In no other place save at headquarters could this unique centennial service have been possible—wherein descendants of our pioneers could retell the story of early triumphs over obscurity, poverty, and prejudice, where even the garments, furniture, pictures, and literature of the times were available to make the setting realistic, with the strains of the old songs of the advent movement of those days to accentuate the scene. In this vivid and impressive fashion, the spirit of those hollowed times was rekindled. All privileged to attend were inspired to emulate the fervor, simplicity, and sacrifice of those who gave their all in laying the foundations of the great movement God has commissioned us to complete. --EDITOR.
As the members of the Ladies Auxiliary of the General Conference* with their guests assembled in the Review and Herald Chapel on October 2, to celebrate the centennial of the judgment-hour message, they observed a home typical of the year 1844 arranged on the platform. Every detail had been painstakingly worked out, and many in the community had lent articles of value. The atmosphere was authentic, with a large picture of William Miller dominating the room. The old-time furniture and furnishings, including a melodeon and a spinning wheel, hooked rugs, a foot-warmer, a calendar which eschewed the pagan names of the week, but used instead "1st Day," "2d Day," etc., a couch with a beautiful handmade quilt, under the soft diffusion of candlelight—all combined to reproduce the past in a vivid way. But this austerely beautiful room was merely a museum piece until brought to life by a quaintly dressed figure, who entered and began to play some century-old advent hymns on an ancient melodeon. The accumulation of years of dust had been removed, and the bellows mended, in order to make it function.
Mrs. A. W. Peterson, president of the Auxiliary, led the audience in repeating the important key texts found in Revelation 14:7 and Daniel 8:14, and singing the Auxiliary hymn "Blest Be the Tie That Binds." There was an expectant hush while J. L. McElhany told of a recent visit to Miller's grave. As the auto approached the old homestead, suddenly over the radio in the car the familiar strains of the King's Heralds Quartet of the-Voice of Prophecy program broke forth in the familiar theme song of the broadcast, "Jesus Is Coming Again." The coincidence was striking. Every heart joined in his earnest prayer that the fervent spirit of the old days might be renewed in us, who had assembled to listen to the stories told by the living descendants of our pioneers.
And now three of the Auxiliary ladies, garbed in the actual clothes of the period, entered the room. Each laid aside her quaint lace cap or bonnet, and the trio sang in unison a hymn replete with the flavor of the times, taken from the Millennial Harp:
The clouds at length are breaking; The dawn will soon appear; And signs there's no mistaking, Proclaim Messiah near. Awake! Awake from sleeping. Attend the 'Midnight Cry' ; Ye saints refrain from weeping: Your Great Deliverer's nigh.'
After this first song the three singers made themselves at home in the straight-backed rocking chairs, occasionally warming their feet and hands at the old-fashioned footwarmer, and holding up the Bibles of Joseph Bates and Rachel Preston when the pictures of these pioneers were flashed on the screen. These treasured books, with other valuable articles, such as important issues of The Midnight Cry and The Advent Herald issued just before the disappointment, had been lent from the Advent Source Collection.
The section of the program called "Glimpses Through an Old Album" had a threefold appeal. First, a picture of the pioneer under discussion was thrown on the screen. Then after a few introductory remarks by the president, the pioneer's descendant gave some salient facts and anecdotes about his grandfather, grandmother, or great uncle, as the case might be. As a third feature, a trio sang one stanza of a typical advent hymn, "The Chariot," between each short five-minute speech. It seemed unusual to have the privilege of hearing the accounts of six direct descendants of the pioneers of those 1844 days. he scope of their talks was largely limited to the immediate years of the 1844 movement.
Touching indeed was the picture of sacrifice presented by Maude Guilford Wood (great grandniece of William Miller), who told of Miller's first call to preach at Dresden, New York, to the church meeting in the Guilford log farmhouse. She emphasized that his family was imbued with his earnestness and loyalty to the truth for that time, and related that her grandmother was so motivated by self-sacrifice that when an unbelieving son in Honolulu sent her a present, specifying that it go for much-needed personal comforts, she sent it on to F. C. Gilbert to help him in his early work.
Arthur White recited the handicaps that beset his grandfather, James White; as he strove to obtain an education in spite of ill-health and lack of opportunity. However, when the conviction of the verity of the advent message laid hold on him in the summer of 1842, he felt impelled to proclaim this important event to all. He attended two advent camp meetings—one at Exeter, New Hampshire, and the other at Easton, Maine—at which Miller preached. Though he was penniless, friends helped him with a saddle and bridle for his horse. Equipped with some advent literature, he started out. He early began the custom of singing to bring the meeting to order, following this practice throughout life. His vigor of conviction never lessened. "God forbid," said he, "that I should fold my arms in lazy-lock while sinners are sinking into eternal night." A thousand souls dated their conversion to his early efforts in the winter of 1842 when he was but twenty-one. His entire work was characterized by a tenacious hold on the evidences of God's leadership both before and after the disappointment.
Descendants Tell Early Episodes
Interesting episodes about the first Adventist Sabbathkeeper, William Farnsworth, were related by his grandson, Dores E. Robinson. Weighing only two and a half pounds at birth, Elder Farnsworth grew to be a stalwart farmer, father of twenty-two children, and firm believer in the advent. On being convinced of the truth of the seventh-day Sabbath, he at once proceeded to keep it. The next day he was out working in his field, and being observed by his churchbound neighbors, was twitted by them for his forgetfulness of the sacred day. "Yesterday was the Sabbath," replied William sturdily, "and I kept it." Somewhat irritated by the derisive remarks that followed, he determined to keep on working throughout the afternoon. An interesting exhibit was the record book of the small advent church from which the names were crossed out of the advent company because of adherence to the seventh-day Sabbath. The dominating idea of William Farnsworth's life is shown by his thought-provoking and characteristic good night in his old age. As the door closed, he said in ringing tones, "Watchman, what of the night? The morning cometh and also the night."
Miss Grace Amadon related that her grandfather, John Byington, was responsible for building the Adventist church at Buck's Bridge, New York, where the first Sabbath school was held. Since his farm was near the St. Lawrence River, he helped many slaves on their way to freedom in Canada. Later Elder and Mrs. White asked him to come to Battle Creek and help them in visiting the churches in Michigan and establishing the people in the faith. This work gave him familiarity with the needs of the people, and also inspired them with a confidence in his qualities of leadership. Consequently, when the denomination was formally organized, he was chosen for the first president. As a little girl, Miss Amadon well remembered the constant stream of visitors who came to see her grandfather, and particularly the fact that the atmosphere of the house was permeated with prayer. Never did anyone go away without this kindly benediction. "The homes of the pioneers were homes of prayer," said the speaker, "and our homes should be like them."
Considering the fact that J. N. Andrews was but fifteen at the time of the climax of the 1844 movement, his grandson Dr. J. N. Andrews, felt that there was little to tell about a boy of that age. However, one anecdote he related well illustrates the sterling character of this, our first missionary. As an older man and young John Andrews were on their way to a meeting, they approached a bridge. This was guarded by some rowdies of the neighborhood determined to keep away all they could from the meeting. The instant the older man set foot on the bridge, one of the troublemakers struck him sharply on the face. Instantly young John stepped forward, put his arm around the brother, saying, "We are told to bear one another's burdens." The ruffian grunted, "I won't strike a boy," and the pair were able to proceed to the meeting. No doubt this intrepid courage, manifested so early, was a great help to Elder Andrews when he pioneered in Europe.
Ella White Robinson, granddaughter of Ellen G. White, reviewed the familiar story of how Ellen Harmon and her family listened to William Miller's preaching in Portland, Maine, were greatly convicted, and because of their ardent beliefs were dismissed from the Methodist Church. She emphasized the spirit of self-sacrifice on the part of Ellen and her twin sister, who made their clothes do as long as possible, and then begged their mother to purchase economically so that they might have more money to spread the news of Jesus' soon coming. The girls were able to save $30 from their meager earnings at making crowns of hats.
The most striking feature of this presentation was the story of the boat trip made by the Whites in 1847 between Portland and Boston. There had been a terrible storm on the way down, and Mrs. White remarked to a passenger in the cabin that one should always be prepared for the end of probation either by death or by the coming of the Lord. Someone retorted that that was the way the Millerites talked, that they were miserable and deluded, wore ascension robes, congregated in graveyards and the tops of trees, and so forth.
Mrs. White pressed the speaker for details. "Did you see anyone wearing ascension robes ?"
"No, but it was well known."
"Give me one specific instance," she gently insisted.
The woman named the Harmon twins; whereupon a fellow passenger who had known Mrs. White for years, though not an Adventist herself, laughed merrily while she told the gossipers of the identity of her questioner, and disclaimed any such action. "There was," said Elder James White in relating the incident, "a great calm."
After a special treat in the form of closing remarks by W. A. Spicer, and his earnest prayer for our dedication to the finishing of the task of giving the gospel, there was still further projection of the 1844 atmosphere. The audience was asked to shake hands with the ones nearest them and sing the "Amen Song" which was used to dismiss the early advent seekers for truth. There was indeed a true thrill in feeling that we were carrying out the same procedure at the close of a meeting as did our forefathers, and the plaintive strains of the music touched every heart.
*An organization of the wives of General Conference men, with the objective of studying the various mission fields at their monthly meetings, and with the purpose of doing practical missionary work, such as sending clothes to the needy in this country and near-by mission fields, providing Christmas packages for the soldiers in Walter Reed Hospital, and like worthy projects
