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M. A. in 1796 and B. D. in 1803, after which he held a fellowship for ten years. He filled various positions in the church, but his voluminous writings, dealing largely with prophetic subjects, are his chief claim to notice. They were widely circulated, and helped to awaken an intelligent interest in the books of Daniel and the Revelation.

Edward Bickersteth in early life practised as a lawyer in Norwich; but his deep interest in religion led him later to enter the ministry. After a trip to Africa in the interests of the Church Missionary Society, he became in 1816 one of the society's secretaries, and traveled in its interests. In 1830 he became rector of Watton. He was one of the founders of the Evangelical Alliance, and wielded a strong influence over the religious life of his time. His numerous works breathe a deep devotional spirit. His "Guide to the Prophecies," one of the best works of its kind, went through many editions, as did also his book, "A Help to the Study of the Scriptures."

Alexander Keith, a clergyman of the Free Church of Scotland, educated at the University of Aberdeen, wrote several important works on prophecy. One of them, "Evidence of the Truth of the Christian Religion, Derived From the Literal Fulfilment of Prophecy," published first in 1828, went through no less than forty editions. Among his other works were "The Signs of the Times" and "The Harmony of Prophecy."

Archibald Mason, also of Scotland, issued about 1829 a book entitled, "Two Essays on Daniel's Prophetic Numbers of 2300 Days, and a Christian's Duty to Inquire into the Church's Deliverance." In this work the author acknowledges having seen a pamphlet on the same prophecies written by a Rev. W. E. Davis of South Carolina. Both works take the position that the 2300 days began with the seventy weeks, and would end with the Jewish year 1843.

Another devoted Scotch clergyman, whose work in behalf of the prophetic revival came a little later, was Horatius Bonar. Educated in Edinburgh, he became minister at Kelso in 1837, and with his congregation joined the Free Church in 1843. He was an ardent believer in the premillennial advent, and did much to spread right views of the prophecies in his book, "Prophetical Waymarks," and in the Quarterly Journal of Prophecy, founded by him in 1849. The hymn, "What a Friend We Have in Jesus," is one of a large number he has given us.

Among other men of wide spiritual influence who about this time learned to look for a soon-coming Saviour, was George Müller, the founder of the Bristol Orphanages, whom God used

in a signal manner in demonstrating to the world the power of believing prayer. He himself has told how this truth came to him. After referring to other points of faith, he goes on to say:

"Another truth, into which, in a measure, I was led, respected the Lord's coming. My views concerning this point, up to that time, had been completely vague and unscriptural. I had believed what others told me, without trying it by the Word. I thought that things were getting better and better, and that soon the whole world would be converted. But now I found in the Word that we have not the least Scriptural warrant to look for the conversion of the world before the return of our Lord. I found in the Scriptures that that which will usher in the glory of the church, and uninterrupted joy to the saints, is the return of the Lord Jesus, and that, till then, things will be more or less in confusion. I found in the Word that the return of Jesus, and not death, was the hope of the apostolic Christians; and that it became me, therefore, to look for His appearing.

"And this truth entered so into my heart that, though I went into Devonshire exceedingly weak, scarcely expecting that I should return again to London, yet I was immediately, on seeing this truth, brought off from looking for death, and was made to look for the return of the Lord. Having seen this truth, the Lord also graciously enabled me to apply it, in some measure at least, to my own heart, and to put the solemn question to myself, What may I do for the Lord, before He returns, as He may soon come?"-" George Müller of Bristol," by Arthur T. Pierson, pp. 388, 389.

These are a few of the men who were active in forwarding the second advent movement in Great Britain. A number of them founded and wrote for the Morning Watch, a quarterly journal of high literary merit, devoted to the exposition of the prophecies, which was published regularly from 1829 to 1833.

Space does not permit mention of the many other equally zealous workers in the advent cause. It would be easy to occupy pages with the names of such men and the titles of their published works. If the reader has any doubt, let him go into any second-hand bookstore dealing largely with religious books, and he cannot help noting the large number of works on prophecy that came out in the thirties and forties, many of which went through edition after edition and had a very wide circulation. Whatever the reason assigned, it must be a generally recognized fact that the study of the prophetic portions of the Bible had a remarkable vogue in the first thirty or forty years of the nineteenth century, and during these same years the evangelical preaching of England was very generally concerned with prophetic subjects.

If we turn to the Continent, we see the same movement on foot there, but assuming in places a somewhat different form. In Holland the advent message had a distinguished exponent in Hentzepeter, keeper of the Royal Museum at The Hague. His attention was first attracted to the subject of Christ's second

coming by an impressive dream. After a period of study and investigation, he put forth his first pamphlet in 1830. He published a larger pamphlet on the end of the world in 1841. In a letter to the Midnight Cry, he says that he had no knowledge of William Miller and others proclaiming the near approach of the advent till 1842.

In Germany the advent movement clearly had its roots in Pietism. From such centers as Halle and Tübingen and Herrnhut there have come books and also living preachers of the word that have largely dominated evangelical religion in Germany. It is a revived Pietism that is today effectively fighting rationalism in that country, holding up the standard of an all-sufficient gospel, and working for the evangelization of the world in this generation. Germany has not put out such a large number of books on prophecy as England; but in point of quality her prophetic literature ranks very high as regards both scholarship and spiritual appeal. Among the older writers, Bengel's name is easily supreme. His writings circulated all over the Continent, and kindled in thousands of honest hearts a love for the Saviour's return. Other students of prophecy whose minds were stimulated by perusing his books, wrote even more fully on certain phases of prophecy, and the public interest widened.

As a result of such writings, there was a marked revival of vital religion in Würtemberg. The awakened ones confidently looked for the coming of Christ about the year 1843, and they earnestly sought such a preparation of heart as would enable them to receive their Lord with joy. Special meetings were held, and the country was greatly stirred. Some of these waiting ones were led to see the claims of the fourth commandment, thus becoming Seventh-day Adventists purely as a result of the prayerful study of the Scriptures.

When persecution arose, many of the believers removed to southern Russia, where they spread their doctrines among other Germans who had preceded them. Denied the use of the churches, they held meetings in private homes. This was the beginning of the Stundist Movement, which rapidly spread through Russia.

Leonard Heinrich Kelber, a Bavarian schoolmaster, put out a pamphlet in 1824 entitled, "The End Near," containing an exposition of Matthew 24 and 25. A larger pamphlet from his pen appeared eleven years later in Stuttgart. A translation of the title page runs:

"The End Comes, proved in a thorough and convincing manner from the Word of God and the latest events; invalidating totally all prejudice against

waiting for the coming of our Lord, or reckoning of the time; showing plainly how prelate Bengel erred seven years in reference to the great decisive year; for not 1836, but the year 1843, is the terminus, at which the great struggle between light and darkness will be finished, and the longexpected reign of peace of our Lord Jesus will commence on earth."-" The Great Second Advent Movement," pp. 88, 89.

Other editions were published, and the book had a wide circulation in Germany.

In later years Hengstenberg, Tholuck, and Lange occupied positions of honor among prophetic students in Germany. The writings of these men combine ripe scholarship with a devout reverence for the living Word, and their influence for good may be said to be world-wide.

While in Germany as a whole the advent movement has manifested itself chiefly in the shape of a well-developed prophetic literature, and a very general study of these portions of Holy Writ on the part of awakened persons, yet here and there in that country also the Spirit has worked in other channels, seeking to arouse the people to a sense of the nearness of Christ's coming. We have space to record only one of these. It concerns a very humble people living along the lower stretches of the Danube in Bavaria. The settlement known as Karlshuld contained, at the time of which we are writing, a population of about nine hundred. The inhabitants lived in small wooden houses consisting of two narrow rooms, and slept upon straw. For some years the village had been without regular church services or a pastor, and the moral depravity was great. The money earned during the week would be squandered in drink on Sundays, and men would lie around in the gutters.

Such was the condition when Johann Georg Lutz, a devout Roman Catholic priest, entered upon his work in the district in August, 1826. His heart was drawn out to the people in their sin, poverty, and misery, and he instructed them out of the Scriptures. The divine blessing accompanied his ministrations, and many hopeful conversions resulted. The demand was great for copies of the Word of God, and instead of giving their leisure time to card playing, dancing, and other unseemly things, the people read the Scriptures with eagerness, and found in them food for their souls.

Toward Lent, a great spirit of prayer prevailed. Young and old were earnest in their supplications, and would spend whole nights in the exercise. Combined with this there was quietness of spirit and great joy in the Lord. About the end of February occurred the first manifestation of the spirit of prophecy, two women and a man beginning to speak under the special influ

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