to investigate."—Review and Herald, Aug. 19, 185r, p. 13, col. 2.
In the general gatherings held that summer, God's blessing was markedly manifest, attendance was doubled, and the meetings were excellent. Elder White's report of the conference held at Camden, New York, indicates that it "was the best second advent meeting that we ever attended." Some were present who had "attended spiritual meetings for about thirty years," and the "unanimous testimony" was that "this meeting exceeded any meeting of the kind they ever witnessed."—Review and Herald Extra, July 21, 1851, p. 3, col. 3. Of the Oswego Conference held a little later in the summer, he says :
"The brethren came together in the spirit of the gospel, and perfect harmony and union existed quite through the meeting. It was frequently remarked during the meeting that this was like second advent meetings in 1843 and 1844. The brethren were greatly comforted and strengthened in the truth."—Review and Herald, Sept. 16, 1851, p. 32, col. 3.
Then, when the prospects seemed the brightest in seven years, the work was endangered by the introduction, in some regions, of strange and misleading teachings. A few sincere souls were in danger of being led into fanaticism. This situation was complicated by the fact that there seemed no way to prevent unworthy persons from traveling and teaching in the name of the little flock, and no way of disfellowshiping those in error. The believers in the various companies had been brought together by certain common beliefs, but there was no church organization to firmly knit them into a body capable of controlling its own membership or of defending itself against imposters. There was no overseeing organization to recognize its teachers or direct in their activities. As early as July, 1851, James White sounded a note of caution in which he names two deceptive lines of teaching:
"A warning.—We feel called upon to warn our brethren to beware of the influence of those who profess to be the lovers of truth and holiness, whose lives and teachings do not correspond. They profess enough of the truth to enable them to deceive some honest souls, and many are led to suppose that we are in fellowship with these characters who hold some doctrines as corrupt and as black as hell. This may seem to be harsh language; but we cannot conceive of language too pointed to express our views of that 'damnable heresy' that leads to the violation of the seventh commandment. We mean the doctrine of spiritual union.
"We feel to pity and mourn over the condition of our honest brethren who have fallen into the mischievous error and bewitching snare of modern Spiritualism, and we would do all in our power to help them. But those who are so abandoned of God as to advance and still urge the abominable heresy above mentioned should not be allowed a place with the saints for one moment."—Review and Herald Extra, July 21,1851, p. 4, col. 1. (Italics mine.)
Need of Unified Teaching and Action
Again in October of the same year, a warning was sounded along another line, mentioning "the strange notions that some have run into, that the saints have yet to go to old Jerusalem, etc. Brethren, beware of such heresies."—Review and Herald, Oct. 7, 1851, p. 36, col. 1. While the little flock was advised to be on guard against these fanatical teachings, they were informed that only a small number had thus far become involved. Here are James White's assuring words:
"We do not speak of false excitement and fanaticism as existing to any great extent among those who observe the Sabbath, though we fear that a very few are in danger in this respect."—Review, Aug. .ro, 1851, p. 13, cols. 2, 3.
When the believers met for the conference in West Medford, held late in October, they "were much grieved to learn that some discord had been created among the brethren by the presentation of fanciful views of unfulfilled prophecies."—Tanies White, Review and Herald, Nov. 25, 1851, p. 52, col. 1. And James White points out that "all felt deeply the importance of being 'perfectly joined together in the same mind and in the same judgment,' and of united action in the great work before us."—Ibid.
Gradually, by means of the experiences through which the early believers were passing, the conviction was growing that there must be some system of church order to meet the practical needs of the cause. At the next conference, following in just a few days, a crisis was reached.
Meeting the Crisis.—On October 31, a general meeting opened in Washington, New Hampshire. Some there had held to the 1851 time, until it passed, and they were now in great darkness. They had ignored the Spirit of prophecy counsels and the plain warnings of James White, and were teaching many discordant views. We pick up the story from contemporary documents:
"The burden of the meeting was church order, pointing out the errors of ___________________and___________________ and the importance of church action as to the course of some brethren. Ellen had a vision. Saw that the frown of God was on us as a people because the accursed thing was in the camp, that is, errors among us, and that the church must act ; and the only way to do Brethren______ and_________ good was to withdraw fellowship from them in their present position. All acted on the light given. All received the vision, and even to an individual, all raised the hand to withdraw fellowship from them."—James White Letter, Nov. 11,1851. Record Book I, pp. 162, 163. (Italics mine.)
Thus, a company of believers, under the guidance of God through the Spirit of prophecy, pulled itself together sufficiently to expel by church action some of its own number. Following this experience, further steps in church order were taken. Elder White reports it to the readers of the Review thus: 'A committee of seven was chosen (see Acts 6) to attend to the wants of the poor, and we have reason to believe that it will be a great pleasure for them to do so."—Reviezu and Herald, Nov. 25, 1851, p. 52, col. 2.
At the next general meeting, which began November 7, this new topic of conference consideration—church order—came prominently to the front: "Gospel order and perfect union among the brethren, especially those who preach the Word, were also dwelt upon, and all seemed to feel the importance of following our perfect guide, the Bible, on these subjects as well as all others."—Ibid.
That Elder James White was confident in the integrity of his course in leading out in the call for church organization, becomes clear to us when we discover that as early as December 24, 1850, the matter was forcefully presented to Ellen White in vision. We quote:
"I saw how great and holy God was. Said the angel, 'Walk carefully before Him, for He is high and lifted up, and the train of His glory fills the temple.' I saw that everything in heaven was in perfect order. Said the angel, 'Look ye, Christ is the head, move in order, move in order. Have a meaning to everything.' Said the angel, 'Behold ye and know how perfect, how beautiful, the order in heaven ; follow it.' "—E. G. White MS. 11, 1850. (Dec. 25, 1850.)
It took time to lead the believers generally to appreciate the needs and value of gospel order. Their past experience in the churches from which they had separated or had been expelled led most to be very cautious, and except in those places where the practical need was very evident, fear of inviting formality held others back. So it was not until a decade later that the more mature steps for church organization were effected.
Comprehensive Spirit of Prophecy Counsel
Undoubtedly a factor of primary importance in bringing the efforts to fruition was a comprehensive article published in the second Ellen G. White pamphlet, entitled, "Gospel Order," in which the following points were emphasized :
1. The Call to Gospel Order.
"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 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 the faith, there is more real need of order than ever before."—"Supplement to Christian Experience and Views of Ellen G. White," Jan. 1, 1854, p. 15. ("Early Writings," P. 97.)
2. Danger of Unqualified Workers.
a. "Men will be hurried into the field; men without wisdom, lacking judgment."—Ibid.
b. "Men . . . whose lives are not holy, who are unqualified to teach the present truth, enter the field without being acknowledged by the church or brethren generally, and confusion and disunion are the result. '—lbid.
c. "Some have a theory of the truth," "but lack spirituality, judgment, and experience." —Ibid.
d. "Others have not the argument," but are pressed into "the field, to engage in a work that God has not qualified them for."—Id., p. 16.
3. Responsibility of the Church.
a. "The church should feel their responsibility and look carefully and attentively at the lives, qualifications, and general course [ of professed teachers]."—Id., p. 18.
b. 'It is the duty of the church to act, and let it be known that they [persons traveling without being called of God] are not acknowledged teachers by the church."—Ibid.
c. "I saw that this door that the enemy comes in at to perplex and trouble the flock, can be shut. I inquired of the angel how this door could be closed. Said he, 'The church must flee to God's word, and become established upon gospel order which has been overlooked and neglected.' "—Ibid. ("Early Writings," p. 100.)
1. Example of Early Christian Church in establishing order to guard against the curse of false teachers.
2. Type of Men Needed and qualified for the ministry.
3. Need of Pressing into New Fields.
Thus, although church organization was not fully developed until the late fifties and early sixties, yet in this important formative decade the imperative need for organization was clearly perceived, the Bible position for it was understood, instruction calling for it came through revelation, and steps were initiated to bring it about.
