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<div style='text-align:center'>*** START OF THE PROJECT GUTENBERG EBOOK 73721 ***</div>

<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p>

<figure class="figcenter illowp53" id="frontispiece" style="max-width: 31.25em;">
  <img class="w100" src="images/frontispiece.jpg" alt=" ">
  <figcaption class="caption"><p>I remain as ever looking for the
  Lord Jesus Christ unto eternal life.</p>
  <p>Wm. Miller.</p></figcaption>
</figure>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_2"></a>[2]</span></p>

<h1>LIFE OF WILLIAM MILLER.</h1>

</div>

<hr class="chap x-ebookmaker-drop">

<p><span class="pagenum"><a id="Page_3"></a>[3]</span></p>

<p class="titlepage">SKETCHES<br>
<span class="smaller">OF</span><br>
<span class="larger">THE CHRISTIAN LIFE</span><br>
<span class="smaller">AND</span><br>
PUBLIC LABORS<br>
<span class="smaller">OF</span><br>
<span class="larger">WILLIAM MILLER,</span></p>

<p class="titlepage">GATHERED FROM HIS MEMOIR BY THE LATE SYLVESTER<br>
BLISS, AND FROM OTHER SOURCES.</p>

<p class="titlepage">BY ELDER JAMES WHITE.</p>

<p class="titlepage">STEAM PRESS<br>
<span class="smaller">OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION,</span><br>
BATTLE CREEK, MICH.<br>
1875.</p>

<p><span class="pagenum"><a id="Page_4"></a>[4]</span></p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_5"></a>[5]</span></p>

<h2 class="nobreak" id="INTRODUCTION">INTRODUCTION.</h2>

</div>

<p>Before us is a plain volume, the title page of which
reads, “Memoir of William Miller generally known
as a Lecturer on the Prophecies and the Second Coming
of Christ, by Sylvester Bliss, author of Analysis
of Sacred Chronology, a brief Commentary on the
Apocalypse,” etc.</p>

<p>Mr. Bliss was for more than twenty years the local
and able conductor of the <i>Advent Herald</i>, which sustained
the leading doctrines promulgated by Mr. Miller,
published at Boston, Mass. The publisher of this
volume, Elder Joshua V. Himes, Mr. Miller’s intimate
fellow-laborer and friend, in his preface says:—</p>

<p>“The name of William Miller, of Low Hampton,
N. Y., is too well known to require an extended introduction;
but while well known, few men have been
more diversely regarded than he. Those who have
only heard his name associated with all that is hateful
in fanaticism, have necessarily formed opinions respecting
him anything but complimentary to his intelligence
and sanity; but those who knew him better,
esteemed him as a man of more than ordinary mental
power, a cool, sagacious, and honest reasoner, a humble
and devout Christian, a kind and affectionate friend,
a man of great moral and social worth.</p>

<p>“However his public labors may be regarded by a
majority of the community, it will be seen, by a perusal
of his life, that these were by no means unproductive<span class="pagenum"><a id="Page_6"></a>[6]</span>
of great good. The revivals of religion which
attended his labors are testified to by those who participated
in them; and hundreds of souls will ever refer
to him as a means, under God, of their awakening
and conversion.”</p>

<p>“As the public learn to discriminate between the
actual position of Mr. Miller and that which prejudice
has conceived that he occupied, his conservativeness,
and his disapprobation of every fanatical practice
will be admitted, and a much more just estimate
will be had of him.”</p>

<p>We hold that the great movement upon the second
advent question, which commenced with the writings
and public lectures of William Miller, has been, in its
leading features, in fulfillment of prophecy. Consistent
with this view, we also hold that in the providence
of God Mr. Miller was raised up to do a specific
work; therefore to us the history of the important
events in his Christian life and public labors possess
peculiar interest.</p>

<p>It is true that Mr. Miller and his associates and
numerous friends were disappointed in the definite
time of the second coming of Christ. And as might
be expected from the nature of the case, those who
have not sufficient interest to investigate the subject,
especially those who are opposed to the doctrine of the
soon coming of the Redeemer, conclude that the second
advent movement has been a fanatical mistake.</p>

<p>But we take a more favorable view of this matter.
We hold that Mr. Miller was correct in three of the
four fundamental points of Adventism, while on the
fourth he was mistaken. But even this one mistake,
viewed in the light of Scripture and reason, does not
in the least affect his general position.</p>

<p><span class="pagenum"><a id="Page_7"></a>[7]</span></p>

<p>1. Mr. Miller was correct in his views of the pre-millennial
second appearing of Christ. No doctrine
is more plainly stated and more fully sustained by the
sacred Scriptures than the personal appearing and
reign of Jesus Christ. And whatever may be said of
the views and labors of Mr. Miller, this fact will not
be denied, that very many ministers of the different
denominations changed their views upon the millennium,
renouncing the popular view of the conversion
of the world, and the spiritual coming and reign of
Jesus Christ.</p>

<p>2. Mr. Miller was correct in his application of the
prophetic symbols of Daniel and John. In this he is
sustained by Protestant expositors generally.</p>

<p>3. He was also correct in his exposition and application
of the prophetic periods. The dates fixed upon
have stood the test of the most rigid criticism. And
those Adventists who have changed to other dates have
done so simply because of the passing by of the first
periods of expectation.</p>

<p>4. But Mr. Miller was mistaken in the event to
occur at the close of the prophetic periods, hence his
disappointment. In the case of the 2300 days of
Dan. 8, which period was the main pillar in his calculations,
his error was in supposing the earth to be
the sanctuary of that prophecy, and that it was to be
cleansed by the fires of the last day.</p>

<p>The primary signification of the word sanctuary is
“a sacred place.” Neither the earth, nor any portion
of it, has been such a place since the fall of man, and
the reign of Satan and of death began. The apostle’s
commentary upon the typical system, in his epistle to
the Hebrews, points to two sacred places as the sanctuary
of Jehovah; first, the typical tabernacle of the<span class="pagenum"><a id="Page_8"></a>[8]</span>
Jews; and, second, the greater and more perfect tabernacle
of which Christ is now minister in Heaven.<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a></p>

<p>But other great men have made as grave mistakes
relative to the event to occur at the close of the great
periods of Daniel as Mr. Miller. These, however, are
soon forgotten, while that of Mr. Miller is ever fresh
in the public mind. The learned late Geo. Bush, Prof.
of Hebrew and Oriental Literature in the New York
City University, in a letter addressed to Mr. Miller,
and published in the <i>Advent Herald</i> for March, 1844,
made some very important admissions relative to his
calculations of the prophetic times. Mr. Bush says:—</p>

<p>“Neither is it to be objected, as I conceive, to yourself
or your friends, that you have devoted much time
and attention to the study of the <i>chronology</i> of prophecy,
and have labored much to determine the commencing
and closing dates of its great periods. If
these periods are actually given by the Holy Ghost in
the prophetic books, it was doubtless with the design
that they <i>should</i> be studied, and probably, in the end,
fully understood; and no man is to be charged with
presumptuous folly who reverently makes the attempt
to do this. On this point, I have myself no charges
to bring against you. Nay, I am even ready to go so
far as to say that I do not conceive your errors on the
subject of chronology to be at all of a serious nature,
or, in fact, to be <i>very</i> wide of the truth. In taking a
<i>day</i> as the prophetical term for a <i>year</i>, I believe you
are sustained by the soundest exegesis, as well as fortified
by the high names of Mede, Sir Isaac Newton,<span class="pagenum"><a id="Page_9"></a>[9]</span>
Bishop Newton, Kirby, Scott, Keith, and a host of
others, who have long since come to <i>substantially</i> your
conclusions on this head. They all agree that the
leading periods mentioned by Daniel and John do
actually expire <i>about this age of the world</i>, and it would
be a strange logic that would convict you of heresy
for holding in effect the same views which stand forth
so prominent in the notices of these eminent divines.
Your error, as I apprehend, lies in another direction
than your <i>chronology</i>.”</p>

<p>Here Prof. Bush speaks frankly and truthfully, and
his words of candor and wisdom sustain the Adventists
in that feature of their faith most objectionable to their
opponents. But what was the event for which Mr.
Bush looked to mark the termination of the 2300
days? Let the following extract from the same letter
to Mr. Miller answer:—</p>

<p>“You have entirely mistaken <i>the nature of the
events</i> which are to occur when those periods have expired.
This is the head and front of your expository
offending. You have <i>assumed</i> that the close of the
2300 days of Daniel, for instance, is also the close of
the period of human probation, that it is the epoch of
the visible and personal second coming of Christ—of
the resurrection of the righteous dead, and of the dissolution
of the present mundane system. The great
event before the world is not its <i>physical conflagration</i>,
but its <i>moral regeneration</i>. Although there is doubtless
a sense in which Christ may be said to come in
connection with the passing away of the fourth empire
and of the Ottoman power, and his kingdom to be
illustriously established, yet that will be found to be
a <i>spiritual coming</i> in the power of his gospel, in the<span class="pagenum"><a id="Page_10"></a>[10]</span>
ample outpouring of his Spirit, and the glorious administration
of his providence.”</p>

<p>Evidently, Mr. Bush looked for the conversion of
the world as the event to mark the termination of the
2300 days. Both Mr. Miller and Mr. Bush were
right on the time question, and both were mistaken in
the event to occur at the close of the great periods.
Mr. Miller held that the world would be regenerated
by fire, and Mr. Bush, by the gospel, at the end of the
2300 days. The conversion-of-the-world theory of Mr.
Bush has had the terrible test of the last thirty-two
years of apostasy, spiritual darkness, and crime. This
period has been noted by departures from the faith of
the gospel, and apostasies from the Christian religion.
Infidelity in various forms, especially in the name of
spiritualism, has spread over the Christian world with
fearful rapidity, while the dark record of crime has
been blackening since Prof. Bush addressed his letter
to Wm. Miller. If this be the commencement of the
temporal millennium, may the Lord save us from the
balance. Both these great men mistook the event to
terminate the 2300 days. And why should Mr. Miller
be condemned for his mistake, and Mr. Bush be excused
for his unscriptural conclusion? In the name
of reason and justice we plead that, while the Christian
world excuses Prof. Bush for his mistake, professedly
pious men and women will not too severely
censure Mr. Miller for his.</p>

<p>If it be objected that the second advent movement,
as introduced in our country by Mr. Miller, could not
have been in harmony with Providence, in fulfillment
of prophecy, because those who engaged in it were disappointed,
then we suggest that, if God’s people never
have been disappointed on the very point of their expectation<span class="pagenum"><a id="Page_11"></a>[11]</span>
when prophecy was being fulfilled in their
experience and history, then it may be that prophecy
has not been fulfilled in the advent movement. But
if one instance can be shown in Sacred History
where prophecy was fulfilled by those who were entirely
incorrect on the vital point of their confident
expectation, then, after all, prophecy may have been
fulfilled in the great second advent movement of
1840-4. This matter should be fully tested.</p>

<p>The prophet of God had uttered these words about
five hundred years before their fulfillment: “Rejoice
greatly, O daughter of Zion; shout, O daughter of Jerusalem;
behold, thy King cometh unto thee; he is
just, and having salvation; lowly, and riding upon an
ass.” Zech. 9:9. In fulfillment of this prophecy,
while Christ was riding into Jerusalem in the very
humble manner expressed by the prophet, the chosen
twelve, and the shouting multitude, cried, “Hosanna
to the son of David! Blessed is he that cometh in
the name of the Lord! Hosanna in the highest!”
Matt. 21:9. The people, and even the disciples, did
not as yet understand the nature of Christ’s kingdom;
and they verily thought that Jesus would on that occasion
claim his right to the throne of David, and
then, and there, be crowned king of Israel.</p>

<p>And when Jesus was requested to rebuke his disciples,
he replied, “I tell you that, if these should hold
their peace, the stones would immediately cry out.”
Prophecy had gone forth, and must be fulfilled, if the
Spirit of God from necessity should call hosannas from
the very stones.</p>

<p>But the people did not understand the nature of
prophetic fulfillment of their time; and their disappointment
was complete. In a few days they witnessed<span class="pagenum"><a id="Page_12"></a>[12]</span>
the dying agonies of the Son of God upon the
cross, and as Christ died, their hopes in him died also.
Nevertheless, prophecy was fulfilled in the ardent
hopes and triumphant hosannas of those who were so
soon overwhelmed with bitterest disappointment.</p>

<p>In gathering material for this work, we have copied
very largely from Mr. Bliss, especially from the correspondence
and writings of Mr. Miller which are incorporated
into his Memoir. And we have thought
best to introduce matter from the pen of Mr. Miller,
not found in his Memoir, as his writings, probably,
better represent the advent movement and cause than
those of any other. And as the best means by which
the people may learn the real sentiments, the candor,
and the true piety of this humble servant of Jesus
Christ, we would let his writings testify.</p>

<p>The introduction into this small volume of so large
an amount of matter from Mr. Miller makes it necessary
to omit a large portion of his Memoir that is devoted
to his earlier life, as we hasten to his deeply interesting
Christian experience. But in necessarily
omitting portions, we hope not to appear to do Mr.
Miller and his biographer injustice, while we content
ourself with little more than space for this introduction,
and foot notes.</p>

<p>In the preparation of this work, we have been greatly
edified and refreshed in spirit, as we have necessarily
read very much from the able, candid, and godly
pen of Mr. Miller; and we heartily wish the same
blessing upon the candid reader.</p>

<p class="right"><span class="smcap">James White.</span></p>

<p><i>Battle Creek, January, 1875.</i></p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_13"></a>[13]</span></p>

<h1>WILLIAM MILLER.</h1>

<h2 class="nobreak" id="CHAPTER_I">CHAPTER I.</h2>

<p>ANCESTRY AND EARLY LIFE—MARRIAGE—DEISTICAL SENTIMENTS—MILITARY
LIFE.</p>

</div>

<p>William Miller was born at Pittsfield, Mass.,
February 15, 1782. He was the eldest of sixteen
children, five of whom were sons, and eleven
were daughters. His grandfather, William Miller,
moved from West Springfield, Mass., about
1747, and settled on the place in Pittsfield, now
familiarly known as the Miller farm. His father,
William Miller, was born December 15, 1757, and
remained on the farm taken up by his father until
he moved to Low Hampton, N. Y., in 1786.
At the time of this removal the subject of this
sketch was four years old. His biographer
says:—</p>

<p>“In his early childhood, marks of more than
ordinary intellectual strength and activity were
manifested. A few years made these marks more
and more noticeable to all who fell into his society.
But where were the powers of the inner
man to find the nutriment to satisfy their cravings,
and the field for their exercise? Besides
the natural elements of education, the objects,
the scenes, and the changes of the natural world,
which have ever furnished to all truly great
minds their noblest aliment, the inspiring historical<span class="pagenum"><a id="Page_14"></a>[14]</span>
recollections associated with well-known localities
of the neighboring country, and the society
of domestic life, there was nothing within
William’s reach but the Bible, the psalter, and
prayer-book, till he had resided at Low Hampton
several years.”</p>

<p>“In a newly settled country, the public means
of education must necessarily be very limited.
This was the case, at the time here referred to,
in a much greater degree than it usually is with
the new settlements of the present day. The
school-house was not erected in season to afford
the children of Low Hampton but three months’
schooling in winter, during William’s school-boy
days. His mother taught him to read, so that he
soon mastered the few books belonging to the
family; and this prepared him to enter the ‘senior
class’ when the district school opened. But
if the terms were short, the winter nights were
long. Pine knots could be made to supply the
want of candles, lamps, and gas. And the spacious
fireplace in the log house was ample enough as a
substitute for the school-house and lecture-room.
But even the enjoyment of these literary advantages
subjected the zealous student to a somewhat
severe discipline.”</p>

<p>“As soon as William’s age and strength rendered
him able to assist his father about the farm,
it was feared that his reading by night might interfere
with his efficiency in the work of the day.
His father insisted, therefore, that he should retire
to bed when he retired himself. But the
boy could not be kept in bed. When the other
members of the family were all asleep, William
would leave his bed, then find his way to the
pitch-wood, go to the fireplace, cast himself down<span class="pagenum"><a id="Page_15"></a>[15]</span>
flat on the hearth, with his book before him,
thrust his pitch-wood into the embers till it
blazed well, and there spend the hours of midnight
in reading. If the blaze grew dim, he
would hold the stick in the embers till the heat
fried the pitch out of the wood, which renewed
the blaze. And when he had read as long as he
dared to, or finished his book, he would find his
way back to bed again, with as little noise as
possible.”</p>

<p>“He possessed a strong physical constitution,
an active and naturally well-developed intellect,
and an irreproachable moral character. He had
appropriated to his use and amusement the small
stock of literature afforded by the family, while
a child. He had enjoyed the limited advantages
of the district school but a few years before it
was generally admitted that his attainments exceeded
those of the teachers usually employed.
He had drunk in the inspiration of the natural
world around him, and of the most exciting
events in his country’s history. His imagination
had been quickened, and his heart warmed, by
the adventures and gallantries of fiction, and his
intellect enriched by history. And some of his
earliest efforts with the pen, as well as the testimony
of his associates, show that his mind and
heart were ennobled by the lessons, if not by the
spirit and power of religion.</p>

<p>“What, now, would have been the effect of
what is called a regular course of education?
Would it have perverted him, as it has thousands?
or would it have made him instrumental of greater
good in the cause of God? Would it have
performed its appropriate work, that of disciplining,
enlarging, and furnishing the mind, leaving<span class="pagenum"><a id="Page_16"></a>[16]</span>
unimpaired by the process its natural energies,
its sense of self-dependence as to man, and its
sense of dependence and accountability as to
God? or would it have placed him in the crowded
ranks of those who are content to share in the
honor of repeating the twaddle, true or false,
which passes for truth in the school or sect
which has ‘made them what they are’?</p>

<p>“We think it would have been difficult to pervert
him; but where so many who have been regarded
as highly promising have been marred by
the operation, he would have been in great danger.
He might have become externally a better
subject for the artist; but we doubt if he would
have been a better subject to be used as an instrument
of Providence. There are those who
survive the regular course uninjured. There are
those who are benefited by it so far as to be
raised to a level with people of ordinary capacity,
which they never could attain without special
aid. And there is a third class, who are a
stereotype representation of what the course
makes them; if they raise a fellow-man out of
the mire, they never get him nearer to Heaven
than the school where they were educated.</p>

<p>“Whatever might have been the result of any
established course of education, in the case of
William Miller, such a course was beyond his
reach; he was deprived of the benefit, he has escaped
the perversion. Let us be satisfied. But
still we must record the fact that it would have
been extremely gratifying if something of the
kind could have been placed at his command.
He desired it. He longed for it with an intensity
of feeling that approached to agony. He pondered
the question over and over, whether it was<span class="pagenum"><a id="Page_17"></a>[17]</span>
possible to accomplish what appeared to him to
be not only a desirable gratification and honor,
but almost essential to his existence.</p>

<p>“It should be noticed, however, that his circumstances
became somewhat relieved as he advanced
in years. The log house had given place
to a comfortable frame house; and, in this, William
had a room he was permitted to call his own.
He had means to provide himself with a new
book, occasionally, and with candles to read at
night, so that he could enjoy his chosen luxury,
during his leisure hours, in comparative comfort.</p>

<p>“It was on one of these times of leisure that
an incident occurred which marked a new era in
his history, though it did not introduce fully such
an era as he desired. There was a medical gentleman
in the vicinity of his residence, by the
name of Smith, who possessed an ample fortune,
and was known to be very liberal. In the plans
which had passed through the mind of William,
to secure the means of maturing his education,
he had thought of Dr. Smith. At any rate it
could do no harm to apply to him. The plan
was carried so far as to write a letter, setting
forth to that gentleman his intense desires, his
want of means to gratify them, his hopes and his
prospects, if successful.</p>

<p>“The letter was nearly ready to be sent to its
destination, when William’s father entered the
room, which we may properly call his son’s study.
Perhaps it had not occurred to the son to consult
his father in the matter; and to have it come to
his notice in so unexpected a manner somewhat
disturbed him for the moment. But there was
the letter in his father’s presence. He took it,<span class="pagenum"><a id="Page_18"></a>[18]</span>
and read it. It affected him deeply. For the
first time, he seemed to feel his worldly condition
to be uncomfortable, on his son’s account. He
wanted to be rich then, for the gratification of
his son, more than for any other human being.</p>

<p>“There were the irrepressible yearnings of his
first-born, which he had treated in their childish
development as an annoyance, now spread out in
manly but impassioned pleadings to a comparative
stranger to afford him help! There were
plans and hopes for the future, marked by an exhibition
of judgment and honor that could not
fail of commanding attention! All that was
tender in that father’s heart, all that was generous
in the soldier, and all that could make him
ambitious of a worthy successor, was moved by
that letter. The tears fell, and words of sympathy
were spoken; but the plan was impossible.</p>

<p>“The letter of William’s was never sent. It
had the effect, however, of changing his father’s
course toward him, so that he was rather encouraged
than hindered in his favorite pursuits.
By this time, the natural genius and attainments
of young William Miller had distinguished
him among his associates. To the young
folks, he became a sort of scribbler-general. If
any one wanted ‘verses made,’ a letter to send,
some ornamental and symbolic design to be interpreted
by ‘the tender passion,’ or anything
which required extra taste and fancy in the use
of the pen, it was pretty sure to be planned, if
not executed, by him. Some of these first-fruits
of his genius are still in existence; and, although
it requires no critic to discover that he had never
received lessons of any of the ‘great masters,’
still these productions would compare very favorably<span class="pagenum"><a id="Page_19"></a>[19]</span>
with similar efforts by those whose advantages
have been far superior to his.</p>

<p>“The facts connected with the early life of
Mr. Miller, and the incidents in his personal history,
now spread before the readers of this work,
will enable them to see, in the boy, a type of the
future man. The most embarrassing circumstances
of his condition could not master his perseverance.
And if he could not accomplish all he
desired to, the success which attended his efforts,
in spite of great discouragements, was truly surprising.
The position he had won opened to him
a fairer prospect, though still surrounded with
serious dangers.”</p>

<p>William Miller was happily married in 1803,
and settled in Poultney, Vt. His biographer continues:—</p>

<p>“One of the first objects of his interest, after
he had become settled, was the village library.
His constant use of its volumes brought him into
the society of a superior class of men. His wife
took a deep interest in his improvement and promotion;
and made it her pleasure and business
to relieve him as much as possible from all the
family cares which might call him away from his
books. She felt very sure that it would not be
lost time on his part, or lost labor on her own
part. Still, the time he could devote to books,
on the best possible arrangement, was not so
much as he desired; for he had been trained to
the farming business, and he made that his employment,
for some years, in Poultney.</p>

<p>“One effort of genius, though trifling in itself,
which attracted toward him the public attention
of the village and its vicinity, was a poetic effusion,
the inspiration of his patriotic ardor. Preparations<span class="pagenum"><a id="Page_20"></a>[20]</span>
were going on, at the time, for the public
celebration of the anniversary of our national
independence; and the inspiration of that memorable
day seized Mr. Miller while he was hoeing
corn in the field. He had written poetry before;
and so, after the labor of the field was done, he
put his thoughts into a written form, to be
adapted to the familiar old tune, called ‘Delight.’</p>

<p>“The appointed marshal, or manager, of the
services of the day, was Esquire Ashley, who was
then a neighbor of Mr. Miller, and afterward became
an intimate friend. But the poet of the
day, as he became, was too reserved to offer his
tribute, though there is reason to believe it would
have been thankfully accepted; for the business
of the manager hardly afforded him time to write
poetry for the occasion, if he had the ability, or
even to select it. Mr. Miller was willing to have
his piece seen and used if it was thought to be
suitable, but he could not announce himself as its
author. So he took the manuscript and walked
as usual to Esquire Ashley’s house. He seated
himself leisurely below the chamber window,
where that gentleman was making his preparations
for the great celebration. Then, taking an
opportunity to place it near where Mrs. Ashley
was at work, he shortly after withdrew. As soon
as Mrs. Ashley discovered the paper, she took it
to her husband, supposing it was one of his papers
which had fallen from the window. He took it
and read the hymn; it struck him as being just
what was wanted; but he knew nothing of its
origin. It was carried to several others, who were
thought of as its author, but no author or owner
of it could be found. ‘Perhaps an angel from
Heaven had sent it.’ So they talked at any rate.</p>

<p><span class="pagenum"><a id="Page_21"></a>[21]</span></p>

<p>“However, the hymn was copied with the pen,
and the sheets multiplied to supply all who
wished for one. The day came, and the hymn
was sung with the greatest enthusiasm to the
favorite old tune, ‘Delight’! But among those
who distributed the copies, there was a worthy
Baptist minister, by the name of Kendrick, who
had taken a warm interest in Mr. Miller. His
suspicions had pointed him to the author of the
piece; and when Mr. Miller came, with others, to
get a copy, his appearance and manner confirmed
Elder Kendrick’s suspicions. Further inquiry
brought forth a confession of authorship. To use
the phrase of the old folks, ‘it was a great feather
in his cap.’ He had touched the right chord in
the right way. The pious and patriotic emotions
of the aged were revived; the ardent responses
of the young to these patriotic emotions found expression
in the new hymn; and nothing more
was needed to make its author the popular favorite.</p>

<p>“It is not known that an entire copy of the
hymn is now in existence. A sister of its author
has repeated to us a few of the stanzas, which
we give, more for the purpose of exhibiting his
religious and patriotic sentiments than from an
expectation that our readers will be affected as
were those who first heard it. Its style and meter
were strictly in accordance with the standard
contained in the hymn book used on Sundays,
doubtless the only standard the writer of it was
familiar with; and the effect arose from the natural
force and simplicity of the versified thoughts,
and the perfect ease of the musical execution.
But to the fragments of the hymn:—</p>

<p><span class="pagenum"><a id="Page_22"></a>[22]</span></p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">...</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“‘Our Independence dear,</div>
    <div class="verse indent0">Bought with the price of blood,</div>
    <div class="verse indent0">Let us receive with care,</div>
    <div class="verse indent0">And trust our Maker, God.</div>
    <div class="verse indent2">For he’s the tower</div>
    <div class="verse indent4">To which we fly;</div>
    <div class="verse indent4">His grace is nigh</div>
    <div class="verse indent2">In every hour!</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“‘Nor shall Columbia’s sons</div>
    <div class="verse indent2">Forget the price it cost,</div>
    <div class="verse indent0">As long as water runs,</div>
    <div class="verse indent2">Or leaves are nipped by frost.</div>
    <div class="verse indent4">Freedom is thine;</div>
    <div class="verse indent6">Let millions rise,</div>
    <div class="verse indent6">Defend the prize</div>
    <div class="verse indent4">Through rolling time!</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">...</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“‘There was a Washington,</div>
    <div class="verse indent2">A man of noble fame,</div>
    <div class="verse indent0">Who led Columbia’s sons</div>
    <div class="verse indent2">To battle on the plain;</div>
    <div class="verse indent4">With skill they fought;</div>
    <div class="verse indent6">The British host,</div>
    <div class="verse indent6">With all their boast,</div>
    <div class="verse indent4">Soon came to nought!</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">...</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“‘Let traitors hide their heads,</div>
    <div class="verse indent2">And party quarrels cease;</div>
    <div class="verse indent0">Our foes are struck with dread,</div>
    <div class="verse indent2">When we declare for peace.</div>
    <div class="verse indent4">Firm let us be,</div>
    <div class="verse indent6">And rally round</div>
    <div class="verse indent6">The glorious sound</div>
    <div class="verse indent4">Of liberty!’</div>
  </div>
</div>
</div>

<p>“The reader will see that the piece was designed
for home consumption. It was exactly
suited to the occasion; and was marked throughout,
in spirit, style, and thought, with the elements<span class="pagenum"><a id="Page_23"></a>[23]</span>
of his education. And this production,
with others in prose and poetry, made him at
once a notable in the community; secured to him
a wide circle of friends, and opened the way for
his promotion to office and honor. The old men
were all ready to give him a lift, almost without
distinction of ‘party.’ The young folks made his
house a place of common resort, to which they
gathered to spend their leisure hours; while himself
and wife became the central unit which drew
them together and kept all in motion.”</p>

<p>“In his political sentiments, he was decidedly
democratic. But he had intelligence enough to
see that the practical patriotism of men did not
depend so much on the party name they took
as on their common sense and integrity. He
knew that there were bad men enough in either
party to ruin the country, if they had the power
to do it; and good men enough in the same parties
to promote the public prosperity to the best
of their ability. His position, therefore, was taken
in view of the tendency of different political principles
and public measures, in their ultimate bearing
on the established institutions of the country.
He enjoyed, in a remarkable degree, the confidence
of both the political parties of the day.”</p>

<p>“In the case of most men of the world, with
the avenues to honor, wealth, and domestic happiness
wide open before them, it is not often that
a public station so commanding would be voluntarily
left for the hardships, privations, and dangers,
of the camp. What strong impulses could
have turned him off in that direction? Already
the business of his office had placed him in easy
circumstances. Such was the amount of his business
that he kept two horses, one of which he<span class="pagenum"><a id="Page_24"></a>[24]</span>
drove, while the other was kept up to rest, week
by week, alternately. He enjoyed the respect
and unbounded confidence of the public; and he
only needed to make himself still as worthy of
public favor as he had been hitherto, and then
with life and health, all that this world could afford
was within his reach. His preference for
the army, so far as we know, sprang from these
two motives: First, he desired to participate in
the glory which rested on the memory of those
he held the most dear, in the history of his country
and of his family. Second, he hoped to enjoy
a more inviting exhibition of human nature
in the scenes of military life than experience or
books had afforded in civil life.</p>

<p>“His desire for something noble in character
was greater than that for wealth or unsubstantial
fame. He was satisfied with the trial of
what was around him, and wished to try a new
field. This is stated by himself in his published
memoir: ‘In the meantime, I continued my studies,
storing my mind with historical knowledge.
The more I read, the more dreadfully corrupt did
the character of man appear. I could discern no
bright spot in the history of the past. Those
conquerors of the world, and heroes of history,
were apparently but demons in human form. All
the sorrow, suffering, and misery in the world,
seemed to be increased in proportion to the power
they obtained over their fellows. I began to
feel very distrustful of all men. In this state of
mind, I entered the service of my country. I
fondly cherished the idea that I should find one
bright spot at least in the human character, as a
star of hope—<i>a love of country</i>—<span class="smcap">Patriotism</span>.’</p>

<p>“Happy, indeed, should we consider ourselves<span class="pagenum"><a id="Page_25"></a>[25]</span>
if there were no drawback to this apparent prosperity
to be noted. Rarely is it the case that
the honor of God and the honor of man are coincident.
If Mr. Miller was not puffed up by the
latter, he had lost much of his regard for the
former. In his worldly advancement, there was
a serious and dangerous departure from the Christian
sentiments which were instilled into his
mind during his early life. Still there was no
defect in his character which the most rigid
worldly standard of external morality could detect.
He was perfectly upright and honorable
in all his dealings. He was generous, almost to
a fault, with his friends, compassionate and liberal
to the poor, and he held in the highest contempt
every act that could tarnish a man’s personal
and private honor. He was not profane,
even to the extent that too many are who pass
for gentlemen. He was not intemperate, although
he was very much exposed to this ruinous habit
from the example of those into whose company
his business called him—a habit which had broken
down some of his predecessors in office, by
rendering them incapable of attending to their
business. He escaped from it without the least
stain.</p>

<p>“It could be shown, from sentiments embodied
in some of his essays, in addresses delivered before
societies existing at the time, and in his poetic
effusions, that his moral and religious views
were of a type that would pass with the world
as philosophical, pure, and sublime. But the
men with whom he associated from the time of
his removal to Poultney, and to whom he was
considerably indebted for his worldly favors,
were deeply affected with skeptical principles<span class="pagenum"><a id="Page_26"></a>[26]</span>
and deistical theories. They were not immoral
men; but, as a class, were good citizens, and generally
of serious deportment, humane and benevolent.
However, they rejected the Bible as the
standard of religious truth, and endeavored to
make its rejection plausible by such aid as could
be obtained from the writings of Voltaire, Hume,
Volney, Paine, Ethan Allen, and others. Mr.
Miller studied these works closely, and at length
avowed himself a deist. As he has stated the
period of his deistical life to have been twelve
years, that period must have begun in 1804; for
he embraced or returned to the Christian faith
in 1816. It may fairly be doubted, however,
notwithstanding his known thoroughness and
consistency, whether Mr. Miller ever was fully
settled in that form of deism which reduces man
to a level with the brutes, as to the supposed
duration of their existence. And the question is
worthy of a little inquiry, To what extent was
he a deist?</p>

<p>“Robert Hall, with his usual comprehensiveness
and truth, has remarked that ‘infidelity is
the offspring of corrupt Christianity.’ It is
much more successful in the discovery of supposed
arguments against the existence of the
Deity of the Scriptures, in the perversion of that
which is divine, than in its institution and appointed
use. Voltaire chose the ruins of human
nature, in their most perverted and blighted condition,
and Volney chose the ‘ruins’ of human
habitations, for the theater on which to display
their mighty but evil genius. And they conjured
forth the same evil spirit which had instigated
or caused the ruin, in each case, to utter a
false testimony, in reference both to ruined man<span class="pagenum"><a id="Page_27"></a>[27]</span>
and his ruined habitations. These men became
the oracles of that falsehood to the world! But
it was never the intention of God, that man, or
the world fitted up for his habitation, should be
in this ruined condition; it is the work of rebellion
and sin!—of sin against the greatest displays
of love and goodness that were possible, and
against the purest and most reasonable law that
could be given; of rebellion that was marked by
contempt of the universal Sovereign, and of authority
enforced by the lightest test of submission.
And God has spoken to us, to inform us
that he has made provision for the restoration of
all men, and that it is his purpose to restore all
who become interested in that provision, with
the world now in ruins, to a condition which no
history but the Bible has made known.</p>

<p>“Paine could rail and belie the supernaturalism
of the Bible, like an incarnate demon, and then
indorse all the supernaturalism of the most stupid
pagan mythology, in his patriotic and poetic productions,
which he published to the world. And
that mind must be strangely out of balance naturally,
or wretchedly perverted, which could bow
to the authority of Volney’s ‘specter,’ or Paine’s
paganism,—the pure creations of fictions and superstition,—and
then reject the Bible because it
demands faith in that which is not familiar to
the senses.</p>

<p>“It is generally true that those who become
decided skeptics take that most hopeless position,
because they have become so depraved or perverted
that they feel the want of an infidel theory
to afford them a license and quiet, in their
chosen course. It was not so with Mr. Miller.
In the days of his greatest devotion to deistical<span class="pagenum"><a id="Page_28"></a>[28]</span>
sentiments, he desired something better. He had
his difficulties with the Bible under its current
interpretations, and he tells us what these difficulties
were. But a man like him could never
be made to believe it consistent or safe to abandon
the Bible, unless something more worthy of
his trust were first put in its place. And such a
condition must secure to that matchless book a
certain and permanent supremacy. This was
Mr. Miller’s safety.</p>

<p>“But if the poison which had infused its taint
into the system did not appear as a loathsome
blotch upon the surface, its victim was not only
kept away from the sole remedy, but that remedy
was treated by him with an afflicting and dangerous
levity. This was now the painful feature of
his case. Once it was not so. When he was a
mere boy—‘between the years of seven and ten’—as
he tells us, a sense of the plague of his heart
and of his lost condition caused the deepest concern
in reference to his future prospects. He
spent much time in trying to invent some plan
whereby he might find acceptance with God.
He tried the common and most natural course,
in such a state of mind, that of being ‘very good.’
‘I will do nothing wrong, tell no lies, and obey
my parents,’ he thought. But his mind was still
unsettled and unhappy.</p>

<p>“Good works are very proper, but they can
never be accepted as the price of pardon and redemption.
He thought, too, as all do in the same
state of feeling, that something might be effected
by sacrifice. ‘I will give up the most cherished
objects I possess.’ But this also failed. There is
only ‘one offering’ that can avail. In that, every
sinner must rest his hope and plea, or remain<span class="pagenum"><a id="Page_29"></a>[29]</span>
without peace with God. The experience of Mr.
Miller’s childhood made him thoughtful and serious,
if it did not result in the attainment of this
inward sense of peace. Under his inward conflicts
and apprehensions of worldly sorrow, when
a young man (in 1803), he poured out his soul to
‘religion’ in this touching strain:—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Come, blest religion, with thy angel’s face,</div>
    <div class="verse indent0">Dispel this gloom, and brighten all the place;</div>
    <div class="verse indent0">Drive this destructive passion from my breast;</div>
    <div class="verse indent0">Compose my sorrows, and restore my rest;</div>
    <div class="verse indent0">Show me the path that Christian heroes trod,</div>
    <div class="verse indent0">Wean me from earth, and raise my soul to God!’</div>
  </div>
</div>
</div>

<p>“‘Two things,’ says D’Aubigne, ‘are essential to
sound Christian experience. The first is a knowledge
of our condition as sinners; the second is a
knowledge of the grace of God, in its manifestations
to the soul.’ Mr. Miller, like most if not
all others, had learned the first in his early life;
but he had evidently not then attained the second
of these elements of a true religious life.
And, by not attaining that important position in
the process of deliverance from our fallen condition,
he became wearied of a sense of his need, if
he did not lose it entirely. In the chosen employment
of his intellect, with a more ample supply
of books at command; in the midst of an admiring
and merry social circle; in receiving the
honors of the world from the hand of his superiors,
and in reaping an honorable portion of the
treasures of the world, why should he desire any
other source of enjoyment—and one altogether
unknown, unappreciated and unpopular, in the
circle where he moved? What use had he for
that religion he had seen verified and felt the<span class="pagenum"><a id="Page_30"></a>[30]</span>
need of, in the less cultivated family circle at
Low Hampton?</p>

<p>“If those who never become acquainted with
the lessons of truth may be satisfied without the
consolation of which its lessons speak, with those
who are made familiar with these lessons, it is
generally very different. They can seldom feel
satisfied with themselves without making a hearty
surrender of life, and all God has given them, to
his service. As they know this is their reasonable
service, anything short of this, they know,
must be unreasonable. But how few take this
narrow path! How many turn away to join the
multitude! The talent, however, is in their
hands. They must dispose of that, if they will
not submit themselves to the disposal of its Giver.
Some make it the reason for entertaining and
venting a more malignant and blasphemous form
of hatred against everything which bears the
name of God. This quiets all fear of being reproached
as religious, and it is the awful snare
into which many are led by the fear of man.
Another class of these unfaithful recipients of the
talent of truth try to get along with a popular
external expression of respect for its claims; and
thus they escape the dreaded reproach.</p>

<p>“A third class, naturally too frank even to appear
to venerate what they do not heartily respect,
and too deeply impressed with the goodness
of the Deity to become blasphemers, but still
too fearful of man to encounter his frown, seek
to save themselves from it by making the defects
of the humble but unpopular representatives of
truth a subject of merriment. This course was
taken by Mr. Miller. This is the class to which
he then belonged. He banished from his memory<span class="pagenum"><a id="Page_31"></a>[31]</span>
the impressions of his early life, and must silence
all fear of reproach on account of them; so
he gave to his skeptical associates an assurance
that he had mastered his superstition, as they
deemed it, by performing, for their sport, the devotions
of the worship to which he had been accustomed,
and especially by mimicking the devotional
peculiarities of some of his own family relatives.</p>

<p>“Among these pious relatives there were two,
in particular, whose presence or names were calculated
to remind him of his repudiated obligations,
and whose influence over him he labored
to repel, by making them the theme of his mirth.
One of these was his grandfather Phelps, pastor
of the Baptist church at Orwell; the other was
his uncle, Elihu Miller, who was settled as the
pastor of the Baptist church at Low Hampton,
in 1812. These were men of unpolished exterior,
but of decided character, strong voice, and ardent
devotion. Men whose features were so strongly
marked would make fine subjects for striking
portraits; and if all their traits could be brought
out, there would be found a large bestowment of
the treasure of heavenly wisdom and virtue in
the earthen vessels. It was the excellence of the
heavenly traits, and the roughness of the earthly,
which made them so desirable and so ready subjects
of caricature.</p>

<p>“These humble ambassadors of Christ, and
other pious relatives, often visited Mr. Miller’s
house at Poultney; and, although he received
them with affection and respect, and entertained
them in the most generous manner, he was in the
habit of imitating, with the most ludicrous gravity,
their words, tones of voice, gestures, fervency,<span class="pagenum"><a id="Page_32"></a>[32]</span>
and even the grief they might manifest for such
as himself, to afford a kind of entertainment for
his skeptical associates, which they seemed to enjoy
with peculiar relish.</p>

<p>“Little did he then think that he was measuring
to these faithful men what was to be measured
to him again, pressed down, shaken together,
and running over. And probably it was not
known to him that these praying men had already
expressed the hope—almost a prophecy—that
their prayers would be answered, and that
he would some day be engaged in perpetuating
the work they were endeavoring to advance.</p>

<p>“There was more than one heart that was almost
inconsolably afflicted by this conduct of Mr.
Miller. His mother knew of it, and it was as the
bitterness of death to her. Some of his pious sisters
witnessed, with tears, his improprieties. And
when his mother spoke of the affliction to her father
Phelps, he would console her by saying,
‘Don’t afflict yourself too deeply about William.
There is something for him to do yet in the cause
of God!’</p>

<p>“Although Mr. Miller avowed himself a deist,
and was recognized as such by deists, this offense
against all propriety, in trifling with what his
dearest relatives regarded as most sacred, this
thoughtless trifling with the humble messengers
of the gospel was the darkest feature in his character.
To him it was the most natural course
which the circumstances of his position could
suggest, and, undoubtedly, appeared to be the
least violation of former convictions and educational
proprieties which would allow him to stand
as he did, in the favor and confidence of his unbelieving
associates. He had not then become<span class="pagenum"><a id="Page_33"></a>[33]</span>
acquainted with the Source of strength by which
he might have been sustained before the enemies
of the Christian faith; he was unprepared to
take the Christian position, and he became what
the influence around him naturally determined.
To give the true state of the case, the darker
shades must appear with the lighter. He took
the position of an unbeliever. But that he was
not a deist of a rank type will appear more fully
from his own statements.</p>

<p>“We have thus stated Mr. Miller’s social and
public position, his worldly prospects, and his
religious state. The longsuffering of God was
still to be exercised toward him. He was to become
satisfied with the insufficiency of the world.
Then the light which had become darkness was
to be revived within him; the breath of life
from God would disclose the all-sufficient portion,
and he would go forth to build again the faith he
had destroyed.</p>

<p>“Many were the prayers that ascended in his
behalf; and some of those who were the most
deeply interested for him would pass away before
their prayers would be answered. But the great
lessons of longsuffering, of faithfulness, and of
the power to deliver out of the most artful snare
of the adversary, would be the more magnified,
on the part of God; the praying, who were yet
alive, would hail the answer with greater joy, and
the delivered one would be the better prepared
to take others, in the same fearful condition, by
the hand, and lead them to Him who came to
seek and save the lost!”</p>

<p>William Miller received a captain’s commission
and entered the army in 1812. His biographer<span class="pagenum"><a id="Page_34"></a>[34]</span>
gives more than thirty pages relative to his military
life, in which those whose hearts are fired
by reading of victories gained by the use of carnal
weapons can see much to admire in him as a
patriotic soldier. But as our principal object
is to bring him before the public as an intelligent
Bible Christian, a bold soldier of Jesus Christ,
and an able and sound expositor of the word of
life, we pass over his military career, giving only
one incident, which will be of interest to the
Christian reader.</p>

<p>“A few reflections on this period of Mr. Miller’s
life and the mention of an incident or two of
some interest, must close this chapter. Everybody
is familiar with the fact that the army is a
bad school of morality. Intemperance, licentiousness,
gambling, fighting, stealing, profanity, and
Sabbath-breaking, are the common vices of army
life. It was the constant practice of these vices
by those around him which sickened Mr. Miller
of their society. And that he should escape entirely
from the contamination would be too
much to expect. However, it is both a matter of
surprise, and highly creditable to him, that his
moral integrity and habits were not affected to a
hopeless extent. There were, however, some redeeming
traits to the too generally dark moral
picture of army life. There were a few men in
the 30th regiment of infantry who were known
as men of prayer and undoubted piety. And an
incident in their history, which Mr. Miller has
often spoken of with great interest, should be
mentioned. One of these praying men, if memory
has not failed in the case, was Sergeant Willey.</p>

<p>“His tent was occasionally used for the purpose
of holding a prayer-meeting. On one of<span class="pagenum"><a id="Page_35"></a>[35]</span>
these occasions, when Mr. Miller was ‘the officer
for the day,’ he saw a light in this tent, and, wishing
to know what was going on, as his duty required,
he drew near, and heard the voice of
prayer. He said nothing at the time; but, the
next day, on recollecting it, he thought it was a
good opportunity to try the sergeant’s piety, and
indulge his own relish for a joke, by calling Sergeant
Willey to account for having his tent occupied
by a gambling party the night before. When
the sergeant appeared, Captain Miller affected
great seriousness, and spoke in a tone bordering
on severity, as follows: ‘You know, Sergeant
Willey, that it is contrary to the army regulations
to have any gambling in the tents at night.
And I was very sorry to see your tent lit up for
that purpose last night. We cannot have any
gambling at such times. You must put a stop to
it at once. I hope I shall not have to speak to
you again about it!’</p>

<p>“The poor sergeant stood thunderstruck, for a
moment, to hear such an imputation cast on him
and his associates. And then, hardly daring to
look up, he replied, with the most touching simplicity,
and in a manner which showed that he
was alike unwilling to suffer the scandal of entertaining
gamblers, or to make a parade of his
devotions, ‘We were not gambling, sir!’ Captain
Miller was touched with his appearance.
But, still affecting greater severity than at first,
being determined to press him to a confession, he
said to the sergeant, ‘Yes, you were gambling!
And it won’t do! What else could you have
your tent lighted up for, all the evening, if you
were not gambling?’</p>

<p>“Sergeant Willey now felt himself under the<span class="pagenum"><a id="Page_36"></a>[36]</span>
necessity of being a little more explicit, and answered,
in a manner deeply expressive of his
grief and innocence, ‘We were praying, sir.’ Captain
Miller, by this time, was almost in tears;
and indicating, by a motion of his hand, that he
was satisfied, and that the praying sergeant might
withdraw, he continued alone for some time, sensibly
affected by the courage manifested by these
Christians in that ungodly camp, by the becoming
deportment of their representative under such
a serious scandal, and by the doubtful course he
had taken in reference to them.”</p>

<p>“One fact must be mentioned, which will speak
more than volumes in behalf of his commanding
integrity, as it shows the place he occupied in
the respect and confidence of the soldiers. After
the war, two members of his company, who lived
as neighbors in the extreme northern part of
Vermont, had some business difficulties, which
grew to be so serious that they could hardly live
together as neighbors on speaking terms, to say
the least. This was a great affliction to themselves,
as brother soldiers, to their families, and to
the whole neighborhood. These men had often
thought of their former captain, though they
were much older than he was, and wished the
difficulties could be submitted to his examination
and decision. But it was a long way to his residence,
and the time and cost of the journey
seemed too much to admit of such an arrangement.
However, the matter became a source of
so much trouble that the proposition was made
by one, and gladly accepted by the other, to visit
Captain Miller; to submit the case to him, by
telling each his own story, and to abide by his
decision. The long journey was performed by<span class="pagenum"><a id="Page_37"></a>[37]</span>
these old soldiers separately, as duelists go to the
place of single combat. They arrived at Captain
Miller’s nearly at the same time. Arrangements
were made for a hearing. Each told his story.
The decision was made known, after all the facts
of the case had been duly considered. It was
received in good faith by the parties. They took
each other cordially by the hand, spent a little
time with their captain, and returned to their
homes in company, as friends and brothers.</p>

<p>“Paradoxical as it may appear, some of the
most distinguished and honorable soldiers have
been the most successful bloodless peace-makers,
while, on the other hand, some of the most contemptible
cowards, with peaceable pretensions always
on their lips, have distinguished themselves
by very little besides their successful contrivances
to keep all engaged in war with whom they have
had to do. Without claiming any special distinction
for Mr. Miller on the score of what are
styled brilliant achievements in the field of danger,
the character of a great lover of peace belonged
to him as a distinguishing personal trait.
He delighted in peace, naturally; it is not known
that he ever intentionally provoked a quarrel;
and a considerable number of cases could be
cited, in which he has been called to perform the
office of a peace-maker, and in the duties of
which he has been remarkably successful. But
enough. More must be left unwritten than it
would be practicable or necessary to write.</p>

<p>“The watchful Providence which guarded him
in the hour of deadly peril; the longsuffering
which spared him while neglecting the talents
bestowed, or misusing them in rebellion against
the Giver; and that wisdom and grace which<span class="pagenum"><a id="Page_38"></a>[38]</span>
overruled all the dangers experienced, and the
derelictions practiced, as in many other persons
of distinguished usefulness, demand our hearty
adoration. The close of Mr. Miller’s military life
was to be the commencement of a new era in his
history. The circumstances which preceded that
change, the means and instrumentalities employed
in its accomplishment, and the practical results
which immediately followed in the circle of his
acquaintance, must be left to another chapter.”</p>

<p>The following, relative to Mr. Miller’s connection
with the army, we take from his “Apology
and Defense,” published in 1845:—</p>

<p>“In 1813, I received a captain’s commission
in the U. S. service, and continued in the army
until peace was declared. While there, many
occurrences served to weaken my confidence in
the correctness of deistical principles. I was led
frequently to compare this country to that of the
children of Israel, before whom God drove out
the inhabitants of their land. It seemed to me
that the Supreme Being must have watched over
the interests of this country in an especial manner,
and delivered us from the hands of our enemies.</p>

<p>“I was particularly impressed with this view
when I was in the battle of Plattsburg, when
with 1,500 regulars, and about 4,000 volunteers,
we defeated the British, who were 15,000 strong;
we being also successful at the same time in an
engagement with the British fleet on the lake.
At the commencement of the battle, we looked
upon our own defeat as almost certain, and yet
we were victorious. So surprising a result against
such odds did seem to me like the work of a
mightier power than man.”</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_39"></a>[39]</span></p>

<h2 class="nobreak" id="CHAPTER_II">CHAPTER II.</h2>

<p>REMOVAL TO LOW HAMPTON—HIS CONVERSION—STUDY OF
THE BIBLE—RULES OF INTERPRETATION, ETC.</p>

</div>

<p>“On the retirement of Mr. Miller from the
army, he removed his family from Poultney, Vt.,
to Low Hampton, N. Y., to begin there the occupation
of farming. His father had died there,
in the year 1812, leaving the homestead encumbered
with a mortgage. That was cancelled by
Mr. Miller, who permitted his mother to live
there with his brother Solomon, while he purchased
for himself another farm, in the neighborhood,
about half a mile to the west. This lay
mostly above the general level of the valley
of the Poultney river, and comprised about two
hundred acres of land, with a surface somewhat
uneven, and with soil similar to that usually
found in sections geologically marked by black
slate and limestone. Two miles to the east was
the village of Fairhaven, Vt., near the Poultney
river; and eight miles to the west, on the southern
extremity of Lake Champlain, at the foot of
bold, precipitous hills, was the village of Whitehall,
N. Y.</p>

<p>“On this spot, in 1815, Mr. Miller erected a
convenient farm-house, similar to those built
throughout the interior of New England at that
epoch. It was of wood, two stories high, with
an ell projecting in the rear. The front and
ends were painted white, with green blinds, and
the back side was red. It fronts to the north.
A small yard, inclosed by a picket fence, and ornamented
by lilacs, raspberry and rose-bushes,<span class="pagenum"><a id="Page_40"></a>[40]</span>
separates it from the public road leading to Fairhaven,
which is one of the interesting objects in
the foreground of the extended view to the east,
as seen from the window of the ‘east room,’ so
full of tender and holy recollections to all
visitors.</p>

<p>“To the west of the house, a few rods distant,
is a beautiful grove, where, in later times, he often
prayed and wept. This spot was selected by
the political party to which Mr. Miller belonged,
for the place of a public celebration of the national
independence, on its anniversary, July 4,
1816. Mr. Miller was selected as the marshal of
the day; but, not fancying a party celebration,
he used his influence so that all persons, irrespective
of party, were invited to partake of its festivities.
In those days of party excitement this
was considered a wonderful stretch of charity.</p>

<p>“Mr. Miller’s grandfather Phelps was in the
practice of preaching at the house of Mr. M.’s
father, when he made his occasional visits. There
was no church at the time in that section of the
town. Through his labors Mr. Miller’s mother
was converted; and a little church was there
organized, as a branch of the Baptist church in
Orwell, Vt.</p>

<p>“In 1812, Elisha Miller, an uncle of the subject
of this memoir, was settled over the church
in Low Hampton, and a small meeting-house was
afterward erected. On Mr. Miller’s removal to
Low Hampton, he became a constant attendant,
except in the absence of the preacher, at that
place of worship, and contributed liberally to its
support. His relation to the pastor, and the
proximity of his house, caused it to become the
head-quarters of the denomination on extra as<span class="pagenum"><a id="Page_41"></a>[41]</span>
well as on ordinary occasions. There the preachers
from a distance found food and shelter; and,
though fond of bantering them on their faith,
and making their opinions a subject of mirth
with his infidel friends, they always found a home
beneath his roof.</p>

<p>“In the absence of the pastor, public worship
was conducted by the deacons, who, as a substitute
for the sermon, read a printed discourse,
usually from ‘Proud-foot’s Practical Sermons.’
Mr. Miller’s mother noticed that, on such occasions,
he was not in his seat, and she remonstrated with
him. He excused his absence on the ground that
he was not edified by the manner in which the
deacons read; and intimated that if <i>he</i> could do
the reading, he should always be present. This
being suggested to those grave officials, they were
pleased with the idea; and, after that, they selected
the sermon as before, but Mr. Miller did
the reading, although still entertaining deistical
sentiments.</p>

<p>“The time had now come when God, by his
providence and grace, was about to interpose to
enlist the patriotic soldier in another kind of warfare;
when, to his mind, so fond of those departments
of truth which appealed only to reason
and sense, was to be opened a more inspiring
field; when the persevering and delighted student
of history was to see and appreciate the connection
between the most stirring scenes and
mightiest revolutions in this world’s affairs and
God’s great plan of redemption, to which all the
events of time are made subordinate.</p>

<p>“Detecting himself in an irreverent use of the
name of God, as before related, he was convicted
of its sinfulness, and retired to his beautiful<span class="pagenum"><a id="Page_42"></a>[42]</span>
grove, and there, in meditation on the works of
nature and Providence, he endeavored to penetrate
the mystery of the connection between the
present and a future state of existence.</p>

<p>“As a farmer, he had had more leisure for reading;
and he was at an age when the future of
man’s existence <i>will</i> demand a portion of his
thoughts. He found that his former views gave
him no assurance of happiness beyond the present
life. Beyond the grave, all was dark and gloomy.
To use his own words: “Annihilation was a cold
and chilling thought, and accountability was sure
destruction to all. The heavens were as brass
over my head, and the earth as iron under my
feet. <i>Eternity!—what was it? And death—why
was it?</i> The more I reasoned, the further
I was from demonstration. The more I thought,
the more scattered were my conclusions. I tried
to stop thinking, but my thoughts would not be
controlled. I was truly wretched, but did not
understand <i>the cause</i>. I murmured and complained,
but knew not of whom. I knew that
there was a wrong, but knew not how or where
to find the right. I mourned, but without hope.”
He continued in this state of mind for some
months, feeling that eternal consequences <i>might</i>
hang on the nature and object of his belief.</p>

<p>“The anniversary of the battle of Plattsburg—September
11—was celebrated in all that region,
for some years, with much enthusiasm. In
1816, arrangements had been made for its observance,
by a ball, at Fairhaven. The stirring scenes
of the late campaign being thus recalled, Captain
Miller entered into the preparations for the expected
festivities with all the ardor of the soldier.
In the midst of these, it was announced that<span class="pagenum"><a id="Page_43"></a>[43]</span>
Dr. B. would preach on the evening previous to
the ball. In the general gathering to that meeting,
Captain Miller and his help attended, more
from curiosity than from other actuating cause.</p>

<p>“They left Captain Miller’s house in high glee.
The discourse was from Zech. 2:4: ‘Run! speak
to this young man!’ It was a word in season.
On their return, Mrs. M., who had remained at
home, observed a wonderful change in their deportment.
Their glee was gone, and all were
deeply thoughtful, and not disposed to converse
in reply to her questions respecting the meeting,
the ball, &amp;c. They were entirely incapacitated
for any part in the festive arrangements. Other
managers of the ball were equally unfitted for
it; and the result was that it was indefinitely
postponed. The seriousness extended from family
to family, and in the several neighborhoods in
that vicinity meetings for prayer and praise
took the place of mirth and the dance.</p>

<p>“On the Lord’s day following, it devolved on
Captain Miller, as usual in the minister’s absence,
to read a discourse of the deacons’ selection.
They had chosen one on the Importance of Parental
Duties. Soon after commencing, he was
overpowered by the inward struggle of emotion,
with which the entire congregation deeply sympathized,
and took his seat. His deistical principles
seemed an almost insurmountable difficulty
with him. Soon after, ‘suddenly,’ he says,
‘the character of a Saviour was vividly impressed
upon my mind. It seemed that there might be
a Being so good and compassionate as to himself
atone for our transgressions, and thereby save us
from suffering the penalty of sin. I immediately
felt how lovely such a Being must be; and imagined<span class="pagenum"><a id="Page_44"></a>[44]</span>
that I could cast myself into the arms of,
and trust in the mercy of, such an One. But the
question arose, How can it be proved that such a
Being does exist? Aside from the Bible, I
found that I could get no evidence of the existence
of such a Saviour, or even of a future state.
I felt that to believe in such a Saviour without
evidence would be visionary in the extreme.</p>

<p>“‘I saw that the Bible did bring to view just
such a Saviour as I needed; and I was perplexed
to find how an uninspired book should develop
principles so perfectly adapted to the wants of a
fallen world. I was constrained to admit that
the Scriptures must be a revelation from God.
They became my delight; and in Jesus I found a
friend. The Saviour became to me the chiefest
among ten thousand; and the Scriptures, which
before were dark and contradictory, now became
the lamp to my feet and light to my path. My
mind became settled and satisfied. I found the
Lord God to be a Rock in the midst of the ocean
of life. The Bible now became my chief study,
and I can truly say, I searched it with great delight.
I found the half was never told me. I
wondered why I had not seen its beauty and
glory before, and marveled that I could have ever
rejected it. I found everything revealed that my
heart could desire, and a remedy for every disease
of the soul. I lost all taste for other reading,
and applied my heart to get wisdom from God.’</p>

<p>“Mr. Miller immediately erected the family altar;
publicly professed his faith in that religion
which had been food for his mirth, by connecting
himself with the little church that he had despised;
opened his house for meetings of prayer;
and become an ornament and pillar in the church,<span class="pagenum"><a id="Page_45"></a>[45]</span>
and an aid to both pastor and people. The die
was cast, and he had taken his stand for life as a
soldier of the cross, as all who knew him felt assured;
and henceforth the badge of discipleship,
in the church or world, in his family or closet, indicated
whose he was and whom he served.</p>

<p>“His pious relations had witnessed with pain
his former irreligious opinions; how great were
their rejoicings now! The church, favored with his
liberality, and edified by his reading, but pained
by his attacks on their faith, could now rejoice
with the rejoicing. His infidel friends regarded
his departure from them as the loss of a standard-bearer.
And the new convert felt that henceforth,
wherever he was, he must deport himself
as a Christian, and perform his whole duty. His
subsequent history must show how well this was
done.</p>

<p>“To the church, his devotion of himself to his
Master’s service was as welcome as his labors
were efficient. The opposite party, especially
the more gifted of them, regarded him as a powerful,
and, therefore, a desirable, antagonist. He
knew the strength of both parties. That of the
former he had often tested, when, in his attacks,
though they might have been silenced, he had
felt that he had a bad cause; and the weakness
of the latter had been forcibly impressed on him
in his fruitless efforts to assure himself that they
were right. He knew all their weak points, and
where their weapons could be turned against
them. They were not disposed to yield the
ground without a struggle, and began their attack
on him by using the weapons and assailing
the points which characterized his own former
attacks on Christianity; and to this fact, under<span class="pagenum"><a id="Page_46"></a>[46]</span>
God, is probably owing his subsequent worldwide
notoriety.</p>

<p>“He had taunted his friends with entertaining
‘a blind faith’ in the Bible, containing, as it did,
many things which they confessed their inability
to explain. He had enjoyed putting perplexing
questions to clergymen and others—triumphing
in their unsatisfactory replies. These questions
had not been forgotten; and his Christian friends,
also, turned his former taunts upon himself.</p>

<p>“Soon after his renunciation of deism, in conversing
with a friend respecting the hope of a
glorious eternity through the merits and intercessions
of Christ, he was asked how he knew
there was such a Saviour. He replied, ‘It is revealed
in the Bible.’ ‘How do you know the
Bible is true?’ was the response, with a reiteration
of his former arguments on the contradictions
and mysticisms in which he had claimed it
was shrouded.</p>

<p>“Mr. Miller felt such taunts in their full force.
He was at first perplexed; but, on reflection, he
considered that if the Bible is a revelation of
God, it must be consistent with itself; all its
parts must harmonize, must have been given for
man’s instruction, and, consequently, must be
adapted to his understanding. He, therefore,
said, ‘Give me time, and I will harmonize all
these apparent contradictions to my own satisfaction,
or I will be a deist still.’</p>

<p>“He then devoted himself to the prayerful
reading of the word. He laid aside all commentaries,
and used the marginal references and his
concordance as his only helps. He saw that he
must distinguish between the Bible and all the
peculiar and partisan interpretations of it. The<span class="pagenum"><a id="Page_47"></a>[47]</span>
Bible was older than them all, must be above
them all; and he placed it there. He saw that
it must correct all interpretations; and in correcting
them, its own pure light would shine
without the mists which traditionary belief had
involved it in. He resolved to lay aside all preconceived
opinions, and to receive, with child-like
simplicity, the natural and obvious meaning of
Scripture.</p>

<p>“He pursued the study of the Bible with the
most intense interest—whole nights, as well as
days, being devoted to that object. At times,
delighted with truth which shone forth from the
sacred volume, making clear to his understanding
the great plan of God for the redemption of fallen
man; and at times puzzled and almost distracted
by seemingly inexplicable or contradictory
passages, he persevered, until the application
of his great principle of interpretation was
triumphant. He became puzzled only to be delighted,
and delighted only to persevere the more
in penetrating its beauties and mysteries. His
manner of studying the Bible is thus described
by himself:—</p>

<div class="blockquote">

<p>“‘I determined to lay aside all my prepossessions,
to thoroughly compare scripture with
scripture, and to pursue its study in a regular
and methodical manner. I commenced with
Genesis, and read verse by verse, proceeding no
faster than the meaning of the several passages
should be so unfolded as to leave me free from
embarrassment respecting any mysticisms or contradictions.
Whenever I found anything obscure,
my practice was to compare it with all collateral
passages; and, by the help of Cruden, I examined
all the texts of Scripture in which were<span class="pagenum"><a id="Page_48"></a>[48]</span>
found any of the prominent words contained in
any obscure portion. Then, by letting every
word have its proper bearing on the subject of
the text, if my view of it harmonized with every
collateral passage in the Bible, it ceased to be a
difficulty.</p>

<p>“‘In this way I pursued the study of the Bible,
in my first perusal of it, for about two years,
and was fully satisfied that it is its own interpreter.
I found that, by a comparison of Scripture
with history, all the prophecies, as far as they
had been fulfilled, had been fulfilled literally;
that all the various figures, metaphors, parables,
similitudes, &amp;c., of the Bible, were either explained
in their immediate connection, or the
terms in which they were expressed were defined
in other portions of the word; and, when thus
explained, are to be literally understood in accordance
with such explanation. I was thus satisfied
that the Bible is a system of revealed
truths, so clearly and simply given that the
‘wayfaring man, though a fool, need not err
therein.’</p>

</div>

<p>“In thus continuing the study, he adopted
the following</p>

<div class="blockquote">

<p class="center">“RULES OF INTERPRETATION.</p>

<p>“1. Every word must have its proper bearing
on the subject presented in the Bible. <i>Proof</i>,
Matt. 5:18.</p>

<p>“2. All Scripture is necessary, and may be understood
by a diligent application and study.
<i>Proof</i>, 2 Tim. 3:15-17.</p>

<p>“3. Nothing revealed in Scripture can or will
be hid from those who ask in faith, not wavering.
<i>Proof</i>, Deut. 29:29; Matt. 10:26, 27; 1 Cor.<span class="pagenum"><a id="Page_49"></a>[49]</span>
2:10; Phil. 3:15; Isa. 45:11; Matt. 21:22;
John 14:13, 14; 15:7; James 1:5, 6; 1 John
5:13-15.</p>

<p>“4. To understand doctrine, bring all the
Scriptures together on the subject you wish to
know; then let every word have its proper influence;
and, if you can form your theory without
a contradiction, you cannot be in error.
<i>Proof</i>, Isa. 28:7-29; 35:8; Prov. 19:27; Luke
24:27, 44, 45; Rom. 16:26; James 5:19; 2
Pet. 1:19, 20.</p>

<p>“5. Scripture must be its own expositor, since
it is a rule of itself. If I depend on a teacher to
expound to me, and he should guess at its meaning,
or desire to have it so on account of his sectarian
creed, or to be thought wise, then his
guessing, desire, creed, or wisdom, is my rule, and
not the Bible. <i>Proof</i>, Ps. 19:7-11; 119:97-105;
Matt. 23:8-10; 1 Cor. 2:12-16; Eze. 34:18,
19; Luke 11:52; Matt. 2:7, 8.</p>

<p>“6. God has revealed things to come, by visions,
in figures and parables; and in this way the
same things are oftentimes revealed again and
again, by different visions, or in different figures
and parables. If you wish to understand them,
you must combine them all in one. <i>Proof</i>, Ps.
89:19; Hos. 12:10; Hab. 2:2; Acts 2:17; 1
Cor. 10:6; Heb. 9:9, 24; Ps. 78:2; Matt. 13:13,
34; Gen. 41:1-32; Dan. 2d, 7th &amp; 8th;
Acts 10:9-16.</p>

<p>“7. Visions are always mentioned as such. 2
Cor. 12:1.</p>

<p>“8. Figures always have a figurative meaning,
and are used much in prophecy to represent future
things, times and events—such as mountains,<span class="pagenum"><a id="Page_50"></a>[50]</span>
meaning governments; Dan. 2:35, 44; beasts,
meaning kingdoms; Dan. 7:8, 17; waters, meaning
people; Rev. 17:1, 15; day, meaning year,
&amp;c. Eze. 4:6.</p>

<p>“9. Parables are used as comparisons to illustrate
subjects, and must be explained in the
same way as figures, by the subject and Bible.
Mark 4:13.</p>

<p>“10. Figures sometimes have two or more different
significations, as day is used in a figurative
sense to represent three different periods of time,
namely, first, indefinite; Eccl. 7:14; second,
definite, a day for a year; Eze. 4:6; and third,
a day for a thousand years. 2 Pet. 3:8. The
right construction will harmonize with the Bible,
and make good sense; other constructions will
not.</p>

<p>“11. If a word makes good sense as it stands,
and does no violence to the simple laws of nature,
it is to be understood literally; if not, figuratively.
Rev. 12:1, 2; 17:3-7.</p>

<p>“12. To learn the meaning of a figure, trace
the word through your Bible, and when you find
it explained, substitute the explanation for the
word used; and, if it make good sense, you need
not look further; if not, look again.</p>

<p>“13. To know whether we have the true historical
event for the fulfillment of a prophecy:
If you find every word of the prophecy (after
the figures are understood) is literally fulfilled,
then you may know that your history is the true
event; but if one word lacks a fulfillment, then
you must look for another event, or wait its future
development; for God takes care that history
and prophecy shall agree, so that the true
believing children of God may never be ashamed.<span class="pagenum"><a id="Page_51"></a>[51]</span>
Ps. 22:5; Isa. 45:17-19; 1 Pet. 2:6; Rev. 17:17;
Acts 3:18.</p>

<p>“14. The most important rule of all is, that
you must have <i>faith</i>. It must be a faith that
requires a sacrifice, and, if tried, would give up
the dearest object on earth, the world and all its
desires—character, living, occupation, friends,
home, comforts and worldly honors. If any of
these should hinder our believing any part of
God’s word, it would show our faith to be vain.
Nor can we ever believe so long as one of these
motives lies lurking in our hearts. We must believe
that God will never forfeit his word; and
we can have confidence that He who takes notice
of the sparrow’s fall, and numbers the hairs
of our head, will guard the translation of his
own word, and throw a barrier around it, and
prevent those who sincerely trust in God, and
put implicit confidence in his word, from erring
far from the truth.</p>

<p>“‘While thus studying the Scriptures,’—continuing
the words of his own narrative,—‘I became
satisfied, if the prophecies which have been
fulfilled in the past are any criterion by which to
judge of the manner of the fulfillment of those
which are future, that the popular views of the
spiritual reign of Christ—a temporal millennium
before the end of the world, and the Jews’ return—are
not sustained by the word of God; for I
found that all the Scriptures on which those
favorite theories are based are as clearly expressed
as are those that were <i>literally</i> fulfilled
at the first advent, or at any other period in the
past.</p>

<p>“‘I found it plainly taught in the Scriptures
that Jesus Christ will again descend to this earth,<span class="pagenum"><a id="Page_52"></a>[52]</span>
coming in the clouds of heaven, in all the glory
of his Father:<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a> that, at his coming, the kingdom
and dominion under the whole heaven will be
given unto Him and the saints of the Most High,
who will possess it forever, even forever and ever:<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a>
that, as the old world perished by the deluge,
so the earth, that now is, is reserved unto
fire, to be melted with fervent heat at Christ’s
coming; after which, according to the promise,
it is to become the new earth, wherein the righteous
will forever dwell:<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a> that, at his coming, the
bodies of all the righteous dead will be raised,
and all the righteous living be changed from a
corruptible to an incorruptible, from a mortal to
an immortal state; that they will be caught up
together to meet the Lord in the air, and will
reign with him forever in the regenerated earth.<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a></p>

<p>“‘The controversy with Zion will then be finished,
her children be delivered from bondage,
and from the power of the tempter, and the
saints be all presented to God blameless, without
spot or wrinkle, in love;<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a> that the bodies of the
wicked will then be all destroyed, and their
spirits be reserved in prison<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a> until their resurrection<span class="pagenum"><a id="Page_53"></a>[53]</span>
and damnation;<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a> and that, when the
earth is thus regenerated, and the righteous
raised, and the wicked destroyed, the kingdom
of God will have come, when his will will be
done on earth as it is in Heaven; that the meek
will inherit it, and the kingdom become the
saint’s.<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a></p>

<p>“‘I found that the only millennium taught in
the word of God is the thousand years which
are to intervene between the first resurrection
and that of the rest of the dead, as inculcated
in the twentieth of Revelation; and that it must
necessarily follow the personal coming of Christ
and the regeneration of the earth,<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a> that, till
Christ’s coming, and the end of the world, the
righteous and wicked are to continue together on
the earth, and that the horn of the papacy is to
war against the saints until his appearing and
kingdom, when it will be destroyed by the
brightness of Christ’s coming; so that there can be
no conversion of the world before the advent;<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a>
and that as the new earth, wherein dwelleth
righteousness, is located by Peter after the conflagration,
and is declared by him to be the same
for which we look, according to the promise of
Isa. 65:17.</p>

<p>“‘This is the same that John saw in vision after
the passing away of the former heavens and
earth; it must necessarily follow that the various<span class="pagenum"><a id="Page_54"></a>[54]</span>
portions of Scripture that refer to the millennial
state must have their fulfillment after the resurrection
of all the saints that sleep in Jesus.<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a> I
also found that the promises respecting Israel’s
restoration are applied by the apostle to all who
are Christ’s—the putting on of Christ constituting
them Abraham’s seed and heirs according to the
promise.<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a>.</p>

<p>“‘I was then satisfied, as I saw conclusive evidence
to prove the advent personal and pre-millennial,
that all the events for which the church
look to be fulfilled [in the millennium] before
the advent, must be subsequent to it; and that,
unless there were other unfulfilled prophecies, the
advent of the Lord, instead of being looked for
only in the distant future, might be a continually-expected
event. In examining the prophecies
on that point, I found that only four universal
monarchies are anywhere predicted, in the
Bible, to precede the setting up of God’s everlasting
kingdom; that three of those had passed
away—Babylon, Medo-Persia, and Grecia—and
that the fourth—Rome—had already passed into
its last state, the state in which it is to be when
the stone cut out of the mountain without hands
shall smite the image on the feet, and break to
pieces all the kingdoms of this world.</p>

<p>“‘I was unable to find any prediction of events
which presented any clear evidence of their fulfillment
before the scenes that usher in the
advent. And finding all the signs of the times,
and the present condition of the world, to compare
harmoniously with the prophetic descriptions<span class="pagenum"><a id="Page_55"></a>[55]</span>
of the last days, I was compelled to believe
that this world had about reached the limits of
the period allotted for its continuance. As I regarded
the evidence, I could arrive at no other
conclusion.</p>

<p>“‘Another kind of evidence that vitally affected
my mind was the chronology of the Scriptures.
I found, on pursuing the study of the Bible, various
chronological periods extending, according to
my understanding of them, to the coming of the
Saviour. I found that predicted events, which
had been fulfilled in the past, often occurred
within a <i>given time</i>. The one hundred and
twenty years to the flood; Gen. 6:3; the seven
days that were to precede it, with forty days of
predicted rain; Gen. 7:4; the four hundred
years of sojourn of Abraham’s seed; Gen. 15:13;
the three days of the butler’s and baker’s dreams;
Gen. 40:12-20; the seven years of Pharaoh’s;
Gen. 41:28-54; the forty years in the wilderness;
Num. 14:34; the three and a half years of
famine: 1 Kings 17:1; the sixty-five years to the
breaking of Ephraim; Isa. 7:8; the seventy years’
captivity; Jer. 25:11; Nebuchadnezzar’s seven
times; Dan. 4:13-16; and the seven weeks,
three-score and two weeks, and the one week,
making seventy weeks, determined upon the
Jews; Dan. 9:24-27; the events limited by
these times were all once only a matter of
prophecy, and were fulfilled in accordance with
the predictions.</p>

<p>“‘When, therefore, I found the 2300 prophetic
days, which were to mark the length of the vision
from the Persian to the end of the fourth
kingdom, the seven times’ continuance of the dispersion
of God’s people, and the 1335 prophetic<span class="pagenum"><a id="Page_56"></a>[56]</span>
days to the standing of Daniel in his lot, all evidently
extending to the advent,<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a> with other
prophetical periods, I could but regard them as
‘the times before appointed,’ which God had revealed
‘unto his servants the prophets.’ As I
was fully convinced that ‘all Scripture given by
inspiration of God is profitable,’—that it came
not at any time by the will of man, but was
written as holy men were moved by the Holy
Ghost, and was written for our learning, that we,
through patience and comfort of the Scriptures,
might have hope,—I could but regard the chronological
portions of the Bible as being as much
a portion of the word of God, and as much entitled
to our serious consideration, as any other
portion of the Scriptures.</p>

<p>“‘I, therefore, felt that, in endeavoring to comprehend
what God had in his mercy seen fit to
reveal to us, I had no right to pass over the
prophetic periods. I saw that, as the events
predicted to be fulfilled in prophetic days had
been extended over about as many literal years;
as God, in Num. 14:34, and Eze. 4:4-6, had appointed
each day for a year; as the seventy
weeks to the Messiah were fulfilled in 490 years,
and the 1260 prophetic days of the papal supremacy
in 1260 years; and as these prophetical
days extending to the advent were given in connection
with symbolic prophecy, I could only regard
the time as symbolical, and as standing each
day for a year, in accordance with the opinions of
all the standard Protestant commentators. If,
then, we could obtain any clue to the time of<span class="pagenum"><a id="Page_57"></a>[57]</span>
their commencement, I conceived we should be
guided to the probable time of their termination,
and, as God would not bestow upon us a useless
revelation, I regarded them as conducting us to
the time when we might confidently look for the
coming of the Chiefest of ten thousand, One altogether
lovely.</p>

<p>“‘From a further study of the Scriptures, I concluded
that the seven times of Gentile supremacy
must commence when the Jews ceased to
be an independent nation, at the captivity of
Manasseh, which the best chronologers assigned
to <span class="allsmcap">B. C.</span> 677; that the 2300 days commenced with
the seventy weeks, which the best chronologers
dated from <span class="allsmcap">B. C.</span> 457; and that the 1335 days,
commencing with the taking away of the daily,
and the setting up of the abomination that maketh
desolate, Dan. 12:11, were to be dated from
the setting up of the papal supremacy, after the
taking away of pagan abominations, and which,
according to the best historians I could consult,
should be dated from about <span class="allsmcap">A. D.</span> 508. Reckoning
all these prophetic periods from the several dates
assigned by the best chronologers for the events
from which they should evidently be reckoned,
they would all terminate together, about <span class="allsmcap">A. D.</span>
1843.</p>

<p>“‘I was thus brought, in 1818, at the close of
my two years’ study of the Scriptures, to the
solemn conclusion that in about twenty-five
years from that time all the affairs of our present
state would be wound up; that all its pride
and power, pomp and vanity, wickedness and
oppression, would come to an end; and that, in
the place of the kingdoms of this world, the
peaceful and long-desired kingdom of the Messiah<span class="pagenum"><a id="Page_58"></a>[58]</span>
would be established under the whole heaven;
that, in about twenty-five years, the glory of the
Lord would be revealed, and all flesh see it together—the
desert bud and blossom as the rose,
the fir-tree come up instead of the thorn, and,
instead of the briar, the myrtle-tree—the curse
be removed from off the earth, death be destroyed,
reward be given to the servants of God, the
prophets and saints, and them who fear his name,
and those be destroyed that destroy the earth.</p>

<p>“‘I need not speak of the joy that filled my
heart in view of the delightful prospect, nor of
the ardent longings of my soul for a participation
in the joys of the redeemed. The Bible was now
to me a new book. It was indeed a feast of
reason; all that was dark, mystical or obscure, to
me, in its teachings, had been dissipated from my
mind before the clear light that now dawned from
its sacred pages; and oh, how bright and glorious
the truth appeared!</p>

<p>“‘All the contradictions and inconsistencies I
had before found in the word were gone; and,
although there were many portions of which I
was not satisfied I had a full understanding, yet
so much light had emanated from it to the illumination
of my before darkened mind, that I felt
a delight in studying the Scriptures which I had
not before supposed could be derived from its
teachings. I commenced their study with no expectation
of finding the time of the Saviour’s
coming, and I could at first hardly believe the
result to which I had arrived; but the evidence
struck me with such force that I could not resist
my convictions. I became nearly settled in my
conclusions, and began to wait, and watch, and
pray for my Saviour’s coming.</p>

</div>

<p><span class="pagenum"><a id="Page_59"></a>[59]</span></p>

<p>“The above are the conclusions to which he
arrived on the general subject of prophecy; but
his views on other scriptural topics may not be
uninteresting in this connection. His general
theological opinions may be inferred from his
connecting himself with a Calvinistic Baptist
church, as the one most congenial to his faith.
But he has left, among his papers, an unfinished
compendium of his belief, which bears date,
and is appended to the annexed certificate, as
follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Low Hampton, Sept. 5, 1822.</span></p>

<p>“‘I hereby acknowledge that I have long believed
it my duty ... to leave, for the inspection
of my brethren, friends and children, a brief
statement of my faith (and which ought to be
my practice); and I pray God to forgive me
where I go astray. I made it a subject of prayer
and meditation, and, therefore, leave the following
as my faith,—reserving the privilege of
correction.</p>

<p class="right">“‘(Signed,) <span class="smcap">Wm. Miller</span>.</p>

<p class="center">“‘<span class="smcap">Article One.</span></p>

<p>“‘I believe the Bible is given by God to man,
as a rule for our practice, and a guide to our
faith—that it is a revelation of God to man.</p>

<p class="center">“‘<span class="smcap">Article Two.</span></p>

<p>“‘I believe in one living and true God, and
that there are three persons in the Godhead—as
there is in man, the body, soul, and spirit. And
if any one will tell me how these exist, I will tell
him how the three persons of the Triune God are
connected.</p>

<p><span class="pagenum"><a id="Page_60"></a>[60]</span></p>

<p class="center">“‘<span class="smcap">Article Three.</span></p>

<p>“‘I believe that God, by his Son, created man
in the image of the Triune God, with a body,
soul, and spirit; and that he was created a moral
agent, capable of living, of obeying, or transgressing
the laws of his Maker.</p>

<p class="center">“‘<span class="smcap">Article Four.</span></p>

<p>“‘I believe that man, being tempted by the
enemy of all good, did transgress, and became
polluted; from which act, sin entered into the
world, and all mankind became naturally sinners,
thrust out from the presence of God, and exposed
to his just wrath forever.</p>

<p class="center">“‘<span class="smcap">Article Five.</span></p>

<p>“‘I believe that God, knowing from eternity
the use that man would make of his [free] agency,
did, in his council of eternity, ordain that his Son
should die; and that through his death salvation
should be given to fallen man, through such means
as God should appoint.</p>

<p class="center">“‘<span class="smcap">Article Six.</span></p>

<p>“‘I believe that, through the agency of the
Holy Spirit, sinners are made the recipients of
mercy, in conformity to the divine plan, founded
on the wisdom and knowledge of God; the fruits
of which are manifested in the recipient by works
of repentance and faith; and without which no
man, coming to years of discretion, and able to
choose between good and evil, can have an interest
in the blood and righteousness of Christ.</p>

<p><span class="pagenum"><a id="Page_61"></a>[61]</span></p>

<p class="center">“‘<span class="smcap">Article Seven.</span></p>

<p>“‘I believe that Jesus Christ is an offering of
God to sinners for their redemption from sin, and
that those who believe in his name may take him
by faith, go to God, and find mercy; and that
such will in nowise be rejected.</p>

<p class="center">“‘<span class="smcap">Article Eight.</span></p>

<p>“‘I believe that Jesus Christ was the sacrifice
for sin which justice demanded; and that all those
who confess their sins on the head of this victim
may expect forgiveness of sin through the blood
of the atonement, which is in Jesus Christ, the
great High Priest in the holy of holies.</p>

<p class="center">“‘<span class="smcap">Article Nine.</span></p>

<p>“‘I believe the atonement to be made by the
intercession of Jesus Christ, and the sprinkling
of his blood in the holy of holies, and upon the
mercy-seat and people; by which means the
offended is reconciled to the offender, the offender
is brought into subjection to the will of God; and
the effect is, forgiveness of sin, union to the divine
person, and to the household of faith.</p>

<p class="center">“‘<span class="smcap">Article Ten.</span></p>

<p>“‘I believe all those for whom Christ intercedes,
who are united to God by a living faith,
and have received the forgiveness of sin through
the sprinkling of the blood of Christ, can never
perish; but are kept by the mighty power of
God through faith unto salvation.</p>

<p><span class="pagenum"><a id="Page_62"></a>[62]</span></p>

<p class="center">“‘<span class="smcap">Article Eleven.</span></p>

<p>“‘I believe that all the promises of God are
and will be accomplished in Christ Jesus; and
that none of the human family are or can be entitled
to the promises of grace, but those who are
born of the Spirit in Christ Jesus, any more than
the antediluvians could have been saved from
the deluge without entering the ark.</p>

<p class="center">“‘<span class="smcap">Article Twelve.</span></p>

<p>“‘I believe that Christ will eventually take
away the sin of the world, and cleanse the earth
from all pollution, so that this earth will become
the abode of the saints forever, by means which
he has appointed; all believers being regenerated,
sanctified, justified, and glorified.</p>

<p class="center">“‘<span class="smcap">Article Thirteen.</span></p>

<p>“‘I believe that all final impenitents will be
destroyed from the earth, and sent away into a
place prepared for the devil and his angels.</p>

<p class="center">“‘<span class="smcap">Article Fourteen.</span></p>

<p>“‘I believe Jesus Christ will come again in his
glory and person to our earth, where he will accomplish
his divine purposes in the saving of his
people, destroying the wicked from the earth,
and taking away the sin of the world.</p>

<p class="center">“‘<span class="smcap">Article Fifteen.</span></p>

<p>“‘I believe that the second coming of Jesus
Christ is near, even at the door, even within
twenty-one years,—on or before 1843.</p>

<p><span class="pagenum"><a id="Page_63"></a>[63]</span></p>

<p class="center">“‘<span class="smcap">Article Sixteen.</span></p>

<p>“‘I believe that before Christ comes in his glory,
all sectarian principles will be shaken, and
the votaries of the several sects scattered to the
four winds; and that none will be able to stand
but those who are built on the word of God.</p>

<p class="center">“‘<span class="smcap">Article Seventeen.</span></p>

<p>“‘I believe in the resurrection, both of the just
and of the unjust—the just, or believers, at
Christ’s second coming, and the unjust one thousand
years afterwards—when the judgment of
each will take place in their order, at their several
resurrections; when the just will receive everlasting
life, and the unjust eternal condemnation.</p>

<p class="center">“‘<span class="smcap">Article Eighteen.</span></p>

<p>“‘I believe in the doctrine of election, founded
on the will, purpose, and fore-knowledge of God;
and that all the elect will be saved in the kingdom
of God, through the sanctification of the
Spirit and the belief of the truth.</p>

<p class="center">“‘<span class="smcap">Article Nineteen.</span></p>

<p>“‘I believe in the ordinance of baptism by immersion,
as a representation of Christ’s burial and
resurrection—also of our death to sin and life to
holiness.</p>

<p class="center">“‘<span class="smcap">Article Twenty.</span></p>

<p>“‘I believe in the ordinance of the Lord’s supper,
to be’⸺</p>

</div>

<p>“The last article was left thus incomplete, and<span class="pagenum"><a id="Page_64"></a>[64]</span>
the series of articles was not extended, as it was
evidently designed to have been, so as to give an
expression of his faith on subjects not included
in the foregoing. It is not known that his
views, as above expressed, ever underwent any
change—excepting as his belief in the date of the
second advent was afterwards shown, by the
passing of time, to be incorrect.”</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_III">CHAPTER III.</h2>

<p>INTERVAL BETWEEN HIS CONVERSION AND HIS PUBLIC
LABORS—CORRESPONDENCE—DIALOGUE WITH A PHYSICIAN.</p>

</div>

<p>All truly great and good men who have been
the honored instruments in the hands of God of
accomplishing good, and of leading his people in
the way of truth, have had wrought in them a
deep experience in the things of the Spirit of
God. This being the case with William Miller,
we are happy to give in this chapter some of the
important facts in his experience. His biographer
says:—</p>

<p>“From the time that Mr. Miller became established
in his religious faith, till he commenced
his public labors—a period of twelve or fourteen
years—there were few prominent incidents in his
life to distinguish him from other men. He was
a good citizen, a kind neighbor, an affectionate
husband and parent, and a devoted Christian;
good to the poor, and benevolent, as objects of
charity were presented; in the Sunday-school,
was teacher and superintendent; in the church<span class="pagenum"><a id="Page_65"></a>[65]</span>
he performed important service as a reader and
exhorter, and, in the support of religious worship,
no other member, perhaps, did as much
as he.</p>

<p>“He was very exemplary in his life and conversation,
endeavored at all times to perform the
duties, whether public or private, which devolved
on him, and whatever he did was done cheerfully,
as for the glory of God. His leisure hours were
devoted to reading and meditation; he kept himself
well informed respecting the current events
of the time; occasionally communicated his
thoughts through the press, and often, for his own
private amusement, or for the entertainment of
friends, indulged in various poetical effusions,
which, for unstudied productions, are possessed
of some merit; but his principal enjoyment was
derived from the study of the Bible. His state
of mind at this time can be better given in his
own language.</p>

<div class="blockquote">

<p>“‘With the solemn conviction,’ writes Mr. Miller,
‘that such momentous events were predicted
in the Scriptures, to be fulfilled in so short a space
of time, the question came home to me with
mighty power regarding my duty to the world,
in view of the evidence that had affected my own
mind. If the end was so near, it was important
that the world should know it. I supposed that
it would call forth the opposition of the ungodly;
but it never came into my mind that any Christian
would oppose it. I supposed that all such
would be so rejoiced, in view of the glorious prospect,
that it would only be necessary to present
it, for them to receive it. My great fear was
that in their joy at the hope of a glorious inheritance<span class="pagenum"><a id="Page_66"></a>[66]</span>
so soon to be revealed, they would receive
the doctrine without sufficiently examining the
Scriptures in demonstration of its truth. I therefore
feared to present it, lest, by some possibility,
I should be in error, and be the means of misleading
any.</p>

<p>“‘Various difficulties and objections would arise
in my mind from time to time; certain texts
would occur to me which seemed to weigh against
my conclusions; and I would not present a view
to others, while any difficulty appeared to militate
against it. I therefore continued the study
of the Bible, to see if I could sustain any of these
objections. My object was not merely to remove
them, but I wished to see if they were valid.</p>

<p>“‘Sometimes, when at work, a text would arise
like this: “Of that day and hour knoweth no
man,” &amp;c.; and how, then, could the Bible reveal
the time of the advent? I would then immediately
examine the context in which it was found,
and I saw at once that, in the same connection,
we are informed how we may know when it is
nigh, even at the doors; consequently, that text
could not teach that we could know nothing of
the time of that event. Other texts, which are
advanced in support of the doctrine of a temporal
millennium, would arise; but on examining their
context, I invariably found that they were applicable
only to the eternal state, or were so
illustrative of the spread of the gospel here as to
be entirely irrelevant to the position they were
adduced to support.</p>

<p>“‘Thus all those passages that speak of the
will of God being done on earth as in Heaven, of
the earth being full of the knowledge of the glory
of God, &amp;c., could not be applicable to a time when<span class="pagenum"><a id="Page_67"></a>[67]</span>
the man of sin was prevailing against the saints,
or when the righteous and wicked were dwelling
together, which is to be the case until the end of
the world. Those who speak of the gospel being
preached in all the world, teach that, as soon as
it should be thus preached, the end was to come;
so that it could not be delayed a thousand years
from that time, nor long enough for the world’s
conversion after the preaching of the gospel as a
witness.</p>

<p>“‘The question of the resurrection and judgment
was, for a time, an obstacle in the way.
Being instructed that all the dead would be raised
at the same time, I supposed it must be so taught
in the Bible; but I soon saw it was one of the
traditions of the elders.</p>

<p>“‘So, also, with the return of the Jews. That
question I saw could only be sustained by denying
the positive declarations of the New Testament,
which assert: “There is no difference between
the Jew and the Greek;” that the promise
that he shall be the heir of the world was not to
Abraham and his seed through the law, but
through the righteousness of faith; that “there
is neither Jew nor Greek, bond nor free, male nor
female;” but that “if ye are Christ’s then are ye
Abraham’s seed, and heirs according to the promise.”
I was, therefore, obliged to discard an objection
which asserts there is a difference between
the Jew and Greek; that the children of the flesh
<i>are</i> accounted for the seed, &amp;c.</p>

<p>“‘In this way I was occupied for five years—from
1818 to 1823—in weighing the various objections
which were being presented to my mind.
During that time, more objections arose in my
mind than have been advanced by my opponents<span class="pagenum"><a id="Page_68"></a>[68]</span>
since; and I know of no objection that has been
since advanced which did not then occur to me.
But, however strong they at first appeared, after
examining them in the light of the divine word,
I could only compare them to straws, laid down
singly as obstacles on a well-beaten road; the
car of truth rolled over them, unimpeded in its
progress.</p>

<p>“‘I was then fully settled in the conclusions
which seven years previously had begun to bear
with such impressive force upon my mind; and
the duty of presenting the evidence of the nearness
of the advent to others—which I had managed
to evade while I could find the shadow of
an objection remaining against its truth—again
came home to me with great force. I had, previously,
only thrown out occasional hints of my
views. I then began to speak more clearly my
opinions to my neighbors, to ministers, and others.
To my astonishment, I found very few who listened
with any interest. Occasionally, one would
see the force of the evidence; but the great majority
passed it by as an idle tale. I was, therefore,
disappointed in finding any who would declare
this doctrine, as I felt it should be, for the
comfort of saints, and as a warning to sinners.’</p>

</div>

<p>“His correspondence during this period shows
ardent longings for the salvation of his relatives
and friends. In a letter to a sister, dated June
25, 1825, after writing on various subjects of family
interest, he says:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Brother and Sister</span>:—All the news
that we had to tell having been told above, I will
now add a few lines; and oh! may they be directed
by Infinite Wisdom? What are your<span class="pagenum"><a id="Page_69"></a>[69]</span>
prospects for eternity? Is there a land of eternal
rest, beyond the confines of this world, in
prospect? Do you believe that the blood of the
everlasting covenant can and will cleanse you
from all sin? Are you satisfied with your present
evidence of an interest in that blood? That
we shall die, is certain; and due preparation for
a better world is wisdom; and we ought as rational
beings to make ourselves familiar with the
road and acquainted with the inhabitants of said
country. O my soul! go thou to the mansions of
the dead, and learn there the end of all living.</p>

<p>“‘That we ought to be cleansed from all sin,
in order to be happy, is certain; for sin constitutes
all misery; and a person living in the enjoyment
(falsely so called) of sin cannot enter
into rest. How necessary, then, is the work of
regeneration and sanctification! And may we obtain
that evidence which will enable us, with
Thomas, to say, “My Lord and my God!” Redemption
is the work of God. How proper,
then, that Jesus should be called the Redeemer,
the Holy One of Israel! Redemption is
from sin. How improper, then, that we should
live any longer therein! We ought as much to
strive to attain to perfection as if it was attainable
here below.</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“Lord, I believe thy heavenly word;</div>
    <div class="verse indent2">Fain would I have my soul renewed.</div>
    <div class="verse indent0">I mourn for sin, and trust the Lord</div>
    <div class="verse indent2">To have it pardoned and subdued.</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“My King, my Saviour, and my God,</div>
    <div class="verse indent2">Let grace my sinful soul renew;</div>
    <div class="verse indent0">Wash my offenses with thy blood,</div>
    <div class="verse indent2">And make my heart sincere and true.</div><span class="pagenum"><a id="Page_70"></a>[70]</span>
  </div>
  <div class="stanza">
    <div class="verse indent0">“Oh! may thy grace its power display!</div>
    <div class="verse indent2">Let guilt and death no longer reign;</div>
    <div class="verse indent0">Save me in thine appointed way,</div>
    <div class="verse indent2">Nor let my humble faith be vain.</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“Ye favored lands, who have his word,</div>
    <div class="verse indent2">Ye saints, who feel its saving power,</div>
    <div class="verse indent0">Unite your tongues to praise the Lord,</div>
    <div class="verse indent2">And his distinguished grace adore.”</div>
  </div>
</div>
</div>

<p>“‘P. S. June 30.—I have this day been to
Whitehall, to see the celebrated Marquis de Lafayette,
that made such a conspicuous figure, half
a century ago, in our Revolution. He is a pleasant-looking
old man, a friend to freemen, a terror
to tyrants, and one that has spent his treasures,
his blood, and the best part of his life, in
the cause of freedom and the rights of man. He
has suffered much; yet he retains a good constitution.
He goes a little lame, occasioned by
wounds he received in the Revolution. He deserves
the thanks of Americans, and he has received
a general burst of gratitude from Maine
to the Mississippi. He has visited every State
in the Union and almost every important town.
I had the pleasure of dining with him; and after
dinner he took a passage for New York.</p>

<p class="center">“‘Yours, &amp;c.,</p>

<p class="right"><span class="smcap">Wm. Miller</span>.’</p>

</div>

<p>“That Mr. M. was one of the men prominent
in his section of the country, is shown by his
mingling with them, as above, on the various
public occasions.</p>

<p>“He derived such pleasure from the study of
the Bible that it was almost his constant companion;
and a portion of each day was devoted
to its private perusal. He loved to meditate on
its teachings and to talk about its promises.</p>

<p><span class="pagenum"><a id="Page_71"></a>[71]</span></p>

<p>“In the winter of 1828, the church in Low
Hampton, of which Mr. Miller was a member,
was refreshed by an outpouring of the Holy
Spirit. In a letter, dated March 12, written to
Elder Hendryx, to whom reference has before
been made, Mr. Miller says: ‘One young man
came to my house last night after nine o’clock,
to request prayers. He said he had been eight
years under conviction, and appeared to be almost
in despair. I thought I could say to him,
as did John the Baptist to his disciples: “Behold
the Lamb of God, that taketh away the sin of
the world!” Twelve or fourteen requested prayers
last Sunday evening. It is really the work
of the Lord. I never lived in a reformation so
general, so solemn, and with so little noise. Surely,
we have reason to rejoice and be glad. The
Lord has remembered the low state of his people,
and hath come down to deliver. Two of my
children, William and Bellona, as I have a good
degree of hope, are subjects of grace. Pray for
us.’</p>

<p>“In the same letter he makes mention of trials,
as well as blessings. He says: ‘On Saturday,
the first day of March, our meeting-house was
consumed by fire. We should have almost despaired
of ever building again, had not the Lord
visited us by his grace, and likewise opened the
hearts of our Christian friends from abroad. $400
have been subscribed from the adjoining towns.
There is now some prospect that we shall build.
You know we are weak in numbers. We are really
so in resources. I must bend my whole
force to gain the above-mentioned object.’</p>

<p>“Mr. Miller succeeded in the accomplishment<span class="pagenum"><a id="Page_72"></a>[72]</span>
of his wishes, according to his ability and known
liberality.</p>

<p>“He continued to make the Bible his daily
study, and became more and more convinced that
he had a personal duty to perform respecting
what he conceived the Bible to teach of the nearness
of the advent. These impressions he thus
describes:—</p>

<div class="blockquote">

<p>“‘When I was about my business, it was continually
ringing in my ears, Go and tell the world
of their danger. This text was constantly occurring
to me: “When I say unto the wicked, O
wicked man, thou shalt surely die; if thou dost
not speak to warn the wicked from his way, that
wicked man shall die in his iniquity; but his
blood will I require at thy hand. Nevertheless,
if thou warn the wicked of his way to turn from
it; if he do not turn from his way, he shall die
in his iniquity; but thou hast delivered thy soul.”
Eze. 33:8, 9. I felt that, if the wicked could be
effectually warned, multitudes of them would repent;
and that, if they were not warned, their
blood might be required at my hand.</p>

<p>“‘I did all I could to avoid the conviction that
anything was required of me; and I thought that
by freely speaking of it to all, I should perform
my duty, and that God would raise up the necessary
instrumentality for the accomplishment of
the work. I prayed that some minister might
see the truth, and devote himself to its promulgation;
but still it was impressed upon me, Go
and tell it to the world; their blood will I require
at thy hand. The more I presented it in
conversation, the more dissatisfied I felt with myself
for withholding it from the public. I tried
to excuse myself to the Lord for not going out<span class="pagenum"><a id="Page_73"></a>[73]</span>
and proclaiming it to the world. I told the Lord
that I was not used to public speaking; that I
had not the necessary qualifications to gain the
attention of an audience; that I was very diffident,
and feared to go before the world; that
they would “not believe me nor hearken to my
voice;” that I was “slow of speech, and of a slow
tongue.” But I could get no relief.’</p>

</div>

<p>“In this way he struggled on for nine years
longer, pursuing the study of the Bible, doing all
he could to present the nearness of Christ’s coming
to those whom circumstances threw in his
way; but resisting his impressions of duty to go
out as a public teacher. He was then fifty years
old, and it seemed impossible for him to surmount
the obstacles which lay in his path, to successfully
present it in a public manner.</p>

<p>“His freedom to converse on the subject, and
the ability with which he was able to defend his
own views, and oppose those differing from him,
had given him no little celebrity in his denomination
in all that region; and some were rather
shy in approaching him. Elder T. Hendryx, a
Baptist clergyman, now in the State of Pennsylvania,
who has kindly furnished the biographer
with many original letters from Mr. Miller, thus
speaks of his first acquaintance with him:—</p>

<div class="blockquote">

<p>“‘My first acquaintance with Bro. Miller was
in the summer of 1831. I had been requested to
visit the Baptist church in Hampton, and concluded
to go. When about to start, I was informed
by a brother in the church of which I
was a member, in Salem, N. Y., that there was a
brother in the Hampton church, possessing considerable
influence, who had many curious notions
on doctrinal points, and on the prophecies—particularly<span class="pagenum"><a id="Page_74"></a>[74]</span>
on the latter; and also (to use the
brother’s language) that he was “hard on ministers
who differed with him.” Having recently
commenced preaching, without much confidence
in my own ability, and not having made any engagement
to the church, I at first almost concluded
not to go. On further reflection, I decided
to go, and put my trust in Him who had said,
“Lo, I am with you alway.” On my way I endeavored,
by prayer and meditation, to divest
myself of all prejudice against his peculiar notions,
whatever they might be (for as yet I was
ignorant of them), and at the same time to fortify
myself against being led into error by him.</p>

<p>“‘I arrived at Bro. Miller’s on the 6th of July,
1831. You may well suppose that my situation
was not very enviable. I moved tremblingly
and with the utmost caution. In spite of me, I
could not act like myself; and it was not till I
had been there nearly a week, and preached several
discourses, that I could feel at home, or enjoy
my wonted freedom in preaching the word. Several
other ministering brethren visited at Bro.
M.’s during my stay there, and I found that I
was not altogether alone in those feelings. But
how perfectly groundless those fears! Instead
of pouncing upon my errors like the tiger, no
brother ever dealt with me more tenderly, or exhibited
a better spirit in presenting his views.</p>

<p>“‘After being with Bro. M. some time, he asked
me my views on the millennium. Having thrown
off all reserve, I readily gave them. I had embraced
the old view—the world’s conversion a
thousand years before the advent; and answered
him accordingly. His reply was: “Well, Bro. H.,
prove it! You know I want the Bible for all that<span class="pagenum"><a id="Page_75"></a>[75]</span>
I receive.” “Well,” said I; and, taking my Bible,
I turned to the 20th of Revelation, and was about
to read, when I thought I would examine it
again, and with very close attention. I was in a
deep study. Bro. M. was waiting, and watching
me closely. He began to smile. “Why don’t you
read, Bro. H.?” said he. I was astonished; for I
could not make it out. At last I said: “I go
home next Monday. I will draw the passages
off, and hand them to you when I return.” I
took some four days for it, and gave him a long
list of passages. He read them, and said: “Bro.
H., what has become of your old theory? This
is mine.” “Well,” said I, “it is mine, too.” In my
examination, <i>my</i> theory had been overturned,
and I came out where I now stand.</p>

<p>“‘One thing I observed in Bro. M.’s character;
If he ever dealt harshly with a brother for holding
an error, it was because he saw, or thought
he saw, a spirit of self-importance in him.’</p>

</div>

<p>“The labors of Elder Hendryx were attended
with a blessing, as appears from a letter of Mr.
Miller’s to him, dated August 9, 1831. In it he
says:—</p>

<div class="blockquote">

<p>“‘The Lord is pouring out his Spirit among
us, but not in so powerful a manner as I could
wish. Baptism has been administered every
Sabbath but one since you were here. Two or
three have obtained hope every week.’</p>

</div>

<p>“As Mr. Miller’s opinions respecting the nearness
and nature of the millennium became known,
they naturally elicited a good deal of comment
among his friends and neighbors, and also among
those at a distance. Some of their remarks, not
the most complimentary to his sanity, would occasionally
be repeated to him.</p>

<p><span class="pagenum"><a id="Page_76"></a>[76]</span></p>

<p>“Having heard that a physician in his neighborhood
had said ‘Esquire Miller,’ as he was familiarly
called, ‘was a fine man and a good neighbor,
but was a monomaniac on the subject of the
advent,’ Mr. M. was humorously inclined to let
him prescribe for his case.</p>

<p>“One of his children being sick one day, he
sent for the doctor, who, after prescribing for the
child, noticed that Mr. Miller was very mute in
one corner, and asked what ailed him.</p>

<p>“‘Well, I hardly know, doctor. I want you
to see what does, and prescribe for me.’</p>

<p>“The doctor felt of his pulse, &amp;c., and could
not decide respecting his malady; and inquired
what he supposed was his complaint.</p>

<p>“‘Well,’ said Mr. Miller, ‘I don’t know but I
am a monomaniac; and I want you to examine
me, and see if I am; and if so, cure me. Can
you tell when a man is a monomaniac?’</p>

<p>“The doctor blushed, and said he thought he
could.</p>

<p>“Mr. Miller wished to know how.</p>

<p>“‘Why,’ said the doctor, ‘a monomaniac is rational
on all subjects but one; and when you
touch that particular subject, he will become
raving.’</p>

<p>“‘Well,’ said Mr. Miller, ‘I insist upon it that
you see whether I am in reality a monomaniac;
and if I am, you shall prescribe for and cure me.
You shall, therefore, sit down with me two hours,
while I present the subject of the advent to you,
and, if I am a monomaniac, by that time you
will discover it.’</p>

<p>“The doctor was somewhat disconcerted; but
Mr. Miller insisted, and told him, as it was to<span class="pagenum"><a id="Page_77"></a>[77]</span>
present the state of his mind, he might charge
for his time as in regular practice.</p>

<p>“The doctor finally consented; and, at Mr.
Miller’s request, opened the Bible and read from
the 8th of Daniel. As he read along, Mr. Miller
inquired what the ram denoted, with the other
symbols presented. The doctor had read Newton,
and applied them to Persia, Greece, and Rome, as
Mr. Miller did.</p>

<p>“Mr. Miller then inquired how long the vision
of those empires was to be.</p>

<p>“‘2300 days.’</p>

<p>“‘What!’ said Mr. Miller, ‘could those great
empires cover only 2300 literal days?’</p>

<p>“‘Why,’ said the doctor, ‘those days are years,
according to all commentators; and those kingdoms
are to continue 2300 years.’</p>

<p>“Mr. M. then asked him to turn to the 2d of
Daniel, and to the 7th; all of which he explained
the same as Mr. Miller. He was then asked if
he knew when the 2300 days would end. He
did not know, as he could not tell when they
commenced.</p>

<p>“Mr. Miller told him to read the 9th of Daniel.
He read down till he came to the 21st verse,
when Daniel saw ‘the man Gabriel,’ whom he
had ‘seen in the vision.’</p>

<p>“‘In what vision?’ Mr. Miller inquired.</p>

<p>“‘Why,’ said the doctor, ‘in the vision of the
8th of Daniel.’</p>

<p>“‘Wherefore, understand the matter and consider
the vision.’ He had now come, then, to
make him understand that vision, had he?”</p>

<p>“‘Yes,’ said the doctor.</p>

<p>“‘Well, seventy weeks are determined; what
are these seventy weeks a part of?’</p>

<p><span class="pagenum"><a id="Page_78"></a>[78]</span></p>

<p>“‘Of the 2300 days.’</p>

<p>“‘Then do they begin with the 2300 days?’</p>

<p>“‘Yes,’ said the doctor.</p>

<p>“‘When did they end?’</p>

<p>“‘In <span class="allsmcap">A. D.</span> 33.’</p>

<p>“‘Then how far would the 2300 extend after
33?”</p>

<p>“The doctor subtracted 490 from 2300, and replied,
1810. ‘Why,’ said he, ‘that is past.’</p>

<p>“‘But,’ said Mr. Miller, ‘there were 1810 from
33; in what year would that come?’</p>

<p>“The doctor saw at once that the 33 should be
added, and set down 33 and 1810, and, adding
them, replied, 1843.</p>

<p>“At this unexpected result the doctor settled
back in his chair and colored; but immediately
took his hat and left the house in a rage.</p>

<p>“The next day he again called on Mr. Miller,
and looked as though he had been in the greatest
mental agony.</p>

<p>“‘Why, Mr. Miller,’ said he, ‘I am going to
hell. I have not slept a wink since I was here
yesterday. I have looked at the question in
every light, and the vision must terminate about
<span class="allsmcap">A. D.</span> 1843; and I am unprepared, and must go
to hell.’</p>

<p>“Mr. Miller calmed him, and pointed him to
the ark of safety; and in about a week, calling
each day on Mr. M., he found peace to his soul,
and went on his way rejoicing, as <i>great a monomaniac</i>
as Mr. Miller. He afterward acknowledged
that, till he made the figures 1843, he had
no idea of the result to which he was coming.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_79"></a>[79]</span></p>

<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV.</h2>

<p>COMMENCEMENT OF PUBLIC LABORS—PUBLISHES HIS VIEWS
IN PAMPHLET—INTERVIEW ON THE HUDSON RIVER
BOAT—HIS REGARD FOR THE BIBLE—CORRESPONDENCE—BECOMES
A LICENSED PREACHER—LETTER ON UNIVERSALISM—RECORD
OF HIS LABORS.</p>

</div>

<p>“The public labors of Mr. Miller, according
to the best evidence to be obtained, date from
the autumn of 1831. He had continued to be
much distressed respecting his duty to ‘go and
tell it to the world,’ which was constantly impressed
on his mind. One Saturday, after breakfast,
he sat down at his desk to examine some
point, and, as he arose to go out to work, it came
home to him with more force than ever, ‘Go and
tell it to the world.’ He thus writes:—</p>

<div class="blockquote">

<p>“‘The impression was so sudden, and came with
such force, that I settled down into my chair,
saying, I can’t go, Lord. Why not? seemed
to be the response; and then all my excuses
came up—my want of ability, &amp;c.; but my distress
became so great, I entered into a solemn
covenant with God, that if he would open the
way, I would go and perform my duty to the
world. What do you mean by opening the
way? seemed to come to me. Why, said I, if
I should have an invitation to speak publicly in
any place I will go and tell them what I find in
the Bible about the Lord’s coming. Instantly,
all my burden was gone, and I rejoiced that I
should not probably be thus called upon; for I
had never had such an invitation. My trials
were not known, and I had but little expectation
of being invited to any field of labor.</p>

<p><span class="pagenum"><a id="Page_80"></a>[80]</span></p>

<p>“‘In about half an hour from this time, before
I had left the room, a son of Mr. Guilford, of
Dresden, about sixteen miles from my residence,
came in, and said that his father had sent for me,
and wished me to go home with him. Supposing
that he wished to see me on some business, I
asked him what he wanted. He replied that
there was to be no preaching in their church the
next day, and his father wished to have me come
and talk to the people on the subject of the
Lord’s coming. I was immediately angry with
myself for having made the covenant I had; I
rebelled at once against the Lord, and determined
not to go. I left the boy, without giving him
any answer, and retired in great distress to a
grove near by. There I struggled with the Lord
about an hour, endeavoring to release myself
from the covenant I had made with him; but I
could get no relief. It was impressed upon my
conscience, Will you make a covenant with God,
and break it so soon? and the exceeding sinfulness
of thus doing overwhelmed me. I finally
submitted, and promised the Lord that, if he
would sustain me, I would go, trusting in him to
give me grace and ability to perform all he
should require of me. I returned to the house,
and found the boy still waiting. He remained
till after dinner, and I returned with him to
Dresden.</p>

<p>“‘The next day, which, as nearly as I can remember,
was about the first Sabbath in August,
1831, I delivered my first public lecture on the
second advent. The house was well filled with
an attentive audience. As soon as I commenced
speaking, all my diffidence and embarrassment
were gone, and I felt impressed only with the<span class="pagenum"><a id="Page_81"></a>[81]</span>
greatness of the subject, which, by the providence
of God, I was enabled to present. At the
close of the services on the Sabbath, I was requested
to remain and lecture during the week,
with which request I complied. They flocked
in from the neighboring towns; a revival commenced,
and it was said that in thirteen families
all but two persons were hopefully converted.</p>

<p>“‘On the Monday following, I returned home,
and found a letter from Eld. Fuller, of Poultney,
Vt., requesting me to go and lecture there on the
same subject. They had not heard of my going
to Dresden. I went to Poultney, and lectured
there with similar effect.</p>

<p>“‘From thence I went by invitation to Pawlet,
and other towns in that vicinity. The churches
of Congregationalists, Baptists, and Methodists,
were thrown open. In almost every place I visited,
my labors resulted in the reclaiming of
backsliders, and the conversion of sinners. I was
usually invited to fields of labor by the ministers
of the several congregations whom I visited, who
gave me their countenance; and I have never
labored in any place to which I was not previously
invited. The most pressing invitations from
the ministry and the leading members of the
churches poured in continually from that time,
during the whole period of my public labors, and
with more than one-half of which I was unable
to comply. Churches were thrown open everywhere,
and I lectured, to crowded houses, through
the western part of Vermont, the northern part
of New York, and in Canada East; and powerful
reformations were the result of my labor.’</p>

</div>

<p>“Soon after he began to lecture on the subject,<span class="pagenum"><a id="Page_82"></a>[82]</span>
Mr. Miller began to be importuned to write out
and publish his view. In a letter to Elder Hendryx,
dated January 25, 1832, he says:—</p>

<div class="blockquote">

<p>“‘I have written a few numbers on the coming
of Christ and the final destruction of the beast,
when his body shall be given to the burning
flame. They may appear in the Vermont <i>Telegraph</i>;
if not, in pamphlet form. They are written
in letters to Elder Smith of, Poultney, and
he has liberty to publish.’</p>

</div>

<p>“On the same occasion, he adds: ‘I am more
and more astonished at the harmony and strength
of the word of God; and the more I read, the
more I see of the folly of the infidel in rejecting
this word.’</p>

<p>“The articles referred to were sent as anonymous
to the editor of the <i>Telegraph</i>, who declined
their publication unless informed of the name of
the writer. This being communicated to him,
they appeared, in a series of sixteen articles, over
the initials of W. M. The first article was published
in the paper of May 15, 1832, and they
caused much conversation and discussion.</p>

<p>“Soon after this, he addressed another letter
to Elder Hendryx, which is so quaintly written,
contains so much of general interest, and is so illustrative
of his habits of thought and modes of
expression, that it is here given:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Hampton, March 26, 1832.</span></p>

<p>“‘<span class="smcap">Dear Bro. Hendryx</span>:—I received your favor
of the 19th inst. day before yesterday, and
should have begun to answer it then, but, on
coming home, I found Bro. D. at my house, a licentiate
from Hamilton, who came on purpose to
learn these strange notions of “crazy Miller,” or<span class="pagenum"><a id="Page_83"></a>[83]</span>
at least to save Bro. Miller, if possible, from
going down to the grave with such an error. He
was a stranger to me; but, after he introduced
himself, we went to work, night and day, and
he has just left me,—Monday, 3 o’clock <span class="allsmcap">P. M.</span> He
has got his load, and, as he says, he never was so
loaded before.</p>

<p>“‘You may say this is boasting. No, no, Bro.
Hendryx, you know better. I only made him
read the Bible, and I held the concordance. No
praise to me; give God the glory. At any rate,
he will find it hard to resist the truth. He wants
me to let him come and board with me, two or
three months, to study the Bible. He is a young
man, of brilliant talents; he preached two sermons
here yesterday, and they were very well
done. I have somebody to labor with almost
daily. I have been into Poultney, and some
other places, to lecture on the coming of Christ;
and, in every instance, I have had large assemblies.
There is increasing anxiety on the subject
in this quarter; but they will see greater signs of
these times soon, so that Christians will believe
in his coming and kingdom. The harvest is
about closing up, and the wrath of God is about
to be poured upon our world. Pestilence, sword,
and famine, will succeed each other in swift succession,
and the kingdoms of this world will soon
be destroyed by the “stone cut out of the mountain
without hands.” Yes, brother, it will soon
be over when sinners can be converted. I would,
therefore, advise you to lead your hearers by slow
and sure steps to Jesus Christ.</p>

<p>“‘I say <i>slow</i>, because I expect all are not
strong enough to run yet; and <i>sure</i>, because the
Bible is a sure word; and where your hearers are<span class="pagenum"><a id="Page_84"></a>[84]</span>
not well indoctrinated, you must preach <i>Bible</i>;
you must prove all things by <i>Bible</i>; you must
talk <i>Bible</i>; you must exhort <i>Bible</i>; you must
pray <i>Bible</i>; and love <i>Bible</i>; and do all in your
power to make others love <i>Bible</i>, too. One great
means to do good is to make your parishioners
sensible that you are in earnest, and fully and
solemnly believe what you preach. If you wish
your people to feel, feel yourself. If you wish
them to believe as you do, show them, by your
constant assiduity in teaching, that you sincerely
wish it. You can do more good by the fireside,
and in your conference circles, than in the pulpit.
Pulpit preaching is, and has long been, considered
as no more than a trade. “Why, he is hired to
preach!—he must, of course, tell a good story,”
&amp;c., &amp;c. And the very reason why there is more
good done in conference meetings and protracted
meetings is simply this: The god of this world
is shut out. They will say, He expects nothing
for this; surely our salvation is his anxious desire.
Reflections of this sort make strong impressions
of conviction on the mind. If this man of God
will make so much sacrifice, surely I ought to
think, at least, how much my brother has my
benefit in view in his preaching....</p>

<p>“‘<i>May 20, 1832.</i> It is now almost two
months since I began this letter, and I ought to
make some apology for my long neglect. But I
hate apologies; for we never tell the whole truth.
You have, undoubtedly, seen, or will see, two
numbers in the <i>Telegraph</i> before you receive this
letter. A number more will soon follow. I expect
it will start some queries, if nothing more.
There is much opposition expressed by some who
ought to have taught the same things. But people<span class="pagenum"><a id="Page_85"></a>[85]</span>
will think and reflect; and truth will in
the end prevail. Do come, on the 13th and 14th
of June, to our Association. I expect Bro. Sawyer
will be ordained then. <i>Do come.</i> I have
much to say to you; but I cannot write as I
wish....</p>

<p>“‘I have just come from a prayer-meeting this
morning, at our school-house, at sunrise. We are
praying for the second coming of our dear Redeemer,
when the “sanctuary will be cleansed.”
Pray with us, my brother. I am more and
more satisfied that the end of the world is at
hand. The evidence flows in from every quarter.
“The earth is reeling to and fro, like a drunkard.”
One short year ago, and Zion was rejoicing with
her multiplied converts; now she is down “by
the cold streams of Babylon.” One year since, and
we were enjoying a plentiful harvest; now we
are sleeping in the cold, and the staff of life is
neglected. Is the harvest over and past? If so,
soon, very soon, God will arise in his anger, and
the vine of the earth will be reaped. See, see!—the
angel with his sharp sickle is about to take
the field! See yonder trembling victim fall before
his pestilential breath! High and low, rich
and poor, trembling and falling before the appalling
grave, the dreadful cholera.</p>

<p>“‘Hark!—hear those dreadful bellowings of
the angry nations! It is the presage of horrid
and terrific war. Look!—look again! See
crowns, and kings, and kingdoms tumbling to
the dust! See lords and nobles, captains and
mighty men, all arming for the bloody, demon
fight! See the carnivorous fowls fly screaming
through the air! See—see these signs! Behold,
the heavens grow black with clouds; the sun has<span class="pagenum"><a id="Page_86"></a>[86]</span>
veiled himself; the moon, pale and forsaken,
hangs in middle air; the hail descends; the seven
thunders utter loud their voices; the lightnings
send their vivid gleams of sulphurous flame
abroad; and the great city of the nations falls to
rise no more forever and forever! At this dread
moment, look! look!—O, look and see! What
means that ray of light? The clouds have burst
asunder; the heavens appear; the great white
throne is in sight! Amazement fills the universe
with awe! He comes!—he comes! Behold, the
Saviour comes! Lift up your heads, ye saints,—he
comes!—he comes!—he comes!</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>“A letter written about the same time with
the above, to a sister of Mr. Miller’s whose husband
was a Universalist, is particularly severe on
those sentiments. Beginning with subjects of
mere family interest, he proceeds to those of a
religious; and, in speaking of the nearness of the
advent, he says:—</p>

<div class="blockquote">

<p>“‘I now tell you that I am more and more convinced
of its truth. I have lectured on it, in a
number of places this winter, and many people
believe that the calculation is right. Some are
afraid of it, and others will not believe; but among
them all it makes a great deal of talk. Some
say Esq. Miller is crazy; others, that he is a fool—and
neither of them are wide from the truth.
But Bro. J. and sister A. will say, “We wish Bro.
William would let that subject alone. We do
not want to hear so much about Christ’s second
coming, the end of the world, the judgment-day,
and the destruction of the wicked. He knows no
more about it than the man in the moon.” So
say I. But the Bible tells us; and that will never<span class="pagenum"><a id="Page_87"></a>[87]</span>
fail. You will see, within a few weeks, some
numbers in the <i>Vermont Telegraph</i>, signed W. M.
Read, and then judge. If it is not printed in the
paper, I will send it to you in pamphlet form. I
think it will be printed, at any rate.</p>

<p>“‘I want to know if J⸺ is a Universalist
yet; and, if so, whether he can tell me who are
the partakers of the second death, and what the
second death is? You will find the description
of them in Rev. 20th chapter, and 21:8. Be sure
you are not deceived, Bro. J.; for the time is
shortly coming that will try every man’s work,
whether it be good or evil; and if you love the
Lord Jesus, show your love by believing his word,
and being reconciled to his word and will. How
little love to Christ do we show when we are unreconciled
to his justice, his word, or the righteous
judgment of God on the finally impenitent!
Yes, brother; it is not contrary to the carnal
mind of man to be happy, <i>if</i> we can be happy in
our own way. Neither should we be very angry
with God, if he made all others so, if we thought
that was the <i>only</i> hope for us. But if the Universalists
could contrive any plan that would be
plausible, to save themselves and condemn the
Calvinists, or those who preach endless misery,
their actions show that they would do it quickly;
or why do they rail at those who preach as Christ
did? “Except a man is born again he cannot
see the kingdom of God.” “And these shall go
away into everlasting punishment.” Why do
they oppose those meetings where souls are
brought to cry out, as in the days of the apostles,
“Men and brethren, what shall we do to be
saved?” Did you ever hear such a cry in a Universalist
meeting—where brethren and sisters<span class="pagenum"><a id="Page_88"></a>[88]</span>
were all together in prayer, with one accord praying
and agonizing for the souls of their brethren
according to the flesh? No!</p>

<p>“‘Do you think they are fools, brother William?
You know they do not believe in damnation.
They preach <i>all men</i> will be saved.’ ‘Ah, ha!
What fools the apostles were! If they had
preached thus they would have saved many a
bitter cry; and Father Paul might have saved
himself many a bitter groan in endeavoring to
save his kinsmen according to the flesh, and not
have wished himself accursed from Christ for
their sakes. I really wish—if it is true that all
men will be saved—that Paul had known it before
he made that expression, that he might save
“<i>some</i>,” when he might have said that he had
the promise of God that “<i>all</i>” would be saved.
Paul must have been as crazy as Bro. William.
Oh, how many long arguments it would have
saved, how many twistings of texts, and windings
and turnings, if Paul, Peter, John, Matthew,
Mark, Luke, Jude, and even Christ, had not said
anything about two classes of mankind in a future
state, and nothing about punishment being everlasting!
But the Universalist is wiser than all
these, now-a-days; for they do not preach so now,
do they J⸺?</p>

<p class="right"><span class="smcap">Wm. Miller.</span></p>

<p>“‘<i>March 27, 1832.</i>’</p>

</div>

<p>“During the summer of 1832, Mr. Miller appears
to have been much engaged in attending
protracted meetings, which were at that time very
common in many parts of the country. Under
date of ‘Hampton, Oct. 1, 1832,’ he wrote to Elder
Hendryx:—</p>

<p><span class="pagenum"><a id="Page_89"></a>[89]</span></p><div class="blockquote">

<p>“‘... When your letter arrived, I was attending
a protracted meeting in Westport; and
the next day after I got home I went to Poultney
to attend one there. I went to Keesville to attend
one as soon as we left Poultney, and only arrived
home last Saturday.... I have spent
a great share of my time in attending protracted
meetings this summer and fall.’</p>

</div>

<p>“In the same letter he thus exhibits his fondness
for the Bible, and points out the great doctrines
which he believed it inculcated:—</p>

<div class="blockquote">

<p>“‘I want to see you more than ever, and when
we have less company. The light is continually
breaking in; and I am more and more confirmed
in those things of which I told you, namely, redemption
by grace; the efficacy of Christ’s blood;
justification by his righteousness imputed to us;
sanctification through the operation of the divine
Spirit; and the glorification by our gathering together
unto him at his appearing. I also believe
those things to be founded upon election, particular,
personal, and certain; governed by the mind,
will, and plan of God, which was, is, and will be
eternal; and which is revealed to us so far as to
give us confidence, hope, and full assurance that
nothing in the divine plan, either of the means
or end, can or will fail of their accomplishment.’</p>

</div>

<p>“The church in Low Hampton being destitute
of a pastor, in a letter to the same, dated Nov.
17, 1832, Mr. Miller describes the kind of minister
they wished for:—</p>

<div class="blockquote">

<p>“‘We do not want one who thinks much of his
own gifts, and is lifted up with pride; neither
do we want a novice—I mean, a fool; one who
knows nothing about the gospel of Christ. We
want one who will stir up our minds, will visit,
is good to learn, apt to teach, modest, unassuming,<span class="pagenum"><a id="Page_90"></a>[90]</span>
pious, devotional, and faithful to his calling.
If his natural talents are brilliant, with those
qualifications, they would not hurt him. If they
are only moderate, they may do well enough for
us. Some of our people want “a quick gab.”
But I should prefer a quick understanding....
I set out for Salem to-morrow morning.’</p>

</div>

<p>“In a letter to the same, dated Hampton, Feb.
8, 1833, he writes: ‘The Lord is scattering the
seed. I can now reckon eight ministers who
preach this doctrine, more or less, besides yourself.
I know of more than one hundred private
brethren who say that they have adopted my
views. Be that as it may, “truth is mighty and
will prevail.” If I should get my views printed,
how many can you dispose of, in pamphlet form?...
Our people are about giving me a license
to lecture. I hardly know what to do. I am
too old, too wicked, and too proud. I want your
advice. Be plain, and tell me the whole truth.’</p>

<p>“Shortly after, he published his views, in a
pamphlet of sixty-four pages, entitled: ‘Evidences
from Scripture and History of the Second
Coming of Christ, about the year 1843; and of
his Personal Reign of One Thousand Years. By
William Miller. “Prove all things; hold fast
that which is good.” 1 Thess. 5:21. Brandon,
Vermont, <i>Telegraph</i> Office, 1833.’</p>

<p>“Soon after the publication of this pamphlet,
he had occasion to visit the city of New York.
As he was passing down the Hudson, in a steamboat,
a company of men standing near him were
conversing respecting the wonderful improvements
of the day. One of them remarked that
it was impossible for things to progress for thirty
years to come in the same ratio as they had<span class="pagenum"><a id="Page_91"></a>[91]</span>
done; ‘for,’ said he, ‘man will attain to something
more than human.’ Mr. Miller replied to
him that it reminded him of Dan. 12:4, ‘Many
shall run to and fro, and knowledge shall be increased.’
A pause ensuing, Mr. M. continued, and
observed that the improvements of the present
day were just what we should expect at this time
in the fulfillment of Daniel’s prophecy. He then
commenced with the 11th chapter of Daniel, and,
comparing the prophecy with the history, showed
its fulfillment, all listening with close attention.</p>

<p>“He then remarked, that he had not intended
trespassing so long on their patience, and, leaving
them, walked to the other end of the boat.
The entire company followed, and wished to hear
more on the subject. He then took up the
2d, 7th, 8th, and 9th, chapters of Daniel. His
hearers wished to know if he had ever written
on the subject. He told them that he had published
the above pamphlet, and distributed among
them what copies he had with him.</p>

<p>“This was one of his first audiences, and some
gentlemen of high standing listened to his remarks.
He scattered the most of his pamphlets gratuitously,
sending them as a response to letters of inquiry
respecting his views, and to places which he
could not visit. Under date of April 10, 1833,
in writing to Elder Hendryx, and speaking of
the evil of resorting to excommunication from the
church for slight causes, in view of a particular
case, he says:—</p>

<div class="blockquote">

<p>“‘Is the remedy better than the disease?
Should we cut off a man’s leg because he has a
thorn in his toe? I think not. Should we set
a wheat field on fire and burn the whole crop, because
of a few tares in the field? No; let both<span class="pagenum"><a id="Page_92"></a>[92]</span>
grow until the harvest. Oh, how much injury
is done in church discipline! The hypocrite uses
it as a tool to make others think that he is very
pious. The envious use it as a weapon to bring
down those they imagine are getting above them.
The bigot uses it to bring others to his faith;
and the sectarian, to bring others to his creed,
&amp;c. But, my dear brother, how many difficulties
do you think we have in our churches where the
spirit of Christ is manifested through the whole
trial, or where it began with “Father, forgive
them, for they know not what they do”? Therefore,
I can frankly and honestly say that the remedy
which has been applied to cure this moral
disease is worse, a thousand times worse, than the
original cause.’</p>

<p>“In the same letter, he says: ‘We have no
preacher, as yet, except the old man [Mr. M.]
with his concordance. Last Sunday I tried to
hold forth the truth from Isa. 65:25; the Sabbath
before, from the same chapter, verses 17-19.
I wish I had the tongue of an Apollos, and the
mental power of a Paul; what a field might I
not explore; and what powerful arguments might
be brought to prove the authenticity of the
Scriptures! But I want one thing more than
either—the Spirit of Christ and of God; for he
is able to take worms and thresh mountains. O
my brother, let us pray for each other, especially
on the Sabbath, each that the Lord would bestow
this gift of the Holy Spirit upon the other. Peradventure
the Lord will answer.’</p>

<p>“In the same letter he thus expresses his regard
for the word of God: ‘O may the Bible be
to us a rock, a pillar, a compass, a chart, a statute,
a directory, a polar star, a traveler’s guide, a pilgrim’s<span class="pagenum"><a id="Page_93"></a>[93]</span>
companion, a shield of faith, a ground of
hope, a history, a chronology, an armory, a store-house,
a mirror, a toilet, a closet, a prayer-book,
an epistle, a love letter, a friend, a foe, a revenue,
a treasury, a bank, a fountain, a cistern, a garden,
a lodge, a field, a haven, a sun, a moon, a star, a
door, a window, a light, a lamp, a luminary, a
morning, a noon, an evening, an hour-glass, a
daysman, a servant.</p>

<p>“‘It is meat, food, drink, raiment, shelter,
warmth, heat, a feast, fruit, apples, pictures, wine,
milk, honey, bread, butter, oil, refreshment, rest,
strength, stability, wisdom, life, eyes, ears, hands,
feet, breath; it is a help to hearing, seeing, feeling,
tasting, smelling, understanding, forgiving, loving,
hoping, enjoying, adoring, and saving; it teaches
salvation, justification, sanctification, redemption,
and glorification; it declares condemnation, destruction
and desolation; it tells us what we were,
are, and shall be; begins with the beginning,
carries us through the intermediate, and ends only
with the end; it is past, present, and to come; it
discovers the first great cause, the cause of all
effects, and the effects of all causes; it speaks of
life, death, and judgment, body, soul, and spirit,
Heaven, earth, and hell; it makes use of all nature
as figures, to sum up the value of the gospel; and
declares itself to be the Word of God. And
your friend and brother believes it.</p>

<p class="right">“‘<span class="smcap">William Miller.</span></p>

<p>“‘<i>Hampton, April 10, 1833.</i>’</p>

</div>

<p>“In the autumn of this year, Mr. Miller received
a license to preach, from the church of which he
was a member, as follows:—</p>

<div class="blockquote">

<p>“‘Let brotherly love continue: the Baptist
church of Christ, in Hampton and Whitehall, do<span class="pagenum"><a id="Page_94"></a>[94]</span>
certify that Bro. William Miller is a member in
regular standing in this church. Bro. Miller has
been improving his gifts with us in expounding
the words of divine truth in public, for some
time past, to the approbation and edification of
the church. We are satisfied that Bro. Miller has
a gift to improve in public, and are willing he
should improve the same wherever his lot may
be cast among the Zion of God, that the name
of the Lord may be glorified, and his followers
edified. Done in church meeting, Saturday, Sept.
14, 1833. By order of the church.</p>

<p class="right">“‘(Signed) <span class="smcap">Byron S. Harlow</span>,<br>
<span style="margin-right: 5.5em;">“‘<i>Clerk, pro tem.</i>’</span></p>

</div>

<p>“In a letter to his sister, before referred to,
written two days subsequent to the date of the
above, and dated, ‘Low Hampton, Sept. 16, 1833,’
he speaks of the above license, and of his labors,
as follows:—</p>

<div class="blockquote">

<p>“‘I have just returned from Dresden, where I
have been to spend a Sabbath, and to preach to
them the word of life. My texts, yesterday, were
Hosea 13:1; Isa. 61:7; and Ps. 102:16....
I do feel anxious to come and see you; and, if the
Lord will, and your people should not object, to
try to speak to them of the things of the kingdom.
My brethren have given me a license—unworthy
and old, and disobedient as I am. Oh, to grace
how great a debtor!’</p>

</div>

<p>“He then proceeds with matters of mere family
interests, and closes with the following exhortation
to his brother-in-law, respecting the doctrine
of Universalism:—</p>

<div class="blockquote">

<p>“‘Just as sure as the word of God is <i>true</i>, depend
upon it, universal salvation is <i>not</i> true.
Was this what David saw when he saw the end<span class="pagenum"><a id="Page_95"></a>[95]</span>
of the wicked? Enter into the sanctuary of
your own conscience, my brother, and you will
find, “<span class="smcap">no</span>,” responded with appalling force. Enter
into the sanctuary of God’s word, and, in every
page, you will have to meet this little word, “NO,”
or declarations as plain. “Strive to enter in at
the strait gate; for <i>many</i> shall seek to enter in,
and shall <i>not</i> be able.”</p>

<p>“‘Look at Dan. 12:9, 10; here we have the
<i>end</i> described. What does conscience say? Be
careful, my brother; remember that eternal consequences
hang on your decision; and what is the
answer? “Many [not all] shall be purified, and
made white, and tried; but the wicked shall do
wickedly; and <i>none</i> of the wicked shall understand.”
See Mal. 4:1-3. Where are the wicked,
the proud, and all that do wickedly? Do they
enjoy the healing beams of the Sun of Righteousness?
No. Again, in Matt. 13:49, 50. Are
the wicked permitted to dwell with the just? Is
Heaven and happiness their abode? Enter into
the sanctuary, and what do you hear? No! <i>No!</i></p>

<p>“‘Again, in Matt. 25:12, 30, and 46. Do the
foolish virgins enter in to the marriage supper?
or are they ever married to the Lamb? <i>No!</i> Is
the unprofitable servant “in light and glory”?
No! <i>No!</i> And are the goats enjoying the same
communion with the sheep? or are they going
“into life eternal”? No! <i>No!</i> NO! Read, again,
Rom. 1:18, to the fifth verse of the second chapter.
Would it be unjust for God to condemn the
characters there described? Your judgment tells
you, <i>No!</i> Your conscience responds the same
answer, <i>No!</i> Your tongue must <i>one day</i> answer,
NO! For every tongue must and will confess to
the glory of God. O my brother, enter into the<span class="pagenum"><a id="Page_96"></a>[96]</span>
sanctuary and knock while the door may be
opened; seek while you may find; look while
you may live; and you will most assuredly
learn “<i>their end</i>.” All the plausible reasoning
of all the Universalists under the whole canopy
of heaven cannot save <i>one soul</i>. “Except a man
is born of the Spirit he cannot enter the kingdom
of God.”’</p>

</div>

<p>“During the fall of 1833, and the ensuing
winter, Mr. Miller seems to have been constantly
occupied in lecturing in Dresden and other towns
in New York and Vermont. The very modest
estimate which he had of his own abilities and
qualifications as a preacher, is apparent in all his
correspondence, where any reference is made to
his public labors. In writing to Eld. Hendryx,
under date of Low Hampton, Feb. 25, 1834, he
says:—</p>

<div class="blockquote">

<p>“‘You have undoubtedly heard that I have
been trying to <i>preach</i> (as some call it) about in
this vicinity. I have been laboring, it is true, in
my weak manner, in Dresden, two or three
months; and the Lord has seen fit to bless us
with a little reformation. I have likewise preached
in Putnam, Wrentham, Poultney, and in this place.
You laugh, Bro. Hendryx, to think old Bro. Miller
is preaching! But laugh on; you are not the
only one that laughs; and it is all right—I deserve
it. If I could preach the truth, it is all I
could ask.’</p>

</div>

<p>“Being now recognized as a regularly licensed
preacher his brother Hendryx naturally addressed
him as the ‘Rev. William Miller.’ To a letter
thus directed, Mr. Miller, under date of ‘Hampton,
March 22, 1834,’ thus replied:—</p>

<p><span class="pagenum"><a id="Page_97"></a>[97]</span></p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Bro. Hendryx</span>:—I wish you would
look into your Bible and see if you can find the
word Rev. applied to a sinful mortal like myself;
and govern yourself accordingly.... Let us be
determined to live and die on the Bible. God is
about to rise and punish the inhabitants of the
world. The proud, the high, the lofty, must be
brought low; and the humble, the meek, and the
contrite, will be exalted. Then, what care I for
what the world calls great or honorable? Give
me Jesus, and a knowledge of his word, faith in
his name, hope in his grace, interest in his love,
and let me be clothed in his righteousness, and
the world may enjoy all the high-sounding titles,
the riches it can boast, the vanities it is heir to,
and all the pleasures of sin; and they will be no
more than a drop in the ocean.</p>

<p>“‘Yes, let me have Jesus Christ, and then vanish
all earthly toys. What glory has God revealed
in the face of Jesus Christ! In him all
power centers. In him all power dwells. He is
the evidence of all truth, the fountain of all mercy,
the giver of all grace, the object of all adoration,
and the source of all light; and I hope to enjoy
him to all eternity. What! such a sinful wretch
as I enjoy Christ? How can this be? Yes, yes;
through the electing love of God, the sprinkling
of the blood of the covenant, and the work of regeneration,
such a sinner as I may be cleansed
from sin, purified, and made white, and glorified
in the New Jerusalem, together with him, and
with all who love our Lord and Saviour Jesus
Christ, and who love his appearing.</p>

<p>“‘Bro. H., shall you and I appear together in
that general assembly and church of the first-born?
If God will, I hope we shall there meet,<span class="pagenum"><a id="Page_98"></a>[98]</span>
to part no more. How can I realize the glory
that will there be manifested? And how could
I bear the thought to be banished from the face
of Jesus, and from the glory of his power? Forbid
it, O my Redeemer! Forbid! and let grace reign
through righteousness unto eternal life, by Jesus
Christ our Lord.’</p>

</div>

<p>“The same devotional feelings are manifest in
all his epistles, and also evince that he experienced
nearness of access to God, and great religious
enjoyment.</p>

<p>“Mr. Miller kept no journal, nor any record of
the places he visited, till October, 1834. Beginning
at a place called ‘The Forks,’ supposed to
be ‘Moore’s Forks’ in Clinton County, N. Y., the
names of places where, the dates when, and the
texts from which, he preached, are given in two
small memorandum-books as follows:—</p>

<table>
  <tr>
    <th>“PLACE.</th>
    <th>TIME.</th>
    <th>TEXT.</th>
    <th>TEXT.</th>
  </tr>
  <tr>
    <td>Forks, N. Y.,</td>
    <td>Oct. 1.</td>
    <td>Luke 15:18.</td>
    <td>Rev. 8:13.</td>
  </tr>
  <tr>
    <td>Keesville, N. Y.,</td>
    <td><span class="ditto">”</span> 5.</td>
    <td>Rev. 1:20.</td>
    <td>Job 23:24.</td>
  </tr>
  <tr>
    <td>Beekmantown,</td>
    <td><span class="ditto">”</span> 6.</td>
    <td>Dan. 8:13, 14.</td>
    <td><span class="ditto">”</span>10:14.</td>
  </tr>
  <tr>
    <td>Plattsburgh,</td>
    <td><span class="ditto">”</span> 8.</td>
    <td>Dan. 8:13, 14.</td>
    <td>Rev. 20:6.</td>
  </tr>
  <tr>
    <td>Keesville,</td>
    <td><span class="ditto">”</span> 11.</td>
    <td>1 Cor. 3:11.</td>
    <td></td>
  </tr>
  <tr>
    <td><span class="ditto">”</span></td>
    <td><span class="ditto">”</span> 12.</td>
    <td>Rom. 8:6, 7.</td>
    <td>Luke 15:18.</td>
  </tr>
  <tr>
    <td>Westport,</td>
    <td><span class="ditto">”</span> 14.</td>
    <td>Dan. 8:13, 14.</td>
    <td><span class="ditto">”</span> 10:14.</td>
  </tr>
  <tr>
    <td><span class="ditto">”</span></td>
    <td><span class="ditto">”</span> 15.</td>
    <td>Rev. 20:6.</td>
    <td></td>
  </tr>
</table>

<p>“After visiting the above places, he returned
home to Low Hampton, and soon after wrote to
Eld. Hendryx, as follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">North Hampton, Oct. 23, 1834.</span></p>

<p>“‘<span class="smcap">My Dear Brother Hendryx</span>:—Your favor
of Sept. 17 came to hand while I was absent on a
tour into Clinton County, of about six weeks. I
gave thirty-six lectures on the second coming of
Christ, was at two covenant meetings, attended<span class="pagenum"><a id="Page_99"></a>[99]</span>
two protracted meetings in said time, saw a number
of new-born babes in Christ; and now, being
at home, I shall write to Bro. H. and rest myself
a little.</p>

<p>“‘I am every day more convinced that the whole
word of God is given for our instruction, reproof,
and correction; and that the prophecies contain
the strongest evidences of the divinity and truth
of the Bible; and present to saint and sinner the
strongest motives for a holy life, and repentance
and faith toward God, that can be produced.
When John preached repentance, he prophesied
that the kingdom of Heaven was at hand, as a
principal motive. The apostles prophesied that
God had appointed a day, in which he would
judge the world in righteousness, by that man,
Jesus Christ; and your unworthy brother in
Christ proclaims that the day is at hand, when
“he that is filthy will be filthy still, and he that
is holy will be holy still;” and that Christ is now
standing at the door and knocking for the last
time. And, my dear brother, I can truly say that
“the testimony of Jesus is the spirit of prophecy.”
And yet how many professed ministers of Christ,
at the present day, treat that part of the word
with total neglect, and even laugh and jeer at
those who would warn the people of their approaching
danger. But God has supported me
beyond my most sanguine expectation. And although
they say much before they hear, yet when
they do hear they seem confounded.</p>

<p>“‘The evidence is so clear, the testimony is so
strong, that we live on the eve of the present dispensation,
toward the dawn of the <i>glorious day</i>,
that I wonder why ministers and people do not
wake up and trim their lamps. Yes, my brother,<span class="pagenum"><a id="Page_100"></a>[100]</span>
almost two years since you heard the news, “<i>Behold,
the bridegroom cometh!</i>”—and yet you cry,
A little more sleep, a little more slumber. Blame
not your people if they go to sleep under your
preaching. You have done the same. Bear with
me, my brother. In every letter you have written
me, you have promised to study this all-important
subject, and in every letter you confess your negligence.
The day draws near. More than one-sixth
of the time is gone since my brother Hendryx
promised, and yet asleep! O God, forgive
him! Are you waiting for all the world to wake
up before you dare get up? Where has your
courage fled? Awake! awake! O sluggard!
Defend your own castle, or take sides with the
word of God; <i>destroy</i> or <i>build</i>. You must not,
you cannot, you shall not be neutral. Awake!
awake! Tell Deacon Smith to help wake you.
Tell him, for me, to shake you, and not give out
shaking, until Bro. H. will put on the whole armor
of light.</p>

<p>“‘In every church where I have lectured on
this important subject, many, very many, seem to
awake, rub open their eyes, and then fall back to
sleep again. But the enemy is waking up. In one
town (North Beekmantown) I received a letter, the
day after my first lecture, from some bullies and
blackguards, that if I did not clear out of the
State, they would put me where the dogs could
never find me. The letter was signed by ten of
them. I stayed, and, blessed be God! he poured
out his Spirit, and began a work which gainsayers
could not resist.</p>

<p>“‘Some ministers try to persuade their people
not to hear me; but the people will go, and every
additional lecture will bring an additional<span class="pagenum"><a id="Page_101"></a>[101]</span>
multitude, until their meeting-houses cannot hold
them. Depend upon it, my brother, God is in
this thing; and he will be glorified; and blessed
be his holy name! Do pray for me, my brother,
that I may have grace equal to my need, and that
I may always see my need, feel my weakness, and
be kept humble, and that I may always declare
the truth. <i>Do pray!</i></p>

<p>“‘I think, if the Lord will, I shall be in your
section of country next spring or summer. Do
give me a list of some brethren between here and
your place, if you can.</p>

<p class="center">“‘I remain yours in Christ,</p>

<p class="right">“‘<span class="smcap">William Miller</span>.’</p>

</div>

<p>“Two days subsequent to the date of the above,
Mr. M. was again in the field; and, according to
his memorandum-book, gave lectures as follows:
Oct. 25 and 26, at Paulet, Vt.; Nov. 6, 8, and 9,
at Orwell, Vt.; 10 and 12, Cornwall, Vt.; and
Nov. 16, in Hampton, N. Y. His success in the
above places is indicated in the following extract
from a letter which he wrote Elder Hendryx
from Low Hampton, on the 28th of Nov., 1834:—</p>

<div class="blockquote">

<p>“‘I have had good success since I wrote you
before. The Lord has been with me. I have
been into a number of towns in Vermont. Some
old, hardened rebels have been brought to plead
for mercy, even before my course of lectures was
finished. Blessed be the holy name of God! He
has given me more than I should have dared to
ask. How good, my brother, it is to preach, having
God for paymaster! He pays down. He
pays in souls. He paid the Shepherd thus, and
he was satisfied; will he not pay his servants too?
Yes, yes. Bless his name, O my soul, for all his
benefits!</p>

<p><span class="pagenum"><a id="Page_102"></a>[102]</span></p>

<p>“‘I find that studious Christians are the best
hearers: and the reason is obvious. The more
we know of mankind, the less room there is for
bigotry, superstition, and prejudice. Those are
evils always attending ignorance.’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_V">CHAPTER V.</h2>

<p>NEW DOORS OPEN—HIS LABORS COUNTENANCED BY MINISTERS
OF HIS DENOMINATION—HIS FIRST DONATION OF
TWO HALF-DOLLARS—DEATH OF HIS MOTHER—INCIDENT
AT SHAFTSBURY—RESULTS OF HIS LABORS—TESTIMONY
OF A CONVERT FROM INFIDELITY—LETTER OF REV. C.
FITCH—URGENT APPEALS TO VISIT VARIOUS TOWNS, ETC.</p>

</div>

<p>“After the commencement of the new year
(1835) Mr. Miller lectured, during the first week
of January, in Addison, Vt., and the second, in
Cornwall, Vt. He then returned home, where he
remained till the 12th of February, writing on
the 11th to Elder Hendryx as follows:—</p>

<div class="blockquote">

<p>“‘The Lord opens doors faster than I can fill
them. To-morrow I have an appointment in
Whiting, which will occupy a week. The next
week I shall be in Shoreham; the last week in
this month, at Bridgeport; the first week in
March, in Middletown; the second, in Hoosac. I
have calls from Schroon, Ticonderoga, Moriah,
Essex, Chazy, Champaign, Plattsburgh, Peru,
Mooretown, Canton, Pottsdam, Hopkinton, Stockholm,
Parishville, and other places too numerous
to mention. The Lord has blessed me thus far;
in almost every place where I have lectured, the
Spirit has given fruit. Where I went forth expecting<span class="pagenum"><a id="Page_103"></a>[103]</span>
trials and persecution, I have found God
a present help. Pray for me, that my faith fail
not, and that I may ever feel my weakness, and
that my dependence may be on Israel’s God.
Pray that I may do my duty in the fear of God,
and in the love of the truth; and then, whatever
may become of me, God will be glorified and
souls saved.’</p>

</div>

<p>“After filling the two former of those appointments,
he returned home till the 8th of March,
when he lectured in Bridgeport, Vt., three days,
and gave six lectures. He lectured in Granville
on the following Sabbath, March 15, and again
returned home.</p>

<p>“It seems to have been his intention, when he
left home on the 7th of March, to return to
Whiting, he having received an invitation to
that effect. A powerful work of grace had followed
his lectures there, and several infidels had
acknowledged the authenticity of the Scriptures
as demonstrated by the fulfillment of prophecy,
and were under deep conviction, and wished to
see him. Whether he went there or not, does
not appear. But, on the 21st of March, he
writes, ‘I have been very sick with a cold, for a
day or two past, and I am only able to sit up for
a short time.’</p>

<p>“On the 19th of April, he again visited Granville,
where he also lectured on the 20th and 21st.
On the 26th, he lectured at Middletown, N. Y.
On the 28th, he again wrote from Low Hampton:—</p>

<div class="blockquote">

<p>“‘I have been laid up with a severe cold, and
have been only to two or three places since I
wrote last (March 21). But I have now recovered
my health again, so that I have been the<span class="pagenum"><a id="Page_104"></a>[104]</span>
last two weeks at Granville and Middletown.
Next Sunday (May 3), I am to be at Fort Ann
village, N. Y., if the Lord will; and when I shall
get through lecturing in this region, I cannot tell.
Doors open faster than I can fill them. I have
calls from Wells, Bishop’s Corner, and Tinouth.’</p>

</div>

<p>“These lectures and sermons of Mr. Miller met
the approval of a large number of the ministers
of his denomination, with whose approbation,
from this time, he went forth, as a public laborer,
indorsed and sanctioned by the following certificate:—</p>

<div class="blockquote">

<p class="right">“<span class="smcap">March 19, 1835.</span></p>

<p>“This may certify, to whom it may concern,
that we, whose names are hereunto affixed—being
ministers in the denomination of regular
Baptists—are personally acquainted with Bro.
William Miller, the bearer of this certificate; that
he is a member, and a licentiate in good regular
standing, in the particular Baptist church, in
Hampton, N. Y.; that we have heard his lectures
on the subject of the <i>Second Coming and Reign
of our Lord Jesus Christ</i>; and that we believe
his views on that particular subject, as well as
others pertaining to the gospel, are worthy to be
known and read of all men. As such an one, we
commend him to God, and the affectionate acceptance
of our brethren in the precious Saviour.</p>

<p class="right"><span style="margin-right: 2em;"><span class="smcap">J. Sawyer, Jr.</span>, <i>South Reading</i>.</span><br>
<span style="margin-right: 5.5em;"><span class="smcap">E. Halping</span>, <i>Hampton</i>.</span><br>
<span style="margin-right: 4em;"><span class="smcap">Amos Stearns</span>, <i>Fort Ann</i>.</span><br>
<span class="smcap">Emerson Andrews</span>, <i>Lansingburg</i>.</p>

</div>

<p>“After visiting Fort Ann, N. Y., on the 3d of
May, he lectured in Whitehall, N. Y., on the 10th
and 17th of the same month; in West Haven, on<span class="pagenum"><a id="Page_105"></a>[105]</span>
the 7th of June, and in Middlebury, Vt., on the
14th. From that place he went into the province
of Lower Canada, and lectured, on the 21st and
23d, at Bolton; the 25th, at Hutting; the 28th,
29th, and July 1, at Derby; July 2, at Georgeville;
the 5th and 6th, at Bolton, again; the 7th,
at Outlet; and the 8th and 9th, at Stanstead
Plain. On the 12th, he lectured at Derby, Vt.;
the 13th, at Troy, Vt.; the 14th, at Lowell, Vt.;
the 15th, at Eden, Vt.; the 16th, at Cambridge,
Vt.; the 17th, at Jericho, Vt.; and the 19th, at
Orwell, Vt.</p>

<p>“During this tour, while in Canada, a woman
placed two half-dollars in his hand, which was
all the assistance he received previous to 1836.
His expenses for travel, &amp;c., were paid from his
own funds.</p>

<p>“On his way home from Canada, he was much
depressed in his spirits. To use his own words,
he was overwhelmed with a dark cloud, for which
he could not account. He felt impelled to hasten
home, with a presentiment that there was trouble
there. Leaving Jericho, Vt., instead of filling
several appointments, he took the nearest route,
and hastened home with all speed. Calling at
Orwell, by the urgent request of his Uncle
Phelps, he stopped to speak to the church on the
Sabbath, leaving immediately after service for
home, where he arrived late at night. His family
were astonished to see him return so soon,
and he was delighted to find them all well.</p>

<p>“At an early hour on Monday he went to visit
his mother, to take to her a present from her
daughter in Canada. His mother lived about half a
mile from Mr. Miller’s, with her son, Solomon. He
found her in the enjoyment of good health, and<span class="pagenum"><a id="Page_106"></a>[106]</span>
he spent the day with her, returning home unusually
interested with his visit. His mother
did not receive his views, but always told him to
preach the whole truth, as he believed it, and do
his duty. Soon after Mr. Miller had left his
mother, she was seized with the palsy. Mr. M.
was sent for. She was unable to converse any;
but, by the pressure of the hand, signified that
she knew him, and before the close of the week,
expired. Had not Mr. Miller been impressed
with a sense of ‘trouble at home,’ he would have
taken a more circuitous route, and filled several
appointments, according to previous arrangements.
By thus changing his original purpose,
he enjoyed the opportunity of a day’s conversation
with his mother, which he would otherwise
have been deprived of. He often recurred to this
as a signal instance of God’s favor.</p>

<p>“On the 2d of August, he lectured at South
Bay, N. Y.; on the 9th, at Dresden, N. Y.,
and, on the 23d, at South Bay, again. On the
28th, he again writes from Low Hampton, to
Eld. Hendryx, as follows:—</p>

<div class="blockquote">

<p>“‘I am yet engaged in warning the inhabitants
to be prepared for the great day of God Almighty,
and am endeavoring to prove by the Scriptures
that it is near, even at the doors.... I always
present this as an inducement for men to repent.
I call on them in the name of my dear Master to
turn, repent, believe, and obey him. I beseech
them, for the value of their souls, to believe in
Christ. I implore them to lay up treasures in
Heaven. I importune them, again and again, to
read, reflect, examine, and see if the word of God
is not true. I show them its complete fulfillment
thus far, and then I pray God to direct the arrow<span class="pagenum"><a id="Page_107"></a>[107]</span>
to the heart. I ask God, through Jesus Christ,
to nerve the arm that pulls the bow, and to sharpen
the arrow that twangs from it. I then put
all my confidence in God and in his promise, “Lo,
I am with you even to the end of the world.” ...</p>

<p>“‘I have this moment received a letter from
Bro. Wescott [the Baptist clergyman], to be in
Stillwater next Sabbath [August 30]; and I
shall be under the necessity of leaving in a few
minutes. I shall be absent until about the 1st
of October.</p>

<p>“‘My good old mother Miller is dead. She died
about four weeks since. The rest of us are all
in good health.</p>

<p class="center">“‘Yours in gospel bonds,</p>

<p class="right">“‘<span class="smcap">Wm. Miller</span>.’</p>

</div>

<p>“He visited Stillwater, N. Y., according to invitation,
and continued there one week, lecturing
each day. On the 13th, he was at Bristol. On
the 1st of November, he visited Middletown, N.
Y., and gave a course of eight lectures. He then
lectured again, five days, at Bristol, commencing
on the 15th of November; and, beginning on the
29th, he labored five days longer at Middletown—usually
giving two lectures each day. On the
6th of December, he was at Whitehall, N. Y.; on
the 20th, at Poultney, Vt.; and on the 27th, at
Westhaven. This terminated his labors for the
year 1835.</p>

<p>“On the 3d of January, 1836, he lectured at
a Brother Aborn’s; on the 24th, at Dresden, N.
Y.; on the 7th of February, at Fort Ann village, N.
Y.; on the 13th of March, at Orwell, Vt.; and
on the 15th, at Shoreham, Vt. His public lectures
during these winter months were interrupted
by the preparation of his course of sixteen lectures<span class="pagenum"><a id="Page_108"></a>[108]</span>
for the press, which were published in Troy,
N. Y., in the spring of this year, by Eld. Wescott.
All the copies of that edition supplied to Mr.
Miller, he purchased at the regular prices.</p>

<p>“On the 24th of April, he again visited Stillwater,
N. Y.; and, on the 15th of May, New
Haven, Vt. On the 16th he commenced a course
of lectures at Weybridge, Vt., which closed on
the 20th. On the day following, he began his
labors at Monkton, N. Y., which continued eight
days.</p>

<p>“On the 19th of June, he visited Lansingburg,
N. Y., and continued till the 26th. To pay his
stage-fare, he received, on this occasion, four dollars,
which, with the two half-dollars received in
Canada, was all the remuneration he had thus far
received for his expenses. Subsequent to that
time, as he says in his ‘Apology and Defense,’
he never received enough to meet his expenses
of travel to the places where he was invited; so
that his public labors were never of any pecuniary
advantage to him, as has been currently
reported and believed; but, on the contrary, they
were a heavy tax on his property, which gradually
decreased during that period of his life.</p>

<p>“On the 21st of July, he writes, from Low
Hampton, to Eld. Hendryx: ‘I have been confined
at home, for three weeks past, by a bilious
complaint. I was taken unwell while lecturing
at Lansingburg, N. Y.; but I finished my course
of lectures, and returned home, and have not been
well since. My lectures were well received in
that place, and excited attention. The house
was filled to overflowing for eight days in succession.
I feel that God was there, and believe
that in his glorified kingdom I shall see the<span class="pagenum"><a id="Page_109"></a>[109]</span>
fruits.... Infidels, deists, Universalists,
and sectarians, were all chained to their seats, in
perfect silence, for hours—yes, days—to hear the
old stammering man talk about the second coming
of Christ, and show the manner, object, time,
and signs, of his coming. O my brother! it
makes me feel like a worm—a poor, feeble creature;
for it is God only who could produce such
an effect on such audiences. Yet it gives me
confidence; for I solemnly believe it is truth; and
God will support his word, and will be present
where it is preached, however feeble the instrument;
for “Lo, I am with you alway, even unto
the end of the world.” Therefore, if I were
preaching before all the kings of the earth, why
should I fear? for the King of kings is with me.
If all the lords were there, yet he is Lord of
lords, and of the great men of the earth.’</p>

<p>“Mr. Miller again lectured in Dresden, N. Y., on
the 7th of August; in Orwell, Vt., on the 11th of
September; and in Keesville, N. Y., on the 18th.
He then gave courses of lectures, beginning at
Lawrence, N. Y., on the 22d; Stockholm, on the
29th; Parishville, on the 7th of October; Massena,
N. Y., on the 14th. He gave ten lectures
at Fort Covington, N. Y., beginning on the 20th,
and was at Chataugay, N. Y., on the 27th. This
terminated his labors for the year 1836. In allusion
to these last visits, he wrote on the 23d of
December:—</p>

<div class="blockquote">

<p>“‘I have not visited a place where the Lord
has not given me one or two souls for my hire.
I have spent eight weeks in St. Lawrence County,
and delivered eighty-two lectures this fall. Next
week I am going to Shaftsbury and vicinity.’</p>

</div>

<p>“He visited Shaftsbury, Vt., the 23d of January,<span class="pagenum"><a id="Page_110"></a>[110]</span>
1837, and gave his full course of sixteen lectures.
At the close of one lecture, a Baptist
clergyman arose, and stated that he had come
there for the purpose of exposing the folly of Mr.
M., but had to confess that he was confounded,
convicted, and converted. He acknowledged that
he had applied various unhandsome appellations
to Mr. Miller, calling him ‘the end of the world
man,’ ‘the old visionary,’ ‘dreamer,’ ‘fanatic,’ and
for which he felt covered with shame and confusion.
That confession, evidently so honest, was
like a thunderbolt on the audience.</p>

<p>“Very few particulars of interest have been
gathered respecting his labors during the year
1837. According to his memorandum-book, he
lectured in Wells, Vt., on the 3d of February; in
Shrewsbury, Vt., on the 3d of March; in Andover,
Vt., from the 5th to the 12th of March; in
Weston, Vt., four days, beginning with the 13th;
in Mt. Holly, Vt., on the 17th; in Orwell, Vt., on
the 23d of April and 7th of May; in Danby, Vt.,
the 14th of May; in Poultney, Vt., eight days,
beginning with the 21st of May; in Orwell, again,
on the 4th of June; in North Springfield, Vt.,
from the 11th to the 17th; in Ludlow, Vt., from
the 19th to the 21st; in Mt. Holly, Vt., from the
25th of June to the 2d of July;<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a> in Orwell, Vt.,
on the 9th of July; at Fairhaven, Vt., from the
11th to the 20th; in Whiting, Vt., on the 23d;
in Fairhaven, Vt., on the 13th of Aug.; in Moriah,
Vt., from the 14th to the 22d of October;
in Ludlow, Vt., from the 29th to the 6th of November,<span class="pagenum"><a id="Page_111"></a>[111]</span>
and at Stillwater, N. Y., on the 31st of
December.</p>

<p>“With the 1st of January, 1838, he commenced
a second course of lectures at Lansingburg, N.
Y., in compliance with the urgent request of the
Baptist church in that place, and of E. B. Crandall,
their pastor. The lectures continued nine
days, and were listened to by crowded and attentive
audiences. The result also was most
heart-cheering. Infidelity had several strongholds
in that neighborhood, and many of that
class attended his lectures, and were greatly affected
by them. In a letter dated on the 25th
of that month, two weeks after the close of the
lectures, a gentleman of that place writes to Mr.
Miller:—</p>

<div class="blockquote">

<p>“‘I have never witnessed so powerful an effect
in any place as in this, on all who heard. I am
of the opinion that not less than one hundred
persons, who held infidel sentiments, are brought
to believe the Bible. Infidelity is dumb in this
place, as if frightened, and converts are many.’</p>

</div>

<p>“The following testimony of one who was converted
from infidelity during these lectures, is
copied from the <i>Boston Investigator</i> (an infidel
paper) of January, 1845:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Mr. Editor</span>:—I was a warm supporter of
the views of Abner Kneeland, attended his lectures
and <i>protracted dances</i>, disbelieved in divine
revelation and a future existence, and fully accorded
with Mr. Kneeland’s views of religion.
Having read every work of note that I could obtain,
and having heard many lectures opposed to
God and the Bible, I considered myself prepared
to overthrow the Christian faith, and feared no
argument that could be brought from the Bible.<span class="pagenum"><a id="Page_112"></a>[112]</span>
With these feelings, I attended a full course of
Mr. Miller’s lectures. He gave his rules of interpretation,
and pledged himself to prove his position.
I approved of his rules—to which I refer
you—and the result was, he established the fact
that the Bible is what it purports to be—the
word of God—to my mind, beyond a doubt; and
I have taken it as the man of my counsel.</p>

<p>“‘I notice your doubts of the truth of the statement
in relation to hundreds of infidels being
converted under the preaching of Mr. Miller.
This may possibly be owing to your never having
given Mr. Miller a candid and thorough hearing.
He is a man mighty in the Scriptures, and
has done terrible execution in the ranks of the
“King’s enemies,” with the sword of the Spirit,
which is the word of God.</p>

<p>“‘I am personally acquainted with nearly one
hundred, who held to similar views with Abner
Kneeland, who were converted under the preaching
of Mr. Miller; and we did not yield the point
without a struggle, nor without due consideration.
Each and every prop and refuge of infidelity and
unbelief were taken away from us, and our sandy
foundation was swept by the truth of the Almighty
as chaff is driven by the wind. Yet we
parted with them much as a man parts with a
<i>diseased tooth</i>. We tried to cure and keep it
there, and when made to know that the <i>root</i> and
foundation was rotten, it was painful to part
with; but we rejoiced and felt better after the
separation; for there is balm in Gilead—there is
a Physician there.</p>

<p class="right">“‘<i>Lansingburg, N. Y., Jan., 1845.</i>’</p>

</div>

<p>“On the 14th of January, Mr. Miller lectured
at Westhaven, N. Y., and two weeks from that<span class="pagenum"><a id="Page_113"></a>[113]</span>
day, at Low Hampton, N. Y. On the 4th of
February, he commenced a course of lectures at
Panton, Vt., which he continued eight days. He
then returned to West Haven, N. Y., and lectured
seven days, beginning February 18.</p>

<p>“On returning to Low Hampton, he found the
following letter from Rev. Charles Fitch, pastor
at the Marlboro’ Chapel, Boston. It was the beginning
of an acquaintance between those dear
brethren in Christ, and as such, will be read with
interest by all:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Boston, March 5, 1838.</span></p>

<p>“‘<span class="smcap">My Dear Brother</span>:—I am a stranger to you,
but I trust that, through the free sovereign grace
of God, I am not altogether a stranger to Jesus
Christ, whom you serve. I am the pastor of an
orthodox Congregational church in this city. A
few weeks since, your Lectures on the Second
Coming of Christ were put into my hands. I
sat down to read the work, knowing nothing of
the views which it contained. I have <i>studied</i>
it with an overwhelming interest, such as I
never felt in any other book except the Bible.
I have compared it with Scripture and history,
and I find nothing on which to rest a single
doubt respecting the correctness of your views.
Though a miserable, guilty sinner, I trust that,
through the Lord’s abounding grace, I shall be
among those that love his appearing. I preached
to my people two discourses yesterday on the coming
of our Lord, and I believe a deep and permanent
interest will be awakened thereby in God’s
testimonies. My object in writing you, my dear
sir, is twofold.</p>

<p>“‘1st. Will you have the kindness to inform<span class="pagenum"><a id="Page_114"></a>[114]</span>
me, by letter, in what history you find the fact
stated that the last of the ten kings was baptized
<span class="allsmcap">A. D.</span> 508, and also that the decree of Justinian,
giving the Bishop of Rome power to suppress the
reading of the Scriptures, was issued in 538?
All the other data which you have given, I have
found correct, and I know of no reason to doubt
your correctness in these. But, as I have not
yet been able to find a statement of those facts,
you will do me a great favor by just informing
me where I may find them; and I shall then feel
prepared to defend the truth, and to point others
to the right source of information.</p>

<p>“‘There is a meeting of our Ministerial Association
to-morrow, and, as I am appointed to read
an essay, I design to bring up this whole subject
for discussion, and trust that I may thereby do
something to spread the truth.</p>

<p>“‘2d. My second object in writing was to ask if
you would put me in the way to obtain a dozen
copies of your lectures. I know of none to be
obtained here. I know of several individuals
who are very desirous to obtain the work, and if
you can tell me of any place where it can be obtained
in this city, or in New York, you will
greatly oblige me. If you can give me any information
of importance on the subject, not contained
in your book, I should greatly rejoice, because,
as I stand a watchman on the walls, I wish
to “<i>give the trumpet a certain sound</i>,” and to
make that sound as full, and explicit, and convincing,
as possible.</p>

<p class="center">“‘Yours in the faith of Jesus Christ,</p>

<p class="right">“‘<span class="smcap">Charles Fitch</span>.’</p>

</div>

<p>“On the 12th of March, Mr. M. commenced a<span class="pagenum"><a id="Page_115"></a>[115]</span>
course of lectures, and continued eight days, at
Benson, Vt. Previous to this, he had received
urgent requests from the Rev. Mr. Hill, of the
First Church in Troy, N. Y., and Rev. Mr. Parke,
of the church in West Troy, uniting with their
respective churches, for a course of lectures in
each place; and they were expected, in West
Troy, to have been commenced previous to those
in Benson, Vt. Their disappointment, and the
great anxiety of ministers and people, at that
period, to secure his services, may be judged of
by the following letter from the pastor of the
church in that place:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">West Troy, March 12, 1838.</span></p>

<p>“‘<span class="smcap">William S. Miller, Esq.</span>:<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a> Dear Sir, I received
a line from you, dated March 1, and was
glad to hear that Father Miller had concluded to
visit West Troy on Saturday last. With much
anxiety, all looked forward to that day, expecting
the privilege of hearing something upon the
subject of Christ’s Second Coming. But alas!
we are <i>disappointed</i>. Dear Sir, I write these
few lines, letting you know something of the
state of feeling in this place upon the subject of
Mr. Miller’s lectures. In the street, in the house,
in short, wherever (almost) you meet an individual,
the first thing is, Has Mr. Miller come yet?
When is Mr. Miller going to be here? What is
the reason he does not come? &amp;c. If the old
gentleman can possibly come down to West Troy,
I wish him to come as soon as possible. I hope
he will not delay. I think we have a little claim
upon him, if our wishes may be brought into account.<span class="pagenum"><a id="Page_116"></a>[116]</span>
Dear Sir, upon the reception of this,
please write me the reason of the <i>disappointment</i>;
also, when he will come, if at all, that I
may give an answer to them that ask.</p>

<p class="center">“‘Yours in haste,</p>

<p class="right">“‘<span class="smcap">Frederic S. Parke</span>.’</p>

</div>

<p>“At the same date, Mr. Miller’s son received a
letter from Troy, N. Y., stating that ‘Rev. Mr.
Hill is at present very anxious, and most of his
church, for your father to come to East Troy
first, and he has undertaken a negotiation with
Eld. Parke, for your father to visit them half of
the time.’</p>

<p>“In compliance with these urgent requests, he
commenced a course of lectures at West Troy,
N. Y., on the 8th of March, and continued till
the 15th, when he began in East Troy, where he
continued till the 25th. These were attended
with happy results. In the March of the next
year, the Rev. Mr. Parke wrote Mr. Miller as
follows:—</p>

<div class="blockquote">

<p>“‘It is my privilege to say that God in mercy
is doing a great work in West Troy. Old and
young and middle-aged are alike made the happy
recipients of grace. The Dutch Reformed church
are enjoying an interesting state of things. The
Methodists are full of the Spirit, and the Baptists
are pressing on in the good cause. Praise the
Lord! A number date their awakening to your
lectures on the Second Coming of Christ....
You have great reason to rejoice that God is
pleased to make you the honored instrument of
awakening poor sinners.’</p>

</div>

<p>“Previous to these lectures, he had received
the following urgent request from Rev. Emerson<span class="pagenum"><a id="Page_117"></a>[117]</span>
Andrews, of the Baptist church in Rome, N.
Y.:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Rome, N. Y., March 20, 1838.</span></p>

<p>“‘<span class="smcap">Dear Brother Miller</span>:— ...
We have heard something of you and yours, and
want to see you in person, and hear your whole
course of lectures. I feel as if the time had arrived
for you to preach the gospel at Rome also.
There is more attention to religion now than
formerly, and some anxiety. The desire to hear
from you is very great. We want you to come
immediately, the first Sunday, if possible. Don’t,
I beg of you, make <i>any delay, or excuse</i>, but
come right off.... I want you to be here
before the time if possible.’</p>

</div>

<p>“Engagements at Troy made it necessary to defer
compliance with the above till they were
attended to. After a few days’ rest, he visited
Rome, N. Y., began his lectures there on the 6th
of May, and continued till the 16th. In the absence
of any journal, or of any reference to these
lectures in any of the letters preserved by him,
their results cannot be here recorded.</p>

<p>“In June following, he again visited his friends
in Canada East, and lectured at Outlet on the
10th and 11th, and Bolton from the 12th to the
14th, returning home before the end of the
month. After this, he gave courses of lectures,
commencing on the 26th of August, at Braintree,
Vt.; on the 16th of September, at White Creek,
Vt.; on the 3d of October, at Pittsfield, Vt.; on
the 7th, at Randolph, Vt.; on the 16th, at Brookfield,
Vt.</p>

<p>“This last course was given at the urgent request of
Rev. Jehiel Claflin and the Baptist church in
that place. As early as the 26th of June, Mr.<span class="pagenum"><a id="Page_118"></a>[118]</span>
C. wrote him: ‘There are a great many people
in this and the adjoining towns, who are very
anxious to hear you lecture on the subject of the
millennium.’ And, on the 16th of July, he
wrote: ‘I received your favor of the 30th ult.,
and read the same with much delight, to find
that you could gratify the wish of so many
friends in this, and adjacent towns. I read your
letter in meeting, yesterday, to my congregation;
and, some being present from abroad, I consulted
them according to your request, and found an increasing
anxiety in their minds that you should
come and lecture in this vicinity, or near by.’</p>

<p>“On the 7th of November, he commenced a
course of lectures at Montpelier, Vt., which he
continued there and in the neighborhood till the
23d. On the 17th, he writes from that place to
his son:—</p>

<div class="blockquote">

<p>“‘There is a great excitement on the subject in
this place. Last night, we had a solemn and interesting
meeting. There was a great breaking
down, and much weeping. Some souls have been
born again. I can hardly get away from this
people. They want me to stay another week;
but I shall go to the next village on Monday.
Mr. Kellogg, the Congregational minister here,
is a good man, and his church are living Christians.
Montpelier is quite a considerable village,
and contains some very intelligent people, who
appear to listen with much interest. This afternoon,
I meet the citizens, and am to give them an
opportunity to ask questions and state objections....
May God help me to give his truth! I know
my own weakness, and I know that I have neither
power of body nor mind to do what the
Lord is doing by me. It is the Lord’s doings and<span class="pagenum"><a id="Page_119"></a>[119]</span>
marvelous in our eyes. The world do not know
how weak I am. They think much more of the
old man than <i>I</i> think of him.’</p>

</div>

<p>“A gentleman in this place, on the 20th of
February following, wrote to Mr. M. as follows:
‘I am happy to inform you that your labors with
us have been blessed, and twenty have united
with our church (the Baptist) since you left
Montpelier, and twenty or thirty more will soon
join, all of whom date their awakening at the
time you lectured here. Bro. Kellogg (the Congregationalist
minister) is strong in the faith, and
his views are with Bro. Miller on the second coming
of Christ.’</p>

<p>“On the 24th of November, he commenced a
series of lectures in Jericho, Vt., which continued
till the 2d of December. On the 28th of this
month, he went to Stockbridge, Vt., and on the
30th, to Rochester, where he continued till the
6th of January, 1839.</p>

<p>“On the 7th of January, 1839, he wrote to his
son from Bethel, Vt., that he had lectured in those
places to large audiences, and was on his way to
Woodstock. He arrived at that place on the 7th,
and commenced a second course of lectures, which
continued to the 14th. From that date to the
20th, he lectured at Pomfret, Vt.; from the 21st
to the 27th, at Bethel, Vt.; and from the 28th to
the 31st, at Gaysville, Vt.; from which place he
returned home. On the 28th, he wrote from
Gaysville to his son:—</p>

<div class="blockquote">

<p>“‘There has been a reformation in every place
that I have lectured in since I left home, and the
work is progressing in every place rapidly. The
meeting-houses are crowded to overflowing. Much
excitement prevails among the people. Many<span class="pagenum"><a id="Page_120"></a>[120]</span>
say they believe; some scoff; others are sober
and thinking. Give my love to all—mother and
the children.</p>

<p class="center">I remain yours, etc.</p>

<p class="right">“‘<span class="smcap">Wm. Miller</span>.’</p>

</div>

<p>“On the 10th of March, he commenced in Essex,
Vt., and lectured till the 17th. From the
18th to the 25th, he was at Williston, Vt.; and
on the 26th, he commenced another course of
lectures at Waterbury, Vt., which closed on the
1st of April. Having projected a tour into Massachusetts
about this time, he was obliged to disappoint
a large number who had solicited visits
from him. As evidence of the great desire to
hear him, he then had on file urgent requests
from Frederick Daley, ‘Preacher in charge,’ Northfield,
Vt.,—with fifteen signatures from Strafford,
Vt.,—expressing ‘a great anxiety on the part of
the public to hear a course of lectures;’ from Joseph
Chase, Middlesex, announcing that the meeting-house
had been opened for him without a
dissenting vote, and urging him to come by all
means; Wm. D. Leavett, Grantham, N. H.; urging
his presence there, ‘at an early day as possible;’
Z. Delano, Hartford, Vt., wishing him to
come as early ‘as practicable;’ Jonathan Woods,
Dover, Vt., ‘many people being desirous to hear;’
Hiram Freeman, pastor of the Congregationalist
church in Middlesex, Vt., stating that ‘the church
would gladly see him, and were generally anxious
for him to come,’ etc., etc.; none of which appear
to have been complied with.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_121"></a>[121]</span></p>

<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI.</h2>

<p>VISITS MASSACHUSETTS—INVITATION TO LOWELL—EXTRACT
FROM THE LYNN RECORD—IS INVITED TO BOSTON—CONVERSATION
WITH ELDER HIMES—PUBLICATION OF HIS
LECTURES BY MR. MUSSEY—LABORS IN PORTSMOUTH—INTERVIEW
WITH ELDER ROBINSON, ETC.</p>

</div>

<p>“In compliance with an invitation from Mr.
Seth Mann, of Randolph, Mass., dated January
15, 1839, informing him that ‘I, myself, and many
of our Baptist and Pedo-Baptist friends here,
wish you to come and preach to us,’ Mr. Miller
visited Massachusetts, and arrived for the first
time in Boston on the evening of April 18. The
next day he wrote as follows:—</p>

<div class="blockquote">

<p class="right">“‘Boston, April 19, 10 o’clock <span class="allsmcap">A. M.</span>, 1839.</p>

<p>“‘<span class="smcap">Dear Son</span>:—I am now in this place, hearty
and well. Start at half-past twelve for Randolph,
where I expect to be next week. Roads were
very bad. Snow-storm night before last in Keene,
N. H.; pleasant yesterday and to-day. I have
been running about this morning; visited India
wharf, the new Market, Faneuil Hall, etc., etc.
Busy time in Boston. I have no news as yet.
Will write as often as you will wish to hear. I
stopped at the Pemberton House, No. 9 Howard
street.</p>

<p class="center">Yours, etc.</p>

<p class="right"><span class="smcap">Wm. Miller</span>.’</p>

</div>

<p>“He reached Randolph, and commenced his
first course of lectures in Massachusetts on the
21st of April of that year. He closed his lectures
there on the 28th; commenced in Stoughton,
Mass., on the 29th, and continued to the 6th of
May; lectured at Braintree, Mass., on the 7th and
8th, and from the 9th to the 13th in East Randolph,<span class="pagenum"><a id="Page_122"></a>[122]</span>
Mass. His lectures in these places were
attended by powerful revivals. On the 27th of
May Mr. Mann wrote him from Randolph, saying:—</p>

<div class="blockquote">

<p>“‘The Lord, we trust, is doing a gracious work
in this place. There have been twelve or fourteen
already converted, and at the close of the
last meeting about twenty arose for prayers.
Our last conference meeting was so crowded that
we had to adjourn to the meeting-house....
There appears to be a great solemnity on the
minds of nearly all in Mr. M’Leish’s society. A
powerful work is going on in East Randolph.’</p>

</div>

<p>“In July following, Rev. Charles Peabody
transmitted to Mr. M. the unanimous vote of the
church for him to repeat his lectures in Randolph;
but he does not appear to have done so.</p>

<p>“Previous to Mr. Miller’s visit to Massachusetts,
Elder T. Cole, of Lowell, had heard of the
results attending his labors in Vermont, and had
written for him to visit that city. The dress of
Mr. Miller was very plain and ordinary, much
more befitting his profession of a farmer than of
a preacher. Elder Cole, from the reports of his
great success, expected him to appear like some
distinguished doctor of divinity. When Mr. M.
came to Randolph, Elder C. obtained a promise of
his services in Lowell, to commence on the 14th
of May, and was requested to meet him at the
cars. He had heard that Mr. Miller wore a camlet
cloak and white hat, but expected to see a fashionably-dressed
gentleman. On the arrival of the
cars, he went to the depot to meet him. He
watched closely the appearance of all the passengers
as they left the cars, but saw no one who
corresponded with his expectations of Mr. M.<span class="pagenum"><a id="Page_123"></a>[123]</span>
Soon he saw an old man, shaking with the palsy,
with a white hat and camlet cloak, alight from
the cars. Fearing that this one might prove to
be the man, and, if so, regretting that he had invited
him to lecture in <i>his</i> church, he stepped up
to him, and whispered in his ear:—</p>

<p>“‘Is your name Miller?’</p>

<p>“Mr. M. nodded assent.</p>

<p>“‘Well,’ said he, ‘follow me.’</p>

<p>“He led the way, walking on ahead, and Mr.
M. keeping as near as he could, till he reached his
house. He was much chagrined that he had
written for a man of Mr. M.’s appearance, who, he
concluded, could know nothing respecting the Bible,
but would confine his discourse to visions
and fancies of his own.</p>

<p>“After tea, he told Mr. M. he supposed it
was about time to attend church; and again led
the way, Mr. Miller bringing up the rear. He
showed Mr. M. into the desk, but took a seat
himself among the congregation. Mr. M. read a
hymn; after it was sung, he prayed, and read
another hymn, which was also sung. He felt unpleasant
at being left in the pulpit alone, but
took for his text: ‘Looking for that blessed hope,
and the glorious appearing of the great God and
our Saviour Jesus Christ.’ This he sustained and
illustrated by apposite quotations of Scripture,
proving a second personal and glorious appearing
of Christ. Elder C. listened for about fifteen
minutes, when, seeing that he presented nothing
but the word of God, and that he opened the
Scriptures in a manner that did honor to the occasion,
like a workman who needeth not to be
ashamed, he walked up into the pulpit, and took
his seat. Mr. M. lectured there from the 14th to<span class="pagenum"><a id="Page_124"></a>[124]</span>
the 22d of May, and again from the 29th to the
4th of June. A glorious revival followed, and
elder C. embraced his views in full, continuing for
six years a devoted advocate of them. On the
25th of July, elder C. wrote Mr. M. that, since the
lectures, he ‘had baptized about forty, sixty in
all having joined the church; and there are yet
some who are seeking the Lord.’ Mr. Miller says
of his visit:—</p>

<div class="blockquote">

<p>“‘At Lowell I also became acquainted with
my Bro. J. Litch, who had previously embraced
my views, and who has since so aided their extension
by his faithful lectures and writings, and
energetic and consistent course.’</p>

</div>

<p>“From the 24th to the 28th of May, Mr. M.
lectured in Groton, Mass., and from the 3d to the
9th of June, in Lynn, Mass. In connection with
his visit to this place, he made the following entry
in his memorandum-book: ‘Thus ends my
tour into Massachusetts, making eight hundred
lectures from October 1, 1834, to June 9, 1839—four
years, six months, nine days.’ The editor of
the <i>Lynn Record</i> gave the following notice of
Mr. Miller, and his visit to that place:—</p>

<div class="blockquote">

<p class="center">“‘MILLER AND THE PROPHECIES.</p>

<p>“‘We took a prejudice against this good man
when he first came among us, on account of what
we supposed a glaring error in interpreting the
Scripture prophecies so that the world would
come to an end in 1843. We are still inclined to
believe this an error or miscalculation. At the
same time we have overcome our prejudice against
him by attending his lectures, and learning more
of the excellent character of the man, and of the<span class="pagenum"><a id="Page_125"></a>[125]</span>
great good he has done and is doing. Mr. Miller
is a plain farmer, and pretends to nothing except
that he has made the Scripture prophecies an intense
study for many years, understands some of
them differently from most other people, and
wishes, for the good of others, to spread his views
before the public. No one can hear him five
minutes without being convinced of his sincerity,
and instructed by his reasoning and information.
All acknowledge his lectures to be replete with
useful and interesting matter. His knowledge
of Scripture is very extensive and minute; that
of the prophecies, especially, surprisingly familiar.
His application of the prophecies to the
great events which have taken place in the natural
and moral world is such, generally, as to produce
conviction of their truth, and gain the ready
assent of his hearers. We have reason to believe
that the preaching or lecturing of Mr. Miller, has
been productive of great and extensive good.
Revivals have followed in his train. He has been
heard with attention, wherever he has been....</p>

<p>“‘There is nothing very peculiar in the manner
or appearance of Mr. Miller. Both are at least
equal to the style and appearance of ministers in
general. His gestures are easy and expressive,
and his personal appearance every way decorous.
His Scripture explanations and illustrations are
strikingly simple, natural, and forcible; and the
great eagerness of the people to hear him has
been manifested wherever he has preached.’</p>

</div>

<p>“On his way home he lectured at the following
places:—Commencing on the 16th of June at
Westford, Vt.; the 23d, at Cambridge, Vt., and
on the 30th at Colchester, Vt. As a result of his
labors in Colchester, twenty-three were added to<span class="pagenum"><a id="Page_126"></a>[126]</span>
the Baptist church between that time and the 2d
of December following.</p>

<p>“The letters addressed to him and his son at
this period show that a report was in circulation
that he was dead; and, that as soon as that was
successfully contradicted, another was current
that, on re-examining his calculations, he had discovered
a mistake of one hundred years. Both
of these rumors were several times subsequently
revived, and had to be as often contradicted.</p>

<p>“On the 15th of September, in compliance
with ‘the wish of many in Rutland, Vt.,’ who
were ‘very anxious to hear’ his ‘course of lectures,’
he visited that place, and lectured each
day, to the 22d, when he returned to his family,
and made arrangements for a second visit to Massachusetts.</p>

<p>“He commenced his labors at Groton, Mass., on
the 13th of October, and lectured ten days. In
reference to these lectures and others in neighboring
towns, Rev. Silas Hawley, Congregational
minister, wrote from Groton, on the 10th of April,
1840, as follows:—</p>

<div class="blockquote">

<p>“‘Mr. Miller has lectured in this and adjoining
towns with marked success. His lectures have
been succeeded by precious revivals of religion in
all those places. A class of minds are reached
by him not within the influence of other men.
His lectures are well adapted, so far as I have
learned, for shaking the supremacy of the various
forms of error that are rife in the community.’</p>

</div>

<p>“Closing his lectures in Groton, Mr. M. gave a
third course of lectures in Lowell, continuing
from the 23d of October to the 1st of November.
These, like the previous lectures in that place,
were attended with precious fruits.</p>

<p><span class="pagenum"><a id="Page_127"></a>[127]</span></p>

<p>“From the 2d to the 10th of November, he
lectured in Haverhill, Mass., where he made the
acquaintance of Elder Henry Plummer, pastor of
the Christian church, who embraced his views,
and was a steadfast friend till Mr. Miller’s decease.</p>

<p>“On the 11th of November, Mr. M. commenced
a course of lectures in Exeter, N. H., which continued
till the 19th. On the 12th, a conference
of the Christian Connection was in session there,
and they called on Mr. Miller in a body. He
was a stranger to nearly all of them; and few of
them regarded his views with anything more
than mere curiosity. Several of them questioned
him respecting his faith; but they were speedily
silenced by the quotation of appropriate texts of
Scripture.</p>

<p>“It was on this occasion that he became acquainted
with Elder Joshua V. Himes, then
pastor of the Chardon-street church, Boston.
Elder H. had written to Mr. M., on the 19th of
October, inviting him to give a course of lectures
in his chapel. He now renewed his invitation,
and got the promise of a course of lectures in
December. Before commencing there, Mr. Miller
gave a second course of lectures in Stoughton,
Mass., from the 24th to the 29th of November,
and one in Canton, Mass., from the 1st to the 6th
of December. In this last place, he writes to his
son, that he ‘lectured three times on the last day,
to a house jammed full.’ Pressing invitations for
further labors in the surrounding region had to
be disregarded, in order to fulfill his engagement
in the metropolis of New England.</p>

<p>“He arrived in Boston on the 7th of December,
and from the 8th to the 16th lectured in the<span class="pagenum"><a id="Page_128"></a>[128]</span>
Chardon-street chapel,—his first course of lectures
in that city.</p>

<p>“On the 12th of December, Mr. Miller writes
from Boston to his son:—‘I am now in this
place lecturing, twice a day, to large audiences.
Many, very many, go away unable to gain admittance.
Many, I am informed, are under serious
convictions. I hope God will work in this
city.’</p>

<p>“At this time he stopped at the house of Elder
Himes, who had much conversation with him
respecting his views, his plans for the future, and
his responsibilities. Elder H. became impressed
with the correctness of Mr. M.’s views respecting
the nearness and nature of Christ’s coming; but
was not fully satisfied respecting the time. He
was, however, sufficiently convinced that Mr.
Miller was communicating important truths, to
feel a great interest in their promulgation.</p>

<p>“‘When Mr. Miller had closed his lectures,’
says Elder H., ‘I found myself in a new position.
I could not believe or preach as I had done.
Light on this subject was blazing on my conscience
day and night. A long conversation with
Mr. Miller then took place, on our duties and responsibilities.
I said to Bro. Miller, “Do you
really believe this doctrine?”</p>

<p>“‘He replied, “Certainly, I do, or I would not
preach it.”</p>

<p>“‘What are you doing to spread or diffuse it
through the world?’</p>

<p>“‘I have done, and am still doing, all I can.’</p>

<p>“‘Well, the whole thing is kept in a corner
yet. There is but little knowledge on the subject,
after all you have done. If Christ is to come in
a few years, as you believe, no time should be<span class="pagenum"><a id="Page_129"></a>[129]</span>
lost in giving the church and world warning, in
thunder-tones, to arouse them to prepare.’</p>

<p>“‘I know it, I know it, Bro. Himes,’ said he;
‘but what can an old farmer do? I was never
used to public speaking; I stand quite alone;
and, though I have labored much, and seen many
converted to God and the truth, yet <i>no one</i>, as
yet, seems to enter into the <i>object</i> and <i>spirit of
my mission</i>, so as to render me much aid. They
like to have me preach, and build up their
churches; and there it ends with most of the
ministers, as yet. I have been looking for help—I
want help.’</p>

<p>“‘It was at this time that I laid myself, family,
society, reputation, all, upon the altar of God, to
help him, to the extent of my power, to the end.
I then inquired of him what parts of the country
he had visited, and whether he had visited
any of our principal cities.</p>

<p>“‘He informed me of his labors,’ as given in
the foregoing pages.</p>

<p>“‘But why,’ I said, ‘have you not been into
the large cities?’</p>

<p>“‘He replied that his rule was to visit those
places where invited, and that he had not been
invited into any of the large cities.</p>

<p>“‘Well,’ said I, ‘will you go with me where
doors are opened?’</p>

<p>“‘Yes, I am ready to go anywhere, and labor
to the extent of my ability to the end.’</p>

<p>“‘I then told him he might prepare for the
campaign; for doors should be opened in every
city in the Union, and the warning should go to
the ends of the earth! Here I began to “help”
Father Miller.’</p>

<p><span class="pagenum"><a id="Page_130"></a>[130]</span></p>

<p>“With this epoch commenced an entire new
era in the spread of the doctrine of the advent.
B. B. Mussey, Esq., a distinguished Boston publisher,
undertook the publication of a revised edition,
of five thousand copies, of Mr. Miller’s Lectures,
on condition that Mr. Miller would secure
the copyright. Mr. M. did so, which subjected
himself to some blame, where the reason
for the act was not known. Mr. M. gave to Mr.
Mussey the entire profits of the edition for two
hundred copies of the work, which Mr. Mussey
gave him.</p>

<p>“On the 17th of December, Mr. M. lectured in
Westford, where he was refused the use of the
Congregational church—the first place of worship
that was ever closed against him. From the
19th to the 26th of December, he lectured in Littleton,
Mass. The result of these lectures is indicated
by a letter of Rev. Oliver Ayer (Baptist), who
writes, in January:—‘I baptized twelve at our last
communion. I shall, probably, baptize from fifteen
to twenty next time. There have been from
thirty-five to forty hopeful conversions. There
is also quite a work in Westford, ten or twelve
conversions, and twenty or thirty inquirers. The
work is still going on.’</p>

<p>“On the 28th he returned to Boston, and repeated
his course of lectures in Mr. Himes’ chapel,
closing on the 5th of January, 1840. The day
following, by request of the Baptist church under
the care of the Rev. Mr. Parker, he visited
Cambridgeport, and lectured there each day
till the 13th of January. From the 14th to
the 20th, he gave a second course of lectures to
Elder Plummer’s society, in Haverhill, Mass.</p>

<p>“On the 21st of January, 1840, he visited<span class="pagenum"><a id="Page_131"></a>[131]</span>
Portsmouth, N. H., and commenced his first
course of lectures in that city. The following
article, in reference to them, from the pen of
Elder David Millard, pastor of the Christian
Society there, appeared in the columns of the
<i>Christian Herald</i> a few weeks subsequently:—</p>

<div class="blockquote">

<p>“‘On the 21st of January, Bro. William Miller
came into town, and commenced, in our chapel,
his course of lectures on the Second Coming of
Christ. During the nine days that he remained,
crowds flocked to hear him. Before he concluded
his lectures, a large number of anxious souls
came forward for prayers. Our meetings continued
every day and evening for a length of
time after he left. Such an intense state of feeling
as now pervaded our congregation we never
witnessed before in any place. Not unfrequently
from sixty to eighty would come forward for prayers
on an evening. Such an awful spirit of solemnity
seemed to settle down on the place that
hard must be that sinner’s heart that could withstand
it. Yet, during the whole, not an appearance
of confusion occurred; all was order and
solemnity. Generally, as soon as souls found deliverance,
they were ready to proclaim it, and
exhort their friends, in the most moving language,
to come to the fountain of life. Our meetings
thus continued, on evenings, for six weeks; indeed,
they have thus continued, with very little
intermission, up to the present.</p>

<p>“‘Probably about one hundred and fifty souls
have been converted in our meetings; but a part
of these were from other congregations, and have
returned to their former meetings. Among the
converts are a considerable number from the
Universalist congregation; these still remain<span class="pagenum"><a id="Page_132"></a>[132]</span>
with us. From our meetings this blessed work
soon spread into every congregation in town favorable
to revivals. In several of them it is at
present spreading with power. For weeks together,
the ringing of bells for daily meetings
rendered our town like a continual Sabbath.
Indeed, such a season of revival was never witnessed
before in Portsmouth by the oldest inhabitant.
It would be difficult, at present, to ascertain
the exact number of conversions in town;
it is variously estimated at from five hundred to
seven hundred. We have received into fellowship
eighty-one; nine of these were received on
previous profession. We have baptized sixty-seven,
and the others stand as candidates for
baptism. Never, while we linger on the shores
of mortality, do we expect to enjoy more of
Heaven than we have in some of our late meetings,
and on baptizing occasions. At the waterside,
thousands would gather to witness this solemn
institution in Zion, and many would return
from the place weeping. Our brethren at the
old chapel have had some additions, we believe
some over twenty.’</p>

</div>

<p>“The Rev. Mr. Peabody, of Portsmouth, in a
sermon published soon after, spoke of the revival
which commenced there in connection with Mr.
Miller’s labors, as follows:—</p>

<div class="blockquote">

<p>“‘If I am rightly informed, the present season
of religious excitement has been, to a great degree,
free from what, I confess, has always made
me dread such times, I mean those excesses and
extravagances which wound religion in the house
of its friends, and cause its enemies to blaspheme.
I most cheerfully express my opinion that there
will be, in the fruits of the present excitement,<span class="pagenum"><a id="Page_133"></a>[133]</span>
far less to regret, and much more for the friends
of God to rejoice in—much more to be recorded
in the book of eternal life—than in any similar
series of religious exercises which I have ever
had the opportunity of watching.’</p>

</div>

<p>“At the time of these lectures, Eld. D. I. Robinson
was stationed in Portsmouth, as the pastor
of the Methodist church, and attended a part of
the course. He writes:—</p>

<div class="blockquote">

<p>“‘I heard him all I could the first week, and
thought I could stop his wheels and confound
him; but, as the revival had commenced in the
vast congregation assembled to hear, I would not
do it publicly, lest evil should follow. I therefore
visited him at his room, with a formidable
list of objections. To my surprise, scarcely any
of them were new to him, and he could answer
them as fast as I could present them. And then
he presented objections and questions which confounded
<i>me</i> and the commentaries on which I
had relied. I went home used up, convicted,
humbled, and resolved to examine the question.’</p>

</div>

<p>“The result was, that Eld. R. became fully
convinced of the nearness of the advent, and has
since been a faithful preacher of the kingdom at
hand. Eld. Thomas F. Barry, also, at this time
embraced Mr. Miller’s views, and continued an
able and consistent advocate of the same till his
death, at Oswego, N. Y., July 17, 1846.</p>

<p>“On the 30th and 31st of January, Mr. M.
again lectured in Exeter, N. H., and from the 2d
to the 6th of February in Deerfield, N. H., after
which he returned to Boston.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_134"></a>[134]</span></p>

<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII.</h2>

<p>PUBLICATION OF THE “SIGNS OF THE TIMES”—VISIT TO
WATERTOWN, PORTLAND, NEW YORK CITY, AND OTHER
PLACES—LETTERS OF ELDERS MEDBURY, FLEMING, AND
GREEN—HIS SICKNESS, RESIGNATION, ETC.</p>

</div>

<p>“From the 8th to the 29th of February, Mr.
M. gave his third course of lectures in Boston, in
the Marlboro’ Chapel and other places, as the
doors opened. It was during this series of meetings
that the publication of a journal, devoted to
the doctrine of the advent, was effected. Mr.
Miller (in 1845) thus narrates its origin:—</p>

<p>“For a long time previous to this, the papers
had been filled with abusive stories respecting
my labors, and they had refused to publish anything
from me in reply. I had greatly felt the
need of some medium of communication to the
public. Efforts had been frequently made to
commence the publication of a paper which
should be devoted to the advocacy of the doctrine,
and the communication of information on
the fulfillment of prophecy. We had, however,
never been able to find a man who was willing
to run the risk of his reputation and the pecuniary
expense in such a publication.</p>

<p>“On my visit to Boston in the winter of 1840,
I mentioned to Bro. Himes my wishes respecting
a paper, and the difficulties I had experienced
in the establishment of one. He promptly
offered to commence a paper which should be devoted
to this question, if I thought the cause of
truth would be thereby advanced. The next
week, without a subscriber or any promise of<span class="pagenum"><a id="Page_135"></a>[135]</span>
assistance, he issued the first number of the <i>Signs
of the Times</i>, on the 28th of February, 1840—a
publication [now, 1875, <i>Messiah’s Herald</i>,] which
has been continued to the present time.</p>

<p>“With this commenced an entire new era in
the spread of information on the peculiar points
of my belief. Mr. Mussey gave up to him the
publication of my lectures, and he published
them in connection with other works on the
prophecies, which, aided by devoted friends, he
scattered broadcast everywhere to the extent of
his means. I cannot here withhold my testimony
to the efficiency and integrity of my Bro.
Himes. He has stood by me at all times, periled
his reputation, and, by the position in which he
has been placed, has been more instrumental in
the spread of these views than any other ten
men who have embarked in the cause. His
course, both in laboring as a lecturer and in the
manner that he has managed his publications,
meets my full approval.—<i>Apology and Defense</i>,
p. 21.</p>

<p>“After the issue of the first number, its printers,
Messrs. Dow &amp; Jackson, proposed to Elder
Himes to issue the paper semi-monthly for one
year, he to furnish the editorial matter gratuitously,
and they to have all the proceeds of it.
These terms being accepted, they re-issued the
first number on the 20th of March, and continued
it, as per agreement, for one year, when it reverted
to Eld. Himes, its projector, by whom it has
been continued to the present time [1853].</p>

<p>“On the 1st of March, 1840, Mr. M. visited
Watertown, Mass., and commenced his first
course of lectures in that place. These continued<span class="pagenum"><a id="Page_136"></a>[136]</span>
nine days, and were attended by a crowded
audience. Mr. M. was much pleased with his reception
there, and, after leaving, wrote to his
son:—</p>

<div class="blockquote">

<p>“‘I have never seen so great an effect in any
one place as there. I preached last from Gen.
19:17. There were from a thousand to fifteen
hundred present, and more than one hundred under
conviction. One-half the congregation wept
like children when I parted from them. Mr. Medbury,
the Baptist minister, a good man, wept as
though his heart would break, when he took me
by the hand, and, for himself and people, bade
me farewell. He and many others fell upon my
neck, and wept and kissed me, and sorrowed
most of all that they should see my face no more.
We could not get away for more than an hour,
and finally we had to break away. About twenty
were converted while I was there.’</p>

</div>

<p>“Rev. R. B. Medbury afterward gave the following
account of the result of Mr. Miller’s lectures
there, through the <i>Signs of the Times</i>:—</p>

<div class="blockquote">

<p>“‘For several months past we have enjoyed,
and are still enjoying, a pleasing work of grace
among us. This revival, as stated in the account
published in the <i>Christian Watchman</i> of the 8th
instant, was in progress when Mr. Miller commenced
lecturing here. In speaking of the results
of his labors, however, it is but just to say
that his influence here preceded him. It will be
recollected that, some time in January, he lectured
at Cambridgeport, about four miles from
us. Many, both of our church and congregation,
attended one or more of those lectures. The first
two subjects of the present work among us, as
well as some others, who have since been hopefully<span class="pagenum"><a id="Page_137"></a>[137]</span>
converted, regarded those lectures as instrumental
of fastening permanent conviction upon
their mind. Several Christians, too, were awakened
to a new sense of their duty.</p>

<p>“‘There had, however, been rather more feeling
than usual in several of our meetings previous
to that time. And in the interval which
elapsed between this time and the commencement
of Mr. Miller’s lectures here, the blessing of
God had accompanied the means of grace at home
to the hopeful conversion of about twenty. The
work evidently received a new impulse while Mr.
Miller was here. His lectures were attended by
crowds, who listened with profound attention,
and, we have reason to believe, in not a few cases
with profit. Many persons from neighboring
villages shared the benefit of his labors in common
with us, and, in several cases, returned to
their homes rejoicing. Other means of grace
were, however, mingled with his labors, which
were, no doubt, in a great degree owned and
blessed of God.</p>

<p>“‘Among those who have since united with
our church, many have mentioned Mr. Miller’s
lectures as the means, under God, of bringing
them to repentance. They have generally stated
that, for months or years, they had thought more
or less on the subject; but that on hearing him
they felt it was time to take a stand. The things
of eternity assumed to them an unwonted reality.
Heaven was brought near, and they felt themselves
guilty before God. It was not so much
the belief that Christ might come in 1843 as it
was the <i>certainty</i> of that event, with the conviction
that they were not prepared to hail his coming
with joy. Many, however, who listened to<span class="pagenum"><a id="Page_138"></a>[138]</span>
his whole course of lectures with a heart unmoved,
have since been melted into contrition,
and become the hopeful subjects of renewing
grace.</p>

<p>“‘Many Christians who attended Mr. Miller’s
lectures here have regarded them as the means
of quickening them to new spiritual life. I know
not that any one has embraced all his peculiar
views; but many have been made to feel that
time is short, that the coming of Christ is at
hand, and that what they do for their fellow-men
must be done quickly. They have felt that hitherto
the doctrine of the second coming of Christ
has had little or no practical effect upon them,
and that, while they could suppose at least one
thousand years between that event and the present
time, its influence must be less than if it were
a matter of constant expectation. They think
that the contemplation of this subject has awakened
feelings which the anticipation of death
never kindled in their breasts. Earth has receded,
and their attachment to all sublunary objects
has been loosened. Eternity has seemed to open
near before them, and its scenes have become
more distinct objects of vision; while the soul,
with all that pertains to its immortal weal or woe,
has been felt to eclipse every other object of
earth. In a word, they profess to have consecrated
themselves unto the service of God, and
to labor to be found watching whenever the Master
of the house shall come, “whether at even, or
at midnight, or at the cock-crowing, or in the
morning, lest, coming suddenly, he should find
them sleeping.”</p>

<p>“‘<i>Watertown, May 21, 1840.</i>’</p>

</div>

<p><span class="pagenum"><a id="Page_139"></a>[139]</span></p>

<p>“In compliance with the wishes of Elder L.
D. Fleming, pastor of the Christian church in
Portland, Me., Mr. Miller visited and gave his
first course of lectures in that city, from the 11th
to the 23d of March. The result of these was
thus stated by Elder Fleming, in April following:—</p>

<div class="blockquote">

<p>“‘There has probably never been so much religious
interest among the inhabitants of this
place, generally, as at present; and Mr. Miller
must be regarded, directly or indirectly, as the
instrument, although many, no doubt, will deny
it, as some are very unwilling to admit that a
good work of God can follow his labors; and yet
we have the most indubitable evidence that this
is the work of the Lord. It is worthy of note
that in the present interest there has been, comparatively,
nothing like mechanical effort. There
has been nothing like passionate excitement. If
there has been excitement, it has been out of
doors, among such as did not attend Bro. Miller’s
lectures.</p>

<p>“‘At some of our meetings, since Bro. M. left,
as many as two hundred and fifty, it has been
estimated, have expressed a desire for religion,
by coming forward for prayers; and probably
between <i>one</i> and <i>two hundred</i> have professed
conversion at our meetings; and now the fire is
being kindled through this whole city and all
the adjacent country. A number of rumsellers
have turned their shops into meeting-rooms, and
those places that were once devoted to intemperance
and revelry are now devoted to prayer and
praise. Others have abandoned the traffic entirely,
and are become converted to God. One
or two gambling establishments, I am informed,<span class="pagenum"><a id="Page_140"></a>[140]</span>
are entirely broken up. Infidels, deists, Universalists,
and the most abandoned profligates, have
been converted—some who had not been to the
house of worship for years. Prayer-meetings
have been established in every part of the city,
by the different denominations, or by individuals,
and at almost every hour. Being down in the
business part of our city, on the 4th inst., I was
conducted into a room over one of the banks,
where I found about thirty or forty men, of different
denominations, engaged, with one accord,
in prayer, at about eleven o’clock in the day-time!
In short, it would be almost impossible
to give an adequate idea of the interest now felt
in the city. There is nothing like extravagant
excitement, but an almost universal solemnity
on the minds of all the people. One of the principal
book-sellers informed me that he had sold
more Bibles in <i>one month</i>, since Mr. Miller came
here, than he had in any four months previous.’</p>

</div>

<p>“An article in the Maine <i>Wesleyan Journal</i>
gave the following account of his person and style
of preaching:—</p>

<div class="blockquote">

<p>“‘Mr. Miller has been in Portland, lecturing to
crowded congregations in Casco-street Church, on
his favorite theme, the end of the world, or literal
reign of Christ for one thousand years. As
faithful chroniclers of passing events, it will be
expected of us that we should say something of
the man and his peculiar views. Mr. Miller is
about sixty years of age, a plain farmer, from
Hampton, in the State of New York. He is a
member of the Baptist church in that place, from
which he brings satisfactory testimonials of good
standing, and a license to improve publicly. He
has, we understand, numerous testimonials, also,<span class="pagenum"><a id="Page_141"></a>[141]</span>
from clergymen of different denominations, favorable
to his general character. We should
think him a man but of common-school education;
evidently possessing strong powers of mind,
which, for about fourteen years, have been almost
exclusively bent to the investigation of Scripture
prophecies. The last eight years of his life have
been devoted to lecturing on this favorite subject.</p>

<p>“‘In his public discourse, he is self-possessed
and ready; distinct in his utterance, and frequently
quaint in his expressions. He succeeds
in chaining the attention of his auditory from an
hour and a half to two hours; and in the management
of his subject discovers much tact, holding
frequent colloquies with the objector and inquirer,
supplying the questions and answers himself
in a very natural manner, and, although grave
himself, sometimes producing a smile from a portion
of his auditors.</p>

<p>“‘Mr. Miller is a great stickler for literal interpretations;
never admitting the figurative,
unless absolutely required to make correct sense,
or meet the event which is intended to be pointed
out. He doubtless believes, most unwaveringly,
all he teaches to others. His lectures are interspersed
with powerful admonitions to the wicked,
and he handles Universalism with gloves of
steel.’</p>

</div>

<p>“In connection with the foregoing was appended
a statement of Mr. M’s opinions, which elicited
from him the following comment:—</p>

<div class="blockquote">

<p>“‘In all the cities which I have visited, the editors
of religious newspapers have almost invariably
misstated and ridiculed my views, doctrines,
and motives; but in Portland I found, as I honestly<span class="pagenum"><a id="Page_142"></a>[142]</span>
believe, an honest editor. He gave a candid,
honest, and impartial account.’</p>

</div>

<p>“Mr. Miller was strongly urged by ‘the wardens
of the First Baptist Society, worshiping in
Pleasant street,’ where he lectured a portion of
the time, to give them ‘another course of lectures,’
but he was obliged to decline the invitation; and,
on the last Tuesday in March, left Portland, and
by stage and railroad reached his home in Low
Hampton on Friday night following, ‘being absent
from home nearly six months, and having
delivered three hundred and twenty-seven lectures.’</p>

<p>“On his way home, a young man, dressed in
black, who, Mr. M. afterward learned, was a clergyman
in a neighboring town, became his companion
for a short distance in the stage. The
young man was very talkative respecting the
ministers of his acquaintance,—remarking what
a smooth preacher A was, how learned B was,
and how popular C was, &amp;c. When the stage
stopped for the passengers to dine, the young
man proved to be an acquaintance of the landlord,
and they commenced conversation respecting
‘the prophet Miller.’ The landlord inquired
of the gentleman in black if he had read Mr.
Miller’s lectures, which the former had loaned
him a few days previous. ‘No,’ the clergyman
said; he read the introduction, and found that
Mr. M. was not a <i>learned</i> man, and therefore he
had no confidence in the work. This reply struck
Mr. M. with much force, as evidence of the manner
in which many let those reputed to be learned
do their thinking for them.</p>

<p>“From the 5th to the 29th of April, he lectured
in Hampton, N. Y., to full houses, and a<span class="pagenum"><a id="Page_143"></a>[143]</span>
good work followed. On the 2d of May he commenced
a course of lectures in the Baptist church
in Benson, Vt., and lectured there and in the
church of the Rev. Mr. Francis (orthodox) nine
days. On leaving this place, Mr. Miller wrote to
his son: ‘The several clergymen in the town met
with us. The Lord came down in his power and
by his Spirit; a gracious influence was felt, and
many a stout heart yielded to the gospel of Christ.
About thirty had obtained a hope, and about one
hundred more were anxious, when I left.’</p>

<p>“Mr. Miller next visited New York city, and
commenced his first course of lectures there, from
the 16th to the 29th of May, at the corner of
Norfolk and Broome streets, to good assemblies.
On the 19th, he wrote: ‘Last night we had a
solemn time. An anxious and deep attention
was given by the whole congregation.’ Considerable
interest was excited by this course, and
the ground was prepared for subsequent labors.
At the close of these lectures, Mr. Miller returned
home, where he remained a few days, and then
made another visit to Canada East. He lectured
at Hatly on the 21st of June, and at Bolton
on the 24th. On the 28th he commenced a course
of lectures in Georgeville, which closed on the 5th
of July. Writing from this place, on the 29th of
June, he speaks of ‘large congregations,’ ‘serious
attention,’ and of the prospect ‘that much good
would be done there.’ He then returned to Low
Hampton, where he lectured on the 12th of July.</p>

<p>“He remained at home about four weeks,
when he visited Dresden, N. Y., and lectured
from the 9th to the 12th of August. Of that
place he writes, under date of August 13: ‘We
had a good time; the Lord was there.’ He then<span class="pagenum"><a id="Page_144"></a>[144]</span>
adds: ‘I do not know what to say about coming
to Massachusetts again. Day after to-morrow I
begin a course of lectures at Fort Ann. The next
week I go north, where I have three places,
which will take three weeks at least. I have
more business on hand than any two men like
me should perform. I must lecture twice every
day. I must converse with many—answer a
host of questions—write answers to letters from
all parts of the compass, from Canada to Florida,
from Maine to Missouri. I must read all the candid
arguments (which I confess are not many) which
are urged against me. I must read all the slang
of the drunken and sober.... The polar star
must be kept in view; the chart consulted, the
compass watched; the reckoning kept; the sails
set; the rudder managed; the ship cleared; the
sailors fed; the voyage prosecuted; the port of
rest, to which we are destined, understood; and
to the watchman call, “Watchman, what of the
night?”</p>

<p>“On the 15th of August, 1840, he commenced
his anticipated lectures at South Bay, in the
town of Fort Ann, N. Y., and continued to the
20th.</p>

<p>“On the 2d, in compliance with a previous
invitation, he commenced a second course of lectures
in Colchester, Vt., which terminated on the
29th. Of these meetings Elder Columbus Green
thus writes:—</p>

<div class="blockquote">

<p>“‘The audiences were very large, notwithstanding
it was a time of great excitement, and our
place of worship was as still as death. His lectures
were delivered in the most kind and affectionate
manner, convincing every mind that he believed
the sentiments he uttered. He made the<span class="pagenum"><a id="Page_145"></a>[145]</span>
most powerful exhortations that I ever heard fall
from the lips of any one. A deep solemnity pervaded
the minds of the community. Young men
and maidens, amid the pleasures of early years;
men in the meridian of life, hurrying on with locomotive
speed in pursuit of the treasures of
earth; gray-haired sires, and matrons whose
hoary locks gave evidence that many winters
had passed over them, all paused and pondered
on the things they heard, inquiring, “Am I
ready?” Many came to the conclusion that they
were unprepared to meet their Saviour, repented
of their sins, and, through the merits of Jesus,
obtained pardon full and free. For two years
after this, there was a constant state of revival
in that place; and many were the souls that
dated their convictions of sin at that time, when
the faithful old man warned them of the world’s
approaching doom. No man was more highly
esteemed than he was; and it was not uncommon
for impenitent men to vindicate his character
when his motives were impeached.</p>

<p>“‘Many there regarded him as “a chosen vessel
of the Lord,” who had been instrumental in
building them up “in the most holy faith;”
who had taken them, as it were, to Pisgah’s top,
and shown them the promised land, that better
country for which patriarchs and prophets sighed.
Among the public servants of the Most High, to
them most dear, our departed brother held a conspicuous
place. Years have passed since I enjoyed
those happy seasons with them, and swift-rolling
rivers and snow-capped hill-tops now lie between
us. But, in whatever light they may now
regard the efforts of him who sleeps in death,<span class="pagenum"><a id="Page_146"></a>[146]</span>
they then appreciated them. For one, I have
never since seen the time when I was not thankful
to God that I was counted worthy to see the
light, and rejoice in it. And my prayer is that
the torch of truth may illume our path through
time, and that we may at last have an abundant
entrance into the everlasting kingdom of our
Lord Jesus Christ.</p>

<p>“‘<i>Montgomery, Vt., March 14, 1850.</i>’</p>

</div>

<p>“Mr. Miller next lectured in Burlington, Vt.,
from the 30th of August to the 5th of September;
in Salisbury, Vt., from the 12th to the 20th of
September; and from the 26th of the same
month to the 1st of October, in Sudbury, Vt.,
after which he returned to Low Hampton.</p>

<p>“In anticipation of attending the first General
Conference of believers in the second coming of
Christ, which was to assemble on the 14th of
October, 1840, in Boston, Mr. Miller left home on
the 8th, and proceeded as far as Fairhaven, Vt.,
about two miles from home, where he was taken
with a severe attack of typhoid fever. In the
afternoon of the same day he was carried back
to Low Hampton. He was thus deprived of the
long-desired privilege of meeting fellow-laborers
in the work in which he was engaged. On the
15th of October he was able to dictate a few lines
to those assembled in conference, as follows:—</p>

<div class="blockquote">

<p>... “‘Why was I deprived of meeting those
congenial minds in this good, this glorious, cause
of light and truth? Why am I to bear this last
affliction, and not enjoy this one pleasure of
meeting fellow-laborers in a cause so big with
prospects, so glorious in its results, so honoring
to God, and so safe to man? Why are the providences
of God so mysterious? I have often inquired.<span class="pagenum"><a id="Page_147"></a>[147]</span>
Am I never to have <i>my will</i>? No,
never, until my will shall harmonize with thine,
O Father! Yes, God is right; his providence is
right; his ways are just and true; and I am
foolish to murmur or complain.</p>

<p>... “‘Oh, I had vainly hoped to see you
all, to breathe and feel that sacred flame of love,
of heavenly fire; to hear and speak of that dear,
blessed Saviour’s near approach!... But here
I am, a weak, feeble, toil-worn old man, upon a bed
of sickness, with feeble nerves, and, worse than all,
a heart, I fear, in part unreconciled to God. But
bless the Lord, O my soul! I have great blessings
yet, more than I can number. I was not taken
sick far from home. I am in the bosom of my
family. I have my reason; I can think, believe,
and love. I have the Bible—O blessed book!
If I cannot read, I have a daughter who loves
that book, and she can read for me. How pleasant
it is to hear those infant voices read that holy
book! How soft the couch of sickness may be
made by dutiful children and the book of God!
I have a hope,—yes, yes, “a blessed hope,”—founded
on that Word that never fails. My
hope is in Him who soon will come, and will
not tarry. I love the thought; it makes my bed
in sickness; I hope it will in death. I wait for
him. My soul, wait thou on God. I have the
Spirit; O blessed Holy Spirit! He whispers in
my heart, “Fear not, I am with thee; be not
dismayed, I will sustain thee.” I have a promise
from the great I AM: “Though after my skin,
worms destroy this body, yet in my flesh shall I
see God.” I have many friends, and I am persuaded
they will last forever. I am confident
that I have daily prayers from many hearts.’...</p>

</div>

<p><span class="pagenum"><a id="Page_148"></a>[148]</span></p>

<p>“When sufficiently restored, he returned to
Fort Ann, and lectured from the 26th to the 30th
of December, 1840, in compliance with the ‘unanimous
invitation’ of the Baptist church there,
Rev. J. O. Mason, pastor, who had dispatched a
messenger for him. From the 2d to the 8th of
January, 1841, he lectured at Ballston Spa, N.
Y.; and again, from the 9th to the 12th, at
Fort Ann.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.</h2>

<p>LECTURES IN BOSTON (4TH, 5TH, AND 6TH COURSES), IN ANDOVER,
PROVIDENCE, GALWAY, N. Y., CLAREMONT, N. H.,
BENSON, VT.,—HIS ILLNESS—INCIDENT AT SANDY HILL,
AT WORCESTER—THE PHRENOLOGIST—MEETINGS AT
HARTFORD.</p>

</div>

<p>“On the 31st of January, 1841, Mr. Miller
again visited Boston, and commenced his fourth
course of lectures in that city. He continued
there till the 19th of February. The first eighteen
lectures were given in the Chardon-street Chapel,
‘which was crowded almost to suffocation, and
thousands were obliged to retire for want of
room.’ Beginning on the 9th, a second course of
eighteen lectures was delivered, by invitation of
the Baptist church in South Boston, Thomas
Driver, pastor.</p>

<p>“In compliance with an invitation from Rev.
N. Hervey, pastor of the Baptist church in Andover,
Mass., Mr. M. commenced a course of lectures
in their house on Sunday, February 21,
1841. The students of the orthodox institution
there requested him to lecture only evenings,<span class="pagenum"><a id="Page_149"></a>[149]</span>
that they might attend his full course; but he
could not consistently comply with their wishes.
His labors continued there till March 2, and were
attended by a very large and attentive audience.
Mr. Hervey, in whose church they were delivered,
has given the following sketch of them:—</p>

<div class="blockquote">

<p>“‘His exposition of the prophecies, together
with his earnest and impressive appeals to Christians
and sinners to prepare for the coming of the
Lord, was the means of arousing Christians to
action, and of the conversion of a number of
persons who before were without hope and without
God in the world. In the course of the lectures,
an incident occurred which shows his familiar
acquaintance with the Scriptures and
promptness to meet objectors to his views.
About the fourth day of his labors he received a
letter, signed “Anonymous,” containing a long
list of passages from the Old and New Testaments,
which were evidently quoted by “Anonymous”
from <i>memory</i>, without naming their chapter
and verse. These passages were thought by
the author of the letter to be directly opposed to
Mr. Miller’s view of the near approach and personal
reign of Christ on earth. To these texts
was affixed a single question. The letter, on being
taken from the office, was presented to Mr.
Miller, who read it through, and immediately
said: “Anonymous” has not quoted a single text
right. In the evening, previous to his lecture,
he took the letter from his pocket, and inquired
if there was a person in the audience by the
name of <i>Anonymous</i>. If so, he would like to
have him stand up. The house was filled on
that evening by a large congregation. Mr. Miller
waited some time for the appearance of “Anonymous;”<span class="pagenum"><a id="Page_150"></a>[150]</span>
the congregation remained in breathless
silence to see the stranger. But no one answered
to the call. Mr. Miller then read the letter, and,
as he read each passage, also read the same from
the Bible. The audience were satisfied that not
one text was correctly quoted. Mr. Miller again
repeated the call for “Anonymous” to stand up,
if he was present. No one arose. Mr. Miller
then read the question which closed the letter,
namely—“Mr. Miller, how dare you assert your
theory with so much confidence without a knowledge
of the Hebrew and Greek languages?” To
this Mr. Miller promptly replied, “If I am not
acquainted <i>with the <span class="smcap">Hebrew</span> and <span class="smcap">Greek</span></i>, I know
enough to quote the <i>English</i> texts of the Scriptures
rightly.” “Anonymous” never made himself
known, and it was the impression of many of
the audience that the author of the letter, if he
<i>was</i> skilled in the Hebrew and Greek, was <i>exceedingly
deficient</i> in his knowledge of the <i>English</i>
Scriptures.</p>

<p>“‘During Mr. Miller’s stay in Andover several
persons called to converse with him on the topics
of his lectures, and he was very ready to devote
his time to conversation with persons desirous of
receiving information. He entered into the conversation
with all his heart, and hundreds will
remember with delight and devout gratitude to
God the interviews they have enjoyed with him,
and the instructions they have received from his
lips. He was ever ready to answer all reasonable
questions, and could generally distinguish between
the caviler and the sincere inquirer after
truth. Two young men, who were in the course
of study at the Theological Seminary at Andover,
called to see Mr. Miller while at the house of the<span class="pagenum"><a id="Page_151"></a>[151]</span>
writer, and spent some time in conversation with
him upon the advent of Christ. After the conversation,
as they were about leaving, one of the
young men asked Mr. Miller the following question:
“Well, if the Lord is coming so soon, Mr.
Miller, what shall <i>we do</i> who are <i>studying</i> for
the ministry? We have some time yet to prepare
for the pastoral office.”</p>

<p>“‘To this the good man promptly replied:
“Young men, if God has called you to study,
keep on in your course, and I will aid you all in
my power; but if he has called you to preach,
study your Bibles, and commence preaching immediately.”</p>

<p>“‘The young men bade their adviser good day.</p>

<p class="right">“‘<span class="allsmcap">N. H.</span>’</p>

</div>

<p>“From the 3d to the 13th of March, he lectured
to crowded audiences at the Marlboro’
Chapel, his fifth course of lectures in Boston.
From the 13th to the 19th of the same month,
he lectured in Fairhaven, Mass.; from the 20th
to the 26th, in New Bedford, Mass.; and from the
27th of March to the 5th of April, to large audiences
in Providence, R. I. The Town Hall, a
commodious building, was granted by the City
Council for that purpose. On Sunday, the 4th,
by the invitation of Rev. Mr. Jameson, of the 3d
Baptist Church, he lectured there all day to full
and solemn congregations. His keeping no
journal, makes it impossible to give the particular
results of these lectures; but in each of the
last three places a large number of intelligent
members, in the several churches, embraced his
views.</p>

<p>“From the 8th to the 15th of April, 1841, he
labored in Lowell, Mass., when, after an absence<span class="pagenum"><a id="Page_152"></a>[152]</span>
of three months, he returned home to enjoy a
season of rest. At this time he estimated that,
since the 1st of October, 1839, he had ‘traveled
four thousand five hundred and sixty miles, and
preached six hundred and twenty-seven lectures,
averaging one and a half hours each, resulting in
about five thousand hopeful conversions.’</p>

<p>“On the 23d of May, in compliance with a
very urgent request from Addison, Vt., he commenced
a course of lectures there, which continued
till the 30th, when he was taken sick with a
painful inflammation in his left limb. He immediately
returned home, when the other limb
was similarly affected. This terminated in painful
swellings and copious discharges, which began
to heal about the 10th of June, but confined
him to his room till the last of August; so that
he rested from labor during the summer.</p>

<p>“From the 12th to the 20th of September, he
lectured in Hartford, N. Y., to crowded houses.
On the 26th of September, and onward to October
6, he lectured at Ballston, N. Y.; and on
the 10th of October, he commenced a course of
lectures at Galway, N. Y., which closed on the
17th. With these lectures a revival commenced,
which, according to a letter from Rev. Wm. B.
Curtis, pastor of the Baptist church, extended
into the neighboring towns. Under date of
March 12, 1842, he wrote to Mr. Miller as follows:—</p>

<div class="blockquote">

<p>“‘The glorious work soon became general and
powerful, and we continued our meetings (including
the week you were with us) eight weeks,
with only a day or two intermission. I find I
have over one hundred names of persons who
profess to have obtained hope in the pardoning<span class="pagenum"><a id="Page_153"></a>[153]</span>
mercy of God. Including those converted in
other meetings originating from this revival, it
is probable that from one hundred and fifty to
two hundred have been converted to God in this
vicinity since your labors here. In justice to
yourself and the truth, I must say that the extent
and power of this glorious revival was
greatly promoted by your lectures. Many converts
date their first impressions from hearing
you. The work has prevailed principally in the
Baptist, Methodist, and Christian societies, while
there have been but few conversions among the
Presbyterians, who stood aloof from you when
here.’</p>

</div>

<p>“On the 18th of October he returned to Low
Hampton, and presided at a Conference of Second
Advent believers, which assembled in the
Baptist church there, from the 2d to the 5th of
November, 1841.</p>

<p>“On the 10th of November, in compliance
with an invitation numerously signed, he commenced
a course of lectures in the town-house at
Claremont, N. H., and continued to the 18th.
A letter signed ‘J. Andrews,’ written soon after,
states: ‘Now all the town is aroused to the
subject of religion. The Baptist, Methodist, and
Congregational societies are all united in this
work. Some are converted, and from sixty to
seventy-five are anxiously seeking the Lord.’</p>

<p>“On the 14th of November, the First Baptist
Church, Mr. Parker, pastor, in Cambridgeport,
Mass., voted unanimously to renew an invitation,
which they had some time before extended to
Mr. Miller, and with which he had been unable
to comply, to give a course of lectures there. In
compliance with that request, he made arrangements<span class="pagenum"><a id="Page_154"></a>[154]</span>
to commence there on Sunday, the 21st of
November; but, in consequence of the breaking
down of the stage on Saturday, he was detained
in Nashua over the Sabbath, and gave three lectures
to the citizens of that place. He reached
Cambridgeport on the 23d, and continued till
the 28th. On the day following, he commenced
his sixth course of lectures in Boston, at Boylston
Hall, where he addressed large audiences
each day and evening till the 9th of December.</p>

<p>“These repeated series of discourses in Boston
had a powerful effect on the community. As
usual, large numbers went away, unable to gain
admittance, and many were hopefully converted
from sin to holiness. This last was a common
feature in all his labors, and was one great reason
why calls from those who did not entertain
his views were so frequent and urgent. This
reason is given in an invitation extended to him
by the Baptist church in New Ipswich, N. H.,
November 29, 1841. Their pastor, J. M. Willmarth,
thus writes: ‘The majority desire you to
come, principally because they have understood
that your addresses to sinners are plain and pungent,
and frequently attended with the divine
blessing in the conversion of souls.’</p>

<p>“A course of lectures in Dover, N. H., continuing
from the 11th to the 19th of December, terminated
his labors for the year 1841.</p>

<p>“From the 8th to the 16th of January, 1842,
he lectured at Fonday’s Bush, N. Y.; from the
17th to the 26th of January, in Jamesville, N.
Y.; and from the 27th of January to the 3d of
February, in the Presbyterian church at Sandy
Hill, N. Y. A conference of Advent believers
was held in this church, commencing on the 1st<span class="pagenum"><a id="Page_155"></a>[155]</span>
of February and closing on the 4th. The services
were held the last evening at the court-house.
On that occasion about one hundred persons
arose for prayer, and a revival commenced which
continued for weeks. On this evening an incident
occurred which did much to deepen the impressions
made by the lecture. H. B. Northop,
Esq., a prominent lawyer of that county, arose, at
the close of the meeting, and remarked that he
had stood at that bar many times and addressed
a jury of twelve sensible men, presenting evidence
and arguments which he knew were weak and
fallacious, and he knew others might have seen
it; but he had sat down with the confident expectation
that those twelve men would give him
their verdict. He had attended these lectures,
and had done it with a mind strongly predisposed
to reject the doctrine, and exceedingly
skeptical. He had attended with a determination,
if possible to overthrow the theory, and to
exult with a feeling of triumph if he succeeded.
He had watched every word and sentence, and
made an effort at every point where he thought
there was a possibility of making a breach; but
had been unable to do it. And now, after making
himself acquainted with history, sacred and
profane, with prophecies and prophetic periods,
so far as his circumstances would permit him to
do, he would frankly confess that he had never
found any theory that would compare with this
for strength of evidence. He would not say he
believed the event would come in 1843, or within
ten years of that; but he could see no reason
why it would <i>not</i> take place then! At any rate,
he was satisfied, if there was any truth in the
Bible, the event was near; and this is the nearest<span class="pagenum"><a id="Page_156"></a>[156]</span>
calculation we can possibly come to respecting
the time.</p>

<p>“The effect of such a declaration, from such a
source, can be better imagined than described.</p>

<p>“Rev. Seth Ewer, in a letter of the 2d of March
following, wrote:—</p>

<div class="blockquote">

<p>“‘For about four weeks we continued meetings,
day and evening.... We find new cases
of conviction daily, and frequent hopeful conversions.
Our house of worship is thronged every
evening. Last Sabbath evening the question was
put, whether they wished to continue the services;
and hundreds arose in the affirmative....
Between fifty and sixty profess to have obtained
a hope.’</p>

</div>

<p>“From the 12th of February, 1842, to the 17th,
he lectured in Benson, Vt. At the close of this
meeting he took a violent cold, which prevented
him from speaking for a few days. He commenced
a course of lectures at Nashua, N. H., on
the 24th of February; but, after speaking a few
times to crowded houses, the state of his lungs
and the want of a suitable place to speak in
compelled him to relinquish his labors there on
the third day.</p>

<p>“From the 6th to the 9th of March, Mr. Miller
lectured in Medford, Mass. While here a friend
took him to a phrenologist in Boston, with whom
he was himself acquainted, but who had no suspicion
whose head he was about to examine. The
phrenologist commenced by saying that the person
under examination had a large, well-developed,
and well-balanced head. While examining
the moral and intellectual organs, he said to Mr.
Miller’s friend:—</p>

<p><span class="pagenum"><a id="Page_157"></a>[157]</span></p>

<p>“‘I tell you what it is, Mr. Miller could not
easily make a convert of <i>this man</i> to his hair-brained
theory. He has too much good sense.’</p>

<p>“Thus he proceeded, making comparisons between
the head he was examining and the head
of Mr. Miller, as he fancied it would be.</p>

<p>“‘Oh, how I should like to examine Mr. Miller’s
head!’ said he; ‘I would give it one squeezing.’</p>

<p>“The phrenologist, knowing that the gentleman
was a particular friend of Mr. Miller, spared
no pains in going out of the way to make remarks
upon him. Putting his hand on the organ
of marvelousness, he said: ‘There! I’ll bet
you anything that old Miller has got a bump on
his head there as big as my fist;’ at the same
time doubling up his fist as an illustration.</p>

<p>“The others present laughed at the perfection of
the joke, and he heartily joined them, supposing
they were laughing at his witticisms on Mr. Miller.</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘He laughed; ’twas well. The tale applied</div>
    <div class="verse indent0">Soon made him laugh on t’ other side.’</div>
  </div>
</div>
</div>

<p>“He pronounced the head of the gentleman under
examination, the reverse, in every particular,
of what he declared Mr. Miller’s must be. When
through, he made out his chart, and politely
asked Mr. Miller his name.</p>

<p>“Mr. Miller said it was of no consequence about
putting his name upon the chart; but the phrenologist
insisted.</p>

<p>“‘Very well,’ said Mr. M.; ‘you may call it
Miller, if you choose.’</p>

<p>“‘<i>Miller</i>, <i>Miller</i>,’ said he; ‘what is your first
name?’</p>

<p>“‘They call me William Miller.’</p>

<p><span class="pagenum"><a id="Page_158"></a>[158]</span></p>

<p>“‘What! the gentleman who is lecturing on the
prophecies?’</p>

<p>“‘Yes, sir, the same.’</p>

<p>“At this the phrenologist settled back in his
chair, the personation of astonishment and dismay,
and spoke not a word while the company remained.
His feelings may be more easily imagined
than described.</p>

<p>“The following description of Mr. Miller’s
phrenological developments were furnished by a
phrenological friend in 1842, and may be of some
interest to those acquainted with that science:—</p>

<p>“<span class="smcap">Organs very large.</span>—Amativeness, Adhesiveness,
Combativeness, Firmness, Conscientiousness,
Benevolence, Constructiveness, Ideality, Calculation,
Comparison.</p>

<p>“<span class="smcap">Large.</span>—Philoprogenitiveness, Alimentiveness,
Acquisitiveness, Self-Esteem, Imitation,
Mirthfulness, Form, Size, Order, Locality, Eventuality,
Time, Language, Causality.</p>

<p>“<span class="smcap">Full.</span>—Inhabitiveness, Concentrativeness,
Caution, Approbation, Wonder, Veneration,
Weight, Color, Tune.</p>

<p>“<span class="smcap">Moderate.</span>—Marvelousness, Secretiveness,
Hope, Individuality.</p>

<p>“From the 12th to the 20th of March, he lectured
in the Town Hall in Worcester, Mass. The
meetings were well attended, the hall being
crowded during most of the time; two thousand
people were judged to have been present. While
explaining the 7th chapter of Daniel, Mr. M. very
significantly inquired how there could be a millennium,
according to the common understanding
of it, while the little horn warred with the
saints, which he was to do till the coming of the<span class="pagenum"><a id="Page_159"></a>[159]</span>
Ancient of Days? A Baptist clergyman arose,
and offered to answer that question the following
morning. The next morning he came in and requested
additional time, and his answer was postponed
another day. When that time arrived he
came in and presented the common view respecting
the millennium, and inquired if there was no
way to harmonize that text with it. Mr. M. said,
that was what they were waiting for him to do!
But he left it there. This caused Mr. M. to be
listened to with more than usual interest. A
revival attended his labors, and considerable effect
was produced on the public mind.</p>

<p>“From the 22d to the 28th, he lectured in the
City Hall in Hartford, Ct. From two hundred
to three hundred persons in that city became favorable
to his views as the result of those lectures.
Mr. M. was prevented from giving his
whole course of lectures, on this occasion, by a
severe attack of catarrh and influenza, which
made him unable to proceed. The Hartford
<i>Christian Secretary</i>, a Baptist periodical, said of
these meetings:—</p>

<div class="blockquote">

<p>“‘One fact connected with this conference struck
us somewhat forcibly; and that was, the immense
crowd which attended the whole course of lectures.
We are unable to speak of the attendance
during the day, but in the evening the large hall
was filled to overflowing with attentive listeners.
Probably not less than from fifteen hundred to
two thousand persons were in attendance every
evening. This large mass of hearers was made
up from nearly or quite every congregation in the
city. How many of them have become converts
to this new doctrine we have no means of judging,
but presume the number is not very small.<span class="pagenum"><a id="Page_160"></a>[160]</span>
Of one thing we are satisfied, and that is this:
unless the clergy, generally, present a better theory
than the one offered by Mr. Miller, the doctrine
will prevail to a very general extent.’</p>

</div>

<p>“It was on this occasion that the writer of this
became convinced that the second advent is to be
pre-millennial; and the first resurrection, a ‘resurrection
out from among the dead.’ At the
close of these labors, Mr. M. returned to Low
Hampton, for that rest which his overtasked
frame now greatly needed.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_IX">CHAPTER IX.</h2>

<p>LECTURES IN NEW YORK—NEWARK—SARATOGA—NEWBURYPORT—PALMER—THE
EAST KINGSTON CAMP-MEETING—BRANDON—BENSON—CHICOPEE—NEW
HAVEN, ETC.</p>

</div>

<p>“On the 24th of April he commenced a course
of lectures in the large hall of the Apollo, 410
Broadway, in the city of New York, as usual to
large audiences, closing on the 10th of May.</p>

<p>“On the 7th of May, he visited Newark, N. J.,
and gave two discourses in the Universalist chapel
in that city. In compliance with three very urgent
requests from Rev. Joshua Fletcher, pastor,
and the unanimous vote of the Baptist church, in
Saratoga, N. Y., Mr. M. again visited that place,
and lectured from the 14th to the 22d of May.
From the 24th to the 28th of May, he gave his
seventh course of lectures in Boston; and from
the 29th of May to the 3d of June, 1842, he lectured
in Newburyport, Mass. At the commencement
of his lecture, in the evening of the first<span class="pagenum"><a id="Page_161"></a>[161]</span>
day, an egg was thrown into the hall, at him, but
fell upon the side of the desk. At the close,
stones were thrown through the windows, by a
mob outside, who indulged in some characteristic
hootings and kindred noises. The congregation
dispersed without damage, save the glass of lamps
and windows. Under those circumstances, the
town authorities closed the hall, and the lectures
were adjourned to the chapel in Hale’s Court.
They continued till Friday, June 3, a goodly number
having received Christ to the joy of their
souls.</p>

<p>“From the 4th to the 12th of June, he gave a
second course of lectures in the Casco-street
church, Portland, Me. They were attended by
crowds of anxious hearers, and many Christians
were refreshed, while some sinners were converted
to God. From the 16th to the 26th of June, he
lectured at Three Rivers (in Palmer, Mass.) A
member of the Baptist church there afterward
wrote, through the <i>Christian Reflector</i>, the organ
of that denomination, as follows:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Brother Graves</span>:—It is with gratitude
to God that I am able to turn aside from
the joyful scenes around me to inform the friends
in Zion what God hath wrought for us. Rev.
William Miller, on the 16th of June last, commenced
a course of lectures on the second advent
of Christ to this world in 1843. The lectures
were delivered in our meeting-house, which, however,
would hold but a small part of the audience,
it being estimated at five thousand; and notwithstanding
prepossessions, prejudices, and the slanderous
reports circulated about this man of God,<span class="pagenum"><a id="Page_162"></a>[162]</span>
the people gave heed to the word spoken, and
seemed determined to examine the Scriptures, to
see if these things were so; and deep solemnity
pervaded the vast assembly. The children of
God were soon aroused to a sense of their duty;
sinners were seen weeping, and heard to say,
“Pray for me!” The number increased, until one
hundred in an evening prayer-meeting were seen
to arise to be remembered in the prayers of the
saints. Soon converts began to tell us what the
Lord had done for them. Some deists, some Universalists,
and many of the thoughtless, of both
the middle-aged and the youthful part of the community,
have been brought to submit their hearts
to God, and are now waiting for and hasting to
the coming of the day of God. As to the character
of the work, let me say, I have never seen
a more thorough conviction of the total depravity
of the heart, and the utter helplessness of the
sinner, and that, if saved, it must be by the sovereign
grace of God, than has been manifest in all
that have given a relation of their experience.’</p>

</div>

<p>“On the 29th of June, 1842, Mr. M. commenced
a course of lectures on the camp-ground at East
Kingston, N. H. This was the first camp-meeting
held by believers in the advent near, and was
noticed by a writer in the <i>Boston Post</i> as follows:—</p>

<div class="blockquote">

<p>“‘The Second Advent camp-meeting, which
commenced at East Kingston, N. H., on Tuesday,
June 29, and continued from day to day until
Tuesday noon, July 5, was attended by an immense
concourse of people, variously estimated
at from seven to ten thousand....</p>

<p>“‘The meeting was conducted with great regularity
and good order from beginning to end.
The ladies were seated on one side, and the gentlemen<span class="pagenum"><a id="Page_163"></a>[163]</span>
on the other, of the speaker; meals were
served uniformly and punctually at the times
appointed, and the same punctuality was observed
as to the hours appointed for the services.</p>

<p>“‘The preachers were twelve or fifteen. Mr.
Miller gave the only regular course of lectures—the
others speaking occasionally. Many of the
people, without doubt, assembled from motives of
curiosity merely; but the great body of them,
from their solemn looks and close attention to the
subject, were evidently actuated by higher and
more important motives. Each tent was under
the supervision of a tent-master, who was responsible
for the good order within the same, where
religious exercises were kept up at the intermissions
between the public exercises and meals, and
where lights were kept burning through the
night....</p>

<p>“‘Some fault was found, or dissatisfaction felt,
with that part of the regulations which precluded
all controversy, <i>i. e.</i>, which prevented people of
opposite theological sentiments from occupying
the time or distracting the attention of the audience,
which would otherwise have introduced
confusion and defeated the object of the meeting.
Nothing could be more reasonable than this regulation,
and no peace-loving person would make
any objection.... The meeting broke up
with harmony and good feeling.’</p>

</div>

<p>“A few years later, a distinguished American
writer and poet, J. G. Whittier, who was present
at this meeting, made the following reference to
it:—</p>

<div class="blockquote">

<p>“‘Three or four years ago, on my way eastward,
I spent an hour or two at a camp-ground
of the Second Advent in East Kingston. The<span class="pagenum"><a id="Page_164"></a>[164]</span>
spot was well chosen. A tall growth of pine and
hemlock threw its melancholy shadow over the
multitude, who were arranged upon rough seats
of boards and logs. Several hundred—perhaps
a thousand—people were present, and more were
rapidly coming. Drawn about in a circle, forming
a background of snowy whiteness to the dark
masses of men and foliage, were the white tents,
and back of them the provision stalls and cook
shops. When I reached the ground, a hymn,
the words of which I could not distinguish, was
pealing through the dim aisles of the forest. I
know nothing of music, having neither ear nor
taste for it; but I could readily see that it had
its effect upon the multitude before me, kindling
to higher intensity their already excited enthusiasm.
The preachers were placed in a rude pulpit
of rough boards, carpeted only by the dead
forest leaves and flowers, and tasselled, not with
silk and velvet, but with the green boughs of the
somber hemlocks around it. One of them followed
the music in an earnest exhortation on the
duty of preparing for the great event. Occasionally
he was really eloquent, and his description
of the last day had all the terrible distinctness of
Anelli’s painting of the “End of the World.”</p>

<p>“‘Suspended from the front of the rude pulpit
were two broad sheets of canvas, upon one
of which was the figure of a man—the head of
gold, the breast and arms of silver, the belly of
brass, the legs of iron, and feet of clay—the
dream of Nebuchadnezzar! On the other were
depicted the wonders of the Apocalyptic vision—the
beasts—the dragon—the scarlet woman seen
by the seer of Patmos—oriental types and figures
and mystic symbols translated into staring<span class="pagenum"><a id="Page_165"></a>[165]</span>
Yankee realities, and exhibited like the beasts of
a traveling menagerie. One horrible image, with
its hideous heads and scaly caudal extremity, reminded
me of the tremendous line of Milton, who,
in speaking of the same evil dragon, describes
him as</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Swinging the scaly horrors of his folded tail.’</div>
  </div>
</div>
</div>

<p>“‘To an imaginative mind the scene was full
of novel interest. The white circle of tents—the
dim wood arches—the upturned, earnest faces—the
loud voices of the speakers, burdened with
the awful symbolic language of the Bible—the
smoke from the fires rising like incense from forest
altars—carrying one back to the days of
primitive worship, when</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘The groves were God’s first temples, ere men learned</div>
    <div class="verse indent0">To hew the shaft, and lay the architrave,</div>
    <div class="verse indent0">And stretch the roof above it.’</div>
  </div>
</div>
</div>
</div>

<p>“There were near thirty tents on the ground,
and the interest of the meeting continued to the
last. Mr. Miller left the ground on the 4th of
July, for Northampton, Mass., where he lectured
from the 5th to the 7th, and then proceeded to
Low Hampton.</p>

<p>“He remained at home till past the middle of
August. On the 20th of that month he commenced
a course of lectures at Brandon, Vt.,
which continued till the 28th. On the 25th, a
large tent had been pitched at Chicopee, Mass.,
where Mr. Miller was anxiously expected; but
he did not arrive so as to commence his lectures
till the 1st of September. He then lectured each
day till the 4th, when the meeting closed. That
was a very large gathering, and, as was estimated,<span class="pagenum"><a id="Page_166"></a>[166]</span>
some four hundred or more found peace in believing.</p>

<p>“From the 7th to the 11th of September, he lectured
at Castine, Maine. On returning to Boston,
on the 12th, at the request of the passengers,
he gave a lecture on the boat. He went to Albany
on the 13th, lectured there in the evening,
and on the next day took the canal-boat, on
which he also lectured, on his way to Granville,
N. Y., where he lectured from the 18th to the 23d
of September. From the 8th to the 16th of October,
he lectured in Whitehall, N. Y., and from
the 20th to the 30th, at Benson, Vt., where Mr.
Himes held a tent-meeting in connection with
his lectures.</p>

<p>“On the 3d of November, Mr. Himes erected
the big tent in Newark, N. J. Mr. Miller was not
able to be present till the 7th, from which time
to the 14th he gave fifteen discourses. Five days
before the close of that meeting the weather became
so inclement that the meetings could not
be continued in the tent, and they were adjourned
to the Presbyterian church in Clinton
street, which was kindly opened during the week.
On Sunday, the 13th, the meeting was held in
the morning in Mechanic’s Hall, which was crowded
to suffocation, and found to be altogether too
strait for them. At 2 <span class="allsmcap">P. M.</span>, Mr. Miller spoke from
the steps of the court house to nearly five thousand
people. Notwithstanding the inclemency
of the weather, and their being thus driven from
pillar to post, the meetings were very interesting,
and were productive of much good.</p>

<p>“At the close of the meeting in Newark, he
commenced a course of lectures in New York city,
which continued till the 18th of November. On<span class="pagenum"><a id="Page_167"></a>[167]</span>
the 19th of November, he commenced a course
of lectures in New Haven, Ct., in the M. E. church,
Rev. Mr. Law, pastor. On Sunday, the 20th, although
the house was large, it was crowded; and
in the evening many were unable to gain admittance.
He continued there till the 26th, the interest
continuing during the entire course. <i>The
Fountain</i>, a temperance paper published in that
city, gave the following account of the meeting:—</p>

<div class="blockquote">

<p>“‘Mr. William Miller, the celebrated writer
and lecturer on the second advent of our Saviour,
and the speedy destruction of the world, has recently
visited our city, and delivered a course of
lectures to an immense concourse of eager listeners
in the First Methodist church. It is estimated
that not less than three thousand persons were
in attendance at the church, on each evening, for
a week; and if the almost breathless silence
which reigned throughout the immense throng
for two or three hours at a time is any evidence
of interest in the subject of the lectures, it cannot
be said that our community are devoid of feeling
on this momentous question.</p>

<p>“‘Mr. Miller was accompanied and assisted by
Rev. J. V. Himes, who is by no means an inefficient
coadjutor in this great and important
work. We did not attend the whole course, the
last three lectures being all we had an opportunity
of hearing. We were utterly disappointed.
So many extravagant things had been said of
the “fanatics” in the public prints, and such distorted
statements published in reference to their
articles of faith, that we were prepared to witness
disgusting, and perhaps blasphemous, exhibitions
of “Millerism,” as the doctrine of the
second advent is called.</p>

<p><span class="pagenum"><a id="Page_168"></a>[168]</span></p>

<p>“‘In justice to Mr. Miller we are constrained
to say that he is one of the most interesting
lecturers we have any recollection of ever having
heard. We have not the least doubt that he is
fully convinced of the truth of the doctrine he
labors so diligently to inculcate, and he certainly
evinces great candor and fairness in his manner
of proving his points. And he proves them, too,
to the satisfaction of every hearer; that is, allowing
his premises to be correct, there is no getting
away from his conclusions.</p>

<p>“‘There was quite a number of believers in
attendance from other places, and a happier company
we have never seen. We have no means
of ascertaining the precise effect of these meetings
on this community, but we know that many
minds have been induced to contemplate the
Scripture prophecies in a new light, and not a
few are studying the Bible with unwonted interest.
For our own part, this new view of the
world’s destiny is so completely at variance with
previous habits of thought and anticipation that
we are not prepared to give it entire credence,
though we should not dare hazard an attempt to
disprove it.</p>

<p>“‘The best part of the story is, that a powerful
revival has followed the labors of Messrs. Miller
and company. We learn that over fifty persons
presented themselves for prayers at the altar
of the Methodist church on Sunday evening. On
Monday evening the number was about eighty.’</p>

</div>

<p>“In the month of May following, Rev. A. A.
Stevens (Orthodox Cong.), then a member of
Yale College, in a letter to the <i>Midnight Cry</i>,
stated that ‘the powerful and glorious revival<span class="pagenum"><a id="Page_169"></a>[169]</span>
which then commenced, continued for some two
months, with almost unabated interest.’</p>

<p>“At the close of these lectures, Mr. M. returned
to New York city, where he gave six discourses,
from the 27th to the 29th of November, and then
returned to Low Hampton. Arriving home, he
wrote as follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Low Hampton, Dec. 7, 1842.</span></p>

<p>“‘<span class="smcap">Dear Brother Himes</span>: ... I did not
get home till 10 o’clock on Saturday night. On
Wednesday, at 6 o’clock, <span class="allsmcap">P. M.</span>, same day we left
New York, we were brought up all standing in
a snow-bank, which we kept bunting, with two
or three locomotives, until the next evening at
7 o’clock. On Thursday, by the mighty power
of three locomotives, we gained twelve miles
from Great Barrington, where we were brought
up the night before, to the state line, where they
left us and we waited for the Boston cars, which
had been due thirty hours. That night we slept
in the cars, as the night before, and Friday we
got as far as Lansingburg. Saturday I came
home, cold and weary, worn out and exhausted.
On my arrival, I found a messenger after me and
my wife, to visit her mother, who was supposed
to be dying. My wife went, and soon returned
with the news of her death. After attending
the funeral, we came home on Monday night,
and yesterday I got some rest. This morning I
feel some refreshed. But the fatigue of body and
mind has almost unnerved this old frame, and
unfitted me to endure the burdens which Providence
calls upon me to bear. I find that, as I
grow old, I grow more peevish, and cannot bear
so much contradiction. Therefore I am called
uncharitable and severe. No matter; this frail<span class="pagenum"><a id="Page_170"></a>[170]</span>
life will soon be over. My Master will soon call
me home, and soon the scoffer and I shall be in
another world, to render our account before a
righteous tribunal. I will therefore appeal to
the Supreme Court of the Universe for the redress
of grievances, and the rendering of judgment
in my favor, by a revocation of the judgment
in the court below. The World and Clergy
vs. Miller.</p>

<p>“‘I remain, looking for the blessed hope,</p>

<p class="right">“‘<span class="smcap">William Miller</span>.’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_X">CHAPTER X.</h2>

<p>SYNOPSIS OF HIS VIEWS—ADDRESS TO BELIEVERS IN THE
NEAR ADVENT—INTERVIEW AT WATERFORD—UTICA—DISTURBANCE
AT PHILADELPHIA—THE THIRD OF APRIL—STATEMENT
OF HIS AFFAIRS, ETC.</p>

</div>

<p>“Mr. Miller had not been sufficiently definite
respecting the time of the advent, in the estimation
of some who embraced his views. The expression
‘about the year 1843’ they regarded as
too general. As he was about to enter on the
long-looked-for year, he prepared and published
the following</p>

<div class="blockquote">

<p class="center">SYNOPSIS OF HIS VIEWS.</p>

<p>“1. I believe Jesus Christ will come again to
this earth. Proof. John 14:3; Acts 1:11; 1
Thess. 4:16; Rev. 1:7.</p>

<p>“2. I believe he will come in all the glory of
his Father. Matt. 16:27; Mark 8:38.</p>

<p><span class="pagenum"><a id="Page_171"></a>[171]</span></p>

<p>“3. I believe he will come in the clouds of
heaven. Matt. 24:30; Mark 13:26; Dan. 7:13.</p>

<p>“4. I believe he will then receive his kingdom,
which will be eternal. Dan. 7:14; Luke 19:12,
15; 2 Tim. 4:1.</p>

<p>“5. I believe the saints will then possess the
kingdom forever. Dan. 7:18, 22, 27; Matt. 24:34;
Luke 12:22, 29; 1 Cor. 9:25; 2 Tim. 4:8;
Jas. 1:12; 1 Pet. 5:4.</p>

<p>“6. I believe at Christ’s second coming the
body of every departed saint will be raised, like
Christ’s glorious body. 1 Cor. 15:20-29; 1 John
3:2.</p>

<p>“7. I believe that the righteous who are living
on the earth when he comes will be changed from
mortal to immortal bodies, and, with them who
are raised from the dead, will be caught up to
meet the Lord in the air, and so be forever with
the Lord. 1 Cor. 15:51-53; Phil. 3:20, 21; 1
Thess. 4:14-17.</p>

<p>“8. I believe the saints will then be presented
to God blameless, without spot or wrinkle, in
love. 1 Cor. 4:14; Eph. 5:27; Col. 1:22;
Jude 24; 1 Thess. 3:13; 1 Cor. 1:7, 8.</p>

<p>“9. I believe, when Christ comes the second
time, he will come to finish the controversy of
Zion, to deliver his children from all bondage, to
conquer their last enemy, and to deliver them
from the power of the tempter, which is the
devil. Deut. 24:1; Isa. 34:8; 40:2, 5; 41:10-12;
Rom. 8:21-23; Heb. 2:13-15; 1 Cor.
15:54, 56; Rev. 20:1-6.</p>

<p>“10. I believe that when Christ comes he will
destroy the bodies of the living wicked by fire,
as those of the old world were destroyed by water,
and shut up their souls in the pit of woe, until<span class="pagenum"><a id="Page_172"></a>[172]</span>
their resurrection unto damnation. Ps. 50:3;
97:3; Isa. 66:15, 16; Dan. 7:10; Mal. 4:1;
Matt. 3:12; 1 Cor. 3:13; 1 Thess. 5:2, 3;
2 Thess. 1:7-9; 1 Pet. 1:7; 2 Pet. 3:7, 10; Isa.
24:21, 22; Jude 6-15; Rev. 20:3-15; John 5:29;
Acts 24:15.</p>

<p>“11. I believe, when the earth is cleansed by
fire, that Christ and his saints will then take
possession of the earth, and dwell therein forever.
Then the kingdom will be given to the
saints. Ps. 37:9-11, 22-34; Prov. 2:21, 22;
10:30; Isa. 60:21; Matt. 5:5; Rev. 5:10.</p>

<p>“12. I believe the time is appointed of God
when these things shall be accomplished. Acts
17:31; Job 7:1; 14:14; Ps. 81:3; Isa. 40:2;
Dan. 8:19; 10:1; 11:35; Hab. 2:3; Acts 17:26.</p>

<p>“13. I believe God has revealed the time. Isa.
44:7, 8; 45:20, 21; Dan. 12:10; Amos 3:7; 1
Thess. 5:4.</p>

<p>“14. I believe many who are professors and
preachers will never believe or know the time
until it comes upon them. Jer. 8:7; Matt. 24:50;
Jer. 25:34-37.</p>

<p>“15. I believe the wise, they who are to shine
as the brightness of the firmament, Dan. 12:3,
will understand the time. Eccl. 8:5; Dan. 12:10;
Matt. 24:43-45; 25:6-10; 1 Thess. 5:4;
1 Pet. 1:9-13.</p>

<p>“16. I believe the time can be known by all
who desire to understand and to be ready for
his coming. And I am fully convinced that
some time between March 21, 1843, and March
21, 1844, according to the Jewish mode of computation
of time, Christ will come, and bring all
his saints with him; and that then he will reward<span class="pagenum"><a id="Page_173"></a>[173]</span>
every man as his works shall be. Matt.
16:27; Rev. 22:12.</p>

</div>

<p>“With the commencement of the new year, he
issued the following</p>

<div class="blockquote">

<p class="center">ADDRESS TO BELIEVERS IN THE NEAR ADVENT.</p>

<p>“‘<span class="smcap">Dear Brethren</span>:—This year, according to
our faith, is the last year that Satan will reign
in our earth. Jesus Christ will come, and bruise
his head. The kingdoms of the earth will be
dashed to pieces, which is the same thing. And
he, whose right it is to reign, will take the kingdom,
and possess it forever and ever. And the
God of peace shall tread Satan under your feet
shortly. Therefore, we have but a little time
more to do as our good brother, Paul, was commanded,
Acts 26:18, to open their eyes, and to
turn them from darkness to light, and from the
power of Satan unto God, that they may receive
forgiveness of sins, and inheritance among them
which are sanctified by faith that is in me.</p>

<p>“‘Let us then put forth our best energies in
this cause; let every one of us try, by persuasion,
by the help and grace of God, to get one, at
least, of our friends to come to Christ, in this
last year of redemption; and, if we succeed,
what an army of regenerated souls may we not
hail in the new heavens and new earth! I pray
God, my brethren, that nothing may deter you
from this work. Let scoffers scoff, and liars tell
lies; we must not suffer ourselves to be drawn
from our work. Yes, the glorious work of salvation,
within a few short months, will be finished
forever. Then I need not exhort you more<span class="pagenum"><a id="Page_174"></a>[174]</span>
on this point; you yourselves know the value of
this great salvation.</p>

<p>“‘And another thing it is well for us to remember.
The world will watch for our halting.
They cannot think we believe what we speak,
for they count our faith a strange faith; and now
beware, and not give them any vantage-ground
over us. They will, perhaps, look for the halting
and falling away of many. But I hope none who
are looking for the glorious appearing will let
their faith waver. Keep cool; let patience have
its perfect work; that, after ye have done the
will of God, ye may receive the promise. This
year will try our faith; we must be tried, purified
and made white; and if there should be any
among us who do not in heart believe, they will
go out from us; but I am persuaded that there
cannot be many such; for it is a doctrine so repugnant
to the carnal heart, so opposite to the
worldly-minded, so far from the cold professor,
the bigot and hypocrite, that none of them will,
or can, believe in a doctrine so searching as the
immediate appearing of Jesus Christ to judge the
world. I am, therefore, persuaded better things
of you, brethren, although I thus speak. I beseech
you, my dear brethren, be careful that Satan
get no advantage over you by scattering
coals of wild-fire among you; for if he cannot
drive you into unbelief and doubt, he will try his
wild-fire of fanaticism and speculation to get us
from the word of God. Be watchful and sober,
and hope to the end for the grace that shall be
brought unto you at the revelation of Jesus
Christ.</p>

<p>“‘Think not, my brethren, that I stand in
doubt of your perseverance. I know your faith,<span class="pagenum"><a id="Page_175"></a>[175]</span>
your love, and hope, to be rooted and grounded
on the word of the Almighty. You are not dependent
on the wisdom or commandments of
men. Many, if not all of you, have examined for
yourselves. You have studied, and found true,
what at first was only reported unto you. You
have found the Bible much more precious than
you had before conceived; its doctrines to be
congenial with the holy and just character of
God; its precepts to be wise, benevolent and
kind; and its prophecies to be clear and lucid,
carrying conviction of the truth and inspiration
of the Scriptures, by a harmony of manner and
matter from Genesis to Revelation. In one word,
you have found a new Bible, and I hope and believe
you have read it with new delight. I fear
not that you can ever be satisfied with the views
of our opponents; their manner of explaining
Scripture is too carnal to satisfy the devoted
child of God.</p>

<p>“‘Then let me advise to a continual searching
for truth, both for faith and practice; and wherever
we have wandered from the word of God,
let us come back to the primitive simplicity
of the gospel once delivered to the saints. Thus
we shall be found ready at his coming to give an
account of our stewardship, and hear our blessed
Master say, “Well done, thou good and faithful
servant; enter thou in to the joy of thy Lord.”
Every truth we get from the blessed book prepares
us better for his coming and kingdom. Every
error prevents us, in part, from being ready.
Let us, then, stand strong in the faith, with our
loins girt about with truth, and our lamps trimmed
and burning, and waiting for our Lord, ready to
enter the promised land, the true inheritance of<span class="pagenum"><a id="Page_176"></a>[176]</span>
the saints. This year the fullness of time will
come, the shout of victory will be heard in Heaven,
the triumphant return of our great Captain
may be expected, the new song will commence
before the throne, eternity begin its revolution,
and time shall be no more.</p>

<p>“‘This year—O blessed year—the captive will
be released, the prison doors will be opened, death
will have no more dominion over us, and life,
eternal life, be our everlasting reward. This year—O
glorious year!—the trump of jubilee will be
blown, the exiled children will return, the pilgrims
reach their home, from earth and Heaven
the scattered remnant come and meet in the middle
air,—the fathers before the flood, Noah and
his sons, Abraham and his, the Jew and Gentile,
all who have died in faith, of every nation, kindred,
tongue, and people, will meet to part no
more. This year! the long-looked-for year of
years! the best! it is come! I shall hope to
meet you all through faith in God and the blood
of the Lamb. Until then farewell. May God
bless you, and sustain you in the faith.</p>

<p>“‘May you be patient in all tribulation, and
endure unto the end. May you this year be
crowned with immortality and glory. And finally,
my brethren, pray God, your whole body,
soul, and spirit, be preserved blameless unto the
coming of the Lord Jesus Christ.’</p>

<p class="right">“‘<span class="smcap">William Miller</span>.</p>

<p>“‘<i>Low Hampton, Jan. 1, 1843.</i>’</p>

</div>

<p>“In compliance with the wishes of Elder Marvin
Eastwood and his congregation, in Waterford,
N. Y., Mr. Miller lectured there from the last day
of December, 1842, to the 8th of January, 1843.</p>

<p>“On the morning of the third day, the Congregational<span class="pagenum"><a id="Page_177"></a>[177]</span>
minister called on him, with a deacon of
his church, and wished to ask him a few questions.
Five other gentlemen soon came in, and took
seats in the room. Mr. Miller told the clergyman
that he might ask any question he pleased, and
he would answer the best he could. The minister
accordingly asked him some twenty questions,
each one of which Mr. M. answered by quoting a
text of Scripture. He then thanked Mr. M. for
his politeness, and acknowledged that he had answered
him fairly. ‘But,’ said he, ‘I do not believe
your doctrine.’</p>

<p>“‘What doctrine?’ said Mr. M.</p>

<p>“‘I don’t believe God has revealed the time.’”</p>

<p>“Mr. M. asked him if he would answer three
questions.<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a></p>

<p>“The minister replied that he did not come
there to <i>answer</i> questions. One of the gentlemen
present then inquired of the minister why
he would not answer. He said he did not come
for the purpose of answering questions, and did
not choose to. The gentleman then said to him:
‘I have disbelieved the Bible, but have been one
of your principal supporters many years; and,
when Mr. Miller has answered so many of your
questions, if you will not let him ask you three,
I can pay you no more of my money.’ He added,
‘I have seen more evidence in proof of the truth
of the Bible in the few lectures I have heard from<span class="pagenum"><a id="Page_178"></a>[178]</span>
Mr. M. than in all the sermons you have ever
preached.’</p>

<p>“‘Why,’ said the minister, ‘how does Mr.
Miller prove the truth of the Bible?’</p>

<p>“‘By the fulfillment of prophecy.’</p>

<p>“‘And do not I prove it in the same way? Do
not I show how all the prophecies in reference to
Christ were fulfilled in him?’</p>

<p>“‘Why, yes, you do that; but you have never
shown that those prophecies were written before
Christ; and it is very easy to write a history.
But Mr. M. has shown us how the prophecies are
being fulfilled in our own day; he has shown us
how the history of Napoleon is a perfect fulfillment
of prophecy; and I <i>know</i> that that prophecy
was written before the time of Napoleon.’</p>

<p>“The minister and deacon retired. The gentleman
then turned to Mr. Miller, and said that
he and his four companions were infidels; that
they had attended his lectures; had become quite
interested; but had very curious feelings, and
wished to know what ailed them.</p>

<p>“Mr. M. inquired whether they would attend
any more of his lectures.</p>

<p>“They replied that they should lose none of
them.</p>

<p>“‘Well,’ said Mr. M., ‘I think I will not tell
you what ails you; but, if you will give close attention
during the week, I think you will find
out.’</p>

<p>“They attended his lectures, and, before the
end of the week, with a number of others who
had been infidels, were rejoicing in the goodness
and forgiveness of God. At the close of his last
lecture, one hundred and twenty persons voluntarily
arose for prayers; a goodly number were<span class="pagenum"><a id="Page_179"></a>[179]</span>
soon rejoicing in the Saviour, and a glorious result
followed.</p>

<p>“On the 10th of January, 1843, Mr. M. began
a course of lectures in the Presbyterian church
in Utica, N. Y., where an interest was elicited
which extended to surrounding places. Invitations
were received from many of the neighboring
towns, which could not be complied with.
The meetings closed on the 17th, when forty or
fifty were inquiring what they should do to be
saved. A good work had been commenced,
which continued for several weeks. The <i>Methodist
Reformer</i>, published in that city, announced
that ‘many thoughtless sinners and cold professors
were stirred up to duty by them;’ and the
<i>Baptist Register</i> said, ‘Mr. Miller’s appeals were
often very pungent, and made a very deep impression
on the audience, and many came forward
for prayer.’</p>

<p>“From the 21st to the 29th of January, 1843,
Mr. Miller lectured in Bennington, Vt. He then
went to Philadelphia, Pa., and lectured in the
large hall of the Chinese Museum, which was
crowded to excess, from the 3d to the 10th of
February. On the evening of the 7th, a gentleman
arose and confessed that he had been an infidel,
but could now praise God for what he had
done for his soul. Many others followed, bearing
testimony to God’s pardoning mercy.</p>

<p>“The interest attending the lectures continued
to increase from the first till the evening before
their close. On that evening the house was
filled to overflowing at an early hour. When
the lecture commenced, the crowd and confusion
were so great as to render it almost impossible
to hear the speaker; and it was thought best,<span class="pagenum"><a id="Page_180"></a>[180]</span>
after notifying the people what was to be done,
and giving an opportunity for all who wished so
to do to go out, to close the doors, and thus secure
silence. This was done, and the speaker
proceeded to his subject. For about half an
hour there was profound silence, and deep interest
was evinced by the immense audience, with
the exception of a few unruly boys. This would
have undoubtedly continued had it not been for
the circumstance of a lady’s fainting, and it becoming
necessary to open the doors for her to go
out. When the door was opened, there was a
rush of persons who stood outside for admittance.
As soon as this was done, and a few had come
into the room, an unruly boy raised the cry of
‘fire,’ which threw the whole assembly into confusion,
some crying one thing, and some another.
There did not appear to be any disposition on
the part of the multitude to disturb the meeting;
but all came from the rush and cry. The disorder
arose more from the excited fears of the people
than from any other cause. Order was
again restored, and the speaker proceeded for a
few moments, when another rush was made, and
the excitement became so great within as to render
it expedient to dismiss the meeting.</p>

<p>“The police of the city were willing to do
what they could, but there was nothing for them
to do; for they could not govern the excited
nerves of the audience.</p>

<p>“On Friday morning the multitude were again
assembled at an early hour for service, and Mr.
Miller proceeded to answer numerous questions
which had been proposed. A most profound attention
was manifested until the meeting was
about half through, when a man arose and<span class="pagenum"><a id="Page_181"></a>[181]</span>
wished to propose some questions, which interrupted
the order of the meeting.</p>

<p>“The owners became alarmed for the safety
of the hall, and ordered the meetings to be closed
after the afternoon service. Although this fact
was unknown except by a few persons, yet the
room was literally packed with a mass of living
beings, who listened with breathless silence to
Mr. Miller’s last lecture.</p>

<p>“There had been no intimation given throughout
of what had transpired to close the meetings, until
he came to bid them farewell. There were then
bitter tears and strong sighs. The announcement
of the fact came unexpectedly. The appeal
was melting beyond expression. Probably more
than a thousand persons arose to testify their
faith in the truth of the advent near, and three
or four hundred of the unconverted arose to request
an interest in his prayers. Mr. Miller
closed the services by a most feeling and appropriate
prayer and benediction. No blame was
attached to the owners of the Museum for their
course.</p>

<p>“About this time it was announced, by a correspondent
of Bennett’s <i>N. Y. Herald</i>, that Mr.
Miller had fixed on the 3d of April for the advent.
This being industriously circulated, led
Prof. Moses Stuart to say of ‘the men of April
3, 1843,’ “I would respectfully suggest, that in
some way or other they have, in all probability,
made a <i>small mistake</i> as to the <i>exact day</i> of the
month when the grand catastrophe takes place,
the <i>1st of April</i> being evidently much more appropriate
to their arrangements than any other
day in the year.”—<i>Hints</i>, 2d ed., p. 173. The
<i>New York Observer</i>, of February 11, 1843, in<span class="pagenum"><a id="Page_182"></a>[182]</span>
commenting on this suggestion of Prof. Stuart,
thought it sufficient ‘to quiet every feeling of
<i>alarm</i>!’ As remarks like these, and other equally
foolish stories which are referred to in the following
letter, met the eye of Mr. Miller, he thus denies
them through the columns of the <i>Signs of
the Times</i>:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Brother Himes</span>:—At the request of
numerous friends, I herein transmit to them,
through you, a brief statement of facts, relative
to the many stories with which the public are
humbugged, concerning the principles I advocate,
and the management of my worldly concerns.</p>

<p>“My principles, in brief, are, that Jesus Christ
will come again to this earth, cleanse, purify, and
take possession of the same, with all his saints,
some time between March 21, 1843, and March
21, 1844. I have never, for the space of more
than twenty-three years, had <i>any other time
preached or published by me</i>; I have never fixed
on any month, day, or hour, during that period;
I have never found any mistake in reckoning,
summing up or miscalculation; I have made
no provision for any other time; I am perfectly
satisfied that the <i>Bible</i> is <i>true</i>, and is the <i>word</i>
of <i>God</i>, and I am confident that I rely wholly on
the blessed book for my faith in this matter.
I am not a prophet. I am not sent to prophesy,
but to read, believe, and publish what God has
inspired the ancient prophets to administer to
us, in the prophecies of the Old and New Testaments.
These have been, and now are, my principles,
and I hope I shall never be ashamed of
them.</p>

<p>“‘As to worldly cares, I have had but very<span class="pagenum"><a id="Page_183"></a>[183]</span>
few for twelve years past. I have a wife and
eight children; I have great reason to believe
they all are the children of God, and believers in
the same doctrine with myself. I own a small
farm in Low Hampton, N. Y.; my family support
themselves upon it, and I believe they are esteemed
frugal, temperate, and industrious. They
use hospitality without grudging, and never turn
a pilgrim from the house, nor the needy from the
door. I bless God that my family are benevolent
and kind to all men who need their sympathy
or aid; I have no cares to manage, except
my own individual wants; I have no funds or
debts due me of any amount; “I owe no man
anything;” and I have expended more than two
thousand dollars of my property in twelve years,
besides what God has given me through the dear
friends, in this cause.</p>

<p class="center">“‘Yours respectfully,</p>

<p class="right"><span class="smcap">William Miller</span>.</p>

<p>“‘<i>Philadelphia, Feb. 4, 1844.</i>’</p>

</div>

<p>“The almost unparalleled abuse to which Mr.
Miller was subject, through most of the secular
and some of the religious papers, during this
period, called forth the following manly rebuke
from the <i>Sandy Hill Herald</i>, a paper published
in Mr. Miller’s own county:—</p>

<div class="blockquote">

<p class="center">“‘FATHER MILLER.</p>

<p>“‘While we are not prepared to subscribe to
the doctrine promulgated by this gentleman, we
have been surprised at the means made use of by
its opponents to put it down. Certainly all who
have ever heard him lecture, or have read his
works, must acknowledge that he is a sound reasoner,<span class="pagenum"><a id="Page_184"></a>[184]</span>
and, as such, is entitled to fair arguments
from those who differ with him. Yet his opponents
do not see fit to exert their reasoning powers,
but content themselves by denouncing the
old gentlemen as a “fanatic,” a “liar,” “deluded
old fool,” “speculator,” &amp;c., &amp;c. Mr. Miller is now,
and has been for many years, a resident of this
county, and as a citizen, a man, and a Christian,
stands high in the estimation of all who know
him; and we have been pained to hear the gray-headed,
trembling old man denounced as a “speculating knave.”</p>

<p>“‘Speculating, forsooth! Why need he speculate?
He has enough of the good things of this
world to last him through the few days which at
longest may be his on earth, without traveling
from city to city, from town to village, laboring
night and day like a galley-slave, to add to a store
which is already abundant. Who that has witnessed
his earnestness in the pulpit, and listened
to the uncultivated eloquence of nature, which
falls in such rich profusion from his lips, dare say
that he is an impostor? We answer, without
fear of contradiction from any candid mind, None!
We are not prepared to say how far the old man
may be from correct, but one thing, <i>we doubt not
that he is sincere</i>; and we do hope that some one
of his many opponents will take the pains to investigate
the subject, and, if it be in their power,
drive the old man from his position. It is certainly
a subject worthy of investigation, and one
fraught with momentous consequences; and no
matter who the individual is that promulgates
the doctrine, if he offers good reasons and sound
arguments, drawn from the word of God and from
history, we say he is entitled to his position until,<span class="pagenum"><a id="Page_185"></a>[185]</span>
by the same means, he is driven from it. Mr.
Miller certainly goes to the fountain of knowledge,
revelation, and history, for proof, and should
not be answered with low, vulgar, and blasphemous
witticisms.’</p>

</div>

<p>“We like the following remarks, copied from
an exchange, in relation to this subject:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Millerism.</span>—This is the term by which the
opinions of those who oppose the idea of a millennium,
and maintain that the end of the world
will take place in 1843, are distinguished; and
they are thus denominated because Mr. Miller
first propagated it.</p>

<p>“‘We certainly are not a convert to the theory;
but we feel bound in duty to lift our voice
in reproof of, and enter our protest against, the
<i>infidel scurrility and blasphemous witticisms</i>
with which some of our exchanges abound, and
from which religious periodicals are not wholly
exempt.</p>

<p>“‘If Mr. Miller is in error, it is possible to
prove him so, but not by vulgar and blasphemous
witticisms and ribaldry; these are not arguments.
And to treat a subject of such overwhelming
majesty, and fearful consequences—a
subject which has been made the theme of
prophecy in both Testaments; the truth of which,
occur when it will, God has sealed by his own
unequivocal averments—we repeat it, to make
puns and display vulgar wit upon this subject, is
not merely to sport with the feelings of its propagators
and advocates, but is to make a jest
of the day of Judgment, to scoff at the Deity
himself, and contemn the terrors of his judgment
bar.’</p>

</div>

<p><span class="pagenum"><a id="Page_186"></a>[186]</span></p>

<p>“The <i>Pittsburg</i> (Pa.) <i>Gazette</i>, also said:—</p>

<div class="blockquote">

<p>“‘We do not concur with Mr. Miller in his interpretations
of the prophecies; but we can see
neither reason nor Christianity in the unmerited
reproach which is heaped upon him for propagating
an honest opinion. And that he is honest
we have no doubt. True, we think him in error,
but believe he is honestly so. And suppose he
does err in his views of prophecy, does that make
him either a knave or a fool? Have not some
of the greatest or best men who have lived since
the days of the apostles erred in the same way?
And who will say that all these, including Whitby,
Bishop Newton, and others of equal celebrity,
were monomaniacs, and driven by a pitiable
or culpable frenzy to the adoption of their opinions?
The truth is, as we apprehend, that many
of those who are so indecorous and vituperative
in their denunciations of Miller, are in fearful
trepidation, lest the day being so near at hand,
should overtake them unawares, and hence, like
cowardly boys in the dark, they make a great
noise by way of keeping up their courage, and
to frighten away the bugbears.’</p>

</div>

<p>“The editor of the <i>Countryman</i>, in giving the
synopsis of Mr. Miller’s views, added:—</p>

<div class="blockquote">

<p>“‘The abstract of Miller’s views, which we
give on our fourth page, so far as we give it in
this paper, is and has been, according to what we
have been able to ascertain, the professed belief
of orthodox Christians, from the day of Christ’s
ascension into Heaven until the present hour.
Therefore they are not merely Mr. Miller’s views,
but the acknowledged views of the Christian
church, the received Bible doctrine; and if Bible
doctrine, then are they the truth.</p>

<p><span class="pagenum"><a id="Page_187"></a>[187]</span></p>

<p>“‘One of the apostles, who shared as largely
in the confidence and personal instruction of his
Master as any, concludes a reference to this subject
in these words: “Wherefore, beloved, seeing
that ye look for such things, be diligent, that ye
may be found of him in peace, without spot and
blameless.” 2 Pet. 3:14. If the things here
referred to have not taken place—and who will
say they have?—they, of course, are yet to transpire.
If so, is not the caution of the apostle as
important in this our day as it was when he uttered it?
And if it was an event to be looked
for and hoped for <i>then</i>, should it be an object of
less solicitude <i>now</i>? Every intelligent, free moral
agent upon earth, whether aware of it or not,
has an interest in this issue. He may absorb his
mind in other matters, he may drown reflection
in the whirl of business or pleasure, he may
wrap his soul in projects of wealth or ambition,
and fill his aspiring eye with the anticipated
glories of some dazzling hight, but his interest
still cleaves to the immortality of his nature,
and, sooner or later, he must discover that it is
the most important interest ever presented to his
consideration, or that is attached to his being or
his destiny. Is it not, then, the hight of wisdom
to give heed to these things, and examine them
with all that diligence and dispassionate attention
their importance merits?’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_188"></a>[188]</span></p>

<h2 class="nobreak" id="CHAPTER_XI">CHAPTER XI.</h2>

<p>MR. MILLER AND HIS REVIEWERS—DOCTORS DOWLING,
CHASE, JARVIS, ETC.—THE FOURTH KINGDOM—THE LITTLE
HORN—PROPHETIC NUMBERS—SEVENTY WEEKS—COMING
OF CHRIST, ETC.</p>

</div>

<p>“As it will be proper to take some notice of
the controversy between Mr. Miller and those
who entered the lists against him, it may as well
be referred to in this connection. As his views
gained adherents, various publications of sermons,
reviews, &amp;c., were issued from the press—the design
of which was to counteract his expositions
of prophecy. Some of these were direct attacks
on him, and others only indirect, by opposing the
long-established principles of Protestant interpretation.
The controversy had respect principally
to the following points:—</p>

<p>“1. The Fourth Kingdom of Daniel, 7th chapter.</p>

<p>“2. The Little Horn of the same.</p>

<p>“3. The Little Horn of the 8th.</p>

<p>“4. The Length of the Prophetic Periods.</p>

<p>“5. The Commencement of the Seventy Weeks
of Dan. 9.</p>

<p>“6. Their Connection with the 2300 days of
Dan. 8.</p>

<p>“7. The Rise of the Little Horn of the 7th.</p>

<p>“8. The Nature of Christ’s Second Advent.</p>

<p>“9. The Return of the Jews.</p>

<p>“10. The Epoch of the Resurrection.</p>

<p>“Mr. Miller laid no claim to <i>originality</i> in his
position respecting any of the above points; but
maintained that they were established opinions<span class="pagenum"><a id="Page_189"></a>[189]</span>
of the church, and, being so, that his conclusions
from such premises were well sustained by human
as well as by divine teachings. While his
opponents attacked the view he took of these
points, no one of them assailed the whole; but
each admitted his correctness on some of the
points; and, among them, the whole were admitted.</p>

<p>“1. <i>The Fourth Kingdom of Daniel.</i> This he
claimed to be the <i>Roman</i>. In this, he had the
support of the ablest and most judicious expositors
of every age. William Cunninghame, Esq.,
of England, an eminent expositor, in speaking of
the four parts of the great image of the dream of
Nebuchadnezzar, says that they are ‘respectively
applied by Daniel himself to <i>four kingdoms,
which have, by the unanimous voice of the Jewish
and Christian churches, for more than eighteen
centuries, been identified with</i> the empires
of Babylon, Persia, Greece, and Rome.’ Should
this be questioned, the witnesses are abundant.
In the Jewish church, we have the Targum of
Jonathan Ben Uzziel, Josephus, and the whole
modern synagogue, including the names of Abarbanal,
Kimchi, David, Levi, and others. In the
Christian church, such as Barnabas, Irenæus,
Chrysostom, Cyril of Jerusalem in his catechism,
Jerome, and according to him, all ecclesiastical
writers, Hyppolitus and Lactantius in the early
ages; since the Reformation, Luther, Calvin,
Mede, T. H. Horne,<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a> Sir Isaac Newton, Bishop
Newton, Dr. Hales, Scott, Clarke, Brown,<a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a> Watson,<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a>
Bishop Lloyd, Daubuz, Brightman, Faber,<span class="pagenum"><a id="Page_190"></a>[190]</span>
Noel, Dr. Hopkins, and almost every biblical expositor
of any note in the Protestant church.
Those who make this application of the four parts
of the image have no difficulty in making a like
application of the four beasts of Daniel seventh.
The remarkable similarity of the two visions requires
this.</p>

<p>“This long-established opinion was controverted
by Prof. Stuart of Andover, in his ‘Hints,’ before
referred to. He said: ‘The fourth beast in
Dan. 7:6, &amp;c., is, beyond all reasonable doubt,
the divided Grecian dominion, which succeeded
the reign of Alexander the Great.’—<i>Hints</i>, p. 86.</p>

<p>“Prof. Irah Chase, D. D., said: ‘The fourth
empire was that of the successors of Alexander,
among whom Seleucus was pre-eminent.’—<i>Remarks
on the Book of Daniel</i>, p. 20.</p>

<p>“Others, of lesser note, copied from these, and
took a similar position respecting the fourth
kingdom.</p>

<p>“Of those who opposed Mr. Miller on other points,
John Dowling, D.D., of New York city, in his ‘Exposition
of the Prophecies,’ did not assail this.</p>

<p>“Rev. W. T. Hamilton, D. D., of Mobile, Ala.,
in his ‘Lecture on Millerism,’ said: ‘I freely admit,
that in his general outline of interpretation
(excluding his dates), following, as he does, much
abler men who have gone before him, Mr. Miller
is correct. The several dynasties prefigured
in the great metallic image of Nebuchadnezzar—in
the vision of the four beasts, and of the ram
and he-goat—Daniel himself points out. Mistake
there is not easy.”—p. 18.</p>

<p>“Dr. Jarvis, D. D., LL. D., of Middletown, Ct.,
in his ‘Two Discourses on Prophecy,’ also applies
the fourth beast in the same manner.—p. 42.</p>

<p><span class="pagenum"><a id="Page_191"></a>[191]</span></p>

<p>“J. T. Hinton, A. M., of St. Louis (‘Prophecies
Illustrated’), said: ‘The dream of the image, the
vision of the four beasts, that of the ram and he-goat,
and the “Scriptures of truth,” give us four
detailed descriptions of the history of the world,
from the time of Daniel to the “time of the end;”
and the Apocalyptic visions refer to the same
period as the latter portion of the prophecies of
Daniel.’—p. 25. ‘The dream of the image is of
the greatest importance; it leaves <i>without excuse</i>
those who would reduce the remaining prophecies
of Daniel to the narrow compass of the little
acts of the reign of Antiochus Epiphanes.
Nothing can be clearer than that the gold, the
silver, the brass, the iron, and the clay, are designed
to cover the history of the world in all its
successive ages.”—p. 27.</p>

<p>“Again he says: ‘We think our readers will
concur with us, and with the great mass of writers
on prophecy, that the “ten horns” or Daniel’s
“fourth beast,” and “the beast rising out of
the sea, having seven heads,” of the Apocalyptic
visions, refer to the ten kingdoms into
which the Roman Empire was divided. Of the
identity of the ten-horned beasts of Daniel and
John there can be no reasonable doubt.”—p.
232.</p>

<p>“2. <i>The Little Horn of the seventh chapter of
Daniel.</i> This he held to be the papacy. This
was no novel view of that symbol, being, as it
was, the view of the whole Protestant world.
See Dr. Clarke’s Notes on 2 Thess. 2; Croly on
the Apoc., pp. 113-117, Horne’s Int., vol. 4, p.
191, Watson’s Theol. Dic., p. 62, G. T. Noel, Prospects
of the Church of Christ, p. 100, William
Cunninghame, Esq., Political Dest. of the Earth,<span class="pagenum"><a id="Page_192"></a>[192]</span>
p. 28, Mede, Newton, Scott, Daubuz, Hurd,
Jurieu, Vitringa, Fleming, Lowman, and numerous
others of the best standard expositors.</p>

<p>“Prof. Stuart, Prof. Chase, and others who applied
the ‘fourth beast’ to the four divisions of
Alexander’s successors, applied the little horn of
the same chapter to Antiochus Epiphanes.</p>

<p>“Mr. Hinton took the same view that Mr. Miller
did of this symbol. He said: ‘If any other
events of history can be set forth and made to
fill out <i>all the particulars</i> mentioned by Daniel
and John, we should be happy to see them stated;
till then, we shall believe the little horn rising
up amidst the ten horns, and having three of
them plucked up before it, to refer to the rise of
the papacy in the midst of the kingdoms into
which the Roman Empire was divided in the sixth
century.”—p. 237.</p>

<p>“Dr. Dowling, Dr. Hamilton, and others, who
admitted that the fourth beast symbolized the
Roman Empire, also applied its little horn to the
papacy.</p>

<p>“3. <i>The Little Horn of the eighth chapter of
Daniel, that became exceeding great.</i> This Mr.
Miller believed to be a symbol of Rome. In this
view he was sustained by Sir Isaac Newton,
Bishop Newton, Dr. Hales, Martin Luther, Dr.
Prideaux, Dr. Clarke, Dr. Hopkins, Wm. Cunninghame,
and others.</p>

<p>“Dr. Horne said of the first three above named:
‘Sir Isaac Newton, Bishop Newton, and Dr.
Hales, have clearly shown that the Roman power,
and no other, is intended; for, although some of
the particulars may agree very well with that
king (Antiochus), yet others can by no means be
reconciled to him; <i>while all of them agree and<span class="pagenum"><a id="Page_193"></a>[193]</span>
correspond exactly with the Romans, and with
no other power</i>.”—<i>Intro.</i>, vol. 4, p. 191.</p>

<p>“In addition to these, almost all the old writers
who applied it to Antiochus Epiphanes did so
only as the type of Rome, where they looked for
the Antichrist. St. Cyril, Bishop of Jerusalem,
in the fourth century, said: ‘This, the predicted
Antichrist, will come when the times of the (pagan)
Roman Empire shall be fulfilled, and the
consummation of the world approach. Ten kings
of the Romans shall rise together, in different
places indeed, but they shall reign at the same
time. Among these, the eleventh is Antichrist,
who, by magical and wicked artifices, shall seize
the Roman power.’</p>

<p>“Prof. Stuart, Prof. Chase, and even Dr. Dowling,
with others, applied this symbol to Antiochus
Epiphanes.</p>

<p>“Rev. R. C. Shimeal, of New York (“Prophecy
in Course of Fulfillment”), dissented from
Mr. Miller, and also from the foregoing, and understood
this horn to symbolize the Mahommedan
power. Mr. Hinton took the same view.</p>

<p>“Mr. Miller was sustained in his application of
this point by Dr. Hamilton and Dr. Jarvis. The
latter said: ‘Sir Isaac Newton, with that sagacity
which was peculiar to him, was the first, I believe,
who showed clearly that this little horn
was the Roman power.’—p. 43.</p>

<p>“4. <i>The Length of the Prophetic Numbers.</i> In
explaining these, Mr. Miller adopted the Protestant
view, that they represent years. There is
probably no point respecting which Protestant
commentators have been more agreed than this.
Faber, Prideaux, Mede, Clarke, Scott, the two<span class="pagenum"><a id="Page_194"></a>[194]</span>
Newtons, Wesley, and almost every expositor of
note, have considered this a <i>settled question</i>. Indeed,
so universal has been this interpretation of
these periods that Professor Stuart says: ‘<span class="smcap">It is
a singular fact that the great mass of interpreters</span>
in the English and American world
have, for many years, been wont to understand
the <i>days</i> designated in Daniel and the Apocalypse
as the <i>representatives or symbols of years</i>. I
found it difficult to trace the origin of this <i><span class="smcap">general</span>,
I might say <span class="smcap">almost universal, custom</span></i>.’—<i>Hints</i>,
p. 77.</p>

<p>“He also says: ‘For a long time these principles
have been so current among the expositors
of the English and American world, that scarcely
a serious attempt to vindicate them has of late
been made. They have been regarded as <i>so plain</i>
and so well <i>fortified</i> against <i>all objections</i>, that
<i>most expositors</i> have deemed it quite useless even
to attempt to defend them. One might, indeed,
almost compare the ready and unwavering assumption
of these propositions, to the assumption
of the first self-evident axioms in the science of
geometry, which not only may dispense with any
process of ratiocination in their defense, but
which do not even admit of any.’—<i>Hints</i>, p. 8.</p>

<p>“Prof. Stuart, however, dissented from this
‘almost universal custom,’ and claimed that the
prophetic days—the 1260, 1290, 1335, and 2300—indicated
only days. Of the 1260 he said:
‘The very manner of the expression indicates, of
course, that it was not the design of the speaker
or writer to be <i>exact</i> to a day or an hour. A little
more or a little less than three and a half
years would, as every reasonable interpreter
must acknowledge, accord perfectly well with the<span class="pagenum"><a id="Page_195"></a>[195]</span>
general designation here, where plainly the aim
is not statistical exactness, but a mere generalizing
of the period in question.’—<i>Hints</i>, p. 73.</p>

<p>“Again he says: ‘A statistical exactness cannot
be aimed at in cases of this nature. Any
near approximation to the measure of time in
question would, of course, be regarded as a sufficient
reason for setting it down under the general
rubric.’</p>

<p>“‘By the 1260 days,’ he said, ‘no more than
three and a half years literally can possibly be
meant’ (p. 75); and of the 2300: ‘We must consider
these 2300 evening-mornings as an expression
of simple time, <i>i. e.</i>, of so many days, reckoned
in the Hebrew manner.’—p. 100.</p>

<p>“Prof. C. E. Stowe, D. D., of Andover Mass.,
in his ‘Millennial Arithmetic,’ claimed that ‘<i>day</i>
does not mean <i>year</i> in the prophecies any more
than elsewhere and that ‘a definite designation
of time was not here intended, but only a general
expression.’—p. 13.</p>

<p>“Prof. Chase agreed with Prof. Stuart respecting
the 1260 days; but said of the 2300: ‘The
period predicted is <i>not</i> two thousand and three
hundred <i>days</i> but only <i>half</i> that number—1150.’—<i>Remarks</i>,
p. 60.</p>

<p>“Dr Dowling agreed with Prof. Chase that
the 2300 were half days; but differed both from
him and Prof. Stuart respecting the 1260, of
which he says: ‘I believe, as Mr. Miller does,
and indeed most Protestant commentators, that
the 1260 years denote the duration of the dominion
of the papal Antichrist. After comparing
these passages, and the entire prophecies to
which they belong, with the history and character
of papacy, I cannot doubt that this is the<span class="pagenum"><a id="Page_196"></a>[196]</span>
mystical Babylon, whose name is written in Rev.
17:5; and that, when the 1260 years are accomplished,
then shall that great city, Babylon,
be thrown down, and shall be found no more at
all.’—<i>Reply to Miller</i>, p. 27.</p>

<p>“Prof. Pond, D. D. (of Bangor, Me.), in his ‘Review
of Second Advent Publications,’ was in
doubt whether the periods of Daniel could be
proved to be years; but was willing to cut the
matter short by conceding the point that it may
be so.—p. 22.</p>

<p>“Dr. Jarvis, Mr. Hinton, Mr. Shimeal, and Prof.
Bush, sustained Mr. Miller respecting the significance
of the prophetic days.</p>

<p>“In speaking of the application of the 2300
days to the time of the persecution of Antiochus
Epiphanes, Dr. Jarvis says: ‘This interpretation
would, of course, be fatal to all Mr. Miller’s calculations.
It is not <i>surprising</i>, therefore, that
it should be eagerly embraced by many of his opponents.
But, with all due deference, I think
there are insuperable difficulties in the way of
this scheme, which makes Antiochus Epiphanes
the little horn.’ ‘I make no difficulty, therefore,
in admitting the evening-morning to mean a prophetic
day.’—<i>Sermons</i>, p. 46. He further says
that Daniel was told to shut up the vision, ‘because
the fulfillment of it should be so far distant;
a strong collateral argument, as I understand it,
for the interpretation of 2300 prophetic days.’—<i>Ib.</i>,
p. 47. And ‘The vision is the whole vision
of the ram and he-goat.’—p. 45.</p>

<p>“Prof. Bush, in writing to Mr. Miller, said:
‘I do not conceive your errors on the subject of
chronology to be at all of a serious nature, or in
fact to be <i>very wide of the truth</i>. In taking a<span class="pagenum"><a id="Page_197"></a>[197]</span>
<i>day</i> as the prophetical time for a <i>year</i>, I believe
you are <i>sustained</i> by the <i>soundest exegesis</i>, as
well as <i>fortified</i> by the high names of Mede, Sir
Isaac Newton, Bishop Newton, Faber, Scott,
Keith, and a host of others, who have long since
come to <i>substantially your conclusions</i> on this
head. They <i>all agree</i> that the leading periods
mentioned by Daniel and John <i>do actually expire
about this age of the world</i>; and it would be
strange logic that would convict you of heresy
for holding in effect the same views which stand
forth so prominently in the notices of these eminent
divines.’ ‘Your results in this field of inquiry
do not strike me as so <i>far out of the way</i>
as to affect any of the great interests of truth or
duty.’—<i>Ad. Her.</i>, vol. 7, p. 38.</p>

<p>“Writing to Prof. Stuart, Prof. Bush said: ‘I
am not inclined precipitately to discard an opinion
<i>long prevalent in the church</i>, which has commended
itself to those whose judgments are entitled
to profound respect. That such is the case
in regard to the <i>year-day</i> calculations of prophecy
I am <i>abundantly satisfied</i>; and I confess, too, at
once to the pleasure that it affords me to find
that that which is sustained by <i>age</i> is also sustained
by <i>argument</i>.’ Again he says: ‘Mede is
very far from being the first who adopted this
solution of the symbolic term day. It is the solution
naturally arising from the construction
put, in <i>all</i> ages, upon the oracle of Daniel respecting
the SEVENTY WEEKS, which, by Jews
and Christians, have been interpreted weeks of
years, on the principle of a day standing for a
year. This fact is obvious from the Rabbinical
writers <i>en masse</i>, where they touch upon the subject;
and Eusebius tells us (<i>Dem. Evangl.</i> 8, p.<span class="pagenum"><a id="Page_198"></a>[198]</span>
258—Ed. Steph.), that this interpretation in his
day was <i>generally</i> if not <i>universally admitted</i>.’</p>

<p>“I have, in my own collection, writers on the
prophecies, previous to the time of Mede, who interpret
the 1260 days as so many years, and who
are so far from broaching this as a <i>new</i> interpretation
that they do not even pause to give the
grounds of it, but proceed onward, as if no risk
were run in taking for granted the soundness of
the principle which <i>came down to them accredited
by the <span class="smcap">immemorial</span> usage of their predecessors</i>.’—<i>Hierophant</i>,
vol. 1, p. 245.</p>

<p>“If the old, established principle of the year-day
theory is wrong, then, said Prof. Bush, ‘not
only has the whole Christian world been led
astray for ages by a mere <i>ignis fatuus</i> of false
hermeneutics, but the church is at once cut loose
from every chronological mooring, and set adrift
in the open sea, without the vestige of a beacon,
light-house, or star, by which to determine her
bearings or distances from the desired millennial
haven to which she had hoped she was tending.’</p>

<p>“5. <i>The Commencement of the Seventy Weeks.</i>—These
were believed by Mr. Miller to be the
weeks of years—four hundred and ninety years—and
commenced with the decree of Artaxerxes
Longimanus to restore and build Jerusalem, according
to Ezra seventh, <span class="allsmcap">B. C.</span> 457. This has also
long been considered by commentators to be a
settled point; and it probably would not have
been disputed were it not for a desire to avoid
the conclusion to which Mr. Miller came, on the
supposition that it was the beginning of the 2300
days. On so settled a point as this it is only
necessary to mention such names as Horne (see
Int., vol. 1, p. 336, vol. 4, p. 191), Prideaux (see<span class="pagenum"><a id="Page_199"></a>[199]</span>
Connection, pp. 227-256), Clarke (see Notes on
9th of Daniel), Watson (Theol. Dic., p. 96), William
Howel, LL. D. (Int. of Gen. His., vol. 1, p.
209), Scott, and Cunninghame.</p>

<p>“This point was not much questioned by any.
A Mr. Kindrick, in a ‘New Exposition of the
Prophecies of Daniel,’ said: ‘They are seventy
years only, and commenced with the birth of
Christ and ended with the destruction of the Jewish
nation.’—p. 4. Rev. Calvin Newton affirmed,
in the <i>Christian Watchman</i>, that they were fulfilled
in seventy literal weeks. And Prof. Stuart
said: ‘It would require a volume of considerable
magnitude even to give a history of the ever-varying
and contradictory opinions of critics respecting
this <i>locus vexatissimus</i>; and perhaps a
still larger, to establish an exegesis which would
stand. I am fully of opinion that no interpretation
as yet published will stand the test
of thorough grammatico-historical criticism.’—<i>Hints</i>,
p. 104.</p>

<p>“Mr. Shimeal, while he admitted that they
are weeks of years, commenced them four years
later than Mr. M.</p>

<p>“Dr. Hamilton sustained Mr. Miller on this
point. He said: ‘The interpretation which Mr.
Miller gives of Daniel’s seventy weeks, commencing
with the decree of Artaxerxes Longimanus,
in the seventh year of his reign (<span class="allsmcap">B. C.</span> 457), for
the rebuilding of Jerusalem, and terminating
with the death of Christ, <span class="allsmcap">A. D.</span> 33, is, in the main,
correct, because here Mr. M. but gives a tolerably
faithful report of the result of the labors of
the learned Prideaux and others in this field of
research.’—p. 18. This interpretation was not
denied by Dr. Jarvis, Mr. Hinton, and Mr. Morris.<span class="pagenum"><a id="Page_200"></a>[200]</span>
And Dr. Dowling said: ‘Mr. Miller says the four
hundred and ninety years begin <span class="allsmcap">B. C.</span> 457, which
is correct. He says they end <span class="allsmcap">A. D.</span> 33, which is
also correct.’—p. 49.</p>

<p>“6. <i>The connection between the 70 weeks and
2300 Days.</i>—This was a <i>vital</i> point in the chronology
of Mr. M. to bring the end in 1843. The
Rev. William Hales, D. D., the most learned modern
chronologer, says: ‘This simple and ingenious
adjustment of the chronology of the seventy
weeks, considered as forming a branch of the
2300 days, was originally due to the sagacity of
Hans Wood, Esq., of Rossmead, in the county
of Westmeath, Ireland, and published by him in
an anonymous commentary on the Revelation of
St. John, Lon., 1787.’—<i>New Anal. Chro.</i>, vol. 2,
p. 564. He elsewhere calls it ‘the most ingenious
of its class.’</p>

<p>“The argument which Mr. Miller used in support
of this point was based upon the literal
meaning of the Hebrew word, which, in our version
of Daniel 9:24, is rendered ‘determined’—<i>cut
off</i>, or <i>cut out</i>,—and the circumstances in
which Gabriel appeared to Daniel, as stated in
the ninth chapter, with the instruction given.</p>

<p>“In the 8th chapter of Daniel is recorded a
vision which was to extend to the cleansing of
the sanctuary, and to continue 2300 days. Daniel
had ‘sought for the meaning’ of that vision, and
a voice said: “Gabriel, make this man to understand
the vision.” Gabriel said to Daniel: ‘I will
make thee know what shall be in the last end of
the indignation; for, at the time appointed, the
end shall be;’ and then proceeded to explain the
symbols, but said nothing of their duration. At
the close of the explanation Daniel fainted, and<span class="pagenum"><a id="Page_201"></a>[201]</span>
was sick certain days; and he says he ‘was astonished
at the vision, but none understood it.’</p>

<p>“Three years subsequent to that vision, Daniel—understanding
‘by books the number of years
whereof the word of the Lord came to Jeremiah
the prophet, that he would accomplish seventy
years in the desolations of Jerusalem,’—set his
face unto the Lord to seek by prayer and supplications,
with fasting, and sackcloth, and ashes.
He proceeded to confess his own sins and the sins
of his people, and to supplicate the Lord’s favor
on the sanctuary that was desolate. While he
was thus speaking, Daniel says:—‘Gabriel, whom
I had seen in <i>the vision</i> at the beginning, being
caused to fly swiftly, touched me about the time
of the evening oblation; and he informed me,
and talked with me, and said: ‘O Daniel, I am
now come forth to give thee skill and understanding.
At the beginning of thy supplications the
commandment came forth, and I am come to show
thee; for thou art greatly beloved; therefore
understand the matter and consider <i>the vision</i>.
Seventy weeks are <i>determined</i>’ &amp;c. ‘From the
going forth of the decree to restore and to build
Jerusalem unto Messiah the Prince:’—after which
Jerusalem was to be made desolate ‘until the
consummation.’—Dan. 9:20-27.</p>

<p>“Dr. Gill, a distinguished divine and scholar,
rendered the word ‘determined,’ <i>cut off</i>, and is
sustained by good scholars.</p>

<p>“Hengstenberg, who enters into a critical examination
of the original text, says: ‘But the
very use of the word, which does not elsewhere
occur, while others, much more frequently used,
were at hand, if Daniel had wished to express
the idea of determination, and of which he has<span class="pagenum"><a id="Page_202"></a>[202]</span>
elsewhere, and even in this portion, availed himself,
seems to argue that the word stands from
regard to its original meaning, and represents
the seventy weeks, in contrast with a determination
of time (<i>en platei</i>), <i>as a period cut off from
subsequent duration, and accurately limited</i>.’—<i>Christology
of the Old Test.</i>, vol. 2, p. 301.
Washington, 1839.</p>

<p>“Gesenius, in his Hebrew Lexicon, gives <i>cut
off</i> as the definition of the word, and many others
of the first standing as to learning and research,
and several versions have thus rendered
the word.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a></p>

<p>“Such being the meaning of the word, and
such the circumstances under which the prophecy<span class="pagenum"><a id="Page_203"></a>[203]</span>
of the seventy weeks was given, Mr. Miller
claimed that <i>the vision</i> which Daniel was called
on to consider, and respecting which Gabriel was
to give him skill and understanding, was <i>the vision</i>
of the 8th chapter; of which Daniel sought
the meaning, which Gabriel was commanded to
make him understand, but which, after Gabriel’s
explanation, none understood; and that the seventy
weeks of years—<i>i. e.</i>, four hundred and
ninety that were <i>cut off</i>—were cut off from the
2300 days of that vision; and, consequently, that
those two periods must be dated from the same
epoch, and the longer extend 1810 years after
the termination of the shorter.</p>

<p>“The same view was advocated by several English
divines. Rev. M. Habershon says: ‘In this
conclusion I am happy in agreeing with Mr. Cunninghame,
who says, “I am not aware of any
more probable era which can be selected for the
commencement of the 2300 years than that which
has been chosen by some recent writers, who supposed
this period to have begun at the same time
with the seventy weeks of Daniel, or in the year
<span class="allsmcap">B. C.</span> 457, and consequently that it will terminate
in the year 1843.”’—<i>Hist. Dis.</i>, p. 307.</p>

<p>“The celebrated Joseph Wolf, though dating
the seventy weeks and 2300 days from <span class="allsmcap">B. C.</span> 453,
commenced them at the same epoch.—<i>Missionary
Labors</i>, p. 259. And Dr. Wilson, of Cincinnati,
who is high authority in the Presbyterian church,
in a discourse on ‘Cleansing the Sanctuary,’ says:
I undertake to show that Daniel’s ‘seventy
weeks’ is the beginning or first part of the ‘two
thousand three hundred days’ allotted for the
cleansing of the sanctuary; that Daniel’s ‘time,<span class="pagenum"><a id="Page_204"></a>[204]</span>
times, and a half’ is the last or concluding part
of the 2300 days.’</p>

<p>“Prof. Stuart, Dr. Dowling, Prof. Chase, and
others, who denied the year-day calculation when
applied to the 2300 days, of course dissented
from Mr. Miller on this point. Dr. Dowling went
so far as to <i>deny</i>(!) that the Hebrew article <i>hai</i>
(<span class="smcap">the</span>) is in the phrase ‘the vision.’ in the original
of Dan. 9:23.</p>

<p>“Of those who admitted the year-day theory,
Dr. Hamilton, Dr. Jarvis, Mr. Hinton, and Dr.
Pond, denied any connection between the two
periods. Dr. Hamilton commenced the 2300 days
<span class="allsmcap">B. C.</span> 784, and ended them with the era of the
Reformation, <span class="allsmcap">A. D.</span> 1516. The others did not
hazard any opinion respecting the time of their
commencement.</p>

<p>“Mr. Miller was supposed to be sustained on
this point by Prof. Bush, who did not consider
him in any serious error respecting the time.
And Mr. Shimeal said, ‘I trust it will not be
deemed a violation of that modesty which becomes
me, if, for the reasons here given, I withhold
my assent from the conclusion of the Rev.
Dr. Jarvis on this subject; which is that the
seventy weeks form no part of the two thousand
three hundred days.’—p. 34.</p>

<p>“7. <i>The rise of the Papacy—the Little Horn of
Dan. 7.</i>—Mr. Miller claimed that the one thousand
two hundred and sixty years of the papacy were
to be reckoned from <span class="allsmcap">A. D.</span> 538, by virtue of the
decree of Justinian. This decree, though issued
<span class="allsmcap">A. D.</span> 533, did not go into full effect until 538,
when the enemies of the Catholics in Rome were
subjugated by Belisarius, a general of Justinian.
In this view, as to the rise of papacy, he was<span class="pagenum"><a id="Page_205"></a>[205]</span>
sustained by Croly (see his work on Apoc., pp.
113-117); G. T. Noel (see Prospects of Ch., p.
100); Wm. Cunninghame, Esq. (Pol. Destiny of
the earth, p. 28); Keith, vol. 1, p. 93; Encyclopedia
of Rel. Knowl., art. Antichrist; Edward
King, Esq., and others.</p>

<p>“Prof. Stuart and Prof. Chase, in applying
this little horn to Antiochus, and the beast of the
Apocalypse to Nero, explained these numbers in
days, satisfactorily to themselves.</p>

<p>“Dr. Jarvis, who admitted that they symbolize
years, denied Mr. Miller’s commencement, without
assigning any other. He said: ‘I would rather
imitate the caution of the learned Mr. Mede,
with regard to the time of the great apostasy,
“and curiously inquire not, but leave it unto him
who is the Lord of times and seasons.”’</p>

<p>“And of the 1260, 1290, and 1335 days, Mr.
Dowling said, ‘If I am asked the question, As
you reject the interpretation Mr. Miller gives of
these prophetic times, can you furnish a better?
I reply, <i>I do not feel myself bound to furnish
any</i>’!—<i>Reply to M.</i>, p. 25.</p>

<p>“Dr. Hamilton rather agreed with Faber and
Scott, in dating from the decree of Phocus, <span class="allsmcap">A. D.</span>
606.</p>

<p>“Mr. Shimeal sustained Mr. Miller in dating
from the decree of Justinian, but reckoned from
the <i>date</i> of its <i>issue</i>, instead of from its going
into effect.—p. 45.</p>

<p>“8. <i>The Coming of Christ.</i>—Mr. Miller contended
that this was to be literal and personal.
This was the view which had been entertained
by the church in all ages, and is recognized in
the formulas of faith adopted by all evangelical
churches. Whether his coming is to be pre or<span class="pagenum"><a id="Page_206"></a>[206]</span>
post millennial, is another question; but that
Christians, in all ages, have believed that Christ
will come again in person to judge the world, will
not be questioned.</p>

<p>“That Christ will ever thus return was denied
by Prof. Stuart and Prof. Bush. The former said
that he had ‘a deeper conviction than ever of the
difficulties which attend the supposition of a <i>personal</i>,
<i>actual</i>, and <i>visible</i> descent of Christ and
the glorified saints to the earth.’—<i>Hints</i>, 2d ed.,
p. 153. Again: ‘All the prophecies respecting
the Messiah are invested with the costume of
figurative language.’—<i>Ib.</i>, p. 183. And again:
‘Christ himself assumed a visible appearance,’ at
his first advent, ‘only that he might take on him
our nature and die for sin. When he appears a
second time, there is no necessity for assuming
such a nature.’—<i>Ib.</i>, p. 185.</p>

<p>“Prof. Bush gave as his opinion, that ‘the second
advent of the Saviour is not affirmed to be
<i>personal</i>, but <i>spiritual</i> and <i>providential</i>; and
that the event so denominated is to be considered
as having entered upon its incipient fulfillment at a
very early period of the Christian dispensation.’—<i>Anastasis</i>,
p. 9.</p>

<p>“Mr. Dowling and others, who admitted the
personal coming of Christ at the <i>close</i> of the millennium,
claimed that the predicted reign of
Christ on earth during that period is to be <i>spiritual</i>.</p>

<p>“But Mr. Shimeal sustained Mr. Miller in his
belief that the advent will be personal and pre-millennial.
And Bishop Hopkins, of Vermont
(Two Discourses on the Advent), while he claimed
that the time was not revealed, said, nevertheless,
‘we would admonish you, with still greater earnestness,<span class="pagenum"><a id="Page_207"></a>[207]</span>
to keep your souls in constant readiness
for your Lord’s advent, and in a state of sacred
desire to behold him in his glory.’—p. 29.</p>

<p>“9. <i>The Return of the Jews.</i>—Mr. Miller
looked for no return of the Jews previous to the
resurrection of the just; and the righteous of that
nation, who have died in the faith of Abraham,
with all Gentile believers of like precious faith, he
regarded as the subjects of all unfulfilled promises
to Israel—the fulfillment of which will be in the
new earth, and in the resurrection out from
among the dead.</p>

<p>“That the promise to Abraham has reference to
the resurrection state, is no novel or unscriptural
view.</p>

<p>“Rabbi Eliezer the Great, supposed to have
lived just after the second temple was built, applied
Hosea 14:8 to the pious Jews, who seemed
likely to die without seeing the glory of Israel,
saying: ‘As I live, saith Jehovah, I will raise
you up in the resurrection of the dead; and I
will gather you with all Israel.’</p>

<p>“The Sadducees are reported to have asked
Rabbi Gamaliel, the preceptor of Paul, whence
he would prove that God would raise the dead;
who quoted Deut. 9:21: ‘Which land the Lord
sware that he would give to your <i>fathers</i>.’ He
argued, as Abraham, Isaac, and Jacob had it not,
and as God cannot lie, that they must be raised
from the dead to inherit it.</p>

<p>“Rabbi Simai, though of later date, argues the
same from Ex. 6:4, insisting that the law asserts
in this place the resurrection from the dead, when
it said, ‘And also I have established my covenant
with them, to give them the Canaan;’ for, he
adds, ‘It is not said to <i>you</i>, but to them.’</p>

<p><span class="pagenum"><a id="Page_208"></a>[208]</span></p>

<p>“Mennasseh Ben Israel says: ‘It is plain that
Abraham and the rest of the patriarchs did not
possess that land: it follows, therefore, that they
must be raised in order to enjoy the promised
good, as, otherwise, the promises of God would be
vain and false.”—<i>De Resurrect. Mort.</i>, L, i., c. 1,
sec. 4.</p>

<p>“Rabbi Saahias Gaion, commenting on Dan.
12:2, says: ‘This is the resuscitation of the
dead Israel, whose lot is eternal life, and those
who shall not awake are the forsakers of Jehovah.’</p>

<p>“‘In the world to come,’ says the Sahar, fol.
81, ‘the blessed God will vivify the dead and
raise them from their dust, so that they shall be
no more an earthly structure.’</p>

<p>“Luther, Calvin, and many other divines of
the era of the Reformation, apply the promises to
Abraham in a like manner; as do many divines
of the present time.</p>

<p>“Of those who entered the list against Mr. Miller,
Dr. Dowling, Mr. Shimeal, and Dr. Hamilton,
strenuously contended for the return of the Jews
in the flesh to Palestine.</p>

<p>“Prof. Stuart sustained Mr. Miller so far as the
question has respect to the true Israel, applying
the promises to all who are of the faith of Abraham.</p>

<p>“10. <i>The Epoch of the Resurrection.</i>—Mr.
Miller held that the resurrection of the just will
be pre-millennial, and that that of the wicked
will be at the close of the millennium. This
hinges on the interpretation given to Rev. 20:4-6.
It is worthy of note that, during the first
two centuries, there was not an individual who
believed in any resurrection of the dead, whose<span class="pagenum"><a id="Page_209"></a>[209]</span>
name or memory has come down to us, who denied
that a literal resurrection is there taught.</p>

<p>“Eusebius admits that Papias was a disciple of
John the Evangelist, and that he taught that,
‘after the resurrection of the dead, the kingdom
of Christ shall be established corporeally on this
earth.’—[Hist. Lib. 3, Sec. 39.] And Jerome
quotes Papias [De Script. Eccles.] as saying,
that ‘he had the apostles for his authors, and that
he considered what Andrew, what Peter said,
what Philip, what Thomas said, and other disciples
of the Lord.’ Irenæus taught that at the
resurrection of the just the meek should inherit
the earth; and that then would be fulfilled the
promise which God made to Abraham.</p>

<p>“Justyn Martyr, who was born <span class="allsmcap">A. D.</span> 89, seven
years before the Revelations were written, says
that he and many others are of this mind, ‘that
Christ shall reign personally on the earth,’ and
that ‘all who were accounted orthodox so believed.’
He also says, ‘A certain man <i>among us</i>, whose
name is John, being one of the twelve apostles
of Christ, in that Revelation which was shown to
him, prophesied that those who believe in our
Christ shall fulfill a thousand years at Jerusalem.’</p>

<p>“Tertullian, who wrote about <span class="allsmcap">A. D.</span> 180, says it
was a custom of his times for Christians to pray
that they might have part in the first resurrection;
and Cyprian, who lived about <span class="allsmcap">A. D.</span> 220,
says that Christians ‘had a thirst for <i>martyrdom</i>,
that they might obtain a better resurrection,’—the
martyrs being raised at the commencement
of the thousand years.</p>

<p>“The first of whom we have any account that<span class="pagenum"><a id="Page_210"></a>[210]</span>
opposed this doctrine was Origen, in the middle
of the third century, who styled those who adhered
to it ‘the simpler sort of Christians.’ Mosheim
assures us that the opinion ‘that Christ was
to come and reign a thousand years among men’
had, before the time of Origen, ‘met with <i>no opposition</i>.’—<i>Ch.
Hist.</i>, vol. 1, p. 284.</p>

<p>“At the era of the Reformation this doctrine
was revived, and taught by Luther and Melancthon;
it is in the confession of Augsburg (<span class="allsmcap">A. D.</span>
1530); was the belief of Latimer, Cranmer, and
Ridley; is in the Articles of the Church (Ed. vi.,
<span class="allsmcap">A. D.</span> 1552); is not denied in the more prominent
creeds and confessions of faith of the churches,
and was believed by Mede, Sir Isaac Newton,
Bishop Newton, Milton, Knox, Bunyan, Gill,
Cowper, Heber, Pollok, Greswell, and many other
distinguished names of modern times.</p>

<p>“This point was vital to Mr. Miller’s theory,
for, however correct he might be in his <i>time</i>,
without this <i>event</i> he must fail in his application
of prophecy.</p>

<p>“Prof. Bush, while he admitted that all ‘the
leading periods mentioned by Daniel and John
do actually expire <i>about</i> this age of the world’
(<i>Letter to Mr. M.</i>, p. 6), claimed that ‘the great
event before the world is not its <i>physical conflagration</i>,
but its <i>moral regeneration</i>.’—p. 11.</p>

<p>“Mr. Hinton said: ‘It is possible we may have
reached the goal of the world’s moral destiny. It
is, indeed, our deliberate opinion that we are in
the general period of termination of the 23d
century alluded to by the prophet ... and
that the events alluded to in the phrase “then
shall the sanctuary be cleansed” are now actually
passing before us.’—p. 121. But he considered<span class="pagenum"><a id="Page_211"></a>[211]</span>
the <i>event</i> ‘a resurrection from death in trespasses
and sins.’—p. 336.</p>

<p>“Dr. Dowling, Dr. Hamilton, and others, while
they did not admit, with Prof. Bush, that the
present age ‘is just opening upon the crowning
consummation of all prophetic declarations,’ contended
that the millennium ‘is to be ushered in,
not by a literal resurrection of the bodies of the
saints, but by the figurative resurrection of the
holy men of all past ages, in the numerous instances
of eminent piety that shall appear in
every nation under heaven.’—<i>Dr. H.</i>, p. 30.</p>

<p>“Prof. Stuart, while he admitted that the resurrection
here brought to view was a resurrection
of the body, limited it to the martyrs, and denied
that there is to be a descent of Christ to the
earth, or a <i>visible</i> reign of the martyrs with him.</p>

<p>“Dr. Jarvis did not deny the event for which
Mr. Miller looked; and Mr. Shimeal taught, with
Mr. Miller, the resurrection of the glorified saints,
and their visible reign with Christ on the earth;
but he held that they would reign over the converted
nations, and denied the conflagration previous
to the end of the thousand years.</p>

<p>“And Bishop Hopkins gave as his opinion that
the consummation ‘is drawing nigh; how nigh
none can tell.’</p>

<p>“There were various other issues between Mr.
Miller and his reviewers; but they were more
collateral than vital to the question at issue, and
are not, therefore, particularly noticed in this
connection.</p>

<p>“It is seen, from the foregoing, that Mr. Miller’s
points, taken separately, were not new or original
with him; and that the peculiarity of his
theory consisted in putting them <i>together</i>; and<span class="pagenum"><a id="Page_212"></a>[212]</span>
that, while none of his opposers condemned the
whole, and each point separately was admitted
by some of them, there was no more unanimity
between them than between him and them. They
had not only to battle with Mr. Miller’s theory,
but each had to disprove those of the others.</p>

<p>“It was, therefore, not surprising that the reviewers
of Mr. Miller made no impression on
those who held his opinions. It was seen that to
oppose him they were ready to abandon old established
principles of Protestant interpretation.
Even the <i>Boston Recorder</i> (Orthodox Cong.)
said: ‘<i>It must needs be <span class="smcap">acknowledged that
our faith is greatly shaken in the interpretations
on which, in common with most of
our own brethren, we have heretofore relied</span>,
and which forms the FOUNDATION of
the baseless theories of Miller</i>!’ And the <i>Christian
Advocate and Journal</i> (Meth. Epis.) said:
‘If his (Prof. Chase’s) views in regard to the
prophecies of Daniel be correct, the <i>long-established
opinion</i> that the Roman Empire is the
fourth kingdom of the prophet, <i>must give way</i> to
the more successful researches of Dr. Chase.
Some other opinions, <i>which have been thought to
be settled beyond a doubt</i>, ARE TERRIBLY
SHAKEN.’</p>

<p>“Those who adhered to the established principles
of interpretation did not fail to perceive that
Prof. Stuart, Dr. Dowling, Prof. Chase, &amp;c., had
not fairly met Mr. Miller, and that their expositions
would not stand the test of sound criticism.</p>

<p>“Of Professors Stuart and Bush the New York
Evangelist said: ‘The tendency of these views is
to destroy the Scripture evidence of the doctrine
of any real end of the world, any day of final<span class="pagenum"><a id="Page_213"></a>[213]</span>
judgment, or general resurrection of the body.
The style of interpretation, we assert, tends fearfully
to <i>Universalism</i>. This tendency we are
prepared to prove.’</p>

<p>“The Hartford <i>Universalist</i> said of Professor
Stuart: ‘He puts an uncompromising veto upon
the popular interpretations of Daniel and Revelation,
and <i>unites with Universalists</i> in contending
that most of their contents had special reference
to, and their fulfillment in, scenes and events
which transpired but a few years after those
books were written.’—<i>Oct. 15, 1842.</i></p>

<p>“Mr. Hinton said of the same: ‘We regret that,
in the midst of the great moral conflict with Antichrist,
which is now carrying on, those into
whose hands the saints were so long given
should find so able a coadjutor. We have, however,
no fears that Christians of sound common
sense, and capable of independent thought, will,
after a candid consideration of the scheme which
excludes papacy from the page of prophecy, and
that which traces in the prophetic symbols a
faithful portraiture of its abominations, make a
wrong decision. Since we have read the work
of the learned Stuart, we have rejoiced the more
that our humble abilities have been directed to
the defense of the old paths.’—<i>Proph. Illus.</i>, p.
231.</p>

<p>“Of Mr. Dowling, Dr. Breckenbridge said: ‘As
for this disquisition of Mr. Dowling, we may confidently
say that it is hardly to be conceived that
anything could be printed by Mr. Miller, or Mr.
Any-body-else, more shallow, absurd and worthless.
There is hardly a point he touches on which
he has not managed to adopt the very <i>idlest conjectures</i>
of past writers on the prophecies; and<span class="pagenum"><a id="Page_214"></a>[214]</span>
this so entirely without regard to any coherent
system, that the only clear conviction a man of
sense or reflection could draw from his pamphlet,
if such a man could be supposed capable of believing
it, would be that <i>the prophecies themselves
are a jumble of nonsense</i>. Such answers as his
can have no effect, we would suppose, except to
bring the whole subject into ridicule, or to <i>promote
the cause he attacks</i>.’—<i>Spirit of the 19th
Century, March No., 1843.</i></p>

<p>“Again he says, in speaking of ‘the general ignorance
which prevails on this subject,’ that of
it ‘no greater evidence need be produced than
the fact that this pamphlet of Mr. Dowling has
been extensively relied on, yea, <i>preached</i>, as a
sufficient answer’ to Mr. Miller.</p>

<p>“On surveying the whole field of controversy,
Professor Bush, while he claimed that the spiritualists
were nearer the truth, said of them:
‘They have not answered the arguments of their
opponents, nor can they do it on the ground which
they themselves professedly occupy in respect to
a millennium. Assuming that that period is yet
future, and its commencement of no distant date,
the Literalists, or Adventists, bear down with
overwhelming weight of argument upon them,
maintaining that the second coming precedes
and ushers in that sublime era. The spiritualists
say, Nay, but refuse to commit themselves to
a defined position. All that they know is, that
there is to be a millennium of some kind, occurring
at some time, introduced in some way, and
brought to an end from some cause; and that immediately
thereupon the Lord is to descend from
heaven, burn up the earth, raise the dead, and
administer the judgment; but as to the what,<span class="pagenum"><a id="Page_215"></a>[215]</span>
the when, the how, the why—on these points
they rest content in <i>knowing nothing</i>, because of
the impression taken up that <i>nothing is to be
known</i>.”—<i>N. C. Repos.</i>, 1849, p. 248.</p>

<p>“Dr. Jarvis, in his sermons, was particularly
severe on Mr. Miller, but afterwards did him ample
justice, as in the following. He said: ‘Mr.
Miller, in his eagerness to make out his scheme,
absolutely falsities the language of the Bible.
He makes Jehoram to have reigned five years,
where the Scripture positively says he reigned
eight; and between Amaziah and Azariah, or
Uzziah, he introduces an interregnum of eleven
years, for which he has not even the shadow of
an authority in the Bible. He quotes, indeed,
chapters 14 and 15 of the 2d book of Kings;
and this may be sufficient for those who are ready
to take his opinions upon trust. But, if you examine
the chapters to which he refers, you will
be astonished to find that there is not in either
of them one word upon the subject.’—<i>Sermons</i>,
p. 55.</p>

<p>“In his preface to his sermons Dr. Jarvis makes
the following correction of the above. He
says:—</p>

<div class="blockquote">

<p>“‘It will be seen that in speaking of the curtailment
of the reign of Jehoram, the son of Jehoshaphat,
from eight to five years, and the introduction
of eleven years of interregnum between
the reigns of Amaziah and Uzziah, he has censured
Mr. Miller in too unmeasured terms. These
particulars he is bound to explain.</p>

<p>“‘It would have been easier, and perhaps more
advantageous to the author, to have made the alterations
silently, and omitted the censure. But
would it have been equally honest?</p>

<p><span class="pagenum"><a id="Page_216"></a>[216]</span></p>

<p>“‘In preparing the introductory volume of his
“Ecclesiastical History,” he had carefully avoided
reading modern writers on chronology, for fear of
being biased by their systems. For this reason
he had never read the learned work of Dr. Hales;
and though familiar with Petavius, Usher, and
Marsham, a good while had elapsed since he had
consulted them on the parts of history connected
with the prophecies. But these great writers being
entirely silent as to any interregnum in the
kingdom of Judah, the existence of such an
interregnum was entirely a new idea to him.
Mr. Miller quoted 2 Kings, 14, 15, without
mentioning the verses from which he drew the
inference; and it was not till the author had
read Dr. Hales’ “Analysis” that he saw the correctness
of that inference. If this admission gives
Mr. Miller an advantage, he is fairly entitled to
it. We cannot, for one moment, suppose that
he knew anything about Dr. Hales or his work.
As a plain, unlettered man, his perspicuity in
reading his Bible, and <i>his Bible only</i>, is much to
his credit; and we ought to consider it as giving
additional force to the reasons assigned by Dr.
Hales, that an ignorant man, as Mr. Miller confessedly
is, should, from the mere examination
of the Bible, have arrived at the same conclusion.
The censure, however, in the sermon, holds
good with regard to the reign of Jehoram, the
son of Jehoshaphat (2 Kings, 8:17; 2 Chron.
21:5); but, being equally applicable to Archbishop
Usher, should not have been laid particularly at
Mr. Miller’s door.’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_217"></a>[217]</span></p>

<h2 class="nobreak" id="CHAPTER_XII">CHAPTER XII.</h2>

<p>HIS TREATMENT OF OPPONENTS—SPECIMENS OF HIS PREACHING—COLLOQUIAL,
EXPOSTULATORY, EXPOSITORY, ETC.</p>

</div>

<p>“Mr. Miller did not consider that his reviewers
always treated him and his arguments with the
utmost fairness; and, in speaking of them, he
sometimes retorted in terms of great severity.
Considering his treatment, by the religious and
secular press, and the contumely which was incessantly
heaped on him, that he should, at times,
manifest a degree of impatience, was more an occasion
of regret than of surprise. Few men have
been called to endure so great an amount of reproach
as fell to his lot; and few could have endured
it as he did. He was human, and shared
in all the weaknesses common to humanity; but,
whenever he failed to endure the smart of undeserved
wounds with all the sweetness of gospel
charity, no one more sincerely regretted it than
he did; and his liability to err in this respect was
with him a subject of many prayers and tears.</p>

<p>“His severity, however, was often richly merited;
and he knew how to be severe, without being
uncourteous. Those who used their learning
to fritter away the plain meaning of Scripture,
and to make it teach something which the common
reader would never have perceived in it,
merely for the purpose of opposing his conclusions—he
had little inclination to spare.</p>

<p>“In speaking of the 8th chapter of Daniel, and
the question, ‘How long shall be the vision?’ he
says, ‘The answer is, “Unto 2300 days.”</p>

<p><span class="pagenum"><a id="Page_218"></a>[218]</span></p>

<p>“‘But,’ says the critic, it is ‘evenings-mornings.’</p>

<p>“‘No matter: all men seem to understand it
<i>days</i>; for it is so translated in every language
with which we are acquainted at the present day.
Therefore, this can never be made plainer, if this
compound Hebrew word should be criticised upon
until the judgment shall set. I am sick of this
continual harping upon words. Our learned critics
are worse on the waters of truth than a school
of sharks on the fishing-banks of the north, and
they have made more infidels in our world than
all the heathen mythology in existence. What
word in revelation has not been turned, twisted,
racked, wrested, distorted, demolished, and annihilated
by these voracious harpies in human shape,
until the public have become so bewildered they
know not what to believe? “They have fouled
the waters with their feet.” I have always noticed
where they tread the religious spirit is at a
low ebb. It becomes cold, formal, and doubtful,
at least. It is the mind of the Spirit we want,
and God’s word then becomes spirit and life
unto us.</p>

<p>“‘The words “<i>evenings-mornings</i>” convey to
our mind the idea of days; thus this vision is
2300 days long,’ says the reader.</p>

<p>“‘Yes. But how can all this be?” says the
inquiring mind. ‘Can three kingdoms rise up
and become great; from a small people become
a strong nation; conquer all the nations of the
earth, and then in its turn, be subdued and conquered
by a kingdom still more fortunate; and
so on through three successive kingdoms, and do
this in little over six years? Impossible.’</p>

<p><span class="pagenum"><a id="Page_219"></a>[219]</span></p>

<p>“‘But God has said it, and I must believe.
Now the only difficulty is in time.’</p>

<p>“‘How can this be?’</p>

<p>“‘Very well,’ says the dear child of God; ‘I
remember me: God says I must “dig for the
truth as for hid treasure.” I will go to work,
and, while I am digging, I will live by begging.
Father in Heaven, I believe it is thy word; but
I do not understand it; show me thy truth.’</p>

<p>“I had rather have one humble prayer of this
kind, with an English Bible in my hand, than all
the Hebrew, Greek, and Latin Bro. S. ever knew.</p>

<p>“The child then takes the word <i>day</i>, and compares
spiritual things with spiritual, to find what
his Heavenly Father means by days in a figurative
sense. The first text he lights upon is in
Num. 14:34, ‘<i>each day for a year</i>.’</p>

<p>“‘May this not be it?’ says the child.</p>

<p>“He takes hold of it by faith, carries it home,
lays it up in his cell of sweets, richer than a lord,
and again goes forth in search of more. He now
lights upon Eze. 4:6: ‘<i>I have appointed thee
each day for a year.</i>’ He is now rich in very
deed—two jewels in one cell. He does not stop
to criticize, like a Stuart, and query, and reason
himself out of common sense and reason too;
but, Abraham-like, he believes, and lays up his
treasure at home.</p>

<p>“‘I see,’ says the child, ‘this use of days was
so ordained by my Father in two cases; and two
witnesses are enough. But I am not certain
that I have a right to use these jewels in this
place. I will go and beg, and dig again.’</p>

<p>“In this excursion he lights on Daniel 9:23-27:
‘Seventy weeks are determined upon thy
people.’</p>

<p><span class="pagenum"><a id="Page_220"></a>[220]</span></p>

<p>“‘Seventy weeks of what?’ says the critic.</p>

<p>“‘I do not care a fig.’ says the believing child,
‘whether you call it <i>days</i> or <i>years</i>: I know how
long it was in fulfilling.’</p>

<p>“‘How long?’</p>

<p>“‘Exactly four hundred and ninety years:
from the decree given in the seventh year of
Artaxerxes, four hundred and fifty-seven years
before Christ, unto his death, thirty-three years
after the birth of Christ, making exactly four hundred
and ninety years, or seventy sevens of years
of the vision.’</p>

<p>“Prof. Stuart having applied the days in Daniel
12 to the times of Antiochus, when the context
shows that the resurrection will follow their termination,
Mr. Miller said: ‘Suppose Prof. Stuart
had been a believing Jew, and lived in the time
of Antiochus, and had been of the same mind he
is now, or says he is, and one of his brother Jews
had come along and prophesied or preached that
the Jews were to be a scattered and a peeled people,
<i>dashed</i> and scattered among all nations, more
than two thousand years, then to come; and suppose
the professor had been then an expounder of
the law and the prophets, and was called upon to
explain this text as being then fulfilled, what
would he say to his brother Jew, the prophet?
He would say, as any man must say by him:—</p>

<p>“‘Sir, you are a false prophet; for God has
told us plainly, in this very text, that, when this
three and a half years are fulfilled under which
we are now groaning, then our scattering or dashing
will be accomplished—yes, and finished, too.
So says the word. Therefore do you keep away
from my flock of Pharisees, for I do not want my
people excited by your false, alarming doctrine.<span class="pagenum"><a id="Page_221"></a>[221]</span>
Do you not see that, at the end of 1335 days,
Daniel will stand in his lot? And do you not
see, sir, that his standing in his lot means the
resurrection? Read the first three verses of this
chapter.’</p>

<p>“‘Ah,’ says the prophet, ‘that does not mean
the resurrection, but⸺’</p>

<p>“‘But what?’ says the professor.</p>

<p>“‘Oh! I do not know—difficult to understand,’
says the prophet.</p>

<p>“‘I see,’ says the professor, ‘you are a Sadducee.
You do not understand either the Hebrew
or the Chaldaic, or the exegesis of the
Scriptures. How dare you prophesy evil of this
nation, when God hath spoken peace after these
days? I say you are a Sadducee. I will have
no fellowship with you. You must not come
into my synagogue.’</p>

<p>“Would not this be the natural result of such
a case? I leave it for the reader to judge.</p>

<p>“Or, suppose that the professor was now in
controversy with a Jew,—a Sadducee,—and was
under the necessity of proving the doctrine
of the resurrection by the Old Testament, would
he not put into requisition this very text, and
prove by the same a resurrection unto eternal
life? And, if he did not believe such plain and
positive proofs as these texts would be, would he
not consider him a poor, blinded Sadducee? Let
us be careful that our own mouths do not condemn
us.</p>

<p>“If, then, these days can only end with the
resurrection, it is impossible that these Scriptures
can apply to Antiochus. And, as the rules which
he has given us in his Hints are the same, in
substance, which I was forced to adopt more than<span class="pagenum"><a id="Page_222"></a>[222]</span>
twenty years ago, I cannot believe that Antiochus
Epiphanes is even hinted at from Daniel
11:14 to the end of the 12th chapter. And, if
the prophecy does not belong to Antiochus, then
he must acknowledge that the little horn can apply
only to the papal power; and must agree
with nearly all Protestant writers that ‘time,
times, and a half,’ are, together with the other
numbers in this chapter, to be understood in a
symbolical sense.</p>

<p>“In writing, he sometimes indulged in a colloquial
style. In the following he hints at an objection
often urged against him, that he, being
a farmer, should not presume to teach. He
says:—</p>

<p>“<i>As it was in the days of Noah, so shall it be
in the days of the Son of man.</i> They were eating
and drinking, marrying and giving in marriage,
until Noah entered into the ark. Methinks
I can almost see the scenes of that day. See
you not that elegant building yonder, near that
ark of gopher-wood? That building was reared
at a great expense, by the host, for the purpose
of entertaining strangers who might come to
visit that ark, and to ridicule and laugh at that
old, white-headed man you see yonder pitching
the ark. The host, you see, has become rich by
the great gain he has made, from the furnishing
of the workmen, citizens and strangers, with
food and drink of the most costly kind. Look
into the dining hall of that establishment. See
the table loaded with all the delicate viands of the
season. See those bottles filled with the sparkling
juice of the grape. See the host at his
door, beckoning to each passer-by to enter and
regale himself. Hear the conversation between<span class="pagenum"><a id="Page_223"></a>[223]</span>
the host and the stranger guest who has just entered
his mansion.</p>

<p>“<i>Guest.</i> What great building is that in
yonder field, on that eminence?</p>

<p>“<i>Host.</i> That is called Noah’s ark.</p>

<p>“<i>Guest.</i> But what use is he going to put
it to? It seems to be built for sailing. Surely the
old man does not expect to sail on dry land.</p>

<p>“<i>Host.</i> Yes; you are right. The old man
says the world is coming to an end (Gen. 6:13),
and he has prepared an ark to save himself and
family; for all flesh will be destroyed by water,
as he says.</p>

<p>“<i>Guest.</i> But how does he know this?</p>

<p>“<i>Host.</i> He says God told him.</p>

<p>“<i>Guest.</i> What kind of a man is he? He
must be a great fanatic, I am thinking.</p>

<p>“<i>Host.</i> Why, yes; we think he is crazy a little;
but you cannot discover it in anything else
but his building that great ark, and neglecting
his farm and other worldly matters. But what
he has lost I have gained.</p>

<p>“<i>Guest.</i> A farmer, say you?—a farmer! Why
did not God tell some of our ‘mighty men, which
are men of renown’? (Gen. 6:4.) A farmer,
too! There is no truth in it. But do any believe
him?</p>

<p>“<i>Host.</i> Believe him! No. We have other
things to attend to, and cannot spend time to
hear the old farmer. But we were all very much
startled, no longer ago than yesterday; for the
old man has been telling some that he had prepared
rooms for the beasts of the field, and for
the fowls of the air, and every creeping thing;
and yesterday they came, two and two of every
sort, and entered the ark, apparently of their<span class="pagenum"><a id="Page_224"></a>[224]</span>
own accord. (Gen. 7:8, 9.) This, you may be
sure, startled us some; but the banquets and
feasts of last night have dissipated the fears of
all, and to-day things are as they should be.</p>

<p>“<i>Guest.</i> It is rather strange; yet it cannot be
true. God will not destroy the world in the
midst of this hilarity and glee, and in the hight
of all these improvements at the present day.
Much, much of the earth remains yet to be cultivated
and inhabited. Our western wilderness is
yet to be explored and settled. Then the world
is yet in its infancy—not two thousand years old
yet; and you know we have a tradition that the
earth is to wax old like a garment. It cannot be
true, what the old man tells you. I will warrant
you the earth will stand many thousand
years yet.</p>

<p>“<i>Host.</i> Look! look! there goes the old fool
and his family now, I dare say, into the ark. I
remember me now, the old man told us, four days
ago, that, in seven days (Gen. 7:4-10), God would
cause it to rain sufficient to destroy every living
thing from the face of the earth. I shall have a
chance to laugh at the old man four days hence.
I told him to his face that, after his seven days
were ended, he would be ashamed to preach any
more, and we should have some quiet then.</p>

<p>“<i>Guest.</i> But do your priests let him preach
in their congregations and societies?</p>

<p>“<i>Host.</i> Oh, no! by no means; that is, none
that are called respectable, or of the higher class.
Why, sir, they held a meeting last night at my
banqueting house. After the cloth was removed,
and while the wine was circulating freely, old
Noah was the subject of the toast. And it would
have done you good to have heard their sharp<span class="pagenum"><a id="Page_225"></a>[225]</span>
cuts and squibs; it caused a roar of laughter
among the guests. See, yonder come some of
them now. Let us go in, and enjoy another
treat. (<i>They go in.</i>)</p>

<p>“Ah, said I, were these scenes acted before the
flood, and will it be so in the end of the world?
And will the generation of the righteous not pass
off until they behold these things acted over
again? So says our blessed Saviour, <i>and so I
believe</i>.</p>

<p>“Then shall ‘heaven and earth pass away.’
The righteous will pass off to meet their Lord,
and the wicked be consumed to cleanse the world.
Then will the prophecy in this chapter be fulfilled,
and ‘the word of God will not pass away.’</p>

<p>“Prepare, ye servants of the Most High, to
render up your stewardship. Ye scoffers, take
warning; cease your revilings, your newspaper
squibs, your bombast, your revelings, and your
banquetings. And you, my dear reader, prepare!
prepare! for lo!—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">‘He comes, he comes, the Judge severe;</div>
    <div class="verse indent0">The seventh trumpet speaks him near.’</div>
  </div>
</div>
</div>

<p>“The foregoing will also serve as a specimen
of his mode, at times, of addressing an audience.
At other times he was very earnest and solemn.
In arguing that we must be beyond the end of
the 1260 days of Daniel and John, from the fact
that the church is not now in the wilderness, he
said:—</p>

<div class="blockquote">

<p>“‘Can we be mistaken in the fulfillment of
this prophecy? Is the church now in the wilderness?
And if you should respond, She is, I
ask you, When, then, was she out? Not in the<span class="pagenum"><a id="Page_226"></a>[226]</span>
apostolic age; for she was not more free then
than now. And then, let me inquire, where are
your twelve hundred and sixty years? They
can have no meaning. O Christian! I beg of
you, believe in the word of God; do not, I pray
you, discard time, any more than manner. Is it
not selfishness in us to discard the set times which
God has fixed, and not man? Where is our
faith? Why are we so slow of heart to believe?
Three times we have witnessed,—yes, in the lifetime
of some of us,—the fulfillment of the “time,
times, and a half,” in the accomplishment of the
“forty-two months,” in the completion of the
“twelve-hundred and three-score days,” and yet,
O God, we refuse to believe! Shame on that
professor who will not open his eyes!</p>

<p>“‘They tell us we cannot understand prophecy
until it is fulfilled.</p>

<p>“‘But here it is three times fulfilled in this day
in which we live. What excuse have you now,
O ye heralds of the cross? Ah! say you, that is
<i>your</i> construction; we are not bound to follow
your explanations. No, no! But for ages you
and your fathers have been telling us that these
prophecies were true; and you have told us that
when they come to pass we should know what
they meant; and, although ages on ages have
rolled their rapid course, yet nothing has transpired,
as you will own; and we, if we should
search, and find, as we believe, the prophecies
fulfilling, and tell our reasons, you then can taunt
us with a skeptic argument,—“this is <i>your</i> construction,”
and then not dare to tell us what it
means! Awake, awake, ye shepherds of the
flock! Come, tell us why these things are not
fulfilled. Deceive us not. You stand upon the<span class="pagenum"><a id="Page_227"></a>[227]</span>
walls, both night and day; then tell us what it
means. We have a right to ask, “Watchman,
what of the night? Watchman, what of the
night?” An answer we must have; or you must
leave your towers. It will not do to answer us,
“I am under no obligation to tell you.”<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a> Has
Zion no better watchmen on her walls than this?
Alas! alas! then we may sleep, and sleep, until
the trumpet’s dreadful blast shall shake our
dusty beds, and the last angel raise his hand and
swear “that time shall be no longer.” Why are
you thus negligent and remiss in duty? If I am
not right in my construction of God’s holy word,
pray tell us what is truth, and make it look more
plain,—and will we not believe? Thus you will
cleanse your garments from our blood, and we
must bear the shame. What time of night?
Come, tell us plainly. There are portentous
clouds hanging over our heads; we hear the
murmurs of the fitful winds; we see sad omens
of a dreadful storm; and where is our watchman’s
voice? Your silence gives us fears
that we are betrayed. Awake! awake! Ye
watchmen, to your post! It is no false alarm.
There are judgments, heavy judgments, at the
door. “Our God shall come, and shall not keep
silence; a fire shall devour before him, and it
shall be very tempestuous round about him. He
shall call to the heavens from above, and to the
earth, that he may judge his people.” How shall
the fearful stand in that great day, when heaven
and earth shall hear his mighty voice, and they
that hear must come to judgment? Where will
the unbelieving scoffer then appear? When God<span class="pagenum"><a id="Page_228"></a>[228]</span>
makes inquisition for the blood of souls, and when
the under-shepherds stand, with their flocks,
around the “great white throne,” to have each
motive, thought, word, act, and deed, brought out
to light, before a gazing world, and tried by that
unerring rule, “the word.” I ask you, scorner,
jester, scoffer, how will you appear? Stop, stop,
and think, before you take a fatal leap, and jest
away your soul!’</p>

</div>

<p>“In closing a discourse on the text, ‘We shall
reign on the earth,’ he thus proceeds:—</p>

<div class="blockquote">

<p>“‘We shall reign on the earth, says our text.
Not under its present dispensation, but after it is
cleansed by fire; after the wicked are destroyed
by fire, as the antediluvians were by water; after
the resurrection of the saints, and when Christ’s
prayer, taught to his disciples, shall be answered,
“<i>Thy will be done on earth, even as in Heaven.</i>”
When the bride has made herself ready, and is
married to the Bridegroom, he will then move
her into the New Jerusalem state, prepared as a
bride adorned for her husband, where we shall
reign with him forever and ever, on the new
earth and in the new heavens. “And God shall
wipe away all tears from their eyes, and there
shall be no more death, neither sorrow nor crying,
neither shall there be any more pain; for
the former things are passed away.” Then the
whole earth “shall be full of his glory;” and then,
as says the prophet, Isaiah 54:5, “For thy Maker
is thine husband; the Lord of Hosts is his name;
and thy Redeemer, the Holy One of Israel; the
God of the whole earth shall he be called.”</p>

<p>“‘And then, my dear hearer, if you have had
your heart broken off from sin; if you have by<span class="pagenum"><a id="Page_229"></a>[229]</span>
faith been united in spirit to the Lamb of God;
if you have patiently endured tribulation and
persecution for his name,—then you will live and
reign with him on the earth, and this earth will
be regenerated by fire and the power of God;
the curse destroyed; sin, pain, crying, sorrow,
and death, banished from the world, and mortality
clothed upon by immortality, death swallowed
up in victory. You will rise up in that general
assembly, and, clapping your hands with joy,
cry, “Holy, holy, holy is the Lord God Almighty,
which was, and is, and is <i>now come</i>.” Then you
will be in a situation to join the grand chorus,
and sing the new song, saying, “Thou art worthy,
for thou wast slain, and hast redeemed us to God
by thy blood, out of every kindred, and tongue,
and people, and nation, and hast made us unto
our God kings and priests, and we shall reign on
the earth.... Saying, with a loud voice, Worthy
is the Lamb that was slain to receive power, and
riches, and wisdom, and strength, and honor, and
glory, and blessing.” And all who meet in that
grand assembly will be then heard to shout,
“Blessing, and honor, and glory, and power, be
unto Him that sitteth upon the throne, and unto
the Lamb forever and ever.” And methinks I
can now see every one who loves our Lord and
Saviour Jesus Christ in this assembly rising upon
their feet, and in one united prayer of faith, crying,
“Come, Lord Jesus, O come quickly!”</p>

<p>“‘But you, O impenitent man or woman! where
will you be then? When heaven shall resound
with the mighty song, and distant realms shall
echo back the sound, where, tell me, where will
you be then? <i>In hell!</i> O think! <i>In hell!</i>—a
dreadful word! Once more think! <i>In hell!</i><span class="pagenum"><a id="Page_230"></a>[230]</span>
lifting up your eyes, being in torment. Stop, sinner;
think! <i>In hell!</i> where shall be weeping,
wailing, and gnashing of teeth. Stop, sinner,
stop; consider on your latter end. <i>In hell!</i>
“where the beast and false prophet are, and shall
be tormented day and night forever and ever.”
I entreat of you to think—<i>in hell</i>! I know you
hate to hear the word. It sounds too harsh.
There is no music in it. You say it grates upon
the ear. But think, when it grates upon the soul,
the conscience, and the ear, and not by sound only,
but a dread reality, when there can be no respite,
no cessation,<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a> no deliverance, no hope! You
will then think,—yes, of this warning, of a thousand
others, perhaps of this hour, with many
more that are lost,—yes, worse than lost,—that
have been squandered in earthly, vain, and transitory
mirth, have been abused; for there have
been many hours the Spirit strove with you, and
you prayed to be excused. There was an hour
when conscience spake; but you stopped your
ears and would not hear. There was a time when
judgment and reason whispered; but you soon
drowned their cry by calling in some aid against
your own soul. To judgment and reason you
have opposed <i>will</i> and <i>wit</i>, and said “<i>in hell</i>”
was only <i>in the grave</i>. In this vain citadel, in
this frail house of sand, you will build until the<span class="pagenum"><a id="Page_231"></a>[231]</span>
last seal is broken, the last trump will sound, the
last woe be pronounced, and the last vial be
poured upon the earth. Then, impenitent man
or woman, you will awake in everlasting woe!</p>

<p>“‘Be warned; repent; fly, fly for succor to the
ark of God, to Jesus Christ, the Lamb that once
was slain, that you might live; for he is worthy
to receive all honor, power, and glory. Believe,
and you shall live. Obey his word, his Spirit,
his calls, his invitations; there is no time for delay;
put it not off, I beg of you,—no, not for a
moment. Do you want to join that heavenly
choir, and sing the <i>new song</i>? Then come in
God’s appointed way; repent. Do you want a
house not made with hands, eternal in the heavens?
Then join in heart and soul this happy
people, whose God is the Lord. Do you want an
interest in the New Jerusalem, the beloved city?
Then set your face as a flint Zionward; become
a pilgrim in the good old way. “Seek first the
kingdom of Heaven,” says Christ, “and then all
these things shall be added unto you.”’</p>

</div>

<p>“At other times his discourse was of the most
mild and gentle kind. Thus, in speaking of the
church of Christ under various circumstances,
he says:—</p>

<div class="blockquote">

<p>“‘In tracing her history from the patriarch
Abraham to the present day, we find her variable
as the wind, and changeable as the weather.</p>

<p>“‘To-day, she is coming up out of the wilderness
leaning on the arm of her Beloved; to-morrow,
“like a young roe leaping upon the
mountains, and skipping upon the hills.”</p>

<p>“‘Now she is seen among the trees of the<span class="pagenum"><a id="Page_232"></a>[232]</span>
woods; next in a palace of silver inclosed in
boards of cedar.</p>

<p>“‘There we saw her in the clefts of the rock;
here we behold her in the broad way, in the
streets of the great city.</p>

<p>“‘Again we find her among the foxes of the
desert; and anon we perceive her seeking Him
whom her soul loveth.</p>

<p>“‘She is asleep on her bed by night; and the
same night the watch finds her in the city.</p>

<p>“‘Behold her Lord knocking at the door for
admittance, while she is too indolent to arise and
let him in. The next moment she is opening to
her Beloved, but he has withdrawn himself. At
one time the voice of her Beloved, sounding over
the hills and echoing among the mountains like
the roar of distant thunder, has no impression;
next, the soft whisper of love gains all her attention.</p>

<p>“‘Here blows the rough north wind and
strong south wind upon her spices, yet they put
forth no fragrance. And there the lightest
breeze makes her roses blossom, and all the air
is perfume.</p>

<p>“‘See her countenance to-day black as the
tents of Kedar; and to-morrow comely as the
daughters of Jerusalem, and fair as the purple
curtains of Solomon. To-day she is “a garden
barred, a spring shut up, a fountain sealed;” to-morrow,
“a garden open, a well of living waters,
and streams from Lebanon.” Now she is weak
as a babe; a single watchman can “smite, wound,
and take away her veil;” and then she is courageous
and valiant, “terrible as an army with
banners.” To-day she is made to keep another’s
vineyard; to-morrow she is realizing a thousand<span class="pagenum"><a id="Page_233"></a>[233]</span>
pieces of silver from her own. She is truly a
changeable being, carried about by the slightest
circumstances.”’</p>

</div>

<p>“The following extract from a discourse, is another
specimen of this mode of address:—</p>

<div class="blockquote">

<p>“‘Come, and let us return unto the Lord; for he hath
torn, and he will heal us; he hath smitten, and he will bind
us up. After two days will he revive us; in the third day
he will raise us up, and we shall live in his sight. Then
shall we know, if we follow on to know the Lord; his going
forth is prepared as the morning; and he shall come unto us
as the rain, as the latter and former rain unto the earth.’
Hosea 6:1-3.</p>

<p>“‘The text to which I have directed your attention,
in the above paragraph, is one of the
richest and most interesting prophecies that was
ever delivered to mortals by any prophet since
the world began. Every word speaks, and is
full of meaning; every sentence is a volume of
instruction. No wisdom of man could communicate
as much in as few words. It is a pearl of
great price, lying deep in the waters of prophecy;
it is a diamond, which will cut the film that covers
the visual organ of the readers of God’s word;
it is a gem in the mountain of God’s house, shining
in the darkness, and the darkness comprehendeth
it not. It puzzled the Pharisee, confounded
the scribe, and perplexed the Sadducee. It has,
and will continue to have, the same influence on
similar characters until the end of time. The
great men of the earth will not stoop to its light,
because it lies too low. The small men of the
earth will not pick it up, for fear of ridicule from
those above them. And now, dear reader, I am
afraid you will go and do likewise,—either treat<span class="pagenum"><a id="Page_234"></a>[234]</span>
it with contempt or ridicule. But you will find,
if you will examine, that in it is contained,—</p>

<p>“‘1. <span class="smcap">Our duty to God</span>.</p>

<p>“‘<i>Come, let us return unto the Lord</i>;’ and,
‘<i>If we follow on to know the Lord</i>.’ Here is the
whole duty of man, as clearly described as any
crystal could make it. Repent, believe, and obey,
are clearly inculcated. What better words could
an orator make use of, to excite the minds of
men to noble deeds of daring than are here used
by the prophet? ‘<i>Come</i>’—he invites—‘<i>let us</i>’—he
will go with them—‘<i>return</i>.’ Ah! what a
word—<i>return</i>! Traveler, have you ever wandered
far from home, in a cold, unfeeling world,
among strangers, among robbers, enemies, thieves,
and hard-hearted worldlings? Have you been
sick and weak, wounded and torn, spoiled and
robbed, smitten and cheated, hated and reviled,
and this, too, for days, months, or years?
Have you at last ‘<i>returned</i>’ to your family,
your friends, your native land? Do you remember
those familiar objects, as you returned—the
way, the mountain, the hill, the valley, and the
plain; the grove, the turn, the house, and the
brook? Do you remember the tree, the rock, the
barberry-bush, the gate and the post, the door-way
and latch? “Oh, yes,” say you; “I remember,
too, my beating and palpitating heart, and
the falling tear which I stopped to wipe away
from my blanched cheek, while my hand was on
the latch. I remember how I listened to hear
the loved ones breathe, although it was then in
the dark watches of the night.”</p>

<p>“Thus tells the wanderer the tale of his ‘<i>return</i>;’
and in like manner could all the wandering
sons of Zion speak of their ‘<i>return</i>.’ You,<span class="pagenum"><a id="Page_235"></a>[235]</span>
then, who have experienced these things, can
realize the value of the word ‘<i>return</i>.’ And
from my soul I pity the wanderer that never has
returned ‘<i>unto the Lord</i>;’ to Him that loved us,
to Him who died for us; more, vastly more, than
mortal friends could ever do—he died. And so,
say you, can fathers die for children, and mothers
for their sons; children can give their lives,
though rare the gift, to save the life of parents;
husbands, and wives, and friends have fallen, to
save each other from death. All this is true.
But here is love greater than these; ‘for while
we were enemies Christ died for us.’ Yea, more:
he left his Father’s presence, his glory, and that
Heaven where angels dwell; where he, the brightest
star in all the upper world, stood highest;
where seraphim and cherubim in glory cast down
their crowns, and worshiped at his feet. ‘He
became poor, that we through his poverty might
be made rich.’ Again: he bore our shame, and
by his stripes we are healed. He was buffeted
for our offenses, and despised by mortals, for
whom he suffered in the flesh. He rose from
death for our justification, and ascended on high,
to intercede for sinners, and has sent down his
Spirit to bring us wanderers home.</p>

<p>“‘<i>For he hath torn.</i>’ True, he suffers our sins
to tear us, and those earthly powers, in whom we
trust, to break our proud hearts, and, therefore,
tears away our vain supports. He tears our
affections from earthly things, that he may place
them on a more enduring substance. He tears
our hearts from idol gods, that he may place
them on God supreme. He tears our soul from
the body, that we may no longer live in the flesh
to sin, but depart in the spirit, and be with Christ.</p>

<p><span class="pagenum"><a id="Page_236"></a>[236]</span></p>

<p>“‘<i>And he will heal us.</i>’ Yes, he will heal us
from all our backslidings, and love us freely for
his own name’s sake. He will heal us from sin,
by showing us its deadly nature. He will heal
us from worldly affections, by placing our affections
in Heaven. He will heal our hearts of idolatry,
by the taking possession of them himself.
He will heal us from death, by the resurrection
from the grave.</p>

<p>“‘<i>He hath smitten.</i>’ God has so ordered, in
his providence, that his children cannot have intercourse
and association with men of the world,
and with the kingdoms of this earth, but that
persecution, or loss of Christian character, is sure
to follow. The prophet is showing the present
state of the church, while the tares and wheat
are growing together. The children of God shall
be smitten—meaning they shall be chastised, persecuted,
ruled over. See the Roman power,
from the days of their connection with the Jews
until the present time, ruling over, persecuting,
and trampling under foot the church of God.
Our text is not only showing us our duty to
God, but it teaches us the sufferings of the church,
the dealings of God with her, and her final redemption;
the first and second coming of her
Lord; her final deliverance from death and all
enemies, and her glorified reign.</p>

<p>“‘<i>And he will bind us up</i>:’ which is a promise
of God, that, although the church should be
torn and smitten, yet he would heal them, and
bind them up. In due time he would gather
them into one fold; he would bind up all their
wounds, and heal them of all their maladies.
He would visit their transgressions with a rod,<span class="pagenum"><a id="Page_237"></a>[237]</span>
and their iniquities with stripes; but his loving
kindness he would not take from them.</p>

</div>

<p>“An extract from his lecture on the parable of
the ‘ten virgins,’ will close these specimens. He
thus gives his understanding of what is denoted
by their ‘trimming’ their lamps:—</p>

<div class="blockquote">

<p>“‘The world, for a number of years, have been
trimming their lamps, and the wise and foolish
have been engaged in translating the word of
God into almost every language known to us upon
the earth. Mr. Judson tells us that it has
been translated into one hundred and fifty languages
within thirty years; that is three times
the number of all the translations known to us
before. Then fourfold light has been shed among
the nations, within the short period of the time
above specified; and we are informed that a part,
if not all, of the word of God is now given to
all nations in their own language. This, surely,
is setting the word of life in a conspicuous situation,
that it may give light to all in the world.
This has not been done by the exertions of Christians
or professors only, but by the aid of all
classes and societies of men. Kings have opened
their coffers and favored those engaged in the
work; nobles have used their influence, and have
cast into the treasury of the Lord of their abundance;
rich men have bestowed of their riches;
and, in many cases, the miser has forgotten his
parsimony, the poor have replenished the funds
of the Lord’s house, and the widow has cast in
her mite. How easy to work the work of the
Lord when the hearts of men are made willing
by his power!</p>

<p>“‘But shall we forget those who have forsaken
the land of their fathers, the home of their nativity,<span class="pagenum"><a id="Page_238"></a>[238]</span>
and have spent lonesome years of toil among
strangers,—yes, worse than strangers,—among
heathen idolaters, and the savages of the wilderness,
in the cold regions of the north, and under
the scorching rays of a vertical sun, among the
suffocating sands of the desert, or in the pestilential
atmosphere of India; who have risked their
lives to learn a language, and prepare themselves
to trim a lamp for those who sit in darkness and
the shadow of death? No, we will not forget
them; the prayers of thousands have ascended
before the golden altar, morning and evening, on
their behalf, and Israel’s God has been their protector.
Surely we may hope that these have oil
in their lamps, who have sacrificed so much to
bestow a lamp upon others. But remember, my
brethren, the Lord he is God, and let him have
all the glory. This is the time, and the same
time that Gabriel informed Daniel, ‘Many should
run to and fro, and knowledge should increase.’
This, too, is the same time when the angel flying
through the midst of heaven had the everlasting
gospel to preach to them who dwelt upon the
earth. Here are Christ’s words fulfilled where
he says, “And this gospel of the kingdom shall
be preached in all the world for a witness unto
all nations; and then shall the end come.”</p>

<p>“‘2d. It is plain, to any diligent observer
of the signs of the times, that all the societies for
moral reform in our world at the present day are
parts of the fulfillment of the parable, giving
more light. What of our Bible societies? Are
not these trimming the lamp for millions of human
beings? Thirty years past, more than three-fourths
of the families in what we call Christian
lands were without the lamp of life, and now<span class="pagenum"><a id="Page_239"></a>[239]</span>
nearly all are supplied. Many of those who sat
in heathenish darkness then are now rejoicing in
the light of God’s book. And much of this has
been performed through the instrumentality of
Bible societies; and not only through the agency
of the church, but political men, men of the world,
the great men, merchants of the earth, and those
who trade in ships, all who live under the influence
of the gospel,—the ‘kingdom of Heaven,’—have
engaged in the work. Will not the most
skeptical acknowledge that this society has succeeded
beyond the most sanguine expectation of
its most ardent advocates? And is not this
strong circumstantial evidence that the Bridegroom
is near, even at the door?</p>

<p>“‘3d. The missionary societies, of all sects and
denominations, which have been established within
forty years, have as far exceeded all former
exertions of this kind as the overflowing Nile
does the waters of the brook Kidron. See the
missionary spirit extending from east to west,
and from north to south, warming the breast of
the philanthropist, giving life and vigor to the
cold-hearted moralist, and animating and enlivening
the social circle of the pious devotee. Every
nation from India to Oregon, from Kamtschatka
to New Zealand, has been visited by these wise
servants (as we hope) of the cross, proclaiming
the acceptable <i>year</i> of the Lord, and the <i>day</i> of
vengeance of our God, carrying the lamp, the
word of God, in their hands, and oil, faith in God,
in their hearts. All classes of men are engaged
in this cause, from the gray hairs of old age down
to the sprightly youth of ten years. Who, then,
can doubt but that the virgins, in this sense, have
and are trimming their lamps, and the bride is<span class="pagenum"><a id="Page_240"></a>[240]</span>
making herself ready? Go ye out to meet him.</p>

<p>“‘4th. The Sabbath-schools and Bible-classes
are but a part of the fulfillment of the parable,
yet clearly an evidence that the virgins are now
trimming their lamps. This system of teaching
the young and ignorant took its rise between
forty and fifty years since, at the very time that
the Christian world were praying, and ardently
praying, for the coming of Christ, before that part
of the Saviour’s prayer was forgotten, “Thy
kingdom come.” From a little fountain this
stream of water has become a great river, and
encompassed the whole land. Every quarter of
the globe is drinking at this fountain or stream
of knowledge, and the youth are taught to trim
their lamps. And when the Bridegroom shall
come, may we not reasonably hope that the thousands
of the young men and young women, who
have assisted in giving light to others, may be
found having oil in their vessels, and their lamps
trimmed and burning, and they looking and waiting
for the coming of their Master, that when he
comes they may rise to meet him in the air, with
ten thousand of their pupils, who will sing the
new song in the New Jerusalem forever and ever?
Search diligently, my young friends, and see to
it that ye believe in this word, which is able to
make you wise unto salvation.</p>

<p>“‘5th. Tract societies are of much use, and
are an efficient means to help to trim the lamps.
Like snuffers that take away the preventives to
the light, so are tracts. They take away from
the mind the prejudice that thousands have
against reading the word of God; they remove
those rooted and groundless opinions, which
many have, that they cannot understand the Bible;<span class="pagenum"><a id="Page_241"></a>[241]</span>
they serve to excite the mind to this kind
of reading; they enlighten the understanding in
some scriptural truths; they are pioneers, in
many instances, to conversion; they can be sent
where the word of God cannot at first be received;
in one word, they are the harbingers of
light, the forerunners of the Bible. And in this,
too, all men in this probationary state seem to be
more or less engaged, from the king on the
throne, down to the poor peasant in the cottage,
writing, printing, folding, transporting, paying,
or reading, those silent little messengers of the
virgins’ lamp. ‘Then all those virgins arose and
trimmed their lamps.’ Has not God’s hand been
seen in all this? And glory be to Him who hath
disposed the hearts of men to work the work
that God bids them, and to fulfill the blessed
word which he hath given them. This institution
took its rise about the same time with the
Bible society.</p>

<p>“‘6th. Temperance societies. These serve one
purpose in trimming the lamps and preparing
the way for the virgins to go out and meet the
Bridegroom. Our world, twenty years ago,
might be called a world of fashionable drunkards;
almost all men drank of the intoxicating bowl,
and thought it no harm. But when the lamp began
to dart its rays around our tabernacles, it
was found by woful experience that those who
drank of the poisonous cup were totally and
wholly unprepared to receive the warning voice,
or to hear the midnight cry, “Behold, the Bridegroom
cometh!” No, “they that were drunken
were drunken in the night,” says the apostle.
“Therefore let us watch and be sober.” And<span class="pagenum"><a id="Page_242"></a>[242]</span>
Peter tells us, “But the end of all things is at
hand; be ye therefore sober, and watch unto
prayer.” How foolish would it have been for
a drunken man to be set on a watch, or a praying
man to be found drunk! Therefore, in order
that men might be in a suitable frame of mind to
receive instruction at the close of this dispensation,
and be in a situation to listen to the midnight
cry, God ordered the virgins, and they
arose and trimmed their lamps; and in all human
probability thousands, who would have met
a drunkard’s grave if this society had not arose,
are now watching, with their lamps trimmed and
burning, ready to meet the Bridegroom at his
coming. Perhaps this temperance society is the
virgins’ last resort. The Judge stands at the
door; go ye out to meet him. This society, like
the others before mentioned, is a general thing,
and all sects, denominations, and classes of men,
are engaged in it, and it has an important influence
upon all men who are in this probationary
state, and who may be termed, as in our text,
“virgins.” This society is of later origin than
the others, and seems to be a rear-guard to wake
up a few stragglers which the other societies
could not reach. And now, drunkards, is your
time; Wisdom stands at the door and knocks;
let go the intoxicating bowl; be sober, and hear
the midnight cry, “Behold, the Bridegroom
cometh!” For your souls’ sake drink not another
draught, lest he come and find you drunken,
“and that day come upon you unawares and find
you sleeping.” Oh, be wise, ye intemperate
men! for they only went into the marriage who
were found ready, “and the door was shut.”
“Then came also the other virgins, saying, Lord,<span class="pagenum"><a id="Page_243"></a>[243]</span>
Lord, open to us. But he answered and said,
Verily, I say unto you, I know you not. Watch,
therefore, for ye neither know the day nor the
hour when the Son of man cometh.” “But the
wise shall understand,” says Daniel, 12:10.</p>

<p>“‘And now, my Christian friends, let me inquire,
Are your lamps trimmed and burning?
And have you oil in your vessels? And are you
prepared for the coming Bridegroom? And are
you awake to this important subject? What say
you? If this parable, to which I have directed
your minds, has reference to the last day and
the coming of Christ; if the “virgins” have reference
to all men in the probationary state, and
dividing them into two classes, wise and foolish;
if the “lamp” is the word of God, and “oil”
means faith in his word, or grace in the heart,
as some say, then my conclusions are just, and
the evidence is strong that we live at the end of
the gospel kingdom, and upon the threshold of
the glorified state of the righteous. Then examine
your Bibles, and if you can more fairly prove
any other exposition of this parable than I have
this, then believe yours, and time must settle the
issue; but if you can find nothing in the Scriptures
to controvert plainly my explanation, then
believe, and prepare to meet the Bridegroom; for,
behold, he cometh. Awake! ye fathers and
mothers in Zion! ye have long looked and prayed
for this day. Behold the signs! He is near,
even at the door. And, ye children of God, lift
up your heads and rejoice, for your redemption
draweth nigh. For these things have begun to
come to pass. And, ye little lambs of the flock,
remember, Jesus has promised to carry you in
his arms, and that he will come and take you to<span class="pagenum"><a id="Page_244"></a>[244]</span>
himself, that where he is there ye may be also.
But remember, all of you, the wise had oil in their
lamps, and they were trimmed and burning.
Search deep; examine yourselves closely; be not
deceived; and may the Spirit, which searcheth
all things, and knoweth what is in the mind of
man, assist you.</p>

<p>“‘But, my impenitent friends, what shall I
say to you? Shall I say, as the Master in the
parable, “Behold, the Bridegroom cometh: go
ye out to meet him”? Prepare to meet your
Judge. Now he has given you a time for repentance;
you have a probationary season, and possibly
now the scepter of mercy is held out to you.
Repent, or it will soon be said to you, as Jeremiah
said to the virgin, the daughter of Egypt,
“In vain shalt thou use many medicines; for
thou shalt not be cured;” or, as in the parable,
“I know you not.” Have you no oil in your
lamps? Delay not a moment; believe the gospel,
and you will live; believe the word of God;
receive the love of the Bridegroom, and make no
delay; for while they went to buy, the Bridegroom
came; and they that were ready went in
with him to the marriage, and the door was shut.
Oh, think what must be the exercise of your
minds when these things shall be real; when
you will stand without and knock, saying, “Lord,
Lord, open to us!” Again I ask, Will you repent,
believe, and be saved? Are you determined
to resist the truth until it is too late?
Say, sinner, what think ye?</p>

<p>“‘We will risk the consequence. We do not
believe in your day you tell us of. The world is
the same it always was,—no change, nor ever will
be; but if it should come, it will not this ten thousand<span class="pagenum"><a id="Page_245"></a>[245]</span>
years,—not in our day, certainly. You do
not believe yourself. If you did, we should call
you a fool.’</p>

<p>“‘Are these your arguments, sinner?’</p>

<p>“‘Yes.’</p>

<p>“‘Well, if I had brought no more, no stronger
arguments than these, I would not blame you
for not believing, for not one of yours can you
or have you supported with a particle of proof.
They are mere assertions; your believing or not
believing will not alter the designs of God. The
antediluvians believed not. The citizens of the
plain laughed at the folly of Lot. And where
are they now? Suffering the vengeance of eternal fire.’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_XIII">CHAPTER XIII.</h2>

<p>HIS SICKNESS—VISIT TO MASSACHUSETTS—FANATICISM—MR.
MILLER REPUDIATES IT.</p>

</div>

<p>“At the close of his lectures in Philadelphia,
Mr. Miller went to Trenton, N. J., to spend the
Sabbath (February 12, 1843). By invitation of
the mayor of that city, he lectured there three
days, and was listened to by crowded houses.</p>

<p>“From Trenton he returned to New York city,
but held no public meeting there. He improved
the opportunity to visit a brother at Williamsburg,
Long Island, where he had an interview
with the editor of the <i>Gazette and Advertiser</i>,
who thus referred to it:—</p>

<div class="blockquote">

<p>“‘Our curiosity was recently gratified by an
introduction to this gentleman, who has probably<span class="pagenum"><a id="Page_246"></a>[246]</span>
been an object of more abuse, ridicule and blackguardism,
than any other man now living. A
large number of the veracious editors of the political
and religious newspapers have assured us
that Mr. Miller was totally insane, and sundry
preachers had confirmed this assurance. We
were somewhat surprised to hear him converse
on religious subjects with a coolness and soundness
of judgment which made us whisper to ourselves,</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“If this be madness, then there is method in’t.”</div>
  </div>
</div>
</div>

<p>“‘When our interview closed, we were left
wondering at the cause of that malignant spirit
of slander and falsehood with which a man has
been assailed, who has spent his time and substance
in a course of unceasing toils to persuade
men “to flee from the wrath to come.”’</p>

</div>

<p>“From New York, Mr. M. went up the Hudson
River as far as Lansingburg, N. Y., where he
lectured from the 17th to the 21st of February.
The day following, in compliance with the urgent
request of the Baptist church in Half Moon, N.
Y., he visited that place, and commenced a course
of lectures, which continued till the 5th of March.</p>

<p>“At the request of Mr. Davis, pastor of the Presbyterian
church in Ballston Center, Mr. M. next
lectured in his house from the 6th to the 11th of
March; and, on the 12th, gave two discourses at
the Spa. As usual, a large number were present,
and God’s blessing was manifested.</p>

<p>“On the 15th of March, he delivered two discourses
at Rock City, in the town of Milton, N.
Y., about six miles from Saratoga Springs. He
had attempted to go as far as Albany, to fulfill
an engagement there; but, after getting within<span class="pagenum"><a id="Page_247"></a>[247]</span>
fourteen miles of that city, he was obliged to return
to Rock City, where he was taken sick with
his old complaint, erysipelas, in his right arm.
He remained at the house of Dea. Dubois, where
he received the kindest attention, till the 23d of
March. On that day he was removed to the
house of Herman Thomas, in the same place.
He was carefully provided for there till the 30th,
when he was so far convalescent as to be removed
by his son. By short and easy journeys he
reached his home at Low Hampton on the 31st,
as comfortably as could have been hoped for.</p>

<p>“On the 6th of April he commenced a letter to
Mr. Himes, in which he says: ‘I am now at
home; was brought home six days since. I am
very weak in body, but, blessed be God! my
mind, faith, and hope, are yet strong in the Lord,—no
wavering in my belief that I shall see Christ
this year,’ &amp;c. This letter not being completed
on the 13th of April, his son forwarded it to Mr.
Himes, adding, ‘Father is quite low and feeble,
and we fear he may be no better.’</p>

<p>“His complaint manifested itself in a multiplicity
and succession of carbuncle boils, which
were a great drain on his system, and wasted his
strength rapidly. On the 3d of May, when their
violence had greatly abated, he wrote: ‘My
health is on the gain, as my folks would say. I
have now <i>only</i> twenty-two boils, from the bigness
of a grape to a walnut, on my shoulder, side,
back, and arms. I am truly afflicted, like Job,
and have about as many comforters, only they do
not come to see me, as Job’s did.’ Two weeks
later, he was again much more feeble, and his
physicians prohibited visitors from seeing him.</p>

<p>“On the 28th of May, his son wrote: ‘Father’s<span class="pagenum"><a id="Page_248"></a>[248]</span>
health is no better, on the whole. He continues
very weak and low, confined to his bed most of
the time.’ In addition to his numerous boils, he
had, by a fever, been brought near to death’s
door.</p>

<p>“About the 1st of July he was so far recovered
as to be able to walk about his house, and his
health continued to improve, so that, from the
6th to the 9th of September, he gave a course of
lectures in N. Springfield, Vt. He lectured in
Claremont, N. H., on the 11th; in Springfield,
N. H., on the 12th; in Wilmot, N. H., on the
14th; in Andover, N. H., on the 17th; in Franklin,
N. H., on the 18th; in Guilford, N. H., from
the 21st to the 24th; in Gilmanton, N. H., on the
25th; and at Concord, N. H., on the 26th and
27th. On the 2d of October he gave two addresses
at the camp-meeting in Exeter, N. H.,
and arrived at Lowell, Mass., on the 3d. He
went to Boston on the 6th, gave three discourses,
and then returned home to Low Hampton, where
he remained till the 9th of November.</p>

<p>“During this tour, Mr. Miller was much pained
by witnessing a tendency to fanaticism on the
part of some who held to his views. As he had
no sympathy for anything of the kind, and has
been unjustly identified with it in the minds of
the public, it becomes necessary to show its origin,
that its responsibility may rest where it
rightly belongs.</p>

<p>“The views of Mr. Miller being embraced by persons
belonging to various religious denominations,
it was impossible, from the nature of the case,
for those of any particular faith to teach their
own private opinions in connection with the Advent,
without exciting the jealousy of those who<span class="pagenum"><a id="Page_249"></a>[249]</span>
held opposite sentiments. To avoid any such clashing
of opinions, the following platform was adopted
by the first conference held by believers in
the Advent (October 14, 1840), in their Address
unanimously presented to the public, namely:—<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a></p>

<div class="blockquote">

<p>“‘Our object in assembling at this time, our
object in addressing you, and our object in other
efforts, separate and combined, on the subject of
the kingdom of Heaven at hand, is to revive and
restore this ancient faith, to renew the ancient
landmarks, to “stand in the way, and see, and
ask for the old paths, where is the good way” in
which our fathers walked, and the martyrs “found
rest to their souls.” We have no purpose to distract
the churches with any new inventions, or
to get ourselves a name by starting another sect
among the followers of the Lamb. We neither
condemn nor rudely assail others of a faith different
from our own, nor dictate in matters of conscience
for our brethren, nor seek to demolish
their organizations, nor build new ones of our
own; but simply to express our convictions, like
Christians, with the reasons for entertaining them,
which have persuaded us to understand the word
and promises, the prophecies and the gospel of
our Lord, as the first Christians, the primitive
ages of the church, and the profoundly learned
and intelligent reformers, have unanimously done
in the faith and hope that the Lord will come<span class="pagenum"><a id="Page_250"></a>[250]</span>
quickly in his glory, to fulfill all his promises in
the resurrection of the dead.</p>

<p>“‘We are agreed and harmonize with the published
creed of the Episcopal, Dutch Reformed,
Presbyterian, and Methodist churches, together
with the Cambridge Platform of the Congregational
church, and the Lutheran and the Roman
Catholic churches, in maintaining that Christ’s
second and only coming now will be to judge the
world at the last day.</p>

<p>“‘We are not of those who sow discord among
brethren, who withdraw from the fellowship of
the churches, who rail at the office of the ministry,
and triumph in the exposure of the errors of
a secular and apostate church, and who count
themselves holier than others, or wiser than their
fellows. The gracious Lord has opened to us
wondrous things in his word, whereof we are glad,
and in view of which we rejoice with fear and
trembling. We reverently bless his name, and
we offer these things, with the right hand of our
Christian fellowship and union, to all disciples of
our common Lord, of every sect and denomination,
praying them, by the love of the crucified
Jesus, to regard the promise of his coming, and
to cultivate the love of his appearing, and to
sanctify themselves in view of his approaching
with power and great glory; although they conscientiously
differ from us in minor points of faith,
or reject some of the peculiarities which exist in
individuals of this Conference.</p>

<p>“‘We do not seek to excite the prejudices of
our fellow-men, or to join with those who mock
at sin, or who scoff at the word or promise of the
great Jehovah, or who lightly esteem offices and
ordinances of the church, or who empty of their<span class="pagenum"><a id="Page_251"></a>[251]</span>
power the threatenings of the holy law, or who
count the blood of the atonement a useless thing,
or who refuse to worship and honor the Son of
God even as they honor the Father; nor do we
refuse any of these, or others of divers faith,
whether Roman or Protestant, who receive and
heartily embrace the doctrine of the Lord’s coming
in his kingdom.’</p>

</div>

<p>“It was thus unanimously agreed that the sectarian
questions which divide Christians should
be avoided in the presentation of the advent doctrine,
and that ‘minor points of faith,’ and the
‘peculiarities’ in the belief of any, should not
be made prominent, to impede their united labors.</p>

<p>“In the autumn of 1842, Mr. Miller’s views
were embraced by John Starkweather, a graduate
of the Andover Theological Seminary, and a
minister of good standing in the Orthodox Congregational
denomination. He had been a minister
at the Marlboro’ chapel, in Boston, and at
other places, and was regarded as a man of peculiar
sanctity. He was at that time, unemployed
by any people, and Elder Himes being
obliged to spend much of his time in preaching
in other places than Boston, Mr. Starkweather
was called as an assistant pastor of his
church, at the chapel in Chardon-street.</p>

<p>“Mr. Starkweather commenced his labors there
in October, 1842. He was tall, well formed, and
had a voice of great power and not unpleasant
tones. His personal appearance was thus prepossessing,
which, with his reputation for superior
sanctity, enabled him easily to secure the
confidence of his hearers, who nightly thronged
the chapel.</p>

<p><span class="pagenum"><a id="Page_252"></a>[252]</span></p>

<p>“His principal theme was the necessity of a
preparation for the Saviour’s coming. At such
a time no subject seemingly could be more appropriate.
But Mr. Starkweather had embraced
peculiar views respecting personal sanctification;
and, contrary to the understanding which had
been had on the subject of sectarian views, he
made his own notions not only a test of readiness
for the Lord’s coming, but of Christian fellowship,—demanding
the largest liberty for himself,
and granting none to others. He taught that
conversion, however full and thorough, did not
fit one for God’s favor without a second work;
and that this second work was usually indicated
by some bodily sensation.</p>

<p>“During the winter, the losing of strength and
other cataleptic and epileptic phenomena became
manifested, and were hailed by him as evidences
of the great power of God in the sanctification of
those who were already devoted Christians. He
denominated such ‘the sealing power.’</p>

<p>“Those who were familiar with the history of
fanaticism in past ages, who had read with pain
the termination of the career of the eloquent Edward
Irving in England, who knew the devastation
caused by fanaticism in the time of the Reformation,
of its effects in the early ages of Christianity,
and of the results produced by it even in
many portions of our own country during the
infancy of some of the sects among us, were at
no loss respecting its character.</p>

<p>“It was at first supposed that Mr. Starkweather
was an innocent cause of this, and that
he was ignorant of his strong mesmeric powers,
by which he had obtained a sympathetic influence
over some of his hearers. He was reasoned<span class="pagenum"><a id="Page_253"></a>[253]</span>
with on the subject, but to no purpose. His
mind was bent in a certain direction, and pursue
his course he would. His actual spirit was not
discovered until leading brethren publicly dissented
from such exercises as any necessary part
of Christianity. At this the uncaged lion was
aroused, and it became evident what manner of
spirit he was of.</p>

<p>“Near the close of April, 1843, it was deemed
necessary to take a decided stand on the subject.
A meeting had been appointed for the afternoon,
and Mr. Himes, who had been absent during
these occurrences, with judicious brethren determined
to endeavor to stem the current of fanaticism
which had commenced. In a calm and
faithful manner, he gave them the history of various
movements which had been destroyed or
greatly injured by fanaticism; and, without intimating
that evidences of such then existed, he
exhorted them to learn from past experience,
and see to it that they avoid the rocks on which
others had been shipwrecked.</p>

<p>“Mr. Starkweather arose in reply, and was so
vehement that Mr. Himes felt justified in again
addressing the audience, exposing the nature of
the exercises that had appeared among them, and
their pernicious tendency.</p>

<p>“This so shocked the sensibilities of those who
regarded them as the ‘great power of God,’ that
they cried out and stopped their ears. Some
jumped upon their feet, and some ran out of the
house. ‘You will drive out the Holy Ghost!’
cried one. ‘You are throwing on cold water!’
said another.</p>

<p>“‘Throwing on cold water!’ said Mr. Himes;
‘I would throw on the Atlantic Ocean before I<span class="pagenum"><a id="Page_254"></a>[254]</span>
would be identified with such abominations as
these, or suffer them in this place unrebuked.’</p>

<p>“Starkweather immediately announced that
‘the saints’ would thenceforth meet at another
place than the Chardon-street chapel; and, retiring,
his followers withdrew with him.</p>

<p>“From this time he was the leader of a party,
held separate meetings, and, by extending his
visits to other places, he gained a number of adherents.
He was not countenanced by the
friends of Mr. Miller; but the public identified
him and his movement with Mr. Miller and his.</p>

<p>“This was most unjust to Mr. Miller; but to
this day the Romanists identify, in the same
manner the fanaticism consequent on the Reformation,
with Luther and those who repudiated
the doings of Munzer, Storch and others.</p>

<p>“While Starkweather was thus repudiated, he
persisted in forcing himself, wherever he could,
upon the public, as a religious teacher and
lecturer on the Advent.</p>

<p>“On the 9th of August, 1843, a camp-meeting
commenced at Plainfield, Ct., at which Starkweather
was, and some manifestations were exhibited
which were entirely new to those present,
and for which they could not account. Another
meeting was held at Stepney, near Bridgeport, on
the 28th of the same month, where the developments
were more marked. A few young men,
professing to have the gift of discerning spirits,
were hurried into great extravagances. Elder J.
Litch published a protest against such exhibitions,
in which he said:—</p>

<div class="blockquote">

<p>“‘A more disgraceful scene, under the garb of
piety, I have rarely witnessed. For the last ten
years I have come in contact nearly every year,<span class="pagenum"><a id="Page_255"></a>[255]</span>
more or less, with the same spirit, and have
marked its developments, its beginning, and its
result; and am now prepared to say that it is
evil, and only evil, and that continually. I have
uniformly opposed it wherever it has made its
appearance, and as uniformly have been denounced
as being opposed to the power of God,
and as resisting the operations of the Spirit.
The origin of it, is the idea that the individuals
thus exercised are entirely under the influence of
the Spirit of God, are his children, and that he
will not deceive them and lead them astray;
hence every impulse which comes upon them is
yielded to as coming from God, and, following it,
there is no length of fanaticism to which they
will not go.’”—<i>Midnight Cry</i>, Sept. 14, 1843.</p>

</div>

<p>“During Mr. Miller’s confinement by his sickness,
he had not come in contact with any of
these things; but, on his last tour into Massachusetts,
he had seen something of it, and took the
earliest opportunity to do his duty respecting it,
by a prompt disclaimer. Before reaching home,
he stopped a day at Castleton, Vt., and wrote the
following letter, which was published in the
<i>Signs of the Times</i> of November 8, 1843:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Brother</span>: My heart was deeply
pained, during my tour east, to see in some few
of my former friends a proneness to wild and foolish
extremes and vain delusions, such as working
miracles, discerning of spirits, vague and loose
views on sanctification, &amp;c.</p>

<p>“‘As it respects the working of miracles, I have
no faith in those who pretend beforehand that
they can work miracles. See Rev. 13:13, 14:<span class="pagenum"><a id="Page_256"></a>[256]</span>
“And he doeth great wonders, so that he maketh
fire come down from heaven on the earth in the
sight of men, and deceiveth them that dwell
on the earth by the means of those miracles which
he had power to do in the sight of the beast.”
Whenever God has seen fit to work miracles, the
instruments have seemingly been unconscious of
having the power, until the work was done.
They have, in no instance that I recollect, proclaimed
as with a trumpet that they could or
would work a miracle. Moses and the apostles
were more <i>modest</i> than these modern pretenders
to this power. You may depend upon it, whosoever
claims the power has the spirit of Antichrist.
Rev. 16:14: “For they are the spirits of devils,
working miracles, which go forth unto the kings
of the earth, and of the whole world, to gather
them to the battle of that great day of God Almighty.”</p>

<p>“‘I know they pretend to prove that men are
to have this power unto the end of the world, by
Mark 16:17. But take the whole passage together,
and what does it prove? Not that all
believers can do these miracles, but that these
miracles would follow those who believe; that is,
those who believed in the record that God had
given would, in the apostolic age, have a confirmation
of the truth of that word by those miracles,
which would follow them.<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a> The word would<span class="pagenum"><a id="Page_257"></a>[257]</span>
be thus confirmed by miracles, performed by
prophets and apostles, who were inspired to write
the Old and New Testaments. I see no reason
for the working of miracles in this age; “for if
they believe not Moses and the prophets, neither
would they believe though one should arise from
the dead.” Since the apostles’ day, none have
worked miracles but the anti-Christian beast.</p>

<p><span class="pagenum"><a id="Page_258"></a>[258]</span></p>

<p>“‘The discerning of spirits is, I fear, another
fanatical movement to draw off Adventists from
the truth, and to lead men to depend on the feeling,
exercise, and conceit of their own mind, more
than on the word of God. It builds up a spirit
of pride and self-righteousness, and thus loses
sight of the humbling doctrine, to account others
better than ourselves. If all Christians were to
possess this gift, how should we live by faith?
Each would stand upon the spiritual gifts of his
brother, and, if possessed of the true Spirit of God,
could never err. Surely the devil has great power
over the minds of some at the present day.
And how shall we know what manner of spirit
they are of? The Bible answers: “By their
fruits ye shall know them.” Then it is not by the
spirit.</p>

<p>“‘I think those who claim this power will soon
manifest, by their fruits, that they have another
rule than the Bible. I have observed that those
persons who think that they have been baptized
by the Holy Ghost, as they term it, become more
sensitive of themselves, and very jealous for their
own glory; less patient, and full of the denunciatory
spirit against others who are not so fortunate
as themselves. There are many spirits gone
out into the world; and we are commanded to
try the spirits. The spirit that does not cause us
to live soberly, righteously, and godly, in this
present world, is not the spirit of Christ. I am
more and more convinced that Satan has much
to do in these wild movements. He has come
down, having great wrath, knowing he hath but
a short time; and he will, if possible, deceive the
very elect.</p>

<p>“‘On sanctification I have but little at present<span class="pagenum"><a id="Page_259"></a>[259]</span>
to say. Sanctification has two prominent meanings
in Scripture: setting apart for holy purposes;
and being cleansed from all sin and pollution.
Every soul converted to God is sanctified
in the first sense. He devotes himself to God,
to love, serve, and obey him forever. Every one
who obtains complete redemption, body, soul, and
spirit, is sanctified in the second sense. The first
kind is, or ought to be, now enjoyed by every
<i>true believer</i> in Christ. The other will never be
accomplished till the resurrection of the just,
when these vile bodies shall be changed. We are
sanctified, in the first sense, through faith and a
knowledge of the truth; and, in my opinion, are
not perfect until we are perfect in faith and
knowledge of the word of God. Yet many among
us, who pretend to be wholly sanctified, are following
the traditions of men, and apparently are
as ignorant of truth as others who make no such
pretensions, and are not half so modest. I must
confess that they have to me an appearance of
boasting.</p>

<p>“‘I would not judge harshly; but I cannot see
any reason to believe them any more holy than
many others who make no such claims. I would
say nothing to prevent any man or woman from
living holy. This is what we are all seeking
after, and what I expect to attain, when Christ
shall come and blot out my sins, according to his
promise. Acts 3:19. I think those with whom
I have conversed, who pretend to have obtained
this grace, instead of enjoying more than others,
labor, in their arguments, to lower down the standard
of holiness to their present capacity. Instead
of looking for a blessed hope at the appearing of
Jesus Christ, who shall change our vile bodies,<span class="pagenum"><a id="Page_260"></a>[260]</span>
and raise our capacity to enjoy and adore him
forever, in an infinitely higher state of perfection,
they think they are actually enjoying all the
promises <i>now</i>, and are not in need of any further
work of grace to give them a right to the eternal
inheritance of the saints.</p>

<p>“‘If this be so, and we are truly perfect, sanctified,
and prepared for our possession in Heaven,
then every moment we are debarred our right of
entering and taking possession of our inheritance
would be an illegal withholding of us from our just
rights of participating in the enjoyment of the
will of our blessed Master. But it is not so. We
are minors, and subjects of chastisements. Prov.
3:11, 12: “My son, despise not the chastening
of the Lord, neither be weary of his correction;
for whom the Lord loveth he correcteth; even as
a father the son in whom he delighteth.” Heb.
12:5-9: “And ye have forgotten the exhortation
which speaketh unto you as unto children,
My son, despise not thou the chastening of the
Lord, nor faint when thou art rebuked of him;
for whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth. If ye
endure chastening, God dealeth with you as with
sons; for what son is he whom the father chasteneth
not? But if ye be without chastisement,
whereof all are partakers, then are ye bastards,
and not sons. Furthermore, we have had fathers
of our flesh which corrected us, and we gave them
reverence; shall we not much rather be subject to
the Father of spirits, and live?”</p>

<p>“‘Therefore, let us all be modest, unassuming,
and godlike, pressing on to the mark. Let us
not, therefore, judge one another any more. Rom.
14:13: “But judge this rather, that no man<span class="pagenum"><a id="Page_261"></a>[261]</span>
put a stumbling-block or an occasion to fall in his
brother’s way.” 1 Cor. 8:9-13: “But take
heed lest by any means this liberty of yours become
a stumbling-block to them that are weak.
For if any man see thee, which hast knowledge,
sit at meat in the idol’s temple, shall not the conscience
of him that is weak be emboldened to eat
those things which are offered to idols; and
through thy knowledge shall the weak brother
perish, for whom Christ died? But when ye sin
so against the brethren, and wound their weak
conscience, ye sin against Christ. Wherefore, if
meat make my brother to offend, I will eat no
flesh while the world standeth, lest I make my
brother to offend. If my brother is truly perfect
in every good work, he will bear with me
and my weakness.” Rom. 15:1: “We, then, that
are strong ought to bear the infirmities of the weak,
and not to please ourselves.” 1 Cor. 9:22: “To
the weak became I as weak, that I might gain
the weak: I am made all things to all men, that
I might by all means save some.”</p>

<p>“‘I have not written this to condemn my “perfect”
brother, or to call out a reply. He may
call one thing perfect sanctification, and I another.
If he is “perfect” and strong, he can bear my
weakness. If he wants contention, it will show
that he is not perfect, but contentious. I beg of
my brother to let me follow on to know the Lord;
and God forbid that I should call him back. I
hope he will not boastingly exclude me from the
path he would tread. May God sanctify and
prepare us for his own use, and deliver us from
the wrath to come.</p>

<p class="center">“‘Yours, in the blessed hope,</p>

<p class="right"><span class="smcap">Wm. Miller</span>.</p>

<p>“‘<i>Castleton, Vt., Oct. 12, 1843.</i>’</p>

</div>

<p><span class="pagenum"><a id="Page_262"></a>[262]</span></p>

<p>“Not only Mr. Miller, but all who were in his
confidence, took a decided position against all fanatical
extravagances. They never gave them any
quarter; while those who regarded them with favor
soon arrayed themselves against Mr. Miller
and his adherents. Their fanaticism increased;
and though opposed by Mr. Miller and his friends,
the religious and secular press very generally, but
unjustly, connected his name with it;—he being
no more responsible for it than Luther and Wesley
were for similar manifestations in their day.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_XIV">CHAPTER XIV.</h2>

<p>HOME OF MR. MILLER—TOUR INTO WESTERN NEW YORK—HIS
PERSONAL APPEARANCE—ADDRESS TO ALL DENOMINATIONS—VISIT
TO WASHINGTON, ETC.</p>

</div>

<p>“In the interval between Mr. Miller’s return
from Boston to his home at Low Hampton and
the recommencement of his public labors, he was
visited by his dearly beloved friend, the late Elder
Nathaniel Southard, who wrote as follows of</p>

<div class="blockquote">

<p class="center">“‘THE HOME OF WILLIAM MILLER.</p>

<p>“‘It was Saturday forenoon when we passed
over the rough road, and stopped at a one-storied
house, where a post-office is kept. It is the residence
of William S., oldest son of Bro. Miller, P.
M., at the office, which, for distinction, is called
Low Hampton. He was not at home; but one
of his little daughters told us the residence of her
grandfather was in sight on the hill. Without<span class="pagenum"><a id="Page_263"></a>[263]</span>
waiting for her to point it out, I easily recognized
it—from previous description—among the good-looking
farm-houses in sight. It was not the
largest or handsomest. The back part of it only,
which is painted red, could be seen. It is two
stories high. The northern front and ends are
painted white. On the way we passed the small,
plain meeting-house of the Baptist church to
which Bro. M. belongs.</p>

<p>“‘At the gate of his hospitable mansion we
met a young man in a wagon, with crutches by
his side, whose round, open countenance showed
him to be a son of William Miller. He gave us
a cordial invitation to enter. Three visitors were
already in the house, to whom myself, wife and
child, being added, made a number which we
feared would be burdensome. We soon found
ourselves perfectly at home, though we had never
before seen one of the family but its venerable
head.</p>

<p>“‘The next day other visitors arrived, one of
whom was a lady from Iowa, and three from
Vergennes. The day was very stormy. We went
to the place of worship, and found a congregation
consisting of fewer persons than we left at the
house. The preacher, Bro. Increase Jones, gave
a plain, practical sermon on the text, “The end
of all things is at hand; be ye therefore sober,
and watch unto prayer.” In the afternoon
we opened the Scriptures, and tried to pursue the
apostolic method in speaking of Jesus and the
resurrection.</p>

<p>“‘On our way from the meeting, after referring
to the number of guests, we asked Robbins
if they usually had as much company.</p>

<p>“‘Pretty nigh,’ said he; ‘I wish I had kept<span class="pagenum"><a id="Page_264"></a>[264]</span>
count of the number of visitors for the last six
months.’</p>

<p>“‘Did they come in such numbers when Bro.
Miller was sick?’ we inquired.</p>

<p>“‘It seemed to make but little difference,’ he
replied.</p>

<p>“‘We just then passed by the open carriage
gate into the spacious inclosure at the west end
of the house.</p>

<p>“‘It seemed to be the hardest task,’ he proceeded,
‘to make friends understand that it was
not friendly to visit a sick man in such numbers.
I have had to stand here and keep people out of
the house, and sometimes there were six asking
admission at once.’</p>

<p>“‘As it was, I have no doubt company added
weeks to his sickness, and dollars to the doctor’s
bill. I afterward learned that the expenses of his
sickness were one hundred dollars.</p>

<p>“‘Let us try to get a glimpse at his wealth and
resources. Twelve years ago he was the owner
of about two hundred acres of land, less than half
of which was capable of cultivation, yielding a liberal
return to hard labor. No one, who knows with
what energy, diligence, and firmness, Bro. Miller
has prosecuted the labors he seems to have been
raised up to perform, will need to be told that he
is a man of industrious, temperate, frugal habits.
Such a man in such a place, with a help meet for
him, could not be poor and thriftless. Twenty-five
years ago he built his house. Other buildings
were erected as they became necessary, but
none within the last dozen years, except a bee-house,
and small, plain shed, or boiling-house,
where food is prepared for his hogs.</p>

<p>“‘He showed me his home farm, consisting of<span class="pagenum"><a id="Page_265"></a>[265]</span>
ninety-six acres, lying wholly on the south side
of the road. There is some common wall upon
it; but the moss-grown, weather-beaten stones
unanimously contradict the foolish and malicious
lies which have been told about its recent origin.
He also owns a rough tract of fifty acres, north
of the road, and twenty acres of interval a little
distance to the east. When he let out his farm
to his son, he sold him $500 worth of stock, and
has since sold seventy acres of land to his son-in-law.
What he has thus realized, and $100 yearly
for the use of his farm, have enabled him to meet
the expenses of traveling, printing, and giving
away books, company, sickness, &amp;c.</p>

<p>“‘He has brought up eight children, two others
having died in early life. His whole family,
like Job’s, originally consisted of seven sons and
three daughters. Four of them are now in the
house with him, and two sons are at the West.
As a specimen of the fertility of his farm, he
showed us a potato weighing two pounds and
seven ounces.</p>

<p>“‘While contemplating this lovely family, and
their plain but comfortable dwelling-place, equally
free from the marks of wasteful neglect or extravagant
expenditure, I saw, as never I saw before,
the folly and malignity of those falsehoods
which have been so industriously told about
them. Look at them.</p>

<p>“‘A diligent student of the Bible tells us he
finds prophetic periods reaching down to the
resurrection and the second coming of Christ.</p>

<p>“‘Nonsense!’ cries one, who must stand at
the Judgment seat of Christ; ‘Mr. Miller is a
man of property, and he holds on to it.’</p>

<p>“‘But won’t you please to look in the Bible,<span class="pagenum"><a id="Page_266"></a>[266]</span>
and see the evidence that these periods are just
running out?’</p>

<p>“‘Humbug!’ says another, who must give
an account for the manner in which he treats
that message from Heaven; ‘Mr. Miller is building
a solid brick wall round his farm.’</p>

<p>“‘But will you not consider and discern the
signs of the times, which show that the kingdom
of Heaven is nigh, even at the doors?’</p>

<p>“‘It is all a money-making scheme,’ says a
third, who must soon give up his stewardship;
‘Mr. Miller is putting up some large buildings
in New Haven, and he has a barrel of jewels in
his house, which have been given him where he
has preached.’</p>

<p>“‘The amazing stupidity of these fictions almost
hides from view the malice which invented
them. But when we look at his wife and daughter,
to whom a husband and father’s reputation
is as the apple of the eye, we begin to feel them
as a personal injury, though they are nothing, in
this view, in comparison with the public mischief
they occasion.</p>

<p>“‘Bro. Miller’s faith remains unwavering. He
said he should be happy if he felt as sure of
Heaven as he did that he had the truth on the
prophecies of Daniel.</p>

<p>“‘His eyesight is improved since his sickness,
so that he now uses spectacles which he had laid
aside as being too young several years ago. He
reads the small Polyglot Bible with the greatest
ease. He is a diligent reader of Second Advent
papers. After he has received one he seldom
lays it aside till he has become acquainted with
all its contents. The rest of his reading is nearly
confined to the Scriptures. He is able to write<span class="pagenum"><a id="Page_267"></a>[267]</span>
freely, and it requires no small share of his time
to attend to the numerous letters he receives.</p>

<p>“‘He starts early next week (Providence permitting)
on his way to Rochester, Lockport, and
Buffalo, N. Y. It will be necessary for one of
his sons to accompany him, as he is not strong
enough to travel alone.</p>

<p>“‘We were interested in seeing his old family
Bible, which cost $18.50, and his quarto copy of
Cruden’s Concordance, which was originally purchased,
in 1798, for $8. These two books were
almost the only ones he looked at while preparing
his lectures. A clergyman once called at his
house in his absence, and, being disappointed in
not seeing him, wished the privilege of looking
at his library. His daughter conducted the visitor
into the north-east room, where he has sat
so many hours at his ancient desk. Those two
books, and no others, lay upon the table. “That
is his library,” said she. The clergyman was
amazed. Her remark was strictly true, as far
as theological writings were concerned. He
never had a commentary in his house, and did
not remember reading any work upon the prophecies,
except Newton and Faber, about thirty
years ago.</p>

<p>“‘When we spoke to him about the stories in
relation to his property in New Haven, he pleasantly
remarked that those who believed them
could easily satisfy themselves; for he had sold
to Bro. McDonald, of Williamsburg, near New
York city, all his property, real or personal, out
of Low Hampton, for five dollars, and the purchaser
had offered to give half of it to any one
who would find any.</p>

<p>“‘Monday afternoon we reluctantly took leave<span class="pagenum"><a id="Page_268"></a>[268]</span>
of this peaceful spot, which had been our pleasant
home for two days, rejoicing that calumny
could there find no truthful basis on which to
found its reckless and cruel assertions.</p>

<p class="right">“‘<span class="smcap">N. Southard.</span></p>

<p>“‘<i>Carleton, Vt., October 23, 1843.</i>’</p>

</div>

<p>“In company with his wife and son George,
Mr. Miller started for Rochester, N. Y., on the 9th
of November. On his passage down the canal
from Whitehall, by request of the passengers on
the boat, he spoke to an attentive audience from
Titus 2:13.</p>

<p>“From the 12th to the 19th of November, he
gave his first course of lectures in the city of
Rochester, speaking to full houses on the afternoon
and evening of each day. The ground had
been previously prepared for him by a course of
lectures in June, delivered by Mr. Himes and
others, in connection with the ‘great tent.’</p>

<p>“Mr. Himes had commenced a paper there
called the <i>Glad Tidings</i>, and published thirteen
numbers of it, which were extensively circulated;
and the late Elder Thomas F. Barry, a devoted
brother, had remained in that field during the
summer. By those instrumentalities quite an interest
had been created, and the labors of Mr.
Miller there were abundantly blessed.</p>

<p>“Receiving a pressing invitation from Rev.
Elon Galusha, pastor of the Baptist church, and
sixty-eight others, in Lockport, N. Y., to visit
that place, he lectured there from the 21st to
30th of November. The salvation of some souls
and a general expression of interest in the subject
of his discourses, were the result of his labors.</p>

<p>“From the 2d to the 10th of December he<span class="pagenum"><a id="Page_269"></a>[269]</span>
lectured in Buffalo, N. Y., in the theater, to a
house full of attentive hearers. Writing from
that place, on the 4th, he says: ‘Yesterday I
saw the tears of some in the congregation, who,
I am informed, were old, hardened infidels.’</p>

<p>“In compliance with an invitation from Rev.
A. Claghorn, pastor of the Baptist church, and
twenty-three others, he next lectured in Lewiston,
N. Y., from the 11th to the 17th of December.
There were many hearers present from
Canada, as well as from the American side of the
line, who gave him a respectful hearing. Writing
respecting this place, Mr. M. says:—</p>

<div class="blockquote">

<p>“‘I was here, as at Rochester and Lockport,
challenged to a public debate by a Universalist.
I will not contend with them. It would be an
admission that they <i>might</i> be right, which I cannot
for a moment believe. Michael would not
contend with the devil. Why? Because he
would not admit he could be right. Was he
afraid of the devil? No. But he said, “The
Lord rebuke thee, Satan!” And so say I to his
ministers.’</p>

</div>

<p>“Being invited to visit Penfield, N. Y., by Rev.
David Bernard and the unanimous vote of his
church, he lectured in the Baptist meeting-house
there, from the 20th to the 27th of December.
Some souls professed conversion, and the pastor
and a number of his people avowed their faith
in the near coming of Christ.</p>

<p>“Mr. Miller returned to Rochester on the 29th
of December, continued there a few days, gave
five discourses, and on the 3d of January, 1844,
he left for home by the way of Troy. After
reaching Low Hampton, he wrote:—</p>

<p><span class="pagenum"><a id="Page_270"></a>[270]</span></p>

<div class="blockquote">

<p>“‘On Saturday, January 6, I arrived home,
having been absent about eight weeks, and given
eighty-five lectures. I have seen a number of
infidels converted to God; and more than one
hundred have obtained a hope where I have
been.’</p>

</div>

<p>“On the 28th of January he again visited
Boston, and gave a course of lectures in the Howard-street
Tabernacle. This was his ninth visit
to Boston, and his seventh regular course of lectures
there. On no previous occasion had such
crowds been present to hear as were then assembled
in that capacious building. On the Sabbath
(January 28), all day and evening, the seats
and aisles were filled with as many as could find
a place to sit or stand. Many of the young with
the middle-aged, and even men with gray hairs,
stood and listened to the story of the coming
One, with the evidences of his near approach.
Had the Tabernacle been twice its size, it would
hardly have held the multitude who sought admittance.
The interest continued during his entire
course of lectures, which closed on the 4th
of February.</p>

<p>“On the 5th of February, in company with Mr.
Himes, he left for New York city; but the
weather was inclement, the boat was delayed in
the Sound all the next day by ice, and the passage
was uncommonly tedious. Mr. Fowler, the
phrenologist, being one of the passengers, to while
away the time, gave, by request, a lecture on
his science. After the lecture he was blindfolded,
and in that state examined quite a number of
heads. At the request of the company, Mr. Miller’s
head was examined. All were eager to hear
the opinion of the lecturer. Among other things
he said:—</p>

<p><span class="pagenum"><a id="Page_271"></a>[271]</span></p>

<div class="blockquote">

<p>“‘This man has large benevolence. His object
is to do his fellow-beings good. He has great
firmness—is a modest man, open, frank, no hypocrite,
good at figures, a man of great mental
power, might make a noise in the world, has no
personal enemies; if he has enemies, it is not because
they know him, but on account of his opinions.’</p>

</div>

<p>“At the close of the examination his blindfold
was removed, and he was introduced to Mr. Miller,
to the no small amusement of the company.</p>

<p>“They arrived in New York on the evening of
the 6th of February, 1844, and found a conference
assembled in Franklin Hall. Mr. Miller
gave two discourses there on the 7th; when,
finding the place too small, they adjourned to the
Broadway Tabernacle, where he lectured in the
afternoon and evening of the 8th and 9th of February,
to crowded assemblies. It was estimated
that not less than five thousand persons were
present. The audiences were solemn and attentive.</p>

<p>“On the 10th of February they went to Philadelphia,
and on the 11th Mr. M. commenced a
course of lectures in the saloon of the Chinese
Museum, closing on the 18th. That immense
hall was filled to overflowing.</p>

<p>“While laboring here, a friend gave the following
description of Mr. Miller’s personal appearance:—</p>

<div class="blockquote">

<p>“‘There is a kindness of soul, simplicity, and
power, peculiarly original, combined in his manner;
and he is affable and attentive to all, without
any affectation of superiority. He is of about
medium stature, a little corpulent, and, in temperament,
a mixture of sanguine and nervous.<span class="pagenum"><a id="Page_272"></a>[272]</span>
His intellectual developments are unusually full,
and we see in his head great benevolence and firmness,
united with a lack of self-esteem. He is
wanting in marvelousness, and is naturally skeptical.
His countenance is full and round, while
there is a peculiar expression in his blue eye, of
shrewdness and love. Although about sixty-two
years of age, his hair is not gray, but of a light,
glossy auburn; his voice is full and distinct, and
his pronunciation somewhat northern-antique.
In his social relations, he is gentle and affectionate,
and insures the esteem of all with whom he
mingles. In giving this charcoal sketch to the
public, I have merely sought to correct numerous
misstatements, and gratify the honest desire
of many distant believers with a faint outline of
the character and appearance of the man.’</p>

</div>

<p>“While drawing crowded houses of intelligent
and attentive hearers, his name was seldom
mentioned in the religious press, except by way
of ridicule or denunciation; and many churches,
particularly those of his own denomination, were
taking disciplinary steps with those who had
embraced his views. This called forth from him
the following</p>

<div class="blockquote">

<p class="center">“‘ADDRESS TO BELIEVERS IN CHRIST OF ALL DENOMINATIONS.</p>

<p>“‘<span class="smcap">Dear Brethren</span>: We would ask, in the
name of our dear Master, Jesus Christ, by all
that is holy, by the fellowship of the saints, and
the love of the truth, why you cast us off as if
we were heretics? What have we believed, that
we have not been commanded to believe by the
word of God, which you yourselves allow is the<span class="pagenum"><a id="Page_273"></a>[273]</span>
rule and only rule of our faith and practice?
What have we done that should call down such
virulent denunciations against us from pulpit and
press, and give you just cause to exclude us (Adventists)
from your churches and fellowship? In
the name of all that is dear, all that is holy and
good, we call upon some of you to come out and
tell us wherein our great sin lies. Have we denied
the faith once delivered to the saints? Tell
us, we pray you, or, wherein is our fault? If
there is an honest man among you, of which we
cannot doubt, we shall expect to see your reasons
publicly and honestly avowed; and if we are
guilty of heresy or crime, let the Christian community
know it, that we may be shunned by all
who know and love the truth.</p>

<p>“‘Is it heterodox to believe that Jesus Christ
will come again to this earth, to receive his saints
to himself, and to reward all men as their work
shall be? If so, then our fathers, and our ministers,
our creeds, and our Bibles, have taught us
heresy; and from our infancy we have misunderstood
our teachers, and misapplied our Bible.
Do tell us what mean a class of texts like these?
John 14:3: “And if I go and prepare a place for
you, I will come again and receive you unto myself;
that where I am there ye may be also.”
Acts 1:11: “Which also said, Ye men of Galilee,
why stand ye gazing up into heaven? This
same Jesus which is taken up from you into
heaven, shall so come in like manner as ye have
seen him go into heaven.” 1 Pet. 1:7 and 13:
“That the trial of our faith, being much more
precious than of gold that perisheth, though it
may be tried with fire, might be found unto praise,<span class="pagenum"><a id="Page_274"></a>[274]</span>
and honor, and glory, at the appearing of Jesus
Christ. Wherefore, gird up the loins of your
mind, be sober, and hope to the end for the grace
that is to be brought unto you at the revelation
of Jesus Christ.” Rev. 1:7: “Behold, he cometh
with clouds; and every eye shall see him, and
they also which pierced him; and all kindreds of
the earth shall wail because of him.”</p>

<p>“‘Does our crime consist in looking for him
and loving his appearing? This, too, we charge
upon our fathers and teachers; we have heard,
ever since we had consciousness, as our duty explained
and enforced, to watch and look, to love
and be prepared for his return, that when he
comes we may enter into the marriage supper of
the Lamb. We also have Christ and the apostles
for our example in so doing. Witness Matt.
24:44; 25:13; Mark 13:34-37; Phil. 3:20,
21; 2 Tim. 4:8; Titus 2:13; 2 Pet. 3:12; Rev.
14:15.</p>

<p>“‘Or are we to be severed from our brethren
because we believe the prophecies of the Old and
New Testaments to be the true prophecies of God;
or because that we think we can understand
them, and see in the history of our world their
fulfillment? Are we to be cut off from our connection
with your churches because we believe as
your ministers have told us we ought to for ages
past? Acts 24:14: “But this I confess unto
you, that after the way which they call heresy,
so worship I the God of my fathers, believing all
things which are written in the law and in the
prophets.” 26:22: “Having therefore obtained
help of God, I continue unto this day, witnessing
both to small and great, saying none other things
than those which the prophets and Moses did say<span class="pagenum"><a id="Page_275"></a>[275]</span>
should come. King Agrippa, believest thou the
prophets?” 1 Tim. 4:14: “That thou keep this
commandment without spot, unrebukable, until
the appearance of our Lord Jesus Christ.” Rev.
1:4: “Blessed is he that readeth, and they that
hear the words of this prophecy, and keep those
things which are written therein; for the time
is at hand.”</p>

<p>“‘Again, let me inquire: Are we treated as
heretics because we believe Christ will come this
year? Are we not all commanded to watch?
Mark 13:37: “And what I say unto you, I say
unto all, Watch.” And I would ask, Is it not our
duty to watch this year? If so, will you tell us
how a man can watch, and not expect the object
for which he watches? If this is the crime, we
plead guilty to the charge, and throw ourselves
upon the word of God, and the example of our
fathers, to justify us in so doing. Eccl. 8:5, 6:
“Whoso keepeth the commandments shall feel no
evil thing; and a wise man’s heart discerneth
both time and judgment; because to every purpose
there is time and judgment.” Dan. 12:6,
7: “And one said to the man clothed in linen,
which was upon the waters of the river, How
long shall it be to the end of these wonders? And
I heard the man clothed in linen which was upon
the waters of the river, when he held up his right
hand and his left hand unto heaven, and sware
by him that liveth forever, that it shall be for a
time, times and a half; and when he shall have
accomplished to scatter the power of the holy
people, all these things shall be finished.” 1 Pet.
1:9, 13: “Receiving the end of your faith, even
the salvation of your souls. Of which salvation
the prophets have inquired and searched diligently,<span class="pagenum"><a id="Page_276"></a>[276]</span>
who prophesied of the grace that should
come unto you; searching what, or what manner
of time, the Spirit of Christ which was in them
did signify, when it testified beforehand the sufferings
of Christ, and the glory that should follow.
Unto whom it was revealed, that not unto
themselves, but unto us they did minister the
things which are now reported unto you, with
the Holy Ghost sent down from Heaven; which
things the angels desire to look into. Wherefore,
gird up the loins of your mind, be sober, and hope
to the end for the grace that is to be brought
unto you at the revelation of Jesus Christ.”</p>

<p>“‘Now, if we are wrong, pray show us wherein
consists our wrong. Show us from the word of
God that we are in error; we have had ridicule
enough; that can never convince us that we are
in the wrong; the word of God alone can change
our views. Our conclusions have been formed
deliberately and prayerfully, as we have seen the
evidence in the Scriptures; and all reasoning
against our views has only served to confirm us
in them.</p>

<p>“‘Or, are you ready to say that our crime consists
in examining the Bible for ourselves? We
have inquired “Watchman, what of the night?”
We have besought and entreated them to give us
any signs of the coming morning, and have waited
patiently for an answer; but have waited in vain;
have been turned off with some German or French
philosophy, or had the book closed in our face,
and been insulted for our deep anxiety. We
have, therefore, been obliged to study for ourselves;
and if we are to be cut off for honestly
believing in the exactness of prophetic time, then
Scott and Wesley, and the Newtons, and Mede,<span class="pagenum"><a id="Page_277"></a>[277]</span>
Gill, and others, should all be excommunicated
for the like offense. We, therefore, once more
call upon you to show us our errors; and until
this is done, we must continue to believe the
Lord will come in this Jewish year.</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>“On the 17th of February, Messrs. Miller,
Himes, and Elder Josiah Litch, left Philadelphia
for Washington city, which they reached on the
20th. On the evening of that day they held
their first meeting in the Baptist house, near the
Navy-yard. It became so thronged that, on the
26th, they removed to the Apollo Hall, near the
President’s mansion, where they continued till
the 2d of March.</p>

<p>“During these lectures, on the 28th of February,
the ‘Peacemaker,’ on board of the ‘Princeton,’
exploded, killing Colonel Gardiner and Mr.
Upshur, the United States Secretary of State,
and wounding others. That event added interest
and solemnity to the lectures, and caused them
to be more fully attended. There were present
at the lectures a goodly number of persons belonging
to both houses of Congress.</p>

<p>“Writing from Washington on the day of that
explosion, but before the occurrence, Mr. Miller
said:—</p>

<div class="blockquote">

<p>“‘They throng us constantly for papers, books,
and tracts, which Bro. Himes is scattering gratuitously
by thousands, containing information on
this subject. They send in from this vicinity
and from “old Virginia” for papers and lecturers;
but the one-hundredth part of their requests can
never be complied with. Never have I been listened
to with so deep a feeling, and with such
intense interest, for hours.’</p>

</div>

<p><span class="pagenum"><a id="Page_278"></a>[278]</span></p>

<p>“Mr. Miller gave nineteen lectures in this
place, and Messrs. Himes and Litch fifteen.</p>

<p>“Calls for them to extend their tour further
south came up from Charleston, S. C., Savannah,
Geo., Mobile, Ala., and from many other of the
larger places in the Southern States. Some of
these were very importunate, but previous arrangements
prevented a compliance with those
requests.</p>

<p>“They returned north, held meetings in Baltimore
from the 3d to the 8th of March, and, on
the 9th, returned to Philadelphia. There Mr.
Miller gave two more discourses on the 10th; on
the 11th he lectured in Newark, N. J., in the
Free Presbyterian meeting-house; on the 12th
he gave one discourse in New York; on the 13th
he spoke in Brooklyn and Williamsburg, N. Y.,
and on the 14th he returned to Low Hampton.</p>

<p>“He seems to have kept no minute of his subsequent
labors, but closes his note-book, at the
termination of this tour, with these words: ‘Now
I have given, since 1832, <i>three thousand two
hundred lectures</i>.’</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_XV">CHAPTER XV.</h2>

<p>THE PASSING OF THE TIME—HIS POSITION—LINES ON HIS
DISAPPOINTMENT—CONFESSION—VISIT OF ELD. LITCH—MR.
MILLER AND THE METHODIST MINISTERS—TOUR TO
OHIO—RETURN, ETC.</p>

</div>

<p>“The vernal equinox of 1844 was the furthest
point of time to which Mr. Miller’s calculation of
the prophetic periods extended. When this time
passed, he wrote to Mr. Himes as follows:—</p>

<p><span class="pagenum"><a id="Page_279"></a>[279]</span></p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Low Hampton, March 25, 1844.</span></p>

<p>“‘<span class="smcap">My Dear Brother Himes</span>:—I am now seated
at my old desk in my east room. Having
obtained help of God until the present time, I
am still looking for the dear Saviour, the Son of
God from Heaven, and for the fulfillment of the
promise made to my fathers, and confirmed unto
us by them that heard him, that he would come
again and would receive us to himself, or gather
in one body all the family of the first-born in
Heaven and earth, even in him. This, Paul has
told us, would be in the <i>fullness of times</i>. Eph.
1:9, 10.</p>

<p>“‘The time, as I have calculated it, is now
filled up; and I expect every moment to see the
Saviour descend from heaven. I have now nothing
to look for but this glorious hope. I am full
in the faith that all prophetic chronology except
the 1000 years in the 20th of Rev. is now about
full. Whether God designs for me to warn the
people of this earth any more, or not, I am at a
loss to know; yet I mean to be governed, if time
should continue any longer than I have expected,
by the word and providence of Him who will
never err, and in whom I think I have trusted,
and been supported during my twelve years arduous
labors, in trying to awaken the churches
of God, and the Christian community, and to
warn my fellow-men of the necessity of an immediate
preparation to meet our Judge in the
day of his appearing.</p>

<p>“‘I hope I have cleansed my garments from the
blood of souls. I feel that, as far as it was in
my power, I have freed myself from all guilt in
their condemnation. It is true, but not wonderful,
when we become acquainted with the state<span class="pagenum"><a id="Page_280"></a>[280]</span>
and corruption of the present age of the Laodicean
church, that I have met with great opposition
from the pulpit and professed religious press;
and I have been instrumental, through the
preaching of the Advent doctrine, of making it
quite manifest, that not a few of our theological
teachers are infidels in disguise. I cannot for a
moment believe that denying the resurrection of
the body, or the return of Christ to this earth, or
of a judgment day yet future, is any the less infidelity
now than it was in the days of infidel
France; and yet, who does not know that these
things are as common as pulpits and presses are?
And which of these questions are not publicly
denied in our pulpits and by the writers and editors
of the public papers?</p>

<p>“‘Surely, we have fallen on strange times. I expected
of course the doctrine of Christ’s speedy
coming would be opposed by infidels, blasphemers,
drunkards, gamblers and the like; but I
did not expect the ministers of the gospel and
professors of religion would unite with characters
of the above description, at stores and public
places, in ridiculing the solemn doctrine of
the Second Advent. Many who were not professors
of religion have affirmed to me these
facts, and say they have seen them, and have
felt their blood chilled at the sight.</p>

<p>“‘These are some of the effects which are produced
by preaching this solemn and soul-stirring
doctrine among our Pharisees of the present day.
Is it possible that such ministers and members
are obeying God, and watching and praying for
his glorious appearing, while they join these
scoffers in their unholy and ungodly remarks?
If Christ does come, where must they appear?<span class="pagenum"><a id="Page_281"></a>[281]</span>
and what a dreadful account they will meet in
that tremendous hour? But I feel almost confident
that my labors are about done, and I am,
with a deep interest of soul, looking for my
blessed and glorious Redeemer, who will then be
King over all the earth, and God with us forevermore.</p>

<p>“‘This I can truly say is my chief desire. It
is my meditation all the day long. It is my song
in the night, and my faith and hope amidst the
scenes of this sin-cursed earth. It consoles me
in sickness, comforts me in tribulation, and gives
me patience to endure the scoffs and tauntings of
an ungodly, selfish, and unfeeling world. My
faith and confidence in God’s word is as strong as
ever; although he has not come in the time I expected.
I still believe the time is not far off, and
that God will soon, yes, too soon for the proud
scoffers, justify himself, his word, and the cry of
alarm which has been given through your indefatigable
labors, with others whom God has
raised up to assist in giving the midnight cry.</p>

<p>“‘I am highly gratified with your present position;
if you had gone to criticising words in order
to find another time, yet future, men would
not have thought you honest in your views,
would have lost all confidence in you, and the
good you have done would have been neutralized,
had you shifted or changed your ground.</p>

<p>“‘You have good, honest and sure ground yet
to stand upon; for Christ says, “<i>So likewise ye
when ye shall see all these things, know that he is
near, even at the door.</i>” Now we have lived to
see all the signs fulfilled, the time accomplished.
“<i>Watch therefore: for ye know not what hour
your Lord doth come.</i>”</p>

<p><span class="pagenum"><a id="Page_282"></a>[282]</span></p>

<p>“‘This is the position I have now to take, and
what more work I have to do, will be done in
this manner. I will,</p>

<p>“‘1. <span class="smcap">Prove by Scripture and History that
TIME is fulfilled.</span></p>

<p>“‘2. <span class="smcap">Show the SIGNS all completed.</span></p>

<p>“‘3. <span class="smcap">The duty of WATCHING, for we know
not what hour the Lord may come.</span> And if
God has anything more for me to do in his vineyard,
he will give me strength, open the door,
and enable me to do whatever may be his will,
for his glory and the best good for man.</p>

<p>“‘To him I leave the event, for him I watch
and pray, saying, “<span class="smcap">Come, Lord Jesus, come
quickly. Amen.</span> <i>Even so, come, Lord Jesus.</i>”</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<p>“On the 2d of May he wrote as follows:—</p>

<div class="blockquote">

<p class="center">“‘TO SECOND ADVENT BELIEVERS....</p>

<p>“‘Were I to live my life over again, with the
same evidence that I then had, to be honest with
God and man I should have to do as I have done.
Although opposers said it would not come, they
produced no weighty arguments. It was evidently
guess-work with them; and I then thought,
and do now, that their denial was based more on
an unwillingness for the Lord to come than on
any arguments leading to such a conclusion.</p>

<p>“‘I <i>confess my error</i> and acknowledge <i>my disappointment</i>;
yet I still believe that the day of
the Lord is near, even at the door; and I exhort
you, my brethren, to be watchful, and not let
that day come upon you unawares. The wicked,
the proud, and the bigot, will exult over us. I<span class="pagenum"><a id="Page_283"></a>[283]</span>
will try to be patient. God will deliver the godly
out of temptation, and will reserve the unjust to
be punished at Christ’s appearing.</p>

<p>“‘I want you, my brethren, not to be drawn
away from the truth. Do not, I pray you, neglect
the Scriptures. They are able to make you
wise unto eternal life. Let us be careful not to
be drawn away from the manner and object of
Christ’s coming; for the next attack of the adversary
will be to induce unbelief respecting these.
The manner of Christ’s coming has been well discussed.’</p>

</div>

<p>“Shortly after this he wrote the following lines
respecting his disappointment:—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘How tedious and lonesome the hours,</div>
    <div class="verse indent2">While Jesus, my Saviour, delays!</div>
    <div class="verse indent0">I have sought him in solitude’s bowers,</div>
    <div class="verse indent2">And looked for him all the long days.</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“‘Yet he lingers—I pray tell me why</div>
    <div class="verse indent2">His chariot no sooner returns?</div>
    <div class="verse indent0">To see him in clouds of the sky,</div>
    <div class="verse indent2">My soul with intensity burns.</div>
  </div>
  <div class="stanza">
    <div class="verse indent0">“‘I long to be with him at home,</div>
    <div class="verse indent2">My heart swallowed up in his love,</div>
    <div class="verse indent0">On the fields of New Eden to roam,</div>
    <div class="verse indent2">And to dwell with my Saviour above.’</div>
  </div>
</div>
</div>

<p>“During the last week of May, the Annual
Conference of Adventists was held in the Tabernacle
at Boston. Mr. Miller was present, and, at
the close of one of the meetings, in accordance
with a previous notice, arose, and frankly confessed
his mistake in the definite time at which
he supposed the prophetic periods would have
terminated. The following notice of this confession,
written by a hearer, appeared in the <i>Boston
Post</i> on the 1st of June following:—</p>

<p><span class="pagenum"><a id="Page_284"></a>[284]</span></p>

<div class="blockquote">

<p>“‘<span class="smcap">Father Miller’s Confession.</span>—Many people
were desirous of hearing what was termed
Father Miller’s Confession, which, according to
rumor, was to be delivered at the Tabernacle on
Tuesday evening last, when and where a large
concourse assembled, myself among the number,
to hear the “conclusion of the whole matter;”
and I confess I was well paid for my time and
trouble. I should judge, also, by the appearance
of the audience, and the remarks I heard from
one or two gentlemen not of Mr. Miller’s faith,
that a general satisfaction was felt. I never
heard him when he was more eloquent or animated,
or more happy in communicating his feelings
and sentiments to others. Want of time and
space will not permit me to give even a mere
sketch of his remarks, which occupied more than
an hour. He confessed that he had been disappointed,
but by no means discouraged or shaken
in his faith in God’s goodness, or in the entire
fulfillment of his word, or in the speedy coming
of our Saviour, and the destruction of the world.
Although the supposed time had passed, God’s
time had not passed. “If the vision tarry, wait
for it.” He remained firm in the belief that the
end of all things is at hand, even at the door.
He spoke with much feeling and effect, and left
no doubt of his sincerity.</p>

<p class="right">D.’</p>

</div>

<p>“His disappointment in the passing of the time
was great; but it did not at all impair his confidence
in God, or affect his usual cheerfulness of
disposition. Eld. Josiah Litch, who visited him
on the 8th of June, at Low Hampton, thus
wrote:—</p>

<p><span class="pagenum"><a id="Page_285"></a>[285]</span></p>

<div class="blockquote">

<p>“‘I found both himself and family well and in
fine spirits. Indeed, I have never seen him
when he seemed to enjoy himself better than at
present. If any evidence of his sincerity in
preaching the advent of Christ in 1843 were
wanting, in addition to his arduous and unrequited
toil of twelve years, his present humble submission
to his disappointment, and the spirit of
meekness with which the confession of disappointment
is made, is sufficient to satisfy the
most incredulous that nothing but a deep conviction
of duty to God and man could have moved
such a man to such a work. That he is greatly
disappointed in not seeing the Lord within the
expected time, must be evident to all who hear
him speak; while the tearful eye and subdued
voice show from whence flow the words he utters.</p>

<p>“‘Although disappointed as to time, I never
saw him more strong than now in the general
correctness of his expositions of Scripture and
calculation of prophetic times, and in the faith of
our Lord’s speedy coming.’</p>

</div>

<p>“In company with his son George and Mr.
Himes, Mr. Miller left home on the 21st of July,
1844, for a tour as far west as Cincinnati. They
reached Rochester, N. Y., on the 23d, and on the
24th commenced a series of meetings in a beautiful
grove in Scottsville, near that city. Mr. Miller
was listened to with unusual interest.</p>

<p>“From Rochester they visited Buffalo, N. Y.,
Toronto, C. W., Lockport, N. Y., Cleveland, Akron,
Cincinnati, and other places in Ohio. At
this last place he lectured, on the evening of August
19, to an audience of about four thousand
persons, and continued there one week.</p>

<p>“They had proposed going further west, but<span class="pagenum"><a id="Page_286"></a>[286]</span>
freshets in the rivers in those parts prevented.
They returned from Cincinnati, up the Ohio and
Muskingum rivers, to McConnellsville, which
they reached on the 28th of August, and where
Mr. M. delivered five lectures.</p>

<p>“On the 2d of September they left this place
by steamboat, down the Muskingum river to
Marietta, from thence to take a boat to Pittsburg,
on their way to Philadelphia. On board the
boat for Marietta they found from thirty to forty
Methodist ministers, who were on their way to
attend the Methodist Episcopal Conference in
that city.</p>

<p>“Mr. M. noticed some sly glances from one to
another, which seemed to say, ‘We will have
some sport with the old gentleman.’ He, however,
took no notice of them, but went to a retired
part of the deck, and commenced reading.
Soon a dandy-looking minister walked past him
several times, and finally asked him:—</p>

<p>“‘Is your name Miller?’</p>

<p>“Mr. M. replied in the affirmative, and kept
on reading.</p>

<p>“He then asked him if he was the Miller who
had prophesied the end of the world.</p>

<p>“Mr. M. said he did not prophesy, but supposed
that he was the one to whom he referred.</p>

<p>“The minister said that he did not believe we
could know when the world was to end.</p>

<p>“Mr. M., thinking he had a right to his unbelief,
made no reply.</p>

<p>“The minister then said he did not believe God
had revealed the time.</p>

<p>“Mr. M. replied that he could prove by the
Bible that God had revealed it; and that, if he
was an honest man, he would make him acknowledge<span class="pagenum"><a id="Page_287"></a>[287]</span>
it, by asking him a few questions in reference
to the Bible, if he would answer them.</p>

<p>“The man retired, procured his Bible, and returned
with about twenty other ministers, who
gathered around him. An elderly one, who
looked like an honest man, took his seat in front,
on the capstan. All were attention. Mr. M.
asked the man to read the first three verses of
Dan. 12.</p>

<p>“This he did aloud.</p>

<p>“Mr. M. then asked if the <i>resurrection</i> was
brought to view in those verses.</p>

<p>“The man looked at them for a while, and
said he did not know that it was.</p>

<p>“Mr. M. asked him if he would tell what
they did mean.</p>

<p>“He said he did not choose to do so.</p>

<p>“‘Oh! very well,’ said Mr. M.; ‘we have nothing
more to say together; for I did not agree
to convince you, if you would not answer a few
questions.’</p>

<p>“The elderly minister then asked him why he
would not answer.</p>

<p>“‘Because I do not choose to do so.’</p>

<p>“‘Why,’ said the old gentleman, ‘I should
have no objection to answering that question. It
does refer to the resurrection.’</p>

<p>“‘Well, father,’ said Mr. M., ‘I perceive you
are an honest man. I will, if you please, ask
<i>you</i> a few questions.’</p>

<p>“The old gentleman said he would answer
them if he could.</p>

<p>“Mr. M. asked him to read the 6th verse—‘How
long shall it be to the end of these wonders?’—and
say what wonders were referred to.</p>

<p>“The dandy minister then spoke—‘Don’t<span class="pagenum"><a id="Page_288"></a>[288]</span>
answer that question; he will make a <i>Millerite</i>
of you.’</p>

<p>“The elderly minister said he was not afraid
of the Bible, let it make what it would of him;
and replied, that the ‘wonders’ referred to must
mean the resurrection, &amp;c.</p>

<p>“‘Well,’ said Mr. M., ‘is the reply of the one
clothed in linen, who sware “that it should be
for a time, times, and an half,” given in answer
to the question, how long it will be to the resurrection?’</p>

<p>“Here the dandy minister again spoke—‘Don’t
answer that question; for, if you do, he will
make a <i>Millerite</i> of you.’</p>

<p>“The other gave him to understand that he
was afraid of no result to which an honest investigation
of the Scriptures might lead, and
that he should answer any questions he choose
to. The admission of the dandy minister, that
honest answers could not be given to a few
simple questions on a portion of Scripture, without
making men ‘Millerites,’ excited the interest
of all to the highest point.</p>

<p>“The elderly minister replied that he thought
it must be given in answer to that question.</p>

<p>“On hearing the answer, the dandy minister
shrunk back, closed his mouth, and interfered no
more.</p>

<p>“Mr. M. asked who it was that gave this
answer.</p>

<p>“The other readily replied that he was undoubtedly
the Lord Jesus Christ.</p>

<p>“‘Well, then,’ said Mr. M., ‘if the Lord Jesus
Christ, in answer to the question, How long it
should be to the resurrection, has sworn with an<span class="pagenum"><a id="Page_289"></a>[289]</span>
oath that it shall be for a time, times, and an
half, is not the time revealed?’</p>

<p>“‘But,’ said the other, ‘you can’t tell what that
time, times, and an half mean.’</p>

<p>“‘I did not agree,’ said Mr. M., ‘to do that;
our <i>understanding</i> of it is another thing. But
has not God there revealed the time, and sworn
to it with an oath?’</p>

<p>“‘Yes,’ said the other, ‘he has.’</p>

<p>“‘Well, then,’ said Mr. M., ‘I have proved all I
agreed to.’</p>

<p>“‘Why,’ said the minister, ‘I never saw this
in this light before. Can you tell what is
meant by time, times, and an half?’</p>

<p>“<i>Mr. M.</i> ‘I will try. Read, if you please, the
6th verse of Rev. 12.’</p>

<p>“<i>Min.</i> ‘“And the woman fled into the wilderness,
where she hath a place prepared of God,
that they should feed her there a thousand two
hundred and three-score days.”’</p>

<p>“<i>Mr. M.</i> ‘Now read the 14th verse.’</p>

<p>“<i>Min.</i> ‘“And to the woman were given two
wings of a great eagle, that she might fly into
the wilderness, into her place, where she is nourished
for a time, and times, and half a time.”’</p>

<p>“<i>Mr. M.</i> ‘Do not those two denote the same
period of time?’</p>

<p>“<i>Min.</i> ‘Yes.’</p>

<p>“<i>Mr. M.</i> ‘Then must not the time given in
answer to the question be the same as the 1260
days?’</p>

<p>“The minister acknowledged it must be so.</p>

<p>“Mr. M. pointed him to the various places where
the same period is presented under different forms,—forty-two
months, 1260 days, time, times, and<span class="pagenum"><a id="Page_290"></a>[290]</span>
half a time—and showed him how 30 days to a
month, and 12 months to a year, would make 3½
years, equal to 1260 days. He then asked him
if we might not know that God had revealed the
time to the resurrection in days.</p>

<p>“He said, Yes; but asked if we could know how
to reckon them.</p>

<p>“Mr. M. pointed him to Dan. 7:25, the time
of the continuance of the saints in the hands of
the little horn, a period of the same length, and
asked if that could denote simply 1260 days; ‘for’
said he, ‘you know that they persecuted the saints
more than so many literal days.’</p>

<p>“This he admitted; but asked, if not literal
days, what they were.</p>

<p>“Mr. M. showed him that the language was
symbolical; that if it had been given in literal
time, it would have had a bad effect on past generations,
as they would have seen that the judgment
could not come in their day, and they might
not have lived in continual readiness for it, as
they should do. He then referred to Num. 14:
34, and Eze. 4:6, where God has appointed a
day for a year; showed him how the 70 weeks
were fulfilled in 490 years—as many years as
there were days in 70 weeks—and showed there
were just 1260 years from the time the decree of
Justinian went into effect, <span class="allsmcap">A. D.</span> 538, to 1798, when
the papacy was subverted by Napoleon.</p>

<p>“The minister acknowledged the pertinency of
these references, and confessed that the time sworn
to by Christ must denote 1260 years.</p>

<p>“Mr. M. then showed how the 2300 days and
the four great kingdoms, &amp;c., bring us down to
the end, and how they must terminate about this
time; but confessed that the expected time had<span class="pagenum"><a id="Page_291"></a>[291]</span>
gone by. He spoke about an hour, during which
the strictest attention was given by those who
stood around. Many confessed they never thought
that ‘Millerism’ was anything like that.</p>

<p>“On arriving at Marietta, Mr. M. was detained
a part of the next day in the boat, and the inhabitants
came down with the request that he
would stop and lecture, offering him the Methodist
house. But he was obliged to hasten on, and
could not comply with their invitation.</p>

<p>“They arrived at Harrisburg, Pa., on Sunday,
the 8th, and lectured four days in the old Methodist
chapel to good audiences. On the 11th Mr.
Miller wrote to the <i>Signs of the Times</i> as follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Harrisburg, Sept. 11, 1844.</span></p>

<p>“‘<span class="smcap">Dear Bro. Bliss</span>:—We are now in this place
laboring to prove to the people that the Bible is
the revealed will of God, and that all may and
will be known which concerns us, to make us
perfect in every good work, by every sincere and
candid inquirer, in this age of general expectation
of some moral or physical revolution in the earth.
And we believe, and we so teach, that the revolution
so much expected, and so long desired by
every child of God, is the coming of King Jesus,
the marriage of the Lamb, and the completion of
all the promises given us who believe in God’s
word. We are as confident as faith in the blessed
word can make us, that Christ is now at the very
door, and soon our wondering eyes will be ravished
by all the beauty, splendor, pomp and glory of
our descending King.</p>

<p>“‘These thoughts make me happy while I write;
but, O God! what then will be my feelings, when<span class="pagenum"><a id="Page_292"></a>[292]</span>
faith will end in sight, and hope in fruition? I
know that my mind is too feeble to imagine, my
faculties too weak to comprehend the emotion of
my soul, when I shall stand before him; yes, and
see him as he is, and be like him; yes, more than
that, ten times more grand, more glorious still
than all, shall be forever with him. No more a
stranger in this giddy world, no more a pilgrim
from the dizzy maze of life’s ten thousand cares,
no more a wanderer from my Father’s house, no
more to meet the scoffs of friends or foes, or meet
the upturned lip, or curl of scorn from that black
coat, and hear the oft-repeated epithet, in accents
of deep derision, “<i>There goes old Miller.</i>” My
soul rejoices when I think a few more days, at
most, and all these scenes will be forgotten in
the eternal sunshine of his glory. Why not begin
the song of everlasting gratitude to God for
this blessed hope.</p>

<p>“‘I find in every place where Bro. Himes and
myself have traveled and labored, the same selfish,
Pharisaical bigotry among the sects, and more
especially among the several editors of pretended
religious newspapers. Many of these misrepresent
and falsely accuse their brethren of other
sects in their trade—and they only fatten on the
destruction of those who do not wear their sectarian
badge. This would be a dark picture for
the Christian religion, were it not for a few exceptions
in the moral heavens; but there is now
and then a brilliant star in the galaxy, that shines
the brighter in consequence of the surrounding
darkness; and in every sect we find a few of their
numbers whose faithful hearts and honest lives
denote they have not bowed the knee to Baal.
Were it not for this, I long ago would have yielded<span class="pagenum"><a id="Page_293"></a>[293]</span>
up the point, that wicked men and devils, and
the gates of hell, had in this our day prevailed
against the church. But thank the Lord, a remnant
yet is left; the Bible yet is true, and these
men are but the tares which soon will be gathered
and burned. I do believe few men will be left.</p>

<p>“‘The organ of the “<i>Church of God</i>,” so called,
in this place, has spit his venom out, and I hope
his poison will not taint his own body; but if it
does, and should he reap the fruits, I hope he will
remember his false assertions only go to show the
bird was hit, and all his gall falls harmless at the
feet of those he meant to wound. I will write
you again when I get home.</p>

<p>“‘I remain as ever “looking for the blessed
hope,” &amp;c.</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<p>“They then passed on to Middletown, where
they remained two days; to Sandersville, where
Mr. M. gave one lecture; and to Philadelphia,
where they arrived on the 14th of September.
On the 16th, Mr. M. commenced his lectures at
the Museum Saloon, in Julian street.</p>

<p>“On the 19th, Mr. M. reached New York city,
and the next day gave a discourse in Franklin
Hall. On Sunday, <span class="allsmcap">P. M.</span>, he preached in the church
in Chrystie street, from these words: ‘But this
I confess unto thee, that after the way which they
call heresy, so worship I the God of my fathers,
believing all things that are written in the law
and the prophets; and have hope toward God,
which they themselves also allow, that there shall
be a resurrection of the dead, both of the just and
unjust.’ Acts 24:14, 15. He spoke with great
ease and clearness respecting the reasons which
had fixed his mind on 1843. He acknowledged<span class="pagenum"><a id="Page_294"></a>[294]</span>
that there had been a mistake, but expressed his
assurance in the near coming of Christ, for which
event he entreated all to be in readiness. In the
evening, he spoke in the same place, to a crowded
and attentive audience, upon the seven last
plagues of Rev. 16:15-17, six of which he believed
had been poured out during the last three
hundred years.</p>

<p>“His health was at this time suffering considerably
from the fatigues of the western tour;
and, feeling it his duty to rest for a season, he
declined the many urgent invitations which were
then pressing upon him for lectures elsewhere,
and returned to his family at Low Hampton.
From that place he wrote as follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">September 30, 1844.</span></p>

<p>“‘<span class="smcap">Dear Brother</span>:—I am once more at home,
worn down with the fatigue of my journey, my
strength so exhausted and my bodily infirmities
so great that I am about concluding I shall never
be able again to labor in the vineyard as heretofore.
I wish now to remember with gratitude
all those who have assisted me in my endeavors
to awaken the church and arouse the world to a
sense of their awful danger.</p>

<p>“‘I pray God, my brethren and sisters, that
you may receive a reward in this life of a hundred
fold, and, in the world to come, eternal life.
Many of you have sacrificed much—your good
names, former associations, flattering prospects in
life, occupation, and goods; and with me you
have received scorn, reproach, and scandal from
those whom it was our souls’ desire to benefit.
Yet not one of you <i>to whom my confidence has
ever been given</i>, has, to my knowledge, murmured<span class="pagenum"><a id="Page_295"></a>[295]</span>
or complained. You have cheerfully endured the
cross, despised the shame, and with me are looking
for and expecting the King in all his glory.
This is to me a cause of gratitude to God. May
he preserve you unto the end. There have been
<i>deceivers</i> among us, but God has preserved me
from giving them <i>my confidence</i> to deceive or
betray....</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<h2 class="nobreak" id="CHAPTER_XVI">CHAPTER XVI.</h2>

<p>THE SEVENTH MONTH MOVEMENT—DISAPPOINTMENT—THE
NOBLEMAN AND HIS SERVANTS—NEED OF PATIENCE—CONFERENCE
AT LOW HAMPTON—ETC.</p>

</div>

<p>“For a few months previous to this time, the
attention of some had been directed to the tenth
day of the seventh month of the current Jewish
year, as the probable termination of several prophetic
periods. This was not generally received
with favor by those who sympathized with Mr.
Miller, till a few weeks previous to the time designated,
which, on that year, following the reckoning
of the Caraite Jews, fell on the 22d day of
October. Mr. Miller had, a year and a half previous,
called attention to the seventh month<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> as an<span class="pagenum"><a id="Page_296"></a>[296]</span>
important one in the Jewish dispensation; but as
late as the date of his last letter (September 30,
1844,) he had discountenanced the positiveness
with which some were then regarding it. On the
6th of October he was first led to favor the expectation
which pointed to that month, and thus wrote:
‘If Christ does not come within twenty or twenty-five
days, I shall feel twice the disappointment I
did in the spring.’</p>

<p>“About the same time, also, the belief in the
given day was generally received. There were
exceptions, but it is the duty of the impartial
historian to record the fact that those who had<span class="pagenum"><a id="Page_297"></a>[297]</span>
embraced the views of Mr. Miller did, with great
unanimity, heartily and honestly believe that on
a given day they should behold the coming of the
King of glory.</p>

<p>“The world cannot understand how that could
be; and many who professed the name of Christ,
have spoken contemptuously of such an expectation.
But those who in sincerity love the Saviour,
can never feel the least emotion of contempt
for such a hope. The effect on those entertaining
this belief is thus described by Mr. Miller, in
a letter dated October 11, 1844:—</p>

<div class="blockquote">

<p>“‘I think I have never seen among our brethren
such <i>faith</i> as is manifested in the seventh
month. “He will come,” is the common expression.
“He will not tarry the second time,” is their
general reply. There is a forsaking of the world,
an unconcern for the wants of life, a general searching
of heart, confession of sin, and a deep feeling
in prayer for Christ to come. A preparation of
heart to meet him seems to be the labor of their
agonizing spirits. There is something in this
present waking up different from anything I have
ever before seen. There is no great expression
of joy: that is, as it were, suppressed for a future
occasion, when all Heaven and earth will rejoice
together with joy unspeakable and full of glory.
There is no shouting; that, too, is reserved for
the shout from Heaven. The singers are silent:
they are waiting to join the angelic hosts, the
choir from Heaven. No arguments are used or
needed: all seem convinced that they have the
truth. There is no clashing of sentiments: all
are of one heart and of one mind. Our meetings
are all occupied with prayer, and exhortation to
love and obedience. The general expression is,<span class="pagenum"><a id="Page_298"></a>[298]</span>
“Behold, the Bridegroom cometh; go ye out to
meet him.” Amen. Even so come, Lord Jesus.</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<p>“The natural heart would be unable to realize
that any emotion, but that of fear and dread,
could fill the minds of those thus believing. But
when the secrets of the great day shall be made
known, it will be seen that the coming of Christ
was ardently desired by them, and that their
hearts were filled with a holy joy, while they
were subdued by awe, as standing in the presence
of the Governor of the universe. The state
of mind thus produced was a great moral spectacle,
upon which those who participated in it
will ever look back with pleasure, and without
regret.</p>

<p>“The time immediately preceding the 22d of
October was one of great calmness of mind and
of pleasurable expectation on the part of those
who regarded that point of time with interest.
There was a nearness of approach to God, and a
sweetness of communion with him, to which
those who experienced it will ever recur with
pleasure. During the last ten days, secular business
was, for the most part, suspended; and those
who looked for the advent gave themselves to
the work of preparation for that event, as they
would for death, were they on a bed of sickness
expecting soon to close their eyes on earthly
scenes forever.</p>

<p>“There were some cases of extravagance, as
there have been in all great movements; and it
would have been strange had there not been. But
the published accounts of these were greatly exaggerated,
and hundreds of reports had no foundation<span class="pagenum"><a id="Page_299"></a>[299]</span>
in fact. All reports respecting the preparation
of ascension robes, &amp;c., and which are still by
many believed, were demonstrated over and over
again to be false and scandalous. In the investigation
of the truth of such, no labor and expense
was spared; and it became morally certain that
<i>no instance of the kind anywhere occurred</i>.</p>

<p>“The most culpable incident, which had any
foundation in fact, was in Philadelphia. In opposition
to the earnest expostulations of Mr. Litch
and other judicious persons, a company of about
one hundred and fifty, responding to the pretended
vision of one C. R. Georgas, on the 21st of October
went out on the Darby-street road, about four
miles from Market-street bridge, and encamped
in a field under two large tents, provided with
all needed comforts. The next morning, their
faith in Georgas’ vision having failed, all but about
a dozen returned to the city. A few days later
the others returned. That was an act the report
of which was greatly exaggerated. It met the
emphatic disapproval of Mr. Miller and the Adventists
generally, and its folly was promptly
confessed by the majority of those who participated
in it.</p>

<p>“The day passed, and the expectation of the
advent at that time was proved to be premature.
The friends were at first quite saddened, but were
not disheartened by the passing of the time.
This was the <i>only</i> specific <i>day</i> which was regarded
by intelligent Adventists with any positiveness.
There were other days named by those
whose opinions were received with no favor; but
their unauthorized declarations should not be
imputed to the body.</p>

<p>“The fact that many suspended their business<span class="pagenum"><a id="Page_300"></a>[300]</span>
for a few days was censured by opponents; but
it was only acting consistently with their faith,
opponents being judges. Dr. Dowling, a celebrated
Baptist clergyman in New York city, in a
review of Mr. Miller, used this strong language:—</p>

<div class="blockquote">

<p>“‘Were this doctrine of Mr. Miller established
upon evidence satisfactory to my own mind, I
would not rest till I had published in the streets,
and proclaimed in the ears of my fellow-townsmen,
and especially of my beloved flock, “The
day of the Lord is at hand! Build no more
houses! Plant no more fields and gardens! Forsake
your shops and farms, and all secular pursuits,
and give every moment to preparation for
this great event! for in three short years this
earth shall be burnt up, and Christ shall come in
the clouds, awake the sleeping dead, and call the
living before his dread tribunal.”’</p>

</div>

<p>“In the first communication received from Mr.
Miller after this time, he wrote from Low Hampton,
Nov. 10, 1844:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Bro. Himes</span>:—I have been waiting and
looking for the blessed hope, and in expectation
of realizing the glorious things which God has
spoken of Zion. Yes, and although I have been
twice disappointed, I am not yet cast down or
discouraged. God has been with me in Spirit,
and has comforted me. I have now much more
evidence that I do believe in God’s word; and
although surrounded with enemies and scoffers,
yet my mind is perfectly calm, and my hope in
the coming of Christ is as strong as ever. I have
done only what after years of sober consideration
I felt it to be my solemn duty to do. If I have
erred, it has been on the side of charity, the love<span class="pagenum"><a id="Page_301"></a>[301]</span>
of my fellow-man, and my conviction of duty to
God. I could not see that I should harm my fellow-men,
even supposing the event should not
take place at the time specified, for it is a command
of our Saviour to look for it, watch, expect
it, and be ready. Then if I could by any means,
in accordance with God’s word, persuade men to
believe in a crucified, risen, and coming Saviour,
I felt it would have a bearing on the everlasting
welfare and happiness of such. I had not a distant
thought of disturbing our churches, ministers,
religious editors, or departing from the best
biblical commentaries or rules which had been
recommended for the study of the Scriptures.
And even to this day, my opposers have not been
able <i>to show</i> where I have <i>departed from any
rule laid down by our old standard writers of
the Protestant faith</i>. I have only interpreted
Scripture in accordance with their rules, as I honestly
believed. And not one honest man, who
understands this question, will deny this assertion
of mine. But that, over which I could have no
control, transpired to produce on the public mind
an unhappy effect.</p>

<p>“‘The public excitement commenced some six
years ago. Although I had been proclaiming
the Second Advent for six years before, there was
not one of our churches that I visited but what
<i>acknowledged the happy effects of the doctrine</i>;
and many were hopefully converted, who united
themselves with the several sects as their own
judgment dictated. In 1839 and 1840, the opposition
to the doctrine began to rage, united with
ridicule and misrepresentation. The Universalists
commenced the contest, and were followed
by every sect in our country. Then the brethren<span class="pagenum"><a id="Page_302"></a>[302]</span>
who loved the appearing of our Saviour,
found themselves among opposers. And instead
of meeting sound argument and light among their
former brethren, they were almost universally
met with scoffing, ridicule, and misrepresentation.
Odious names and cruel epithets were applied to
us; and in many cases our motives were impugned,
and a war of extermination was commenced
against the Advent faith. Many of our
brethren caught a measure of this spirit, and began
to defend themselves in like manner, against
the attacks of the several sects. The name of
“<i>Babylon</i>,” and I am sorry to say it, was applied
to <i>all</i> of our churches without any <i>discrimination</i>,
although in <i>too many</i> instances it was not
unjustly applied. We were thus placed at the
time we expected our deliverance; and if Christ
had come and found us in this condition, who
would have been ready, purified, and made white?
But the time passed, and the Adventists were
humbled; and thus we see that our God was wise
and good, in the tarrying of the vision, to humble,
purify, and prepare us for an admittance into
his blessed kingdom.</p>

<p>“‘I would now beg and pray, my brethren,
that we may humble ourselves, avoid disputes,
and enter into our chambers, and hide ourselves
for a little while until the danger is over. Hold
no unnecessary controversy with the despisers of
our blessed hope, let us separate ourselves from
them in very deed. We have thus far done all
we could—and now is the time of their triumph,
but it will be short. I am determined by the
grace of God to follow this rule. God will fight
our battles for us, and in due time we shall see
who is the only Potentate. Now let patience<span class="pagenum"><a id="Page_303"></a>[303]</span>
have its perfect work. Our duty now is to comfort
one another with these words, strengthen
those that are weak among us, comfort the feeble,
establish the wavering, raise up the bowed
down, speak often one to another, and forsake
not the assembling of ourselves together; let our
conversation be in Heaven from whence we look
for the Saviour, for the time has now come for
us to live by faith, <i>a faith</i> that is tried like gold
seven times purified. Let us hold fast our profession
without wrath or doubting, for he is faithful
who has promised, and he that shall come will
come, and will not tarry. Let us be careful that
we become not overcharged with the things of
this world, and so that day come upon us unawares;
but know, brethren, that the day will not
come upon you as a thief; you will see and know
the sign of the Son of man.</p>

<p>“‘I would advise you, Bro. Himes, to continue
publishing your papers in Boston and New York.
We must have a medium of communication with
one another, so that amid the moral darkness
which has shrouded the people on the prophecies,
we may have light in all our dwellings. This
cannot be far from the time. I feel confident that
God will justify his word, and the time which we
have preached; for we cannot have varied far
from the truth in our own views of the seven
times, the 2300 days, the 1335 days, the trumpets,
&amp;c.</p>

<p>“‘<i>Brethren</i>, hold fast; let no man take your
crown. I have fixed my mind upon another
time, and here I mean to stand until God gives
me more light—and that is <i>To-day</i>, <span class="smcap">To-day</span>,
and TO-DAY, until he comes, and I see <span class="smcap">Him</span> for<span class="pagenum"><a id="Page_304"></a>[304]</span>
whom my soul yearns. Permit me to illustrate
by parable.</p>

<p>“‘A certain nobleman about taking a long journey,
called together his servants, gave instructions
to every one respecting their work, and
commanded them to be faithful in their several
occupations; and at his return, he would reward
every one as his work should be. He also informed
them how many days he should be absent;
but the time of night when he should return, he
did not make known; yet, if they would watch,
they should know when he was near, even at the
door. And he informed them how they might
know. They would first see the lights of his
carriage in the distance, and they would hear the
rumbling of his carriage wheels, and go out to
meet him, and open the portal gates for him immediately.
Whether he should come in the first,
second, third, or fourth watch, he would not then
inform them; but commanded them to watch.
After he was gone, many of the servants began
to neglect their master’s business, and to form
plans for their own amusement. Thus engaged,
the days appointed for their master’s return were
forgotten. The giddy whirl of dissipation had
filled their mind, and time passed rapidly along;
and the days were nearly run out when some of
the servants discovered in the steward’s book the
number of days recorded when their master should
return. This was immediately read in the hearing
of the servants, and created no small excitement
among them. Some said the time was not
revealed, because the master said the watch was
not known. Others said the master would never
return, he would send his principal servant, and<span class="pagenum"><a id="Page_305"></a>[305]</span>
then they would have a feasting time to their own
liking.</p>

<p>“‘Thus they were wrangling and disputing
until the days, according to the best reckoning
they could make, had run out, and the night
came, in which some of them expected him. The
porter, and a few others determined to watch,
while the remainder of the servants were feasting
and drinking. The porter and his companions
kept a good lookout; for, at the first watch, they
expected their master. They thought they saw
the light and heard the rumbling of the wheels.
They ran among the servants, and cried, “Behold,
the master cometh.” This caused no small stir
among them, and many made preparation for
their master’s return. But it proved to be a false
alarm. Then those servants ridiculed the porter
and his friends for their <i>fears</i> as <i>they</i> called it,
and returned to their feasting again. But the
porter and his friends were still vigilant until the
second watch, when they were again disappointed,
and the servants were more vexed than ever.
They now scoffed, and mocked, and then turned
some of them out of doors. Again they waited
for the third watch, and again they were disappointed.
Now the majority of the servants, being
more angry than ever, beat and bruised the porter
and his friends, and turned them all out of
the house, locked the doors, and laid themselves
down to sleep. At the fourth watch the master
came, and found the porter and a few of his companions
watching. The doors were barred and
the remainder of the servants were asleep.</p>

<p>“‘Now let me ask, Will the master condemn the
porter and his friends for making three false
alarms? Will he punish them for disturbing<span class="pagenum"><a id="Page_306"></a>[306]</span>
their carousing brethren? Which of these two
classes of servants will have shown the most love
for their master? Let every one answer to himself
these questions, and decide his own case
justly. Our former brethren say they <i>watch</i>, but
do not expect him.</p>

<p>“‘Bro. Himes, give us the signification of the
word <span class="smcap">Watch</span>. Yours as ever, looking, &amp;c.</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>Again Mr. Miller wrote on the 18th of November
from Low Hampton:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Bro. Himes</span>: Be <i>patient</i>, establish
your heart, for the coming of the Lord draweth
nigh. For you have need of <i>patience</i>, that, after
ye have done the will of God, ye might receive
the promise. For yet a little while and he that
shall come will come and will not tarry. This is
the time for <i>patience</i>, it is the last trial the dear
Second Advent brethren are to experience. For
this will carry us to the coming of the Lord.
“Be patient, therefore, brethren, unto the coming
of the Lord.” James 5:7. This is the way God
will sanctify his host. Now there will be a great
falling away, for the want of this grace, <i>patience</i>.
But all that endure this last trial unto the end,
the same shall be saved. 2 Pet. 1:4-11. As our
father Abraham did, who hoped against hope, and
so after he had <i>patiently</i> endured, he obtained
the promise. It is evident as the sun at noon
that we are in this time of <i>patience</i>. We have
done the will of God in this thing. We have
written the vision and made it plain, we have
run all our published time out, and the world say
that “every vision faileth,” and therefore we have
now need of <i>patience</i>, to wait unto the coming of<span class="pagenum"><a id="Page_307"></a>[307]</span>
the Holy One. Then let us have <i>patience</i>, and
exercise it; for we can see, this trial will bring
<i>joy</i> and the hope of <i>glory</i>. Rom. 5:2-5. “Blessed
is the man that endureth temptation; for when
he is tried, he shall receive the crown of life,
which the Lord hath promised to them that love
him.” James 1:12. Hearken, then, my brother,
is not the trial of our faith more precious than
gold? and shall we not stand in this last trial of
our faith by <i>patience</i>? “For whatsoever things
were written aforetime, were written for our learning,
that we through patience and comfort of the
Scriptures might have hope. Now the God of
patience and consolation grant you to be like-minded
one toward another according to Christ
Jesus.” Rom. 15:4, 5. Then whatever was written,
was for our example who live in this our
last day; let us then through <i>patience</i> have hope.
“Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus
Christ.” Titus 2:13.</p>

<p>“‘We have done our work in warning sinners,
and in trying to awake a formal church. God, in
his providence, has shut the door;<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a> we can only<span class="pagenum"><a id="Page_308"></a>[308]</span>
stir one another up to be <i>patient</i>, and be diligent
to make our calling and election sure. We are
now living in the time specified by Malachi 3:18;
also Daniel 12:10; Rev. 22:10-12. In this passage
we cannot help but see that, a little while
before Christ should come, there would be a separation
between the just and unjust, the righteous
and wicked, between those who love his appearing
and those who hate it. And never since the
days of the apostles has there been such a division
line drawn as was drawn about the 10th or
23d day of the 7th Jewish month. Since that
time, they say, “they have no confidence in us.”</p>

<p>“‘We have need of <i>patience</i> after we have done
the will of God, that we may receive the promise;
for he says, “Behold, I come <i>quickly</i>, to reward
every one as his work shall be.” You may
inquire, how long quickly means. The false-hearted
professor will tell you it may mean ages
upon ages yet to come; but the real lover of Christ
will <i>hope</i> it is <i>near</i>. Christ has told us how near.
Matt. 24:32, 33. Again, the apostle James has
told us that we are to have <i>patience</i>, for it is nigh.
He then tells us that the husbandman waiteth for
the precious fruit of the earth, and hath long
<i>patience</i> for it, until he receive the early and
latter rain. How long then does the husbandman
wait? The former rains, in Judea, fell after the
autumnal equinox, at their seed time, to quicken
the grain; and the latter rains, after the vernal
equinox, to insure a plentiful crop. [<i>Carpenter’s
Introduction</i>, p. 334.] “Be ye also <i>patient</i>; stablish
your hearts; for the coming of the Lord
draweth nigh.” How nigh? It cannot be seen,
by the reading of the passage, that we are to be
in this <i>patient</i> waiting for his coming, after we<span class="pagenum"><a id="Page_309"></a>[309]</span>
have done the will of God, sown the seed, given
the midnight cry, longer; and it may be much
less than the husbandman waited. Therefore let
us stablish our hearts, be determined to go forward,
let us not look back, “Remember Lot’s wife.”</p>

<p>“‘I think the event for which we look cannot
be afar off. I know of no rule by which we
can fix on any day or hour. But Christ tells us
we may know when it is near even at the door.
James 5:9, tells us, when this time of <i>patient
waiting</i> comes, then, “Behold, the Judge standeth
before the door.” I feel as confident as ever that
God will justify us in fixing the year. And I
believe as firmly that this Jewish year will not
terminate before this wicked and corrupted earth’s
history will all be told. The amount of scoffing
and mocking at the present time is beyond any
calculation. We can hardly pass a man, professor
or non-professor, but what he scoffingly inquires,
“You have not gone up,” or “God cannot burn
the world,” &amp;c., ridiculing the Bible itself, and
blaspheming the word and power of God. And
yet ministers and moral editors wink at it. And
some of them are performing the same, to the no
small joy of the most depraved characters in the
community.</p>

<p>“‘If this is not a sign of the last day, we are
sure never to see fulfilled 2 Pet. 3:3, 4, “Knowing
this first, that there shall come in the last days
scoffers, walking after their own lusts, and saying,
Where is the promise of his coming? for
since the fathers fell asleep, all things continue
as they were from the beginning of the creation;”
nor Jude 18, “How that they told you there
should be mockers in the last time, who should
walk after their own ungodly lusts.” I pity the<span class="pagenum"><a id="Page_310"></a>[310]</span>
inhabitants who may live in an age of the world
that is worse than this. I cannot believe this
earth will ever again be so cursed. Where are
our moral judges and rulers? Has virtue fled
from the earth? and is there no fear of God in all
the land?</p>

<p>“‘Come, Lord Jesus, oh! come quickly, or we
shall be as when God overthrew the cities of the
plain, like unto Sodom and Gomorrah. Where
are the watchmen upon the walls of Zion? Can
the sign of Peter and Jude be fulfilled before their
eyes, and they not see it? Do they not know
that one sign plainly fulfilled is proof enough?
for God is not man that he should lie, nor is like
unto the sons of men that he should be mistaken.
I would beg to know what could be called <i>scoffing</i>
and <i>mocking</i>, if the conduct of all classes of
men opposing the Second Advent doctrine is not.
Paul tells us, 1 Thess. 4:17, “Then we which are
alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air;
and so shall we ever be with the Lord.” And
some are tauntingly inquiring, “Have you not
gone up?” Even little children in the streets are
shouting continually to passers-by, “Have you
a ticket to go up?” The public prints, of the
most fashionable and popular kind, in the great
Sodoms of our country, are caricaturing in the
most shameful manner the “white robes of the
saints,” Rev. 6:11, the “going up,” and the
great day of “burning.” Even the pulpits are
desecrated by the repetition of scandalous and
false reports concerning the “ascension robes,”
and priests are using their powers and pens to
fill the catalogue of scoffing in the most scandalous
periodicals of the day. England and France,<span class="pagenum"><a id="Page_311"></a>[311]</span>
with their sinks of pollution, London and Paris,
cannot, will not, and dare not, compete with our
Boston, New York, or Philadelphia, in scoffing.
If these will not open the eyes of our good men
in these cities, then I shall believe there is none
there. And at any rate, the world must and will
be burned up, and few men left. Adieu, my
brother, I am <i>patiently waiting</i> for my King, &amp;c.</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>On the 29th of November he wrote to Eld. I. E.
Jones, which appears in the <i>Advent Herald</i> for
Dec. 25, 1844:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Bro. Jones.</span>—Yours of the 23d inst.
was received yesterday, and I am now seated to
answer it. The disappointment which we have experienced,
in my opinion, could never have been
foreseen or avoided, and we have been honest men
and believed in the truth of the Bible. I have
had time a few weeks past to review the whole
subject, and with all the aid of Stuart, Chase,
Weeks, Bush, and the whole school of modern
writers, I cannot see why we are not right. And
even by taking the whole together, instead of
disproving the position we have taken, as it respects
prophecy, they confirm me in my views.
But, say you, time has shown we are wrong. I
am not so certain of that. Suppose Christ should
come before this year of Jewish time should expire.
Then every honest man would say we were
right. But if the world does stand two, or even
three, years more, it would not in the least alter
the manner of the prophecy, but would affect the
time. One thing I do know, I have preached
nothing but what I believed, and God’s hand has
been with me, his power has been manifested in<span class="pagenum"><a id="Page_312"></a>[312]</span>
the work, and much good has been effected; for
people have read the Bible for themselves, and
no one can honestly say that they have been deceived
by me. My advice has always been for
every one to study the evidences of their faith
for themselves.</p>

<p>“‘Again, I can see no object that Satan could
have in publishing a doctrine which his own subjects
would so generally oppose. No one can
possibly plead that those who have excited the
mobs, or the mobs themselves who have committed
violence, were obeying the example or
spirit of Christ. This would be blasphemy in the
highest sense. Very well; then Satan would
be opposing Satan, but on the part of the Adventists,
Satan would be a non-resistant. Can this
be true? If it is, then I have no rule by which
to judge where the Spirit of Christ may be known.
To tell us that those who have headed the most
violent mobs in our country were performing the
will of God, is an insult to common sense. Yet
in no case have the nominal churches dealt with
their brethren for such an offense.</p>

<p>“‘It cannot be that we are deceived. That
Christ will come and justify us yet I will not doubt.
Our meetings are like yours, sweet and heavenly
refreshings from the presence and Spirit of God,
with no wicked to molest us; they have left us
entirely. For some time in October they crowded
our house night and day; but now “there is room
enough.” The trap is laid for them, they appear
to know that Christ will never come. They that
were crying for mercy a few days since, are now
scoffing and mocking us, and ridiculing each others’
fears. Even some old professors are worse than
the world. Have not such individuals sinned<span class="pagenum"><a id="Page_313"></a>[313]</span>
against the Holy Ghost? And when they say,
Peace and safety, will not sudden destruction
overtake them? While the wicked were thus
expecting him, how could the Scriptures have been
all fulfilled if he had come? They could not.
But now they are ready for the snare, and out of
their own mouths will God judge them; for they
well knew they were unprepared, and the way
they knew, or why were they so anxious for
mercy? But when the danger was past, all of
their preparation was over.</p>

<p>“‘I feel confident that we shall see very serious
times. We shall <i>need</i> much <i>patience</i>. And
this peculiar grace will last us through, “<i>unto the
coming of the <span class="smcap">Lord</span></i>.” I am almost certain we
shall not need <i>patience</i> longer than the farmer
waits for the precious fruits of the earth, and
hath long patience for it until he receive the early
and latter rain. But I will try to be <i>patient</i>.
James 5:7-11. To whom did the apostle address
himself in his exhortation? To what age
of the church? To that age where the coming
of the Lord draweth nigh, and the Judge standeth
at the door. Why did he caution them to be
patient? Because he supposed they would be
impatient to have the Lord come. Is there any
sign among our nominal churches and sects, that
they are impatient for Christ to come? No, evidently
it is the reverse; they desire him not to
come. Then if the Judge standeth at the door,
are they not James’ brethren? No. Will you
tell me who are James’ brethren in this age?
They are those who are converted from Judaism
and scattered. Chap. 1:1-4. They ask wisdom
of God, in faith, not wavering. Verses 5 and 6.
The poor among them are exalted, and the rich<span class="pagenum"><a id="Page_314"></a>[314]</span>
are made low. Verses 9 and 10. They endure
temptation without wavering, and after their
trial are blessed with a crown of life. Verse 12.
They are begotten of God with his work of truth,
and doers as well as hearers of the word. Verses
18-22. They have forsaken creeds, and look and
continue in the law of liberty. Verse 25. They
visit the afflicted and have no fellowship with
the world. Verse 27.</p>

<p>“‘They must not countenance nor support war,
for that cometh from lust. Chap. 4:1-3. They
must not have respect to the rich, and despise
the poor; for that is judging unrighteously.
Chap. 2:1-10. They must show their faith by
their works, and have no boasting where their
works are not made manifest. Verses 14-26.
They must not strive to be masters or rulers of
their brethren, and have but few D. Ds. or A.
Ms. among them. James 3:1-12. They must
have no envying or striving against the truth,
and be possessed of that wisdom which cometh
down from above. Verses 13-18. They are to
humble themselves and speak no evil of the brethren.
Chap. 4:10-17. They are to cry unto the
Lord in their afflictions and persecutions and
make no resistance. Chap. 5:4-6. They will
stablish their hearts in faith by patience, and
grieve not the brethren. Verses 7-9. They will
take the prophets for their example, and remember
that the end of Job’s trials from the Lord
was his patience. Verses 10 and 11. They will
not swear nor take any oath. Verse 12. If afflicted,
they will pray; if merry, sing; if they are
sick, call for the elders to pray, and if they sin,
confess their faults; and if others sin, restore if
possible. Verses 13-20.</p>

<p><span class="pagenum"><a id="Page_315"></a>[315]</span></p>

<p>“‘And now, my brother, if you can find such
a band, they are the apostle’s brethren. Say to
such, “Be <i>patient</i> therefore, brethren, unto the
coming of the Lord, be ye also <i>patient</i>; stablish
your hearts; for the coming of the Lord draweth
nigh.” Read this to all the <i>holy brethren</i>; for it
is the best and only advice I can give them; and
tell them I request their prayers, that I may follow
the same advice; for their prayers are better
to me than the world’s love, and much more to
be desired than a good name from those who hate
my King. I ask no favors of Cæsar’s household,
but that I may enjoy in peace my blessed hope.
I have never courted the smiles of the proud, nor
quailed when the world frowned. I shall not
now purchase their favor; nor shall I go beyond
duty to tempt their hate. I shall never seek my
life at their hands; nor shrink, I hope, from losing
it, if God in his good providence so orders. I
thank God for your steadfastness in the truth, and
pray him that you may endure unto the end. I
remain as ever looking for, and expecting the King
in his glory soon.</p>

<p class="right"><span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>Again Mr. Miller writes for the <i>Herald</i>, Dec. 3,
1844:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Brn. Himes and Bliss.</span>—I cannot sit
down to write without the reflection that this
letter may never reach its destination. Yet I believe
in occupying until Christ shall come. Therefore,
I still feel it to be my duty to occasionally
drop you a line, to let you know how my soul
prospers, and how my faith holds out. As it
respects the soul, I have never enjoyed more
calmness of mind, nor more resignation to the
holy will of God, and patience of spirit, than I<span class="pagenum"><a id="Page_316"></a>[316]</span>
have within a few weeks past. My soul, I think,
is stayed on God and I enjoy peace like a river.
For years past I have often had a spirit of impatience
for Christ to come, and I have felt grieved
in soul because I found in my heart so much of
what I called a spirit of fretfulness and a mind
full of impatience. But I bless God I have had
but little of that recently. I have had great
reason to thank God for his abundant goodness
in this respect. My <i>faith</i> is stronger than ever;
and this is somewhat remarkable, when I reflect
on the disappointment I have met in my former
expectations. But here, too, I see the good hand
of God in my strength of faith.</p>

<p>“‘I have read with much interest and great satisfaction
your “Address to the Adventists.” And
I am perfectly satisfied it is the right ground for
you to take. I believe the ground we have formerly
stood upon, as it regards the chronology of
prophecy, is the only ground we can take; and
if the defect is in human chronology, then no
human knowledge is sufficient in this age to rectify
it, with any degree of certainty; and I see
no good that can be accomplished by taking a
stand for any future period, with less evidence
than we had for 1843-4. For those who would
not believe, with the evidence we then produced,
we cannot expect will now believe with much less
testimony.</p>

<p>“‘Again it is to me almost a demonstration that
God’s hand is seen in this thing. Many thousands,
to all human appearance, have been made
to study the Scriptures by the preaching of the
time; and by that means, through faith and the
sprinkling of the blood of Christ, have been reconciled
to God. And those of us who have been<span class="pagenum"><a id="Page_317"></a>[317]</span>
familiar with the fruits and effects of the preaching
of this doctrine, must acknowledge that he
has been with us in so doing, and his wisdom has
in a great measure marked out our path, which
he has devised for such good as he will accomplish
in his own time and manner; as in the case
of Ninevah by the preaching of Jonah. If this
should be the real state of the case, and we should
go on to set other times in the future, we might
possibly be found frustrating, or trying to, at least,
the purposes of God, and receive no blessing. I
think my brethren will all admit that God has
been in the work, and he has tried our faith in
the best possible manner. The vision has been
made plain on tables. We have had a tarrying
time. And now we are having our time of patience
unto the coming of the Lord. Then I say, Let
patience have its perfect work. I have great hope,
and a good confidence. I think I may safely say
that the Lord will make his appearance yet before
this Jewish year shall terminate. And if so, and
we should be looking for years to come, we should
not do well. Therefore, the only safe measure
for me to pursue, under the best light I can now
get, is to keep what light I have burning, and
look and expect him every day until he comes.
This is my present position, and the greatest
danger which those are in who take this position,
will be the loss of patience and a neglect of watching
and prayer. To remedy this, I would advise
that we keep ourselves as much as possible from
worldly associations, vain and trifling conversation,
wrangling or disputing on any subject; and
when we do hold conversation, let it be with
those whose conversation is in Heaven, from
whence we look for the Saviour. And when we<span class="pagenum"><a id="Page_318"></a>[318]</span>
pray, remember God hears every word, and knows
every motive which dictates our prayers; and be
sure that we be honest before God.</p>

<p>“‘If the experience which we have passed
through, from the beginning of the present year,—the
tarrying time from April until October and
the sanctifying influence of the seventh month,
with the humiliation and patience of those who
are evidently looking for the redemption of the
true Israel,—is not the beginning and preparation
of the final <i>cleansing of the sanctuary</i>, then
I will acknowledge I am deceived. The great
fault with us who have been expounding the
time of the fulfillment of prophecy, is, we have
crowded all these things into a very unwarrantable
short space of time, we have given no time
for preparation, we were too impatient. Therefore,
we are exhorted to be patient, and James
says, “The Judge standeth at the door.” I am
fully convinced the work has already begun. Let
us then have patience, brethren, from this time
until he comes; for the coming of the Lord draweth
nigh.</p>

<p>“‘We have erred in many things, and even the
second advent brethren were not prepared for the
coming of Christ; they had, many of them, left
the work of the Lord, and had been doing their
own work. The work of the Lord, which he had
commanded us to do, was to make the vision
plain, to write it on tables, to give the alarm, the
midnight cry, and wake up the virgins; and
while these things, and these things only were
attended to, our work prospered, and God was
with us. And now, my dear brethren, permit
me to be plain: I hope all who are worth saving
are humble enough to bear my reproof, and I mean<span class="pagenum"><a id="Page_319"></a>[319]</span>
to give it with the sincerest of motives, and with
the kindest affection of my heart.</p>

<p>“‘The causes which required God’s chastising
hand upon us, were, in my humble opinion, <span class="smcap">Pride</span>,
<span class="smcap">Fanaticism</span>, and <span class="smcap">Sectarianism</span>. <i>Pride</i> worked
in many ways. We ascribed our conquest in argument
over our opponents to ourselves. We
were seeking the honors or applause of men
more than of God. We were some of us seeking
to be leaders, instead of being servants—boasting
too much of our doings. And <i>Fanaticism</i>: I
know our enemies accused of this before we were
guilty; but this did not excuse us for running
into it. A thousand expressions were used, without
thought or reflection, and I thought sometimes
very irreverently, such as, “Bless God,” &amp;c.
I was afraid it was done in very many cases to
the appearance of outward piety, rather than as
the hidden manna of the heart. Sometimes our
meetings were distinguished by noise and confusion,
and, forgive me, brethren, if I express myself
too strongly, it appeared to me more like Babel
than a solemn assembly of penitents bowing
in humble reverence before a holy God. I have
often obtained more evidence of inward piety
from a <i>kindling eye</i>, a <i>wet cheek</i>, and a <i>choked
utterance</i>, than from all the <i>noise</i> in Christendom.
<i>Sectarianism</i>: this is always produced by
some private opinion of man, rather than by the
plain declaration of God’s word. For years after
I began to proclaim this blessed truth of Christ
at the door, I never, if possible to avoid it, even
alluded to sectarian principles; and the first objection
my Baptist brethren brought against me,
was, I mixed with, and preached unto, all denominations,
even to Unitarians, &amp;c. But we have<span class="pagenum"><a id="Page_320"></a>[320]</span>
recently, my brethren, been guilty of raising up
a sect of our own; for, the very things which our
fathers did, when they became sects, we have
been doing. We have, like them, cried Babylon!
Babylon!! Babylon!!! against <i>all but Adventists</i>.
We have proclaimed and discussed, “pro
et con,” many sectarian dogmas which have nothing
to do with our message. May God forgive
us. And now, brethren, we have need of patience,
that after we have done the will of God, we may
receive the promise. Yours as ever,</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>On the 28th and 29th of December, 1844, a Conference
was held at Low Hampton, where the
following address, prepared by Bro. Miller at the
request of the brethren, was presented by a committee,
and unanimously adopted by the Conference:—</p>

<div class="blockquote">

<p class="center">“‘ADDRESS TO ADVENT BELIEVERS.</p>

<p>“<i>To the dear Second Advent brethren, scattered abroad</i>:
despised, but not forsaken; poor, yet making many
rich; discarded by the proud Pharisees of our day, yet
not discouraged; cruelly treated for the doctrine you
love, and yet holding firmly to your hope of salvation
at the door.</p>

<p>“‘We the undersigned, partakers of the same
hope, children of the same faith, looking for the
same deliverance, loving the same Lord, feeding
on the same word, enjoying the same Spirit, suffering
the same trials, subjected to like disappointments,
and having the same care and fellowship
for your welfare and furtherance in the truth, as
ye have one for another and for us, address you
by this our epistle, in the way of consolation and<span class="pagenum"><a id="Page_321"></a>[321]</span>
advice; knowing that while we may comfort and
console your hearts, we are establishing and
strengthening our own. For if through many
disappointments, temptations and trials, you
stand fast in the faith once delivered to the
saints, we rejoice in your steadfastness, are comforted
together with you, and are strengthened
even in the inner and the outer man.</p>

<p>“‘We thank God always on your behalf, when
we hear, as we already have heard, that your and
our late disappointment has produced in you, and
we hope in us also, a deep humiliation and close
inspection of our hearts; and although we are
humbled, and in some measure pained in our
hearts to see and hear the scoffs and jeers of a
wicked and perverse generation, yet we are in nowise
terrified or cast down by the adversaries of
our faith. We pray you, then, brethren, to “let
patience have its perfect work,” knowing “that
patience worketh experience, and experience
hope, and hope maketh not ashamed.” No, we
are not ashamed, for we all know why we hope.
You can and will, all of you, from the least of
you to the greatest, old or young, when inquired
of for the reason of your hope, open your Bibles
and with meekness and fear show the inquirer
why you hope in the glorious appearing of the
great God and our Saviour Jesus Christ. You
need not in a single instance refer the inquirer to
your minister to give the reason of your faith and
hope.</p>

<p>“‘We bless God for you, my brethren, that you
are all taught of the Lord. Your creed is the
Scriptures; your spelling-book is the Bible; your
grammar is the word indited by the Spirit; your<span class="pagenum"><a id="Page_322"></a>[322]</span>
geography respects the promised inheritance of
the holy land; your astronomy respects the bright
starry crown of righteousness; your philosophy
is the wisdom which cometh down from God;
your bond of union is the love and fellowship of
the saints; your teacher is the Holy Ghost; and
your professor, the Lord Jesus Christ; your recitation
room is your closet; your recitations are
heard in your prayers, and your songs fill up your
vacations. We speak not of rewards, diplomas,
and degrees, for these are reserved in Heaven for
us, when these dusty walls of this tabernacle shall
be dissolved, and we are called home into the
new heavens and new earth, to a full fruition of
that hope of which we are not ashamed. Ashamed
of this hope? No. Ashamed of looking for this
hope? No. Ashamed of expecting Jesus? Why,
what a question!! When we look, do we not expect?
The ministers of our formal churches, some
of them, say “they look, but do not expect.” Yet,
brethren, we have expected time and again and
have been disappointed, but are not ashamed.</p>

<p>“‘We would not yield a hair’s breadth of our expectations
for all the honors of Cæsar’s household,
with all the popular applause of a worldly church.
We exhort you, then, by all the love and fellowship
of the saints, to hold fast to this hope. It is
warranted by every promise of the word of God.
It is secured to you by the two immutable things,
the <i>council</i> and <i>oath</i> of God, in which it is impossible
for God to lie. It is ratified and sealed
by the death, blood, resurrection and life of Jesus
Christ. You have already had a foretaste of the
bliss of this hope, in the seventh month, when
every moment you looked for the heavens to
open and reveal unto your anxious gaze the King<span class="pagenum"><a id="Page_323"></a>[323]</span>
of glory. Yes, then your whole soul was ravished
with a holy joy, when you expected every
moment to hear the shout of the heavenly host
descending from the Father’s glory, to welcome
you, a weary pilgrim, to your blessed abode of
eternal rest. In that eventful period where was
the world with all its vain allurements and empty
show? It was gone.</p>

<p>“‘If our Saviour then had come as we expected,
no tears would have fallen for a receding world,
nor sighs have heaved our breasts for a dissolving
earth, with all its pomp, its pleasures, or its
praises. All this was then no more to us than
is a bubble in Niagara’s cataract. God’s goodness
gave us then a slight repast, like Elijah’s
meat, that lasted forty days. And how can you,
or we, give up a hope so full of joy, of holy love
and heavenly anticipation, as is this? The world
may frown and scoff; the unbelieving church may
laugh and sneer and try to call us back. They
may and will report their slanderous tales to complete
our trials, vainly supposing they can wound
our pride, and by this means take away our hope,
and make us, like themselves, a whited sepulcher.
In all our trials those who have obtained
this blessed hope by the study of the Scriptures
have remained steadfast and immovable among
the scoffs and jeers with which we have been
assailed.</p>

<p>“‘This, to us, is a source of great joy; and it
shows conclusively where our faith is founded
and our hope predicated. It is upon the sure
word of prophecy, and no other evidence, that
we rely. This is our main support, as even our
opposers will, and do, admit; or why do they, in
their attacks upon us, first try to show that prophecy<span class="pagenum"><a id="Page_324"></a>[324]</span>
is not to be understood, or if it is, that it is
couched in such mystical and ambiguous language,
that the ignorant and unlearned (as they are
pleased to call us poor Bible students, in their
mighty elemency) cannot comprehend its true
import? Or why do they ridicule us as a set of
fanatical, unlearned heretics, in trying to understand
the sure word of prophecy, without first
coming to our bishops, or themselves, to learn
what the original text may mean? Why do they
use these and similar arguments in order to overthrow
us if they are not sensible of the fact that
the prophecies of God’s word are our main pillar?
Why do they, without any discrimination, try to
make our sure word of prophecy so dark, mysterious,
and incomprehensible, and in many instances
acknowledge their own ignorance, and
then call us heretics because we search and believe
what to us looks clear, consistent, and harmonious
with every part of God’s holy word? But,
say they, “time has proved you in an error; unerring
time has favored us, and proved what you
say we failed to do.”</p>

<p>“‘True, gentleman, time has failed us in one
or two instances, yet you cannot show why? And
as you do not show any reason for the failure,
permit us to give ours before we take your ground
and deny that prophecy can be understood. Every
man of common intellect and information knows
that we are dependent in some things on what
we call human chronology for the conclusion of our
premises as it respects <i>time</i>. Again, they well
know that our most learned and studious writers
and historians disagree in the chronology of the
events from which we date, some four or five years.
It is true that we who have been most efficient in<span class="pagenum"><a id="Page_325"></a>[325]</span>
presenting this subject before the public, have
chosen, and we think wisely too, the earliest possible
time at which these momentous things might
be expected to transpire, believing that it would
be infinitely better for the souls of our fellow-beings
to come short of the time, rather than to
pass over. And indeed, we do not see any good
reason now why we should not have done in this
matter as we have; for if we had looked only to
the very last point of disputed time, and the accomplishment
had come before that, or even at
that time, how could there have been a tarrying
time as the Bible predicts?</p>

<p>“‘How could there have been a time for the
trial of our faith and patience, and the purifying
and sanctifying of the whole house of the true
Israel? If we had not anticipated the time a
little, with what propriety could the wicked scoffer
and those who professedly belong to the house of
Israel say, “The days are prolonged, and every
vision faileth”? and what has God said we shall
answer this rebellious house of Israel with?
With another specified time? No. How then
shall we ever silence their caviling and scoffing,
if we can fix no future time? We answer, That
is not our work to do. God has promised to do
that work. Hark! and hear what the Lord saith.
“I will make this proverb to cease, and they shall
no more use it as a proverb in Israel.” God will
perform his engagements in his own time and
manner. We have only to believe and be patient.</p>

<p>“‘But we are taunted with, “Oh! you have prolonged
your <i>vision</i> again and again; and you
have failed every time; now won’t you give it up
and come back to us? You are not honest if you
will not.” When they thus call us dishonest,<span class="pagenum"><a id="Page_326"></a>[326]</span>
have we nothing we can say? If we altogether
hold our peace, they will be wise in their own
conceits, and go and report that they have shut
up our mouths so that we could not say a word
for ourselves; and thus the cause would be injured.
But never fear, brethren; God has told
you what to say; do as he bids you, and he will
take care of the consequences. God says, “But
say unto them, The days are at hand, and the
effect of every vision.” See Eze. 12:21-25. So
we see God has been in this thing; he well knew
into what a straightened place we should be
brought; he knew what the rebellious house
of Israel would say, and he has given us the best
weapon of defense.</p>

<p>“‘The word of God has a sufficiency of all
armor, that the man of God may be perfect, thoroughly
furnished to every good work. We therefore
hope that none of us will try to change the
chronology of the visions; for they must all fail
in all our eyes; and if any vision should be so
construed as to fix on another definite time in the
future, we cannot conceive how the Scripture
would be fulfilled, that “every vision faileth.”
Let us then be satisfied in patiently waiting for
God’s time. But let us be careful that we do not
lay off our armor, cease our watching, go to sleep
at our post, or be caught in a snare, when the
Son of man shall come. It is better to be ready
before the time, and wait a while, than not to be
ready when the time shall come, and be lost. We
exhort you then with the Lord’s advice, “be like
men waiting for their Lord, that when he cometh
they may open to him immediately.”</p>

<p>“‘Again, we exhort you, brethren, that every
one may edify, and be edified, that ye forsake<span class="pagenum"><a id="Page_327"></a>[327]</span>
not the assembling of yourselves together, as often
as your situation and circumstances shall permit;
that we may comfort and console each other in
our trials, be established ourselves in the present
truth, and our minds be stirred up to remember
that our Judge is now standing at the door. How
can we who have taken so great delight in the
study of the blessed Bible, again return to the
beggarly elements of vain philosophy and tradition
of the fathers? We cannot sit under preaching
where the Bible is discarded from the pulpit,
except as a text-book, and the plainest passages
of Scripture are mysticised and explained away,
our hope in the resurrection of the body taken
from us, and the kingdom of Heaven preached as
in this state of division, persecution and death,
and the promise of being caught up in the air,
ridiculed by the oft-repeated slang of ascension
robes. These things we cannot fellowship; we
will not hear them repeated. We therefore advise
you, dear brethren, to hold meetings for prayer,
reading of the Scriptures, exhortation and singing,
if you may not be able to obtain a lecturer
or preacher. And may the Spirit of God bless
you with his presence, and preserve you blameless
unto his coming.</p>

<p>“‘Again we exhort you, brethren, to be faithful
in business. Let every one labor with his
hands, in the several callings in which God has
placed us, that none of us may be a burden to
any, and that we may all of us have wherewith
to communicate and do good, for it is more
blessed to give than to receive; and that we may
none of us give any occasion to our enemies to
reproach us with being busybodies in other men’s
matters, or as not providing for our own house.<span class="pagenum"><a id="Page_328"></a>[328]</span>
In thus doing we may put to silence the reproaches
of those who are seeking every occasion
to destroy the doctrine that we rejoice to believe.
We may, while we are engaged in our several occupations,
be fervent in spirit, serving the Lord.
If we could not, it would be evidence that we
were not engaged in a proper calling; or, that
our hearts were not right with God. Paul, the
great apostle to the Gentiles, labored with his
hands, that he might not be chargeable to the
saints; and what was duty then, will be duty as
long as the gospel remains to be preached. And
we thank God we have never preached any other
doctrine, you yourselves being our judges.</p>

<p>“‘We also beseech you, brethren, by the coming
of our Lord Jesus Christ, that ye be not led
about by every spirit; but try the spirits. For
every spirit is not of God; and it is now evident
that there are many spirits in the earth,—even
the three unclean spirits which are working miracles,
and deceiving not only kings, but the whole
earth. It therefore becomes us to be very cautious
by what spirit we are led. The spirit of
error will lead us from the truth; and the Spirit
of God will lead us into truth. But, say you, a
man may be in error, and think he has the truth.
What then? We answer, The spirit and word
agree. If a man judges himself by the word of
God, and finds a perfect harmony through the
whole word, then we must believe we have the
truth; but if he finds the spirit by which he is
led does not harmonize with the whole tenor of
God’s law, or book, then let us walk carefully,
lest we be caught in the snare of the devil and
fall from our own steadfastness; and so be deceived,
and lose the crown for which we are running.<span class="pagenum"><a id="Page_329"></a>[329]</span>
Let us follow the teachings of the apostle
Paul in Titus 2:12, “That denying ungodliness
and worldly lusts, we should live soberly, righteously,
and godly, in this present world.” Or, as
Peter tells us in his second epistle, chap. 3:11,
“Seeing then that all these things shall be dissolved,
what manner of persons ought ye to
be in all holy conversation and godliness.” In
both cases the context teaches us to look for the
coming of the day of God; or, which is the same
thing, “the glorious appearing of the great God
and our Saviour Jesus Christ.”</p>

<p>“‘There are a few individuals among us who
are teaching that Christ has come, and that we
were not mistaken in the time, but only in the
manner of his coming. Let us be careful lest we
cease from our watchfulness and so that day come
upon us unawares. Remember that the same
Jesus will come in like manner as they saw him
ascend; and every eye shall see him, and we shall
see him as he is, and be like him, when that day
shall come for which we look; and then “the
heavens being on fire, shall be dissolved, and the
elements melt with fervent heat.” If the one
can be spiritualized away, all the rest must of
course be spiritualized in like manner; and it
would make the whole description of the Judgment
but a jumble of nonsense. We hope but
few will be carried away by such vain trifling
with the Bible.</p>

<p>“‘If God does not mean what he says, to whom
shall we go for instruction? Who has been his
counselor? and who has set in the council chamber
of the Almighty? Man is but grass, and the
flower thereof fadeth. He is but of yesterday,
and his life but a breath. “Cursed is the man<span class="pagenum"><a id="Page_330"></a>[330]</span>
who trusteth in man, and maketh flesh his arm,
and whose heart departeth from the Lord.” Hold
on then, brethren, to the sure word of prophecy,
for you will reap soon the fruits of your faith,
if you faint not.’</p>

</div>

<p>“January 29, 1845, by the action of an ecclesiastical
council, Mr. Miller and the majority of the
church in Low Hampton were virtually separated
from the Baptist denomination. About this time
Mr. Miller wrote the following, which appeared in
the <i>Advent Herald</i> for Feb. 12, 1845:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Bro. Bliss</span>: I have received a number
of letters from almost every part of the country,
almost all of them propounding the same
questions, viz., What I thought of the experience
we had in what was denominated the seventh
month? And also, What was my opinion concerning
the closing of the door of mercy, or probation
for sinners? To save a multiplicity of
letters, I thought best to answer these queries
through the <i>Herald</i>, if you should think proper.</p>

<p>“‘1. The experience of the seventh month.
The sympathetic and simultaneous movement on
the minds of almost all the Second Advent brethren,
and on many others preceding the tenth, the
rapidity with which that sentiment was received,
the general credence that was given to it, by
nearly all of those who were looking for immediate
redemption, the humbling effect it produced
on the hearts and conduct of those who believed,—in
the abandonment of all worldly objects, the
sacrifice of earthly goods, and in many cases the
total dedication of soul and body to God,—the
deep and anxious feelings of heart which many
of us felt, all marked its character. Then we expected<span class="pagenum"><a id="Page_331"></a>[331]</span>
every moment the heavens would open
and reveal to us the dear Saviour with all his
shining hosts, and we should see the graves open
and the loved forms of our relations rising from
their dusty beds in immortal bloom and eternal
life; and we ourselves pass the sudden change
from mortality to immortality, from time to eternity.
Then, as we verily thought, we had bid
adieu to this world of sin, of misery and woe,
and expected to be ushered into the new heavens
and new earth wherein dwelleth righteousness.
Oh, blissful day! How solemn, yet how interesting.
I hope to see another day like this, and literally
realize what I then expected. It was a day
long to be remembered, and I cannot account for
it on any other principle than to suppose God’s
benevolent hand and wisdom was in the movement....</p>

<p>“‘But you ask why I do not show whether
the probation of sinners is ended.<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a> I answer,
It is a close point, and if handled at all, it ought
to be done very wisely and with a great deal of
humility. I would not grieve, if possible to avoid<span class="pagenum"><a id="Page_332"></a>[332]</span>
it, one of Christ’s little ones. There is much
sensitiveness on this point among our good brethren,
therefore I would much rather keep my
views in my own breast, if I could, and do right,
than run the risk of hurting the oil and the wine.
You will, therefore, permit me to give my views
by the Scripture; and first, Dan. 12:10, “Many
shall be purified, and made white, and tried; but
the wicked shall do wickedly; and none of the
wicked shall understand; but the wise shall understand.”
It will be readily seen by this text,
that before the end, the people of God must be
“<i>purified, made white, and tried</i>.” Now if probation
goes on until the last moment of time,
how can those who are regenerated in this last
moment have their faith and patience tried?</p>

<p>“‘Again, Rev. 7:13, 14, “And one of the elders
answered, saying unto me, What are these
which are arrayed in white robes? and whence
came they? And I said unto him, Sir, thou
knowest. And he said to me, These are they
which came out of great tribulation, and have
washed their robes, and made them white in the
blood of the Lamb.” How can it be said, that
those made <i>white</i> “came out of great tribulation,”
if in the next moment after they experience the
new birth, they are beyond all tribulation and
trial? Also in the first passage, the wicked are
to do wickedly; and <i>none</i> of the wicked shall
understand. Yet if <i>one</i> of these wicked is converted
after the time specified, then the word
<i>none</i> could not be true in fact. This must be in
time, it cannot mean in eternity.</p>

<p>“‘Zech. 13:9, “And I will bring the third part
through the fire, and will refine them as silver is
refined, and will try them as gold is tried; they<span class="pagenum"><a id="Page_333"></a>[333]</span>
shall call on my name, and I will hear them; I
will say, It is my people; and they shall say, The
Lord is my God.” Here we learn that they are
tried in this state, where they will need to pray.</p>

<p>“‘Mal. 3:18, “Then shall ye return, and discern
between the righteous and the wicked, between
him that serveth God and him that serveth
him not.” When shall that test be given,
which shall make us discern between the <i>righteous</i>
and the <i>wicked</i>? The answer is plain, before
the day cometh that shall burn as an oven.
For in that day no doubt could rest on any mind,
who is who, or what is the character each individual
would appear in.</p>

<p>“‘Rev. 22:11, “He that is unjust, let him be
unjust still; and he which is filthy, let him be
filthy still; and he that is righteous, let him be
righteous still; and he that is holy, let him be holy
still.” This text is perfectly plain and needs
no comment. The 12th verse, “And behold, I
come quickly; and my reward is with me, to give
every man according as his work shall be,” shows
that a little while before Christ comes, every character
will be determined. “He,” that is, any <i>one</i>,
or every <i>one</i> who is <i>unjust</i> or <i>filthy</i>, let him be
so still; and so on the other hand, he that is righteous
or holy, let them be so still. “<i>And behold</i>,”
connects the sentence before and what follows
after, and is a caution for us to take particular
notice of the reason why they are in this peculiar
situation or fixed state, as though the idle servants
could have no more time to mind their day’s
work, which God had given them in their day of
probation to perform.</p>

<p>“‘The eleventh hour was passed, and no chance
for them to enter the master’s vineyard now, in<span class="pagenum"><a id="Page_334"></a>[334]</span>
this last hour. While on the other hand, the
good servant might know that the good master
was at the door, and he would quickly pay them
their wages, and relieve them from their toils.
See Matt. 20:1-16.</p>

<p>“‘Then this agrees with St. Paul, Heb. 10:36,
37, “For ye have need of patience, that, after ye
have done the will of God, ye might receive the
promise. For yet a little while, and he that shall
come will come, and will not tarry.” After we
have done our work, we have need of patience to
wait for the Master, “for yet a little while, and
he that shall come will come, and will not tarry.”
I did believe, and must honestly confess I do
now, that I have done my work in warning sinners,
and that in the seventh month. I know
my feelings are no rule for others; therefore, let
every one who feels he has a duty to do for sinners,
let him do it. I will have no hard feelings.
But I must be honest; when I am inquired of, I
must state my own conviction honestly. I have
done it, and given my reasons from the word of
God. And now let me say, brethren, we will
have no contention on this point, for we be brethren.
Let every man be fully persuaded in his
own mind, and so let them speak or preach, as
God and their own consciences may dictate.</p>

<p>“‘I have a strong expectation that Christ will
come before the Jewish year will expire; but let
us all see to it that we are ready every day, so
that when he comes we shall not be ashamed before
him. This letter must suffice for all those
friends who have requested my views on the subject.
My love to all who love our Lord Jesus
Christ and pray for his kingdom.</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p><span class="pagenum"><a id="Page_335"></a>[335]</span></p>

<p>“The editors of the <i>Advent Herald</i> replied to
Mr. Miller’s arguments, and contended that probation
only terminated with the personal coming
of Christ. His letter, as published, gave little
satisfaction to either party. Both claimed him.
To determine his actual position, Prof. N. N.
Whiting wrote him, and Mr. Miller replied as
follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Low Hampton, March 10, 1845.</span></p>

<p>“‘<span class="smcap">My Dear Brother</span>:—Your favor of the 5th
was gladly received, and I take this early opportunity
to answer your inquiries as far as my
memory or knowledge will admit.</p>

<p>“‘As it respects your first question, whether,
in my judgment, “the time of probation came to
an end on the 22d of October or not,” I answer,
My mind was not definite on that day. But the
experience and scenes of that month were astounding
to me, and my mind was brought to a
conclusion that God, by his invisible angels, was
separating the two classes of men, the chaff from
the wheat. But to say my judgment was fully
convinced that it was closed, I must say, No. I
know it is true that, in answer to a score of letters,
making the same inquiries as yourself, in my
letter, published in the <i>Herald</i>, of February 12,
I gave several texts, which, to me, were evidence
that, before Christ came, there would be a time
when men would seek, knock, and cry, and it
would not be opened; for, how sinners could or
would knock in the eternal state, I have no means
of knowing. The editors of the <i>Herald</i>, knowing
more about the controversy which had begun
in the ranks of the Adventists than I did or could,
in order to prevent the mischief or harm which<span class="pagenum"><a id="Page_336"></a>[336]</span>
they supposed my letter might do, attached their
notes, which gave the brethren on the other side
of the question more reason to suppose I had
taken the ground that the door was shut in the
seventh month....</p>

<p>“‘With our present light, it would be impossible
for any man to prove that the door is shut;
it can only be a conjecture, founded upon circumstances
in the case. There are two cases
which I will mention: one would be the cessation
of the operation of the Spirit upon the
hearts of the truly pious in laboring and praying
for sinners; and the other must be the fearful
looking for the fiery indignation, which, I think,
according to the Scripture, must seize upon the
hearts of those who have willfully rejected Christ.
The hypocrite is given over to believe a lie, considering
himself safe in his profession; and, consequently,
the despair of some, and the perfect
recklessness of others, and the restraint of the
Holy Spirit being withdrawn from the minds of
the impenitent, would immediately produce a
time of trouble such as Daniel 12:1 speaks of:
“And at that time shall Michael stand up, the
great Prince which standeth for the children of
thy people; and there shall be a time of trouble,
such as never was since there was a nation even
to that same time; and at that time thy people
shall be delivered, every one that shall be found
written in the book.” These would at least be
evidences to my suspicion, if not to my full assurance.
It was a fact, for a few days in the seventh
month in the circle of my acquaintance,
that the reports I heard from every quarter led
me to have strong suspicion that we had approached
the time which I cannot but believe we<span class="pagenum"><a id="Page_337"></a>[337]</span>
must experience before the end. I think at present
the evidence is strong against the idea of the
door being shut; but those brethren who have
adopted the suspicion at least ought to be treated
with a great deal of kindness. I do not like
much I have seen published and spoken on both
sides of the question. It is one of that kind of
questions which is calculated to divide warm
friends; for it cannot be settled satisfactorily but
by time and experience.</p>

<p>“‘The arguments, in my humble opinion, on
both sides, want a great quantity of brotherly
love to make them digest easily. I, then, beg
and pray, my brethren, that we may let contention
alone before it is meddled with.<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a> And I now
plead with those who have supposed the door to
be shut to yield the point to our brethren of the
opposite view; for it is evident at present that
all the evidence is against its being now shut, if
we can believe the reports of our brethren from
different parts; and surely my soul will not permit
me to doubt their veracity who have been
with us as pioneers in the work of calling up the
world to this important point of our faith, the<span class="pagenum"><a id="Page_338"></a>[338]</span>
second advent of Jesus. Let us be silent at
least for two months, if Christ does not come before,
and by that time I think we shall obtain
more light; and if Christ does come, we shall not
wish to be found contending with brethren of a
like precious faith on a subject dependent wholly
on circumstances in which we may be so likely
to err. I do hope my advice will be heeded in
this thing, and that we will be patient, and not
grieve each other; for the Judge is at the door....</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<p>Writing on the 7th of April, he referred to
these things as follows:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Low Hampton, April 7, 1845.</span></p>

<p>“‘<span class="smcap">My Dear Bro. Himes</span>: I should utterly despair
of the second advent cause were it not evident,
by its past and present history, that God
is for us. You know, my dear brother, there
was a time when you and I, with a few choice
brethren, stood alone.... We acknowledged
our weakness, and claimed no superiority
over our fellows. We provoked no one to combat,
and made no attack on the prevailing or
popular institutions of the day; yet they began
to be alarmed. Why? Because, as the people
began to hear the foolish reports of our enemies,
they became more and more anxious to know
what these things meant....</p>

<p>“‘Among the many pious who took sides with
us were some of those uneasy, ever-changing,
unstable, insubordinate, and self-exalted spirits,
who stood ready to jump on and ride into notice
and power the moment they saw how the
case would go. This kind of spirits have always
seized the reins of government, are never<span class="pagenum"><a id="Page_339"></a>[339]</span>
satisfied with their present position, and will
change with every new moon. There are many
of this class among us, if not of us, at the present
time, who are trying to lead away followers
after them.</p>

<p>“‘This is a peculiar time. The greatest variety
of fanciful interpretations of Scripture are
now being presented by new luminaries, reflecting
their rays of light and heat in every direction.
Some of these are wandering stars, and
some emit only twilight. I am sick of this everlasting
changing; but, my dear brother, we must
learn to have patience. If Christ comes this
spring, we shall not need it long; and if he
comes not, we shall need much more. I am prepared
for the worst, and hope for the best. God
will not forsake us, unless we forsake him....</p>

<p>“‘It is a small thing to be judged of man’s
judgment, says the apostle; so that you need
not fear man. I have often been consigned to
perdition, and yet I have a blessed hope. I often
think, when I hear a brother judging and condemning
another, what an excellent pope he
would make. Therefore, fear them not; for if
we judge and condemn our brother, we are making
ourselves “judges of the law, rather than doers
of the law.” ...</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>We find in the <i>Signs of the Times</i> for March
12, 1845, a statement from Mr. Miller relative to
himself and the Bible, taken from <i>The Investigator</i>,
an infidel paper published in Boston.</p>

<div class="blockquote">

<p class="center">“‘TO THE EDITOR OF THE INVESTIGATOR.</p>

<p>“‘Sir,—Your kind offer to publish all the letters
from those who have been converted from infidelity<span class="pagenum"><a id="Page_340"></a>[340]</span>
to Millerism, prompts me to give you a short
account of my own conversion, which may enable
you the better to judge what Millerism is.</p>

<p>“‘When I was of age, I settled in a village where
all the heads of the families were deists, as they
were then called, and they put into my hands
all the deistical writings of that age. I soon became
one of them, and the consequence was, I
denied the Bible being of divine origin, calling it
a “book of priestcraft,” and argued that the professors
of it themselves must, if honest, concede
that it could not be from God; because it professed
to be a revelation from God, and yet more
than half was a mystery which could not be understood.
And some went as far as to say we
ought not to try to understand it. This, to my
mind, was a plain and palpable contradiction. I
therefore rejected the Bible, when I ought to
have rejected the expounders of it. Thus, from
1804 to 1816, I was a firm, and, as I then thought,
a consistent, opposer of the Christian faith. In
1816, by the grace of God, my eyes were opened
to see the weakness and folly of my own faith,
founded on nothing but the philosophy, assumptions
and fancies of erring mortals. I saw a great
want of evidence for a faith in these matters,
more substantial and certain than anything I
then had. I felt in my inmost soul that eternal
consequences might hang upon my faith in these
things, for anything to the contrary which I
could show. I had often laughed at my Christian
friends for having a “<i>blind faith</i>,” believing
what they could not understand. I now saw
that my faith was as <i>blind</i> as theirs, if not more
so, for I could prove nothing hereafter, and of
course I had no reasonable hope.</p>

<p><span class="pagenum"><a id="Page_341"></a>[341]</span></p>

<p>“‘This brought me to examine for myself the
evidence of the Christian’s hope. I therefore
laid by my former prejudices, prepossessions,
commentators, writers, pro and con, and determined
in my own mind to examine the Bible for
myself. And if the Bible did prove itself to be
of divine origin, I would believe it, let the consequences
be as they might; but if it did not,
then I would reject it and be a deist still. Then
I began the Bible, determined in my own mind
to know whether God or man was the author. I
spent the greater part of two years in reading and
comparing scripture with scripture, prophecy
with history, and I had not gone half through
with the reading of it, before I was perfectly satisfied
of its divine origin. No mortal man, or
men, could have written with such harmony,
wisdom, and truth, without inspiration. The
Bible answered all my inquiries, settled all my
doubts, established my faith, and gave me hope
which has been nearly or quite twenty-seven
years an anchor to my soul. I have seen much
of it fulfilled, since then, and I can truly say, If
there is any one thing on earth which I love
above all others, it is the Bible.</p>

<p>“‘And now, sir, let me tell you, <i>Millerism</i> is
to believe, try to understand, love, and proclaim
to others, the good news contained in the Bible.
This is all I have ever done to call down the slander
of the several sects which I have received.
I can say, honestly, I have never designed to proclaim
or publish any sentiment, word, or doctrine,
but such as I found clearly taught in that blessed
inspired volume. Let God be my judge, I know
I believe it. And I pray God that you, my dear
sir, may become a Millerite too.</p>

<p><span class="pagenum"><a id="Page_342"></a>[342]</span></p>

<p>“‘For I believe there is no religion in our
world that gives such a <i>blessed hope</i> as the religion
of the Bible. All others are dark and incomprehensible
concerning a future state. “To
be, or not to be,” was a question which the ancient
philosophers of Greece and Rome could
never settle among themselves. Nor all the wisdom
of our modern writers were able to settle
this important point for our hope. But you will
acknowledge, if the Bible is the word of inspiration,
then that point is forever settled, and we
have an answer to the question of immortality
and eternal life.</p>

<p>“‘I admire your frankness and generosity as
an opponent, and believe you are not wishing to
bind men to your particular views or creed; but
are willing to search yourself, and to let all others
search for true light, on so important a subject
as I think this matter is,—the truth or falsity
of what I call the blessed Bible. I have strong
hope, my dear sir, that you will give this subject
a thorough investigation. As it respects the
statement of Bro. Himes, if you will keep open
your columns as fairly as you hitherto have done,
you will soon be convinced it was not a very
random shot. I am, sir, a lover of an honest man.
Yours, &amp;c.,</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_343"></a>[343]</span></p>

<h2 class="nobreak" id="CHAPTER_XVII">CHAPTER XVII.</h2>

<p>MUTUAL CONFERENCE AT ALBANY—DECLARATION OF PRINCIPLES—PLAN
OF OPERATIONS—ADDRESS TO THE BRETHREN—ACTION
OF THE CONFERENCE DEFENDED BY MR.
MILLER, ETC.</p>

</div>

<p>“On the 23d of April, Mr. Miller, in company
with Mr. Himes, visited Albany, and commenced
a course of lectures on the prophecies. Mr. M.
spoke with his usual clearness and ability, was in
good spirits, and was listened to by a large and
respectful audience.</p>

<p>“On the 29th, the Conference assembled at 9
<span class="allsmcap">A. M.</span>, at the ‘House of Prayer,’ in Grand street.
After singing, and a prayer by Mr. Miller, it was
temporarily organized by the choice of Mr. Miller,
Chairman, and Mr. Himes, Secretary, who stated
the objects for which the Conference had been
called, namely, ‘to consult together respecting
the condition and wants of brethren in the several
sections of the country; that we may be
better enabled to act in concert, and with more
efficiency, in the promulgation of gospel truths.’</p>

<p>“After the names and residences of members
were ascertained, the Conference was fully organized
by the choice of Rev. Elon Galusha, of Lockport,
N. Y., President, and S. Bliss and O. R.
Fassett, Secretaries.</p>

<p>“A committee of twelve, consisting of William
Miller, Josiah Litch, N. N. Whiting, J. V. Himes,
Sylvester Bliss, L. D. Fleming, Erastus Parker,
H. Caswell, I. R. Gates, I. H. Shipman, Prosper
Powell, and Elon Galusha, were appointed to
arrange business for the action of the Conference.<span class="pagenum"><a id="Page_344"></a>[344]</span>
While they were thus engaged, the others were
profitably occupied in listening to statements of
the condition of things in different sections of the
country. The committee reported, in part, on the
second day, and in full on the third and last day
of the session as follows:—</p>

<div class="blockquote">

<p class="center">“‘REPORT OF THE COMMITTEE TO THE CONFERENCE.</p>

<p>“‘Your committee, appointed for the purpose
of taking into consideration the great principles
upon which we can unite and act in advancing
the cause of truth, for the edification of the body
of Christ, the salvation of souls, and the preparation
of man for the near advent of the Saviour,
submit the following report:—</p>

<p>“‘In view of the many conflicting opinions,
unscriptural views, leading to unseemly practices,
and the sad divisions which have been thereby
caused by some professing to be Adventists, we
deem it incumbent on us to declare to the world
our belief that the Scriptures teach, among others,
the following</p>

<p class="center">“‘IMPORTANT TRUTHS.</p>

<p>“‘1. That the heavens and earth which are
now, by the word of God, are kept in store, reserved
unto fire against the day of Judgment and
perdition of ungodly men. That the day of the
Lord will come as a thief in the night, in the
which the heavens shall pass away with a great
noise, and the elements shall melt with fervent
heat; the earth also, and the works that are
therein, shall be burned up. That the Lord will
create new heavens and a new earth, wherein<span class="pagenum"><a id="Page_345"></a>[345]</span>
righteousness—that is, the righteous—will forever
dwell.<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a> And that the kingdom and the dominion
under the whole heaven shall be given to
the people of the saints of the Most High, whose
kingdom is an everlasting kingdom, and all dominions
shall serve and obey him.<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a></p>

<p>“‘2. That there are but two advents or appearings
of the Saviour to this earth.<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a> That both are
personal and visible.<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a> That the first took place
in the days of Herod,<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a> when he was conceived of
the Holy Ghost,<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a> born of the Virgin Mary,<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a> went
about doing good,<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a> suffered on the cross, the just
for the unjust,<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a> died,<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a>
    was buried,<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a> arose again
the third day, the first-fruits of them that slept,<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a>
and ascended into the heavens,<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a> which must receive
him until the times of the restitution of all
things, spoken of by the mouth of all the holy
prophets.<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a> That the second coming or appearing
will take place when he shall descend from
Heaven, at the sounding of the last trump, to give
his people rest,<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a> being revealed from heaven in
flaming fire, taking vengeance on them that know
not God, and obey not the gospel.<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a> And that
he will judge the quick and the dead at his appearing
and kingdom.<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a></p>

<p>“‘3. That the second coming or appearing is indicated
to be now emphatically nigh, even at the
doors,<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a> by the chronology of the prophetic periods,<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a>
the fulfillment of prophecy,<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a> and the signs<span class="pagenum"><a id="Page_346"></a>[346]</span>
of the times.<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> And that this truth should be
preached both to saints and sinners, that the first
may rejoice, knowing their redemption draweth
nigh,<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a> and the last be warned to flee from the
wrath to come,<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a> before the Master of the house
shall rise up and shut to the door.<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a></p>

<p>“‘4. That the condition of salvation is repentance
toward God, and faith in our Lord Jesus
Christ.<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a> And that those who have repentance
and faith will live soberly, and righteously, and
godly, in this present world, looking for that
blessed hope, and the glorious appearing of the
great God and our Saviour Jesus Christ.<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a></p>

<p>“‘5. That there will be a resurrection of the
bodies of all the dead,<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a> both of the just and the
unjust.<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a> That those who are Christ’s will be
raised at his coming.<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a> That the rest of the dead
will not live again until after a thousand years.<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a>
And that the saints shall not all sleep, but shall
be changed in the twinkling of an eye at the
last trump.<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a></p>

<p>“‘6. That the only millennium taught in the
word of God is the thousand years which are to
intervene between the first resurrection and that
of the rest of the dead, as inculcated in the 20th
of Revelation.<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a> And that the various portions of
scripture which refer to the millennial state are
to have their fulfillment after the resurrection of
all the saints who sleep in Jesus.<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a></p>

<p>“‘7. That the promise, that Abraham should<span class="pagenum"><a id="Page_347"></a>[347]</span>
be the heir of the world, was not to him, or to his
seed, through the law, but through the righteousness
of faith.<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a> That they are not all Israel which
are of Israel.<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a> That there is no difference, under
the gospel dispensation, between Jew and Gentile.<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a>
That the middle wall of partition that was
between them is broken down, no more to be rebuilt.<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a>
That God will render to every man according
to his deeds.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a> That if we are Christ’s,
then are we Abraham’s seed, and heirs according
to the promise.<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a> And that the only restoration
of Israel, yet future, is the restoration of the
saints to the earth, created anew, when God
shall open the graves of those descendants of
Abraham who died in faith, without receiving
the promise, with the believing Gentiles who
have been grafted in with them into the same
olive tree; and shall cause them to come up out
of their graves, and bring them, with the living,
who are changed, into the land of Israel.<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a></p>

<p>“‘8. That there is no promise of this world’s
conversion.<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a> That the horn of papacy will war
with the saints, and prevail against them, until
the Ancient of Days shall come, and judgment be
given to the saints of the Most High, and the
time come that the saints possess the kingdom.<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a>
That the children of the kingdom, and the children
of the wicked one, will continue together
until the end of the world, when all things that
offend shall be gathered out of the kingdom, and
the righteous shall shine forth as the sun in the<span class="pagenum"><a id="Page_348"></a>[348]</span>
kingdom of their Father.<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a> That the man of sin
will only be destroyed by the brightness of Christ’s
coming.<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a> And that the nations of those which
are saved and redeemed to God by the blood of
Christ, out of every kindred, and tongue, and
people, and nation, will be made kings and priests
unto God, to reign forever on the earth.<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a></p>

<p>“‘9. That it is the duty of the ministers of the
word to continue in the work of preaching the
gospel to every creature, even unto the end,<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a> calling
upon them to repent, in view of the fact that
the kingdom of Heaven is at hand;<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a> that their
sins may be blotted out when the times of refreshing
shall come from the presence of the
Lord.<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a></p>

<p>“‘10. That the departed saints do not enter
their inheritance, or receive their crowns, at
death.<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a> That they without us cannot be made
perfect.<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a> That their inheritance, incorruptible
and undefiled, and that fadeth not away, is reserved
in Heaven, ready to be revealed in the last
time.<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a> That there are laid up for them and us
crowns of righteousness, which the Lord, the
righteous Judge, shall give at the day of Christ
to all that love his appearing.<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a> That they will
only be satisfied when they awake in Christ’s
likeness.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a> And that, when the Son of man shall
come in his glory, and all the holy angels with
him, the King will say to those on his right hand,
“Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the<span class="pagenum"><a id="Page_349"></a>[349]</span>
world.”<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a> Then they will be equal to the angels,
being the children of God and of the resurrection.<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a></p>

<p class="center">“‘ASSOCIATED ACTION.</p>

<p>“‘We are induced, from present circumstances
affecting our spiritual interests, to present, for
your consideration, a few ideas touching associated
action.</p>

<p>“‘Order is Heaven’s first law. All things emanating
from God are constituted on principles
of perfect order. The New Testament rules for
the government of the church we regard as binding
on the whole brotherhood of Christ. No circumstances
can justify us in departing from the
usages established by Christ and his apostles.</p>

<p>“‘We regard any congregation of believers,
who habitually assemble for the worship of God
and the due observance of gospel ordinances, as
a church of Christ. As such, it is an independent
body, accountable only to the great Head of
the church. To all such we recommend a careful
examination of the Scriptures, and the adoption
of such principles of association and order as
are in accordance therewith, that they may enjoy
the advantages of that church relation which
Christ has instituted.</p>

<p class="center">“‘PLAN OF OPERATIONS.</p>

<p>“‘In the midst of our disappointed hopes of
seeing the King of glory, and being made like
him, and still finding ourselves in a world of sin,<span class="pagenum"><a id="Page_350"></a>[350]</span>
snares, and death, the question forces itself upon
us, <i>What now is our work?</i></p>

<p>“‘To us it seems clear that our first work is to
make straight paths for our feet, lest that which
is lame be turned out of the way. We are in
duty bound to give the household meat in due
season, and to build ourselves up in our most holy
faith. While doing this, we are to continue
in obedience to the great commission, to preach
the gospel to every creature; so long as the love
of Christ dwells in us, it will constrain us. We
shall not be released, while in our present state,
from our obligations to be “workers, together
with God,” in saving those for whom the Redeemer
died. It is evident that the duty, which
of right devolves on every minister of the gospel,
of proclaiming the hour of God’s judgment,
is, if performed at all, to be done by those who
are convinced of its truth....’</p>

</div>

<p>“The above, after a full discussion and careful
examination, was unanimously adopted; as was
also, from the pen of Mr. Miller, the following</p>

<div class="blockquote">

<p class="center">“‘ADDRESS TO THE BRETHREN.</p>

<p>“‘The present state of our faith and hope, with
the severe trials which many of us experience,
call for much brotherly love, forbearance, patience,
and prayer. No cause, be it ever so holy, can
exist in this present world, without its attendant
evils. Therefore, it becomes necessary for all who
are connected with this cause to exercise great
charity; for charity covers a multitude of sins.</p>

<p>“‘The cause we advocate calls upon all men to
read the word of God, and to reason, judge, compare,
and digest for themselves. This is certainly<span class="pagenum"><a id="Page_351"></a>[351]</span>
right, and is the privilege of all rational members
of the community. Yet this very liberty
may become a stumbling-block to many, and
without charity, be the means of scattering, dividing,
and causing contention among brethren.
Human nature is such that those who are governed
by a desire to rule over others will seize
the reins, and think all must bow to their decision;
while others will think such unfit for the
station they assume. James foresaw the evils
under which we labor, and gives us a caution in
his third chapter, to which we shall do well to
take heed. Our present difficulties arise more
from the multiplicity of masters and leaders
among us (some of whom are governed by carnal
motives) than from any want of light. The word
of God affords light enough to guide us in all
cases, “that the man of God may be perfect,
thoroughly furnished unto every good work.”
But among the thousand-and-one expositions of
Scripture, which are every day being palmed upon
us, some of them, at least, must be wrong.
Many of them are so weak and silly that they
bring a stigma on the blessed book, confuse the
mind of the inquirer after truth, and divide the
children of God.</p>

<p>“‘To remedy this evil, we must learn to judge
men and principles by their fruits, and not be
too hasty in receiving the exposition which may
be presented by every pretender to wisdom and
sanctity. Any exposition of Scripture which
conflicts with other texts must be spurious. Any
man whose object is to obtain followers must be
avoided. Whatever produces envy and strife,
brethren, is of the devil; and we must resist his
temptations in their beginning. If God has been<span class="pagenum"><a id="Page_352"></a>[352]</span>
with us from the commencement of our illumination
respecting the hope of his glorious appearing,
shall we abandon the truth wherein our
souls have been comforted, and our brotherly love
established, for fables? We ought to be careful
lest we grieve the Holy Spirit. How did we receive
this doctrine at first? Was it not by
searching the word of God, and a careful comparison
of scripture with scripture? Yes; our
faith did not rest on the word of man. We then
required chapter and verse, or we would not believe.
Why should we leave our former rule of
faith, to follow the vain and changing opinions
of men? Some are neglecting the lamp, and
seeking to walk by sparks of their own kindling.
There is a propensity in many to make all prophecy
apply to our time and country. Others have
split on this rock. Some of the best writers and
commentators have thus erred. They have, in
many instances, considered themselves, their sect,
or their nation, as the peculiar favorites of Heaven;
and have therefore often failed to apply
prophecy aright. An Englishman, writing on
prophecy, will make the English territory the
principal place of action—the Frenchman, France—the
German, Germany—and an American, the
United States. So is it with all sectarians.
When minds are contracted by selfishness and
bigotry, they lose sight of the glory of God, and
his word, and seek only their own glory. On
the other hand, they neglect, if they do not actually
reject, such parts of the oracles of God as
militate against their views, and rush headlong
into error. If we are thus liable to be deceived
by the cunning craftiness of men, we ought to be
cautious how we are led by every fanciful interpretation<span class="pagenum"><a id="Page_353"></a>[353]</span>
of Scripture. Let us then be more
wary, and, like the noble Bereans, search the
Scriptures daily, to see whether these things are
so. Then, if we err, we shall have the consolation
that we have made a careful examination of
the subject, and that the error was one of the
head, and not of the heart. Christians should
receive no evidence but the testimony of God as
a ground of faith.</p>

<p>“‘We are commanded to be sober, and hope to
the end for that grace which is to be brought
unto us at the revelation of Jesus Christ. Our
disappointment, as to the time, should have no
effect on our hope. We know that Christ has
not yet been revealed, and the object of our hope
is yet in the future. Therefore, if we believe in
God’s word, as we profess, we ought to be thankful
for the trial of our faith.</p>

<p>“‘We shall not have to wait long for the glorious
appearing of Christ. Therefore, let us lift
up our heads and rejoice, knowing that our redemption
draweth nigh. We regret to see any
impatience manifested among the friends of Jesus.
God is now trying our graces. How solemn
the thought that any should lose the crown
when near the goal! Let us arise, shake off our
dullness, redouble our diligence, let all the world
know there is such a grace as Christian perseverance,
and let all see that we are truly seeking a
better country. Can it be possible, after we have
run well for a season, loved the appearing of Jesus,
come to a time when we must expect him,
and should be ready to cast ourselves into his
arms, that we shall go back, or again strike hands
with a thoughtless world? May God forbid!<span class="pagenum"><a id="Page_354"></a>[354]</span>
Let us then go forward. It is death to go back;
to go forward can be no more.</p>

<p>“‘We are pained to see a disposition to murmur
against those who have been pioneers in the
war—who have sacrificed all earthly considerations
to support a truth so unpopular as the second
advent and personal reign of Jesus Christ.</p>

<p>“‘Brethren, shun such as cause divisions
among very friends. Remember the admonition
of James: “Grudge not one against another,
brethren, lest ye be condemned; behold, the
Judge standeth at the door.” We see, by this
rule, that when a brother loses his fellowship for
the saints, he is certainly in darkness. We must
be careful not to follow what he may term “light.”
Love for brethren is a test of our interest in
Christ, without which all gifts and works are
like sounding brass, and a tinkling cymbal. Let
us cultivate, with peculiar care, this loveliest of
all Christian graces, and frown on the man who
attempts to cause division. “Offenses must
needs come, but woe to that man by whom the
offense cometh!” What can we say more, to
stir up your pure minds by way of remembrance?</p>

<p>“‘We would, therefore, recommend more study
of the Scriptures, and less writing, and that we
be careful not to submit to public inspection
mere speculations until they are closely scrutinized
by some judicious friend. Thus we shall
avoid many errors. We should always be more
jealous of ourselves than of others. Self-love is
the strongest, most dangerous, and deceitful foe
that we meet in our Christian warfare. We
have arrived at a period of deep interest and
peril. It is interesting, because the evidence of
the Saviour being at the door is plain, so that no<span class="pagenum"><a id="Page_355"></a>[355]</span>
sincere student of prophecy can be at a loss to
know that that day, for which all other days
were made, is near. How interesting to live in
expectation of the day which patriarchs, prophets,
and apostles, desired to see, but died without
the sight! Persecution and death lose their
sting, in prospect of the coming Conqueror, who
hath all power, and who hath engaged to put all
enemies under his feet. We need not murmur;
for, in this our day, God will bring to pass this
act, this (to the worldly man) strange act, for
which all the weary saints, for six thousand
years, have lived and prayed. We entreat you
to hold fast the confidence which you have had
in the word of God unto the end. “Yet a little
while, and he that shall come will come, and will
not tarry.” “Here is the patience and the faith
of the saints.” “Be ye also patient; stablish
your hearts, for the coming of the Lord draweth
nigh.”</p>

<p class="right">“‘<span class="smcap">Wm. Miller</span>, <i>Chairman of Committee</i>.’</p>

</div>

<p>“The doings of that Conference were unanimously
ratified by the annual Conferences subsequently
held, in that year in New York and in
Boston; and the ‘important truths’ there inculcated
were often unanimously re-affirmed, so that
they have become the settled principles of those
known as Adventists. Others, dissenting from
them, but agreeing in unimportant particulars,
and yet claiming to be Adventists, are not recognized
as such by Adventists.<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a></p>

<p><span class="pagenum"><a id="Page_356"></a>[356]</span></p>

<p>“Mr. Miller was in Boston, where he arrived
on Saturday, May 24, to attend the annual Conference
there of the week following. That commenced
on Monday, May 26, when Mr. M. discoursed<span class="pagenum"><a id="Page_357"></a>[357]</span>
from Rev. 6:17: ‘For the great day of
his wrath is come; and who shall be able to
stand?’ He made a personal and practical application
of this event, and presented the evidence
of its probable nearness.</p>

<p>“During the Conference, he spoke feelingly of
the passing of the time. He remarked that,
‘Ere this, he had been in hopes of meeting all
present in the heavenly kingdom. But, if we
love the Lord Jesus Christ, however much we
may be disappointed, we shall not forget Christ’s
coming. God may see fit to disappoint us, sometimes,
for our good. We may not see the wisdom
and fullness of the whole of God’s plan; but
he never tries us but for our profit. Therefore,
we should not be disheartened or cast down.’
Every disappointment only made him more
strong in the belief of the certainty of the nearness
of Christ’s appearing.</p>

<p>“‘I had,’ he said, ‘denied the Bible for twelve
years. I used to read it to see how curiously
men would act, and contradict each other. But
suddenly I became more solemn; its truth began
to dawn upon my mind; and I was in great
darkness for six months. I saw that I was a
poor sinner; but I was soon enabled to love Jesus
Christ, and have continued to love him even
till the present time. I saw that, if the Bible
was true, Christ was the only Saviour of men.
I then began to study the Scriptures more fully—determined
to study, text by text, till I was
fully satisfied as to their import. In comparing
scripture with scripture, such a light broke in
upon my mind as I had never before seen. I
was about two years in going through with the
Bible in this manner; and I found it a perfect<span class="pagenum"><a id="Page_358"></a>[358]</span>
piece of order and beauty. And, though I have
been greatly disappointed, yet I have never
ceased to love and regard the authority of the
Scriptures.</p>

<p>“‘Brethren, we must keep humble. I sometimes
tremble when I see individuals endeavoring
to exalt themselves, and denounce others who
do not see just as they do. Be careful not to err
in favor of self. Be careful to avoid self-righteousness.
I have noticed that those who have
left the second advent cause are the very ones
for whom I used to tremble, in view of their arrogancy
and self-righteousness. We must not
look to ourselves, but must look alone to God.
We must cling to our Heavenly Father’s arm,
that we may hold fast our confidence even unto
the end. The word of God teaches us that we
are to be guided alone by him. Had our brethren
who have apostatized thus looked to him,
they would never have fallen into the awful errors
into which they have been led. I love those
brethren, but I tremble for their errors. Oh! let
us depend wholly on God, that we may be preserved
also from departing from the rectitude of
our faith! And may we all be enabled to live
out the prayer, “Not my will, O God, but thine
be done.”’</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_359"></a>[359]</span></p>

<h2 class="nobreak" id="CHAPTER_XVIII">CHAPTER XVIII.</h2>

<p>HIS APOLOGY AND DEFENSE—DEFINITENESS OF PROPHETIC
TIME—ERRONEOUS VIEWS CONNECTED WITH THE DOCTRINE,
ETC.</p>

</div>

<p>“After the Boston Conference, Mr. Miller accompanied
Mr. Himes to Portland, Me., where he
gave discourses in the afternoon and evening of
Sunday, June 1, to crowded audiences. Many of
those present, doubtless, were drawn to hear him
by motives of curiosity, because of the disappointment
in time. The necessity of patience and of
watchfulness were subjects on which he discoursed.</p>

<p>“He returned to Boston, and from thence went
to a camp-meeting at Champlain, N. Y., on the
10th of June. After this, he returned home, in
the enjoyment of good general health, but somewhat
afflicted by boils.</p>

<p>“As the author of a movement which had resulted
in disappointment, and, in some respects,
disaster, Mr. Miller deemed it proper that he
should make a personal statement to the Christian
public, show the motives that had actuated
him, and disavow any sympathy with the
extremes into which some had gone, contrary to
his earnest remonstrances. His growing infirmities
made him shrink from the labor of writing,
and caused him to desire an amanuensis. For
this purpose, the writer of this visited him in the
month of July, 1845, and Mr. Miller dictated his
‘Apology and Defense,’ a tract of thirty-six pages,
which was published by Mr. Himes, in Boston.
It was addressed ‘To all who love the Lord Jesus
Christ in sincerity,’ and commenced with:—</p>

<p><span class="pagenum"><a id="Page_360"></a>[360]</span></p>

<div class="blockquote">

<p>“‘As all men are responsible to the community
for the sentiments they may promulgate, the
public have a right to expect from me a candid
statement in reference to my disappointment in
not realizing the advent of Christ in <span class="allsmcap">A. D.</span> 1843-4,
which I had confidently believed. I have, therefore,
considered it not presumptuous in me to lay
before the Christian public a retrospective view
of the whole question, the motives that actuated
me, and the reasons by which I was guided.’</p>

</div>

<p>“He then proceeded to narrate his early history,
and gave an account of his ‘deistical opinions,’
his ‘first religious impressions,’ his ‘connection
with the army,’ his ‘removal to Low Hampton,’
his ‘determination to understand the Scriptures,’
his ‘manner of studying the Bible,’ the ‘results
arrived at,’ and his subsequent labors; all of
which have been noticed at greater length in the
foregoing pages. He then summed up his labors
as follows:—</p>

<div class="blockquote">

<p>“‘From the commencement of that publication,
I was overwhelmed with invitations to labor in
various places, with which I complied as far as
my health and time would allow. I labored extensively
in all the New England and Middle
States, in Ohio, Michigan, Maryland, the District
of Columbia, and in Canada East and West, giving
about four thousand lectures in something
like five hundred different towns.</p>

<p>“‘I should think that about two hundred ministers
embraced my views, in all the different
parts of the United States and Canada; and that
there have been about five hundred public lecturers.
In all the sections of country where I labored,—not
only in the towns I visited, but in
those in their vicinity,—there were more or less<span class="pagenum"><a id="Page_361"></a>[361]</span>
that embraced the doctrine of the advent. In
some places only a very few, and in other places
there have been a large number.</p>

<p>“‘In nearly a thousand places, Advent congregations
have been raised up, numbering, as nearly
as I can estimate, some fifty thousand believers.
On recalling to mind the several places of my labors,
I can reckon up about six thousand instances
of conversion from nature’s darkness to God’s
marvelous light, the result of my personal labors
alone; and I should judge the number to be much
greater. Of this number I can recall to mind
about seven hundred, who were, previously to
their attending my lectures, infidels; and their
number may have been twice as great. Happy
results have also followed from the labors of my
brethren, many of whom I would like to mention
here, if my limits would permit.</p>

<p>“‘In all my labors I never had the desire or
thought to establish any separate interest from
that of existing denominations, or to benefit one
at the expense of another. I thought to benefit
all. Supposing that all Christians would rejoice
in the prospect of Christ’s coming, and that those
who could not see as I did would not love any
the less those who should embrace this doctrine,
I did not conceive there would ever be any necessity
for separate meetings. My whole object was
a desire to convert souls to God, to notify the
world of a coming judgment, and to induce my
fellow-men to make that preparation of heart
which will enable them to meet their God in
peace. The great majority of those who were
converted under my labors united with the various
existing churches. When individuals came
to me to inquire respecting their duty, I always<span class="pagenum"><a id="Page_362"></a>[362]</span>
told them to go where they would feel at home;
and I never favored any one denomination in my
advice to such.</p>

<p>“‘But my brethren began to complain that
they were not fed by their ministers, and wanted
expository preaching. I told them it was their
duty to interest their ministers in the prophecies;
but, if they could not receive the teachings under
which they sat, they must act in accordance with
their own sense of duty. They then began to
complain that they had not liberty in the
churches to present their views freely, or to exhort
their brethren to prepare for the Judgment.
Those in the neighborhood of advent preaching
felt that, when they could listen to these glorious
truths, it was their privilege so to do. For this,
many of them were treated coldly. Some came
out of their churches, and some were expelled.
Where the blame lay it is not necessary here to
inquire; there was, doubtless, wrong on both
sides. The result was, that a feeling of opposition
arose, on the part of many of the ministers
and churches that did not embrace these views,
against those who were looking for the blessed
hope and the glorious appearing of the great God
and our Saviour Jesus Christ.’</p>

</div>

<p>“He then spoke of various points as follows:—</p>

<div class="blockquote">

<p class="center">“‘DEFINITENESS OF PROPHETIC TIME.</p>

<p>“‘I had never been positive as to any particular
<i>day</i> for the Lord’s appearing, believing that
no man could know the day and hour. In all
my published lectures will be seen, on the title-page,
“about the year 1843.” In all my oral
lectures I invariably told my audiences that the<span class="pagenum"><a id="Page_363"></a>[363]</span>
periods would terminate in 1843 <i>if</i> there were
no mistakes in my calculation; but that I could
not say the end might not come even before that
time, and they should be continually prepared.
In 1842, some of my brethren preached, with
great positiveness, the exact year, and censured
me for putting in an <span class="smcap">if</span>. The public press had
also published that I had fixed upon a definite
day, the 23d of April, for the Lord’s advent.
Therefore, in December of that year, as I could
see no error in my reckoning, I published my
belief that some time between March 21, 1843,
and March 21, 1844, the Lord would come.
Some had their minds fixed on particular days;
but I could see no evidence for such, unless the
types of the Mosaic law pointed to the feast of
tabernacles.</p>

<p>“‘During the year 1843, the most violent denunciations
were heaped upon me, and those
associated with me, by the press and some pulpits.
Our motives were assailed, our principles
misrepresented, and our characters traduced.
Time passed on, and the 21st of March, 1844,
went by without our witnessing the appearing
of the Lord. Our disappointment was great,
and many walked no more with us.</p>

<p>“‘Previously to this, in the fall of 1843, some
of my brethren began to call the churches Babylon,
and to urge that it was the duty of Adventists
to come out of them. With this I was
much grieved, as not only the effect was very
bad, but I regarded it as a perversion of the word
of God, a wresting of Scripture.<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a> But the practice<span class="pagenum"><a id="Page_364"></a>[364]</span>
spread extensively; and, from that time, the
churches, as might have been expected, were
closed against us. It prejudiced many against
us, and created a deep feeling of hostility between
Adventists and those who did not embrace
the doctrine; so that most of the Adventists
were separated from their respective churches.
This was a result which I never desired nor expected;
but it was brought about by unforeseen
circumstances. We could, then, only act in accordance
with the position in which we were
thus placed.</p>

<p>“‘On the passing of my published time, I
frankly acknowledged my disappointment in
reference to the exact period; but my faith was
unchanged in any essential feature. I therefore
continued my labors, principally at the West,
during the summer of 1844, until “the seventh-month
movement,” as it is called. I had no participation
in this, only as I wrote a letter, eighteen
months previously, presenting the observances
under the Mosaic law which pointed to
that month as a probable time when the advent
might be expected. This was written because
some were looking to definite days in the <i>spring</i>.
I had, however, no expectation that so unwarranted
a use would be made of those types that
any should regard a belief in such mere inferential
evidence a test of salvation. I therefore had
no fellowship with that movement until about
two or three weeks previous to the 22d of October,<span class="pagenum"><a id="Page_365"></a>[365]</span>
when, seeing it had obtained such prevalence,
and considering it was at a probable point
of time, I was persuaded that it was a work of
God, and felt that, if it should pass by, I should
be more disappointed than I was in my first
published time.</p>

<p>“‘But that time passed, and I was again disappointed.
The movement was of such a character
that, for a time, it was very mysterious to
me; and the results following it were so unaccountable
that I supposed our work might be
completed, and that a few weeks only might
elapse between that time and the appearing of
Christ. However that might be, I regarded my
own work completed, and that what was to be
done for the extension of these views must be
done by younger brethren, except an occasional
discourse from myself.</p>

<p>“‘As time has progressed, I have been pained
to see many errors which have been embraced,
in different sections of the country, by some who
have labored in connection with myself; errors
which I cannot countenance, and of which I wish
to speak freely, although I may lose the fellowship
of some for faithfully doing my duty.</p>

<p>“‘I have been pained to see a spirit of sectarianism
and bigotry, in some sections, which disfellowships
everything that does not square with
the narrow prejudices of individual minds. There
is a tendency to exalt individual opinions as a
standard for all to submit to; a disposition to
place the results of individual investigation upon
a level with solemn conclusions to which the
great body of brethren have arrived. This is
very wrong; for, while we are in this world, we
are so short-sighted that we should never regard<span class="pagenum"><a id="Page_366"></a>[366]</span>
our conclusions as infallible, should bear with
the imperfections of others, and receive those that
are weak in the faith, but not to doubtful disputations.</p>

<p>“‘Some have an inclination to indulge in harsh
and denunciatory remarks against all who do
not agree with them. We are all liable to err;
but we should avoid thus giving occasion of offense.
We should instruct with meekness those
who oppose themselves, and avoid foolish and
unlearned questions, that gender strifes.</p>

<p>“‘There may be causes operating on the minds
of others, of which we know nothing, that influence
them contrary to the truth as we have received
it. We should, therefore, in all our intercourse
with those we deem in error, treat them
with kindness and affection, and show them that
we would do them good, and not evil, if God,
peradventure, will give them repentance to the
acknowledging of the truth, and that they may
recover themselves out of the snare of the devil,
who are taken captive by him at his will.</p>

<p>“‘Some are prone to indulge in a spirit of uneasiness
and disorder, and looseness with regard
to church government and doctrine. In all the
essential doctrines of the Bible, as they have been
held by the pious of the church in all ages, were
given to the saints, and for which we are commanded
earnestly to contend, I have never seen
any reason to change my faith. Jesus I regard
as my all-sufficient Saviour, by whose merits
alone I can be saved. No being but him, “whose
goings forth were of old from everlasting,” who
should take upon himself our nature, and bear
our sins in his own body, could make an atonement,
on the efficacy of which I should dare to<span class="pagenum"><a id="Page_367"></a>[367]</span>
rely. The Bible speaks as plainly of my Saviour’s
divinity as it does of his humanity. He
is, therefore, Immanuel, God with us. The Bible
tells us plainly what the Saviour is. That should
satisfy us, without venturing beyond the Bible
to say what he is not.</p>

<p>“‘It is in the use of terms not found in the
Scriptures that disputations arise. For instance,
the difference between the Calvinist and Armenian
I often thus explain: Both are in the same
dilemma. They are like a company of men in the
lower story of a house when the tide is entering,
and from which there is no escape only by a rope
by which they may be drawn up. All endeavor
to lay hold of the rope. The one is continually
afraid he has not hold of the right rope; if he
was sure he had the right rope he would have no
fears. The other has no fear but he has hold of
the right rope; he is continually afraid his rope
will break. Now both are equally fearful they
may perchance not escape. Their fears arise
from different causes. How foolish it is, then,
for them to begin to quarrel with each other, because
the one supposes the rope may break, and
the other that it is the wrong rope!</p>

<p>“‘Now I have found Christians among those
who believed that they were born again, but
might fall away; and among those that believe
that, if they were ever born again, they should
certainly persevere. The difference between
them I regard as a mere matter of education;
both have their fears, and both believe that those
only who persevere unto the end will be saved.
I, therefore, look on men as bigots who quarrel
with others and deny that those are Christians
who cannot see just as they do....</p>

<p><span class="pagenum"><a id="Page_368"></a>[368]</span></p>

<p>“‘I have thus given a plain and simple statement
of the manner of my arriving at the views
I have inculcated, with a history of my course
up to the present time. That I have been mistaken
in the time, I freely confess; and I have
no desire to defend my course any further than I
have been actuated by pure motives, and it has
resulted to God’s glory. My mistakes and errors
God, I trust, will forgive. I cannot, however, reproach
myself for having preached definite time;
for, as I believe that whatsoever was written
aforetime was written for our learning, the prophetic
periods are as much a subject of investigation
as any other portion of the word.<span class="pagenum"><a id="Page_369"></a>[369]</span><a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a></p>

<p>“‘I, therefore, still feel that it was my duty to
present all the evidence that was apparent to my<span class="pagenum"><a id="Page_370"></a>[370]</span>
mind; and were I now in the same circumstances,
I should be compelled to act as I have<span class="pagenum"><a id="Page_371"></a>[371]</span>
done. I should not, however, have so done, had
I seen that the time would pass by; but not
knowing that it would, I feel even now more satisfaction
in having warned my fellow-men than
I should feel, were I conscious that I had believed
them in danger and had not raised my voice.
How keen would have been my regret, had I refrained
to present what in my soul I believed to
be truth, and the result had proved that souls
must perish through my neglect! I cannot,
therefore, censure myself for having conscientiously
performed what I believed to be my duty.</p>

<p>“‘But while I frankly acknowledge my disappointment
in the exact time, I wish to inquire
whether my teachings have been thereby materially
affected. My view of exact time depended
entirely upon the accuracy of chronology; of this
I had no absolute demonstration; but as no evidence
was presented to invalidate it, I deemed it
my duty to rely on it as certain, until it should
be disproved. Besides, I not only rested on received
chronology, but I selected the earliest
dates in the circle of a few years on which chronologers
have relied for the date of the events
from which to reckon, because I believed them
to be best sustained, and because I wished to
have my eye on the earliest time at which the
Lord might be expected. Other chronologers
had assigned later dates for the events from which
I reckoned; and if they are correct we are only
brought into the circle of a few years, during
which we may rationally look for the Lord’s appearing.
As the prophetic periods, counting
from the dates from which I have reckoned, have
not brought us to the end, and as I cannot tell
the exact time that chronology may vary from<span class="pagenum"><a id="Page_372"></a>[372]</span>
my calculations, I can only live in continual expectation
of the event. I am persuaded that I
cannot be far out of the way, and I believe that
God will still justify my preaching to the world.<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a></p>

<p>“‘With respect to other features of my views,
I can see no reason to change my belief. We are
living under the last form of the divided fourth
kingdom, which brings us to the end. The
prophecies which were to be fulfilled previous to
the end have been so far fulfilled that I find nothing
in them to delay the Lord’s coming. The
signs of the times thicken on every hand; and
the prophetic periods must certainly, I think, have
brought us into the neighborhood of the event.</p>

<p>“‘There is not a point in my belief in which
I am not sustained by some one of the numerous
writers who have opposed my views. Prof. Bush,
the most gentlemanly of my opponents, admits
that I am correct in the time, with the exception
of the precise day or year; and this is all for
which I contend. That the 70 weeks are 490
years, and the 1260 and 2300 days are so many
years, are admitted by Messrs. Bush, Hinton, and
Jarvis. That the 2300 days and 70 weeks commence
at the same time, Prof. Bush does not deny.
And Dr. Jarvis admits that the former carry us
to the resurrection and Judgment. Prof. Bush,
Dr. Jarvis, Mr. Hinton, and Mr. Morris, admit
that the legs of iron and fourth beast are Rome,
and that the little horn of Dan. 7 is papacy, while
Dr. Jarvis and Mr. Hinton admit that the exceeding
great horn of Daniel 8 is Rome. The literal<span class="pagenum"><a id="Page_373"></a>[373]</span>
resurrection of the body, the end of the world, and
a personal coming of Christ, have not been questioned
by several who have written against me.</p>

<p>“‘Thus there is not a point for which I have
contended that has not been admitted by some of
those who have written to disprove my opinions.
I have candidly weighed the objections advanced
against these views; but I have seen no arguments
that were sustained by the Scriptures that,
in my opinion, invalidated my position. I cannot,
therefore, conscientiously refrain from looking
for my Lord, or from exhorting my fellow-men,
as I have opportunity, to be in readiness for
that great event. For my indiscretions and errors
I ask pardon; and all who have spoken evil
of me without cause I freely forgive. My labors
are principally ended. I shall leave to my
younger brethren the task of contending for the
truth. Many years I toiled alone; God has now
raised up those who will fill my place. I shall
not cease to pray for the spread of truth.</p>

<p>“‘In conclusion, suffer a word of exhortation.
You, my brethren, who are called by the name of
Christ, will you not examine the Scriptures respecting
the nearness of the advent? The great
and good of all ages have had their minds directed
to about this period of time, and a multitude
are impressed with the solemn conviction
that these are emphatically the last days. Is not
a question of such moment worthy of your consideration?
I do not ask you to embrace an
opinion of mine; but I ask you to weigh well
the evidence contained in the Bible. If I am in
any error, I desire to see it, and I should certainly
renounce it; but look at the question in the light
of the inspired word, and decide for eternity.</p>

<p><span class="pagenum"><a id="Page_374"></a>[374]</span></p>

<p>“‘What shall I say to my unconverted friends?
I have faithfully exhorted you these many years
to believe in Christ. You have excused yourselves.
What can I say more? Will not all the considerations
that are presented in the Scriptures of
truth move your hearts to lay down the weapons
of your rebellion? You have no lease of your
lives, and, if the Lord should not come, your eyes
may be soon closed in death. Why will you not
improve the present moment, and flee from the
wrath to come? Go to Christ, I beseech you;
lay hold on the promise of God, trust in his grace,
and he will cleanse you by his blood.</p>

<p>“‘I would exhort my Advent brethren to study
the word diligently. Let no man spoil you
through philosophy and vain deceit. Avoid everything
that shall cause offense. Let your lives
be models of goodness and propriety. Let the
adversary get no advantage over you. We have
been disappointed; but disappointments will
work for our good, if we make the right use of
them. Be faithful. Be vigilant. Exhort with
all longsuffering and patience. Let your conversation
be in Heaven, from whence you look for
the blessed hope. Avoid unnecessary controversy
and questions that gender strifes. Be not
many masters; all are not competent to advise
and direct. God will raise up those to whom he
will commit the direction of his cause. Be humble,
be watchful, be patient, be persevering. And
may the God of peace sanctify you wholly, and
preserve you blameless unto the glorious appearing
of the great God and our Saviour Jesus
Christ!</p>

<p class="right"><span class="smcap">William Miller.</span>’</p>

<p>“‘<i>Low Hampton, Aug. 1, 1845.</i>’</p>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_375"></a>[375]</span></p>

<h2 class="nobreak" id="CHAPTER_XIX">CHAPTER XIX.</h2>

<p>HIS FAITH IN HIS PAST WORK—VISIT TO NEW YORK CITY—PHILADELPHIA,
ETC.—ADDRESS TO THE PUBLIC—VISIT
TO CANADA, ETC.</p>

</div>

<p>“In the month of September, Mr. Miller attended
Conferences in Addison and Bristol, Vt.,
and lectured in each place. He then took a
journey into Connecticut, and visited Hartford,
attended a camp-meeting in Newington, near
Hartford, and one at Square Pond, in Tolland
County. He then visited Middletown. He was
much pleased with his journey, and returned
home refreshed.</p>

<p>“After this, in connection with Elder A. Hale, he
lectured, in November in the State of Vermont,
at Waterbury, Morristown, Stowe, Waitesfield and
Burlington. Besides at these places, he seems to
have labored but little during the remainder of
the year. He occasionally communicated articles
for the <i>Advent Herald</i>, giving expositions of
Scripture, &amp;c.; but the approaching infirmities
of age admonished him that his labors were nearly
ended.</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Low Hampton, January 13, 1846.</span></p>

<p>“‘<span class="smcap">Dear Brother Himes</span>:—I am yet in this
land of toil, where sin has spoiled all the blessings
and enjoyments of earth, which were appointed
by our beneficent Creator for the best good of
his creatures, and which, had it not been for sin,
would have led us to reverence and adore that
Being who had produced, by his power, this earth
and all its appurtenances, and placed in it man—rational,<span class="pagenum"><a id="Page_376"></a>[376]</span>
intelligent, social man—to enjoy this
vast and wondrous piece of mechanism.</p>

<p>“‘Perhaps we are unable rightly to appreciate
the blessings which were placed within the reach
of man at his creation, when “the sons of God
shouted for joy.” Yet I think that we do realize
some of the evils to which man is heir by reason
of “sin, and death by sin,” which have entered
the world. How manifest it is, at the present
day, that all the influences of the pit are inciting
men to crime, bringing in their trail consequences
ten-fold more dreadful than those entailed upon
us by the sin of our first parents! If there were
one spark of philanthropy existing in the world,
methinks it must bleed at beholding the rapid
increase of evil within the last few years.</p>

<p>“‘I confess that to me it would be but a dismal
and appalling prospect in the future, did not a ray
of light beam forth from the word of God, that
there should be a glorious and final renovation of
all things! This “exceeding great and precious
promise,” to the man of God, is the only hope that
cheers him in his weary pilgrimage. Every
means that the wisdom of man could devise for
the melioration of the condition of man has failed;
ministers of the gospel have been sent into every
land; Bibles have been scattered broadcast in the
earth, translated into almost every tongue, and
placed in the hands of the poor, “without money
and without price;” schools of every grade, from
the college to the common, have sprung up, in
which have been developed the highest mental
qualities of man; societies have been multiplied
for the moral improvement of our race,—to Christianize
the heathen, to reform the inebriate, to
break the bonds of the enslaved, to liberate the<span class="pagenum"><a id="Page_377"></a>[377]</span>
debtor, to stop the horrid practice of legal murder,
to promote peace among nations, to protect the orphan,
to clothe the naked, to feed the hungry, to
nurse the sick, and even to bury the dead. These,
and many other noble and benevolent enterprises,
have been formed within the present century.
But how much good have they accomplished?
That great good has been done, cannot be denied.
But it is likewise true that evil has predominated
in a far greater ratio than at any former period.</p>

<p>“‘When I look back to the period when we
began to publish the news of a coming Saviour,
I think it the happiest time of my life. How
were our hearts refreshed by the readiness of the
dear brethren in Christ to hear, believe, and obey,
the simple gospel of the kingdom! With what
delight have I, in company with many of the
dear, anxious children of God, read and re-read
the Scriptures, searched diligently and compared
the prophets, Jesus Christ, and his apostles, to
see if these things were so! What glorious light
I have often seen in that holy book while thus
engaged! And with what joy have I taken sweet
communion with kindred hearts in the house of
God, where our faith was more and more established
by the word of his grace; where our prayers
were mingled at the same altar, and arose
together, as incense, to the mercy-seat of our Redeemer,
for a preparation to meet the coming
glories, which we then expected shortly to realize;
where our hearts burned with love and gratitude
to God for the good news of the near approach
of the King of kings; where our songs of
praise and hallelujahs to the Lamb cheered our
drooping spirits, and prepared us more vigorously
to pursue our weary pilgrimage to the land of<span class="pagenum"><a id="Page_378"></a>[378]</span>
promise, which, from evidence to us conclusive,
and which I am not ashamed of, we soon expect
to reach!</p>

<p>“‘Then, heart beat in unison with heart, soul
mingled with soul, and love, holy, heavenly, divine,
united us in that oneness of gospel truth,
and prejudice and party were dissipated from
our thoughts like midnight darkness, or the
morning mists by the rising sun. This was a
time of love, a time of faith, working by love
and purifying the heart. It was this hope, “the
blessed hope,” that made us purify ourselves from
our sectarian prejudices and bigotry.</p>

<p>“‘I have often thought that we then enjoyed
a foretaste of the love and fellowship of the
saints in light. Why is it not so now? The reason
is as obvious as the sun at noonday. We
have been drawn from our <i>first principles</i> by
wicked and designing men, who have crept in
among us and drawn us into parties, to follow
men instead of God, and to form new tests instead
of the Bible. Some of our lecturers first
began the confusion by declaring an unholy crusade
against the sects, which brought in men of
blood instead of men of peace. True, after the
manner of men, the sects had provoked us to the
course we took by all the wicked arts and misrepresentation
of our views and motives that human
and satanic agency could invent—by slander,
ridicule, and wresting the word of God from
the meaning which had long been laid down in
their own creeds, and departing from those rules
by which their fathers, for centuries, had applied
mystic Babylon to the church of Rome. We
were not called, in my humble opinion, to engage
in so universal a war. I think we have, in this,<span class="pagenum"><a id="Page_379"></a>[379]</span>
“left our first principles,” which were to preach
the blessed hope, and beseech men to be ready
for the “glorious appearing of the great God and
our Saviour Jesus Christ,” without personal or
denominational considerations. While we pursued
this course, God blessed us in our work.
We were commanded by the word to be patient,
sober, to judge not, not to be high-minded, but
to fear, and, by so doing, manifest the same spirit
that was in Christ. What have been the fruits
of this departure from the plain line of duty?
Surely, they have not been love, peace, and joy,
such as we formerly experienced, when we believed
in our hearts that Christ was at the door.
On the contrary, it has, in many instances, separated
those who had been knit together in the
closest friendship, fomented jealousies, produced
“lo! heres, and lo! theres!” while some have blasphemously
arrogated to themselves names and
titles which belong to Christ. With such I
have no sympathy, no fellowship. I will refer
them to Christ’s words, Rev. 3:3: “Remember,
therefore, how thou hast received and heard, and
hold fast, and repent. If, therefore, thou shalt
not watch, I will come on thee as a thief, and
thou shalt not know what hour I will come upon
thee.”</p>

<p>“‘The glorious appearing of Christ is my only
hope; to this I cling—it is my anchor; and all
who look for and love his appearing are my
brothers and sisters, and with such I have fellowship
in the Lord, and exhort them to watch.</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<p>“On the 11th of March, 1846, in company with
Messrs. Himes and Apollos Hale, Mr. M. lectured<span class="pagenum"><a id="Page_380"></a>[380]</span>
at Glenn’s Falls, N. Y. It does not appear that
he visited any other place till about the time of
the annual Conference, which met in New York
city on the 12th of May.</p>

<p>“His bodily infirmities rendered it unsafe for
him to journey without the attendance of some
one to render him all needful assistance; therefore
he arranged with Elder Henry Buckley, of
Hampton, N. Y., to accompany him to New York
city.</p>

<p>“They left home on Saturday, the 9th of May,
and proceeded as far as Lansingburg, N. Y. On
the Sabbath he went to Middletown, N. Y., where
he preached twice, returning, after service, to
Lansingburg. On Monday, the 11th, they proceeded
to New York city. He took part in the
debates and preaching of the Conference, and,
though feeble, seemed to enjoy the meetings.</p>

<p>“After its adjournment, they visited Philadelphia.
On Sunday, the 17th, he preached in the
morning and evening to large and attentive congregations.
The next day he visited his former
acquaintances, and, on the 19th, he left for Providence,
R. I. There they attended a meeting of
the Friends, which continued four days, and to
which Mr. M. preached four discourses, with his
usual interest. On the 25th he visited North
Scituate, R. I., and gave two discourses. On the
26th he preached twice in North Attleboro’,
Mass., and, on the 27th, arrived in Boston. The
Annual Conference was adjourned from New
York to meet there, and commenced on the day
previous. He again took part in its debates, but
spent most of his time in visiting friends and acquaintances
in the vicinity. They visited Westminster,
Mass., where Mr. M. preached on the 3d<span class="pagenum"><a id="Page_381"></a>[381]</span>
of June; and, on the 5th, he arrived home, much
fatigued with his journey, but in good health and
spirits.</p>

<p>“On the 24th of June, in company with Elder
Buckley, Mr. M. visited Cranbury Creek, N. Y.,
where he preached seven discourses in four days.
No other place being open for the meetings, they
were held in a large barn, owned by Judge Gilbert.
It was comfortably furnished with seats,
and accommodated very respectable congregations,
composed of the more intelligent and pious
portion of the community. Mr. M.’s discourses
there were spoken of by those present as logical
and interesting.</p>

<p>“During the warm months he attempted no
public labors; and his pen, even, seems to have
lain idle. The next communication received from
him was published in the <i>Advent Herald</i> of September
9, 1846, as follows:—</p>

<div class="blockquote">

<p class="center">“‘ADDRESS TO THE PUBLIC.</p>

<p>“‘<span class="smcap">Dear Reader</span>:—Permit me to address you
once more by calling your attention to the great
events which the word of God declares are soon
to come to pass, that I may faithfully perform
my duty; and that you may be able to answer,
in that way which will be satisfactory to your
own soul, in the day when God shall judge the
secret thoughts of men by Jesus Christ.</p>

<p>“‘In my former communications to you on this
subject—which is near my heart, fills my soul at
times with indescribable joy and consolation, and
is big with the hope of soon, very soon, coming
into possession of immortality and eternal life—I
readily confess I was misled in my calculations;<span class="pagenum"><a id="Page_382"></a>[382]</span>
not by the word of God, nor by the established
principles of interpretation I adopted, but by the
authorities which I followed in history and chronology,
and which have been generally considered
worthy of the fullest confidence. And I fear
many of you have been blinded to your own interest,
which may be of eternal consequences to
you, by hasty expressions of full confidence in
these authors, before I had carefully and more
extensively examined the subject to which I had,
in the simplicity of my heart, called your candid
and serious attention.</p>

<p>“‘The testimony of historians, as to the dates
of events, cannot affect the testimony of the word
of God, that, at certain periods from these events,
his promises shall be fulfilled. They may fail,
but his word cannot fail. I confess I have been
thus mistaken as to the definite time; but what
of that? Will you or any man dare to take
the ground that, because Mr. Miller or any other
man made a mistake, the word of God is not true?
No, no. There would be nothing in that worthy
of being called an argument.</p>

<p>“‘But, above all things else, I was deceived in
the number and character of those who, without
study, argument, or reason, rejected the (to me at
least) glorious news of the coming Saviour. Neither
did I suppose that a man or woman could
have been found on the habitable earth, who
loved the Lord Jesus Christ and believed the Bible,
who would reject the second advent or the
redemption of the body; the final salvation of the
soul, or the inheritance of eternal life, at the appearing
of Jesus Christ. Yet facts warrant me
to say I find more than one-half who profess<span class="pagenum"><a id="Page_383"></a>[383]</span>
Christianity denying one or more of these fundamental
pillars of the Christian hope.</p>

<p>“‘I am thankful to God, although much and
sorely disappointed, that I never pretended to be
divinely inspired, but always directed you to the
same source from which I obtained all the information
I then had and now possess on this
glorious and heart-cheering subject. Let me,
then, exhort you, kind reader, by the value of
truth, by the worth of your own soul, and the
love of life everlasting, to examine your Bible on
the coming of Christ, the redemption of the body,
the salvation of your soul, and the everlasting inheritance.
Lay by all prejudice, all opinions not
founded on the plain and clear declarations of
God’s word; keep close to that rule which will
thoroughly furnish you, and make you perfect in
every good work; examine for yourselves; let
no man deceive you in these days of deception,
when the devil has come, deceiving, if possible,
the very elect. Now is the time for you to exercise
the “sober second thought;” a good time
for you to come over on the side of truth, to
choose the good, and refuse the evil. I beseech
you, do not say, “Nay, I will not examine!”
Do not say, “I am well enough off, and I have
got the truth!” Perhaps you have; if so, it will
not hurt you to re-examine, for every re-examination
only makes the truth the brighter, our evidence
more clear, and our love for the truth more
fervent; it helps to establish our faith and hope,
and keeps us from wavering.</p>

<p>“‘And now, dear reader, let me propose a few
questions, in view of what I have said, for you
to answer to God and your own soul; and I pray
you not to trifle with them, or one of them, if<span class="pagenum"><a id="Page_384"></a>[384]</span>
you can find a plain Scripture text which authorizes
the question. And I beg of you delay
not to answer every question which may or can
be answered; and let your answers be such as
you will be willing to meet before the throne of
God in the day of Judgment, to which day I appeal
in thus addressing you. I append a text
to every question, to show you they are scriptural:—</p>

<p>“‘1. Will Christ appear the second time?
Heb. 9:28.</p>

<p>“‘2. Will he come himself? 1 Thess. 4:16.</p>

<p>“‘3. Who will see him? 1 John 3:2; Rev.
1:7.</p>

<p>“‘4. Who will not be ashamed before him at
his coming? 1 John 2:28; 4:17.</p>

<p>“‘5. What will Christ come to do? 2 Thess.
1:7-10; Heb. 1:10-12; Rev. 21:5.</p>

<p>“‘6. When Christ comes, will there be a resurrection?
and of whom? 1 Cor. 15:23; 1 Thess.
4:14-18.</p>

<p>“‘7. Where is Christ now? Acts 1:11;
3:21.</p>

<p>“‘8. At what time will Christ be sent again
to earth? Acts 3:20, 21.</p>

<p>“‘9. When may we know he is near, even at
the door? Matt. 24:30, 33.</p>

<p>“‘10. Has any one of the signs been seen
which are given by our Lord in Matt. 24:29;
Mark 13:24, 25, or Luke 21:25, 26; or by Paul
in 1 Tim. 4:1-3; also 2 Tim. 3:1-9; or by Peter
in 2 Pet. 3:3, 4, by any one living in this
generation?</p>

<p>“‘11. When is the day of redemption? Eph.
4:30; Luke 21:28.</p>

<p><span class="pagenum"><a id="Page_385"></a>[385]</span></p>

<p>“‘12. When shall our bodies be redeemed?
Rom. 8:23.</p>

<p>“‘13. When shall our souls be saved? 1 Pet.
1:7-13.</p>

<p>“‘14. When shall the righteous inherit eternal
life? Mark 10:17; Matt. 19:29; 25:46.</p>

<p>“‘15. What is the earnest of that inheritance?
Eph. 1:13, 14; 2 Cor. 1:22; 5:4, 5.</p>

<p>“‘16. If we are to receive all this when Christ
appears, and not until then, can you blame any
Christian for loving his appearing? 2 Tim.
4:8.</p>

<p>“‘17. And, if you were commanded to watch
for him, and these blessings were promised when
he comes, would you not look with intense interest
until his coming?</p>

<p>“‘18. And, if you were commanded to watch,
would you watch without expecting him? Luke
12:35-40.</p>

<p>“‘19. And, if he did not come when you expected,
would you not be disappointed in some
proportion to your love for his appearing?</p>

<p>“‘Remember this is the situation of your
Advent friends; this is our experience. And
may God help you to love, watch, and expect the
dear Saviour until he shall come.</p>

<p class="right">“‘<span class="smcap">William Miller.</span>’</p>

</div>

<p>“On the 4th of September, in view of many
contradictory opinions afloat, he proffered the
following advice:—</p>

<div class="blockquote">

<p>“‘When we write to a brother to complain of
some of his opinions, let us consider of it three
days before we write; pray God nine times to
direct us before we take up the pen; read it in<span class="pagenum"><a id="Page_386"></a>[386]</span>
the room of our brother three times before we
send it; seal it only when we love him for being
God-like; send it when we would delight to be
the bearer; while it is going, think with what
tears of joy he will devour its contents; and remember
to pay postage.’</p>

</div>

<p>“On the 8th of September, Mr. M. commenced
a tour into Canada. He went by way of Lake
Champlain to Burlington, Vt., where he preached
in the evening of that day. There he met Elder
Buckley, who accompanied him on his tour.
From this place they went to Essex, Vt., where
Mr. M. gave two discourses. On the 12th, they
commenced a two-days’ meeting in Cambridge,
Vt., where there was a good attendance. On
Tuesday, the 15th, they commenced a meeting
in Montgomery, Vt., which continued over the
following Sabbath, Mr. Miller generally preaching
twice a day.</p>

<p>“While at this place he was taken with a severe
pain in one of his toes. He was soon relieved of
that, when the pain commenced in his left shoulder.
He then desired to return home, but was
persuaded to continue his journey. On the 22d,
he gave two discourses in South Troy, Vt. The
meeting was held in a large hall which had formerly
been used for a ball-room. While he was
preaching in the evening, the windows were
pelted with eggs, clubs, and stones, thrown by
some ‘rude fellows of the baser sort,’ who were
outside of the building. Some of their missiles
entered the room. One stone, about the size of
a hen’s egg, struck the desk in front of Mr. Miller,
where he was speaking. He paused, and, with
emphasis, asked, very composedly:—</p>

<p>“‘Is this Vermont, the State which boasts of<span class="pagenum"><a id="Page_387"></a>[387]</span>
its freedom, of its republicanism? Shame on
Vermont!’</p>

<p>“The audience were somewhat agitated; but
he requested them to be quiet, and proceeded with
his discourse. No one was injured, and good evidently
resulted from the interruption; for it
aroused the old gentleman’s energy, and gave
additional interest to the remainder of the sermon.</p>

<p>“On Thursday, the 24th of September, they
commenced a Conference at Derby Line, Vt.,
which continued four days. The pain in Mr. M.’s
shoulder had increased considerably, and resulted
in a tumor of considerable size, which was much
inflamed. Yet he preached six times, with a good
degree of vigor.</p>

<p>“On Monday, the 28th, a widowed sister of
Mr. M., living in Canada, having met him at
Derby Line, he left with her for her residence in
Hatley. He was there confined about three weeks
with the tumor on his shoulder, which was very
painful, affecting his neck and head, and discharged
freely for many days. In consequence
of this indisposition, he was unable to fulfill several
appointments, which he had made in that
region, much to the disappointment of the inhabitants.</p>

<p>“As soon as they were able to ride, they started
for Low Hampton; but the weather and roads
made the traveling very tedious. On his way
home he spent a Sabbath, and preached a discourse
of two hours’ duration, at Rickford, Vt., which
left him so weak that it was with difficulty he
could walk. On arriving at Fairfield, Vt., they
spent a night, and Mr. M. preached in the evening.
They arrived at Low Hampton after an
absence of about nine weeks, during which he<span class="pagenum"><a id="Page_388"></a>[388]</span>
had been treated with great kindness and respect
wherever he visited,—with the exception of the
incident at Troy.</p>

<div class="blockquote">

<p>“‘My tour into Canada,’ he wrote, soon after
his return, ‘would have been pleasant and agreeable
to me, had it not been for sickness, which
confined me to the house.’</p>

</div>

<p>“On the 27th of November following, he wrote
to Elder Buckley, who accompanied him on the
above journey:—</p>

<div class="blockquote">

<p>“‘I cannot tell you what I have done since you
were here, but I can tell you what I have not done.</p>

<p>“‘1. I have not done with vanity. It is as
natural as my breath; and if I ever cease from
vain and trifling conversation in this world, you
must place me in society which I have no regard
for,—either to love or to hate,—where I could be
a hypocrite without any drawback. For I have
often noticed, when I am alone and with no one
to converse with, that I am not tempted to speak
words of vanity. This is the reason why I choose
to be alone much of my time. In my opinion,
this accounts for the ascetic lives of the early
Christians. What think you—is it not best for
me to become a hermit?</p>

<p>“‘2. I have not done with <i>pain</i>. I have been
troubled with head-ache, teeth-ache, bones-ache,
and heart-ache, since you left; but much more of
the <i>last</i> ache, when I think of so many of my
once dearly beloved brethren, who have, since
our disappointment, gone into fanaticism of every
kind, and left the first principles of the glorious
appearing of the great God and our Saviour, Jesus
Christ. And now, can you blame me for desiring
a hermitage, away from these evil tidings<span class="pagenum"><a id="Page_389"></a>[389]</span>
and shameful acts of our friends in this time of
severe trial?</p>

<p>“‘3. I have not done with corruption. My
swelling discharges a little every day, and I see
myself falling to corruption daily. It may be that
I am corrupting others who may be brought into
contact with me,—for instance, the fanatics.
If they never had heard of “Millerism,” they
would have been sober, worldly-seeking, church-loving,
and sectarian-building men and women
to this day; and they would have been respected
as much as other church members are by the rich
and popular worldlings. Yes, yes; so says the
world; and you know that what the world says
must be true. This is, in these modern times,
the best evidence. If then, I had been a recluse,
instead of running at large, it might have saved
the world a great deal of trouble, and the church
the knowledge of a great deal of corruption.</p>

<p>“‘4. I have done no good thing. I can prove
this by every writer, Christian and political, editors,
doctors of divinity, professors and ministers
of all denominations,—from the Roman Catholic
to the Mormon,—save only a few despised Adventists,
who, in the eyes of the world, are as
much below the Mormons as Christ was below
Barabbas in the Jews’ estimation.</p>

<p>“‘But,’ say you, ‘you say you have done no
good thing. Was it not a good thing to tell us,
who love Christ’s appearing, that he was near to
come? Was it not a good thing to read the Bible
to us, and show by history its fulfillment and
truth? Was it not a good thing to warn sinners
of their danger, which might lead them to repentance
and a preparation for the Judgment?
Was it not a good thing to preach the kingdom<span class="pagenum"><a id="Page_390"></a>[390]</span>
of Heaven at hand and the Judgment? Was it
not a good thing to preach the resurrection of
these bodies, the inheritance of the saints, and
the reign of Christ and his people on the earth
made new forever? Was it not a good thing to
comfort the saints with the words of his coming,
and to stir them up to a remembrance of the
things which Christ, the prophets, and apostles,
have spoken concerning his coming? And have
not you done all this?’</p>

<p>“‘No, no.’</p>

<p>“‘Who has then?’</p>

<p>“‘I answer, it was the grace of God which
worked in me of his own good pleasure both to
will and to do.</p>

<p>“‘Since I have been preaching this hour, I will
give you my text, 2 Cor. 12:11, last clause:
“<i>Though I be nothing.</i>” And now, lastly, the
improvement.</p>

<p>“‘1. You may learn, by my subject, that I am
nothing—like the clay in the hands of the potter.</p>

<p>“‘2. You may learn, if any good has been
done, that God has done it by his grace; and if
any evil, it is a chastisement for disobedience;
for “shall there be evil in a city, and the Lord
hath not done it?” Amos 3:6.</p>

<p>“‘3. We may learn, by the effect of any work,
whether it be of God. If wicked men, and proud,
selfish, popular professors join hand in hand to
oppose you, you may be sure that God is in the
work.</p>

<p>“‘4. You may learn, by my subject, that I am
not well of my disease, nor do I expect to be
till Christ comes; for which event I look with
great interest and desire. Yours,</p>

<p class="right">“‘<span class="smcap">Wm. Miller</span>.’</p>

</div>

<p><span class="pagenum"><a id="Page_391"></a>[391]</span></p>

<p>“With the exception of an occasional article
for the press, Mr. Miller made no public effort
during the winter. His health would not permit.
As the time approached for the usual Annual
Meeting in New York city in May, 1847, he
made arrangements to be present; but his health
was not sufficient. In writing of his inability
to be present, under date of May 6, 1847, he
said:—</p>

<div class="blockquote">

<p>“‘I cannot charge myself with any corrupt
motive in promoting the Second Advent doctrine.
If I have any regret, it is because I have
done so little, and because I have been so inefficient.
I have lacked in zeal more than I have
lacked in faith. I believed, and do still, in this
glorious and Bible doctrine of the second coming
of our dear Redeemer, and of his everlasting
kingdom or reign in paradise restored.</p>

<p>“‘I fear that I shall not be able to attend at
Boston.’</p>

</div>

<p>“His health was, however, so much improved,
that, with Elder Buckley, his companion in
travel of the previous year, he left home on the
20th of May, and arrived in Boston on the 22d,
three days before the Conference commenced.</p>

<p>“The day following was Sunday, and he
preached two discourses, in the afternoon and
evening, at the saloon, at No. 9 Milk street,
where the Adventists then worshiped. On
Monday evening he preached, in the same place,
on the resurrection of the body. He took part
in the discussions of the Conference during the
week, preached once on the following Sabbath,
and on Monday left for home, where he arrived
on Tuesday, June 1. This was his last visit to
Massachusetts.</p>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_392"></a>[392]</span></p>

<h2 class="nobreak" id="CHAPTER_XX">CHAPTER XX.</h2>

<p>LOSS OF SIGHT—HEALTH DECLINES—EXPRESSION OF SYMPATHY—HIS
REPLY—HIS LAST SICKNESS AND DEATH—FUNERAL—LETTER
OF CONDOLENCE TO SURVIVING
FRIENDS.</p>

</div>

<p>“On the 15th of September, 1847, he was
present at a tent-meeting at Basin Harbor, in
Ferrisburg, Vt., which continued four days. In
a letter written on the 27th of the same month,
he makes the following reference to it:—</p>

<div class="blockquote">

<p>“‘<span class="smcap">Dear Brother Himes</span>: I cannot refrain
from writing a few words to you, to let you
know how my soul and body prosper since our
tent-meeting at Basin Harbor.</p>

<p>“‘That was to me a profitable time. It
seemed like former times, when the truth cut to
the heart all who heard. The preaching was
plain, powerful, and convincing. The prayer-meetings
were humble, devotional, and penitent,
and very properly conducted. No uproar, confusion,
or fanaticism, which disturb the mind,
and leave a bad savor upon the hearts of the
fastidious. The Conferences were perfect love-feasts,
and the songs such as the poet describes:—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘My willing soul would stay</div>
    <div class="verse indent4">In such a frame as this;</div>
    <div class="verse indent2">And sit and sing herself away</div>
    <div class="verse indent4">To everlasting bliss.’</div>
  </div>
</div>
</div>

<p class="noindent">I never expect to enjoy another such a feast of
tabernacles in the flesh. God was with us.
Praise his holy name.’ ...</p>

</div>

<p><span class="pagenum"><a id="Page_393"></a>[393]</span></p>

<p>“Toward the last of January, 1848, Mr. Miller
was attacked with a dimness of sight, which deprived
him of his usual privilege of reading and
writing, which, through life, had been to him a
source of great enjoyment. His health, otherwise,
continued as good as could be expected, in
his gradually declining age.</p>

<p>“With the loss of his sight, he had to depend
on others to read to him, and to write the letters
which he dictated. He desired the continuance
of letters from his correspondents, but requested
them to excuse him from replying.</p>

<p>“The hope of soon meeting them where the
lame man shall leap as an hart, the tongue of the
dumb sing, the blind receive their sight, and the
deaf hear, and the belief in the nearness of that
day, was a great consolation to him under his accumulating
infirmities. His loss of sight was
communicated by his son, Wm. S. Miller, Esq., in
a letter dated February 10, about two weeks
after his attack.</p>

<p>“On the 7th of March, a letter, from a daughter-in-law
of Mr. Miller, stated that his general
health was then better, but that he had been unable
to read a word for seven weeks anterior to
the preceding Sabbath. On that day, his son
Robbins took the glass from the spy-glass, and
held it to his eye, so that he read a few words.
She added:—</p>

<div class="blockquote">

<p>“‘His eyes are not sore: the physician whom
he has consulted says the retina is affected. Father
bears his affliction well. I have never heard
him murmur, nor say that it was hard. I think
that he feels somewhat “cast down, but not forsaken.”’</p>

</div>

<p><span class="pagenum"><a id="Page_394"></a>[394]</span></p>

<p>“Appended to the above letter, Mr. Miller
wrote, without being able to see a word:—</p>

<div class="blockquote">

<p>“‘God bless you, bless you all, and save you,
is my prayer.</p>

<p class="right"><span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>“After this, his general health was some improved,
so that he was able to be about and to
busy himself with light work. He was able to
distinguish one object from another, and could
often recognize his friends and acquaintances;
but, with the best glasses he could get, he could
not so distinguish letters as to read words. He
sometimes attempted to write without seeing the
letters that he traced.</p>

<p>“On the 14th of September, 1848, he wrote to
Mr. Himes:—</p>

<div class="blockquote">

<p>“‘Permit me to write a few words, although
you may not be able to read them. Yet it may
fill up a lonesome hour or two of many a wearisome
day to think I have indited some of my
thoughts to my old brother traveler. It would,
indeed, be a sad and melancholy time with me
were it not for the “blessed hope,” of soon seeing
Jesus. In this I flatter myself that I cannot be
mistaken. And although my natural vision is
dark, yet my mind’s vision is lit up with a bright
and glorious prospect of the future....</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>“About the last of April, 1849, his health began
to decline more rapidly. This being communicated
by Mr. Miller’s son to Mr. Himes, and
received by him at New York during the session
of the annual Conference there on the 10th of
May, 1849, he stated to the Conference the intelligence,
and moved that they convey to Mr. M.<span class="pagenum"><a id="Page_395"></a>[395]</span>
an expression of sympathy. The following resolution
was immediately drawn up by the president,
and unanimously adopted by a rising vote:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">Advent Conference, New York, May 10, 1849.</span></p>

<p>“‘<i>Whereas</i>, Our beloved Brother William Miller
has been called to endure a great fight of afflictions;
and as God has been pleased, after employing
him in advancing the cause of truth, to
lay his hand on him, and suspend his labors;
therefore,</p>

<p>“‘<i>Resolved</i>, That we deeply sympathize with
our brother in his sorrows, and assure him that
our love to him is steadfast, and that he has our
earnest prayers that “these light afflictions, which
are but for a moment, may work out for him a
far more exceeding and eternal weight of glory;”
and that we hope, ere long, we may meet with
him and all the saints in the new heavens and
earth, where there will be no more sighing, sorrow,
or death.</p>

<p class="right"><span style="margin-right: 7em;">“‘(Signed,) <span class="smcap">Nathan N. Whiting</span>, <i>Pres.</i></span><br>
“‘<span class="smcap">Sylvester Bliss</span>, <span class="smcap">O. R. Fassett</span>, <i>Sec’s</i>.’</p>

</div>

<p>“Mr. Miller received the above on the 12th of
May, by the hand of his biographer. On entering
his room, he was reclining on a lounge. At
the mention of his name, he immediately arose,
and recognized the messenger. He was much affected
with the expression of sympathy sent by
the Conference, and returned the following reply,
which was received by the Conference at Boston,
to which place it had adjourned, where it was
entered on its minutes, May 29, 1849.</p>

<p><span class="pagenum"><a id="Page_396"></a>[396]</span></p>

<div class="blockquote">

<p class="right"><span class="smcap">“‘Low Hampton, May 12, 1849.</span></p>

<p>“‘To my beloved brethren in Christ, assembled
in Conference, and to the saints scattered
abroad. Grace be unto you, and peace, from God
our Father and the Lord Jesus Christ:—</p>

<p>“‘I give thanks to God for your kind remembrance
of me, as expressed in the resolution of
the 10th of May inst., in your late meeting at
New York city, and forwarded to me by the hand
of Bro. Bliss. I have not ceased to make mention
of you alway in my prayers, that you might
walk together worthy of your high calling in
Christ Jesus, that you may be filled with the
knowledge of his will, in all wisdom and spiritual
understanding, being fruitful in every good
work, and increasing in the knowledge of God. I
feel myself greatly revived by your expression of
sympathy, and trust that you will never have
occasion to feel that it has been misplaced.</p>

<p>“‘My multiplied and increasing infirmities admonish
me that the time of my departure is drawing
nigh. My earthly labors have ceased, and I
now await the Master’s call, to be ready at his
appearing, or, if it so please him, for the little
while his coming may be delayed, to depart and
be with Christ, which is far better than to abide
in the flesh. I feel that I have but little choice,
whether I shall be continued in life till that
event, or my spirit be gathered to the spirits of
just men made perfect. However God may be
pleased to deal with me, I am sustained by the
blessed assurance that, whether I wake or sleep,
I shall be present with the Lord.</p>

<p>“‘I daily have you all in grateful remembrance;
and rejoice that so many of you continue<span class="pagenum"><a id="Page_397"></a>[397]</span>
steadfast in the faith once delivered to the saints,
looking for that blessed hope and the glorious appearing
of the great God, even our Saviour Jesus
Christ. I pray God that your faith may fail
not, and that you may continue working together
in harmony, building up one another in the most
holy faith, and, by your blameless lives and godly
conversation, commending this gospel of Christ
to the hearts and consciences of dying men.</p>

<p>“‘I have but little hope, in my present weakness
and infirmities, of seeing the faces of many
of you in the flesh. Permit me, therefore, to exhort
you not to be ashamed of the doctrine of the
kingdom of Christ, nor of acknowledging on all
proper occasions your confidence in the nearness
of his coming.</p>

<p>“‘My belief is unshaken in the correctness of
the conclusions I have arrived at and maintained
during the last twenty years. I see no reason to
question the evidence on which rest the fundamental
principles of our faith. I cannot avoid
the belief that this earth is to be restored to its
Eden state, and become the eternal residence of
the saints; that Christ is to come personally, to
reign on the earth; that he will redeem us from
death, and ransom us from the power of the
grave; that he will change our vile bodies into
the likeness of his glorified body, and destroy
those who destroy the earth; and that at his
coming will be the restoration of all things,
spoken of by the mouth of all the holy prophets
since the world began, the establishment of the
new heavens and new earth, the resurrection
of the righteous, and the change of the living
wicked from the earth,—whose resurrection will
not transpire till after one thousand years.</p>

<p><span class="pagenum"><a id="Page_398"></a>[398]</span></p>

<p>“‘The evidences of Christ’s coming are continually
thickening; it hasteth greatly; and should
this earthly house of my tabernacle be dissolved,
my hope is still strong that I shall shortly meet
him in the air. The political clouds in the Eastern
horizon indicate to me the near approach of the
battle of the Lord God Almighty, the destruction
of the kingdoms of the earth, and the establishment
of the kingdom of God. We may not know
the precise time, but I entreat of you all to be
prepared for the approaching crisis.</p>

<p>“‘Grudge not one against another, brethren.
Be patient, for the coming of the Lord draweth
nigh. Be not many masters, but let each one do
the work which God has fitted him for. Avoid
vain janglings and questions which gender strife.
Keep constantly in view the great question of
the coming of the Lord,—the hope which purifieth
the heart, and tends to the unity of the whole
body of believers. If you do this, you will do
well, and will each seek the other’s good in preference
to his own, and thus become living epistles,
known and read of all men.</p>

<p>“‘In unity of effort will be your only strength.
Therefore I recommend your meeting often in
conference, as you have done, to consult with and
encourage each other, in these times of trial and
temptation. Be not turned away from your great
work by friends or foes; but let each one occupy
the talent intrusted to him—each working in his
appropriate field of labor. Be charitable to all,
and not indulge in harsh and bitter denunciations
against those who are not enabled to see with
you. Cultivate that spirit of good will toward
all men, which shall fit you to be instrumental,
in the hands of God, of saving some; and be less<span class="pagenum"><a id="Page_399"></a>[399]</span>
interested to advance the prosperity of party or
sect than to extend the cause of truth. Above
all, keep close to the word of God. And, finally,
brethren, farewell. Be perfect, be of good cheer,
be of one mind, live in peace; and the God of
love and peace shall be with you.</p>

<p class="right">“‘<span class="smcap">Wm. Miller.</span>’</p>

</div>

<p>“He was at this time somewhat disposed to
melancholy, but while the writer was with him,
which was two days, he partook of his food with
the family, and ate with considerable relish—which
was, they stated, what he had not done
before for several weeks. He never doubted his
acceptance through the blood of Jesus, but rather
shrank from the expected sufferings attending
the dissolution of the body. Still he was willing
to endure all that for the sake of the prospect
beyond. In a letter written at this date, he
said:—</p>

<div class="blockquote">

<p>“‘If the meeting of one kindred spirit is so
cheering to a sick man here, what must be the
joy of our greeting in the other world! The
thought of death is a chilling one; but a meeting
with the kindred spirits who are with Christ
waiting for the consummation of his kingdom
reconciles me to the idea of passing through the
dark valley.’</p>

</div>

<p>“In November, 1849, Elder L. Kimball, who
had had the charge of the church in Low Hampton,
took his leave of that people. He writes:—</p>

<div class="blockquote">

<p>“‘Agreeably to Bro. Miller’s urgent request,
we held the evening meeting (of the first Sunday
in Nov.) at his house. He said he wanted to hear
me preach once more. He also desired the singers<span class="pagenum"><a id="Page_400"></a>[400]</span>
to attend. After assembling, he called me to his
room, and gave me for a text, “And when they
had seen the brethren, they comforted them and
departed.” Acts 16:40. He was drawn, in his
easy chair, from his room to the kitchen, where
he remained till the close of the services. He
was unable to take any part, but expressed himself
gratified, and wished that he could have said
a few words to the brethren and friends present.
It was to me a solemn season.’</p>

</div>

<p>“About the first of December, Elder D. I. Robinson
visited him. He writes:—</p>

<div class="blockquote">

<p>“‘Such was the state of the roads that I did
not arrive there till sunset. His house stood in
sight of the stage-road to Rutland, so that it was
a subject for observation to all the passengers in
the stage. It was pointed out to me by one of
them, who lived in an adjoining village. It was
to me a fruitful subject, as I beheld, for the first
time, both beauty and sublimity in the cultivated
vale and snow-capped, venerable mountains in
the vicinity. I thought how appropriate—how
like the hills and vales of Judea, where Amos
and other shepherds and former servants of the
Most High lived, were called, and sent to warn
mankind!</p>

<p>“‘As I approached across the farm, I passed
the grove where he had meditated, wept, and
prayed, and entered the house of the aged, wornout,
sick and dying servant of God, who had been
so scorned by the world. I felt favored of God.
I was welcomed in the simple, hearty, easy style
of a Vermont Christian farmer’s family. That
pleasant, beaming countenance of his wife, and
the hearty shake of the hand, told me I was at<span class="pagenum"><a id="Page_401"></a>[401]</span>
home; and the kettle of hominy, just taken from
the fire, was at once prophetic of my supper.
And all the members of the family, intelligent,
modest, and cordial, made me feel how really glad
they were of the call, and to hear from those
abroad.</p>

<p>“‘I was quickly invited into the “east room,”
where “Father Miller” greeted me, though he
could not see so as to know me; but, when told,
recollected distinctly. He was much changed,
and yet so changed as to leave all the good outlines
of former acquaintance behind. His sufferings
through the summer and fall had been very
great. He was much swollen by dropsy. His
strength and sight were much diminished. His
venerable white locks were few and thin, and his
flesh was like that of a child. But his voice was
full, his memory good, his intellect strikingly
strong and clear, and his patience and resignation
were remarkable. He asked of my welfare, and
of the friends; and said he was never so strong
in his mind that we were right as now. He was
sure it could not be long before the coming of
the Lord. He wished him to come soon; but, if
not, to be taken himself to the Lord.’</p>

</div>

<p>“He was drawn to the table in his chair, and
ate supper with the family, probably for the last
time. Elder R. left the next morning between
four and five o’clock; but Mr. Miller was awake,
and arose to take an affectionate leave of him.</p>

<p>“For several months he had been confined
mostly to his room. During a part of the time
he had been confined to his bed, lounge, or easy
chair; and he suffered excruciating pain, which
he endured with Christian patience. During his<span class="pagenum"><a id="Page_402"></a>[402]</span>
greatest sufferings, he solaced himself by quotations
of numerous passages of Scripture, and favorite
hymns of Watts and others, expressive of
the hope and joy of the redeemed.</p>

<p>“He had watched all the occurrences in Europe
with great interest; but, giving up the idea
of seeing the Saviour before his death, he had arranged
all his business, and waited for the summons
when he might ‘depart and be with
Christ.’<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a></p>

<p>“On the 13th of December he had one of the
most severe attacks of pain which he was called
to endure. It was then thought he would not<span class="pagenum"><a id="Page_403"></a>[403]</span>
survive till the next morning, and Elder Himes
was immediately telegraphed for, at the request
of Mr. M. Mr. Himes wrote:—</p>

<div class="blockquote">

<p>“‘On my arrival, early in the morning of the
17th, he had obtained some relief, and was quite
comfortable. On entering his room, he immediately
recognized my voice, and, on approaching
his bed-side, he was able to distinguish my features,
though his eyes were dim.</p>

<p>“‘Then you do know me, Father Miller, do
you?’</p>

<p>“‘Oh! yes; I understand,—I know what is
passing.’</p>

<p>“‘He was then silent for a few moments, apparently
in a deep study. Presently he introduced
the subject of my connection with the Advent
cause, and spoke of my responsibility; expressed
much anxiety about the cause, and alluded
to his own departure. I assured him that he had
faithfully discharged his duty, was clear from the
blood of all men, and could now leave this matter
in the hands of God; and, so far as I was
concerned, I hoped for grace to enable me to be
faithful in the ministry I had received. He
seemed to assent, and fell into a doze,—being
weak, and unable to converse longer than a few
moments at a time.</p>

<p>“‘He then spoke on the subject of the “spirit
of adoption,” which we have now, and of the final
adoption for which we look <i>at</i> the second coming
of the blessed Saviour. Last evening he said to
Bro. Bosworth:—</p>

<p>“‘Tell them [the brethren] we are right. The
coming of the Lord draweth nigh; but they must
be patient, and wait for him.’</p>

<p><span class="pagenum"><a id="Page_404"></a>[404]</span></p>

<p>“‘His mind is still clear and strong on the subject
of the conscious intermediate state. He believes
that when he shall be absent from the body
he will be present with the Lord. He expects
that his flesh will slumber in the ground till Jesus
comes and bids it rise, when he will be perfected.
He never looked for the crown at death, but at
the time when Jesus should come in his glory.
The intermediate state is not that for which he
longs most (though, with the apostle, he thinks
it is “better” than this state of toil and sorrow),
but the final, the glorified state, when the body
shall be redeemed, and made like unto the glorious
body of Christ, is the subject of this hope.</p>

<p>“‘For some weeks past, his mind dwelt much
on the subjects of the Judgment, the “adoption,”
and the new heavens and earth.</p>

<p>“‘Such views of the future glory tended to
mitigate the pains of his body, which, at times,
were violent.</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Happy the spirit released from its clay.’</div>
  </div>
</div>
</div>

<p class="noindent">was one of the hymns in which he was deeply
interested during the last four weeks of his life.
It was sung by his children, and those who visited
him, repeatedly, at his request. It enraptured
his soul during his last hours, when he
seemed to be absent, conversing with God and
Heaven. He often repeated:—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Victory! victory! shouting in death!’</div>
  </div>
</div>
</div>

<p>“‘The closing scene finally came. On the 20th
of December, in the morning, it was manifest to
all that he must soon depart. During the morning
he made no particular conversation, but would
break forth in expressions like the following:—</p>

<p><span class="pagenum"><a id="Page_405"></a>[405]</span></p>

<p>“‘Mighty to save!’ ‘Oh, I long to be there!’
‘Victory! victory!’ ‘Shouting in death!’ &amp;c.</p>

<p>“‘He finally sunk down into an easy sleeping
or dozing state. Occasionally he roused up and
opened his eyes, but was not able to speak, though
perfectly rational, and knew us all. He continued
to breathe shorter, and shorter, till five minutes
past three o’clock, <span class="allsmcap">P. M.</span>, when he calmly and
sweetly gave his last breath. The silver cord
was loosed, the golden bowl was broken at the
fountain, and the wheel broken at the cistern;
the dust was left to return to the dust as it was,
and the spirit returned to God who gave it.
Peacefully and happily he died, with his wife,
children, and friends, about his bed! I closed his
eyes, while all other eyes were filled with tears.
It was a solemn scene. While the wife and children
and friends were weeping the loss of a beloved
relative, I was there to weep the loss of a
father in Israel.</p>

<p>“‘The funeral service was attended on Sunday,
December 23. The Advent chapel in Low
Hampton being too small to accommodate the
family, friends, and citizens, who were desirous
of attending, Mr. Shaw, pastor of the Congregational
church in Fairhaven, kindly offered the
use of his large and commodious house. It had
been Mr. Miller’s request that the funeral service
should be held in the Advent chapel; but this
being found impossible, the family decided to
have a short service at their residence, to bury
the body, and then to proceed to the Congregational
house, for the performance of the more
public service.</p>

<p>“‘The relatives of the deceased, and a large
number of his neighbors and others, assembled<span class="pagenum"><a id="Page_406"></a>[406]</span>
at the house at 10 <span class="allsmcap">A. M.</span> I read the following
portions of Scripture, namely, 1 Thess. 4:13-18;
Phil. 3:20, 21; Col. 3:1-3. The choir from the
Fairhaven church then sung the hymn commencing
with—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Unveil thy bosom, faithful tomb.’</div>
  </div>
</div>
</div>

<p class="noindent">After a prayer, those present took leave of the
corpse, and the procession—formed under the
direction of Dr. Smith, of Castleton—proceeded
to the old family burying-ground, about half a
mile distant. The body being lowered into the
tomb, the following hymn was sung by the
choir:—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Happy the spirit released from its clay,’ &amp;c.</div>
  </div>
</div>
</div>

<p>“‘With a last, lingering look, we turned from
the tomb, and proceeded with the numerous
friends to the meeting-house, to attend the more
public service. About one hundred sleighs followed
in the procession.</p>

<p>“‘On arriving at the house, I found it densely
filled with people, with the exception of seats
reserved for the family, and those who had
formed the procession. The service was commenced
by singing the hymn in the “Harp,” beginning
with—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘How blest the righteous when he dies.’</div>
  </div>
</div>
</div>

<p class="noindent">Mr. Shaw, pastor of the church, read the 90th
psalm, and addressed the throne of grace; after
which the hymn—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘Why do we mourn departed friends?’</div>
  </div>
</div>
</div>

<p class="noindent">was sung. I gave a discourse from Acts 26:6-8:
“And now I stand and am judged for the
hope of the promise made of God unto our fathers;<span class="pagenum"><a id="Page_407"></a>[407]</span>
unto which promise our twelve tribes, instantly
serving God day and night, hope to
come. For which hope’s sake, King Agrippa, I
am accused of the Jews. Why should it be
thought a thing incredible with you, that God
should raise the dead?” With a narration of
the prominent events in the history of the deceased,
and a brief synopsis of his views, the
speaker presented the hope of the promise of
God to the fathers, to be consummated at the
coming of the Lord. The services lasted three
hours, and were concluded with the hymn—</p>

<div class="poetry-container">
<div class="poetry">
  <div class="stanza">
    <div class="verse indent0">“‘They sleep in Jesus, and are blessed.’</div>
  </div>
</div>
</div>

<p class="noindent">The audience were attentive and interested to
the close.</p>

<p class="right"><span class="smcap">J. V. Himes.’</span></p>

</div>

<p>“Mr. Miller left a wife, six sons, and two
daughters.</p>

<p>“At the annual Conference, held in New York,
in May following, by a unanimous vote, the following
letter of condolence, prepared by a committee
appointed for that purpose, was addressed
to the relatives of the deceased:—</p>

<div class="blockquote">

<p class="right">“‘<span class="smcap">In Conference, New York, May 8, 1850</span>.</p>

<p class="noindent">“‘<i>To Mrs. Lucy Miller, her children, and
other relatives</i>—</p>

<p>“‘<span class="smcap">Afflicted Friends</span>: Since our last meeting,
you have been called to mourn the death of a
beloved husband, a tender parent, and an affectionate
friend. In your bereavement we truly
sympathize. In your loss we also have lost a
friend and brother. But we mourn our loss in
view of higher considerations. We regard him
as a man called of God to a most important work;
and as a man greatly blessed in the successful<span class="pagenum"><a id="Page_408"></a>[408]</span>
performance of that work. The unsullied integrity
of his life was crowned by a peaceful and
hopeful death. The deep sense of gratitude we
feel to God for the benefits conferred on us
through his instrumentality, we trust will find a
response in many Christian hearts. Through the
divine blessing on his teaching, our attention has
been directed to a more faithful study of the
Scriptures, to clearer, more harmonious and correct
views of divine truth. We have thus been
led to rejoice in hope of the glory to be revealed
at the appearing of Christ. We fondly hoped
that he might have been spared till our expectations
were realized. He has passed away. May
we remember that our obligations are increased
by the truth which he taught. May we be prepared
for a reunion with him and all the redeemed
in that day. Our sincere and united
prayer is, that the grace which sustained him under
his severe trials, and in the closing scene, may
support you in your bereavement, and in all the
afflictions of the present state, and secure to you
the enjoyment of the glorious future. Tendering
to your acceptance this expression of our sympathy
and condolence, we remain your affectionate
brethren in the faith once delivered to the saints.</p>

<p class="right"><span style="margin-right: 5.5em;">“‘(Signed,) <span class="smcap">N. N. Whiting</span>, <i>Pres.</i></span><br>
“‘<span class="smcap">O. R. Fassett</span>, <span class="smcap">S. Bliss</span>, <i>Sec’s</i>.’</p>

</div>

<p>“The death of Mr. Miller was very generally
noticed by the religious and secular press, many
of whom spoke in just terms of his honesty and
ability. Other papers connected with his memory
extravagances with which he had no sympathy
and never participated in.”</p>

<hr class="chap x-ebookmaker-drop">

<div class="footnotes">

<div class="chapter">

<h2 class="nobreak" id="FOOTNOTES">FOOTNOTES</h2>

</div>

<div class="footnote">

<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> For a full exposition of the subject of the sanctuary and the
nature of its cleansing, see Thoughts on Daniel, by U. Smith, and
The Sanctuary and Twenty-three Hundred Days, by J. N. Andrews.</p>

</div>

<div class="footnote">

<p><a id="Footnote_2" href="#FNanchor_2" class="label">[2]</a> See John 14:3; Acts. 1:11; 1 Thess. 4:16; Rev. 1:7;
Matt. 16:27; 24:30; Mark. 8:38; 13:26; Dan. 7:13.</p>

</div>

<div class="footnote">

<p><a id="Footnote_3" href="#FNanchor_3" class="label">[3]</a> Dan. 7:14, 18, 22, 27; Matt. 25:34; Luke 12:32; 19:12,
15; 22:29; 1 Cor. 9:25; 2 Tim. 4:1, 8; James 1:12; 1 Pet.
5:4.</p>

</div>

<div class="footnote">

<p><a id="Footnote_4" href="#FNanchor_4" class="label">[4]</a> 2 Pet. 3:7-10; Isa. 65:17-19; Rev. 21:22.</p>

</div>

<div class="footnote">

<p><a id="Footnote_5" href="#FNanchor_5" class="label">[5]</a> 1 Cor. 15:20, 23, 49, 51-53; Phil. 3:20, 21; 1 Thess. 4:14-17;
1 John 3:2.</p>

</div>

<div class="footnote">

<p><a id="Footnote_6" href="#FNanchor_6" class="label">[6]</a> Isa. 34:8; 40:2, 5; 41:10-12; Rom. 8:21-23; 1 Cor. 1:7, 8;
4:14; 15:54, 56; Eph. 5:27; Col. 1:22; 1 Thess. 3:13; Heb.
2:13-15; Jude 24; Rev. 20:1-6.</p>

</div>

<div class="footnote">

<p><a id="Footnote_7" href="#FNanchor_7" class="label">[7]</a> It will be seen that Wm. Miller held the doctrine of consciousness
in death, which most of the Adventists have renounced.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_8" href="#FNanchor_8" class="label">[8]</a> Ps. 50:3; 97:3; Isa. 60:15, 16; 24:21, 22; Dan. 7:10; Mal.
4:1; Matt. 3:12; John 25:29; Acts 24:15; 1 Cor. 3:13; 1 Thess.
5:2, 3; 2 Thess. 1:7-9; 1 Peter 1:7; 2 Peter 3:7, 10; Jude 6,
7, 14, 15; Rev. 20:3, 13-15.</p>

</div>

<div class="footnote">

<p><a id="Footnote_9" href="#FNanchor_9" class="label">[9]</a> Ps. 37:9-11, 22, 28, 29, 34; Prov. 2:21, 22; 10:30; Isa. 40:21;
Matt. 5:5; 6:10.</p>

</div>

<div class="footnote">

<p><a id="Footnote_10" href="#FNanchor_10" class="label">[10]</a> Rev. 20:2-7.</p>

</div>

<div class="footnote">

<p><a id="Footnote_11" href="#FNanchor_11" class="label">[11]</a> Matt. 13:37-43; 24:14; Dan. 7:21, 22; 2 Thess. 2:8.</p>

</div>

<div class="footnote">

<p><a id="Footnote_12" href="#FNanchor_12" class="label">[12]</a> 2 Pet. 3; Isa. 65:17; Rev. 21:22.</p>

</div>

<div class="footnote">

<p><a id="Footnote_13" href="#FNanchor_13" class="label">[13]</a> Rom. 2:14, 15; 4:13; 9:6; 10:12; 11:17; Gal. 3:29;
Eph. 2:14, 15.</p>

</div>

<div class="footnote">

<p><a id="Footnote_14" href="#FNanchor_14" class="label">[14]</a> The supposition that two of the periods of Daniel extended to
the second advent constituted Mr. Miller’s mistake, hence the consequent
disappointment.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_15" href="#FNanchor_15" class="label">[15]</a> At this place they raised, and placed in his hands, quite a
sum of money for his services. He took $1.50 to pay his stage
fare to the next place, and directed them to give the balance to
some benevolent object.</p>

</div>

<div class="footnote">

<p><a id="Footnote_16" href="#FNanchor_16" class="label">[16]</a> A son of Mr. M., who was at that time postmaster in Low
Hampton.</p>

</div>

<div class="footnote">

<p><a id="Footnote_17" href="#FNanchor_17" class="label">[17]</a> Mr. M. was in the habit of replying to those who denied that
God has revealed the time by asking them: “What ‘wonders’
are referred to in Daniel 12:6?” “Who gave the answer to the
inquiry there asked?” and “If those ‘wonders’ include the resurrection,—and
the Lord has sworn with an oath that it shall be
for a time, times, and a half,—is not the time revealed?” adding.
“Whether we understand it correctly or not, is another question.”</p>

</div>

<div class="footnote">

<p><a id="Footnote_18" href="#FNanchor_18" class="label">[18]</a> See Introduction, vol. 1, p. 333; vol. 4, pp. 189, 191.</p>

</div>

<div class="footnote">

<p><a id="Footnote_19" href="#FNanchor_19" class="label">[19]</a> See Harmony of Scripture.</p>

</div>

<div class="footnote">

<p><a id="Footnote_20" href="#FNanchor_20" class="label">[20]</a> Theol. Dic., p. 228.</p>

</div>

<div class="footnote">

<p><a id="Footnote_21" href="#FNanchor_21" class="label">[21]</a> A Hebrew scholar, of high reputation, makes the following
remarks upon the word: “The verb <i>chathak</i> (in the Niphal form,
passive, nechtak), is found <i>only</i> in Daniel 9:24. Not another instance
of its use can be traced in the entire Hebrew Testament.
As Chaldaic and Rabbinical usage must give us the true sense of
the word: if we are guided by these, it has the <i>single</i> signification
of <span class="smcap">cutting</span> or <span class="smcap">cutting off</span>. In the Chaldeo-Rabbinic dictionary
of Stockius, the word ‘<i>chathak</i>’ is thus defined:—</p>

<p>“‘Scidit, abscidit, conscidit, inscidit, excidit.’—<i>To cut</i>, to cut
away, to cut in pieces, to cut or engrave, <i>to cut off</i>.</p>

<p>“Mercerus, in his ‘Thesaurus,’ furnishes a specimen of Rabbinical
usage in the phrase chathikah shelbasar—‘a piece of
flesh,’ or ‘a cut of flesh.’ He translates the word as it occurs in
Daniel 9:24, by ‘præcisa est’—<span class="smcap">was cut off</span>.</p>

<p>“In the literal version of Arias Montanus it is translated ‘decisa
est’—<span class="smcap">was cut off</span>; in the marginal reading, which is grammatically
correct, it is rendered by the plural ‘decisæ sunt’—<i>were
cut off</i>.</p>

<p>“In the Latin version of Junius and Tremellius, nechtak is
rendered ‘decisæ sunt.’—<i>were cut off</i>.</p>

<p>“Again: in Theodotion’s Greek version of Daniel (which is
the version used in the Vatican copy of the Septuagint as being
the most faithful), it is rendered by συνετμἡθησαν—<i>were cut off</i>;
and in the Venetian copy by τετμήνται—<i>have been cut</i>. The idea
of <i>cutting off</i> is pursued in the Vulgate, where the phrase is ‘abbreviatæ
sunt,’ have been shortened.</p>

<p>“Thus <i>Chaldaic and Rabbinical authority</i>, and <i>that of the
earliest versions</i>,—<i>the Septuagint and Vulgate</i>,—<i>give the <span class="smcap">single
signification of cutting off to this verb</span></i>.”</p>

</div>

<div class="footnote">

<p><a id="Footnote_22" href="#FNanchor_22" class="label">[22]</a> Dowling’s Reply to Miller.</p>

</div>

<div class="footnote">

<p><a id="Footnote_23" href="#FNanchor_23" class="label">[23]</a> It will be evident to the reader that Mr. Miller held the doctrine
of endless misery in a local hell at the time he gave this discourse.
In fact, there is no evidence that he changed his views
on the immortality question to the time of his death. His writings
and his labors give evidence that his mind was not called
to the investigation of the subject, it being fully occupied with
the great second advent question. The discussion of the immortality
theme among the Adventists seems to have been left to
younger men at a later period.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_24" href="#FNanchor_24" class="label">[24]</a> From personal acquaintance with Mr. Miller, and a thorough
knowledge of his teachings, we are happy to state that during his
entire public life he had no sympathy whatever with those teachings
and influences which lead to fanaticism; and that his broad
and liberal feelings of Christian fellowship are expressed in the
following address.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_25" href="#FNanchor_25" class="label">[25]</a> While it may now appear very evident that the stand taken
by Mr. Miller, relative to the character, and the final results, of
the fanaticism of which he speaks, was a proper and right one, it
is not so clear that he disposed of the question of the gifts and
manifestations of the Spirit of God, in harmony with the general
scope of Scripture testimony upon the subject. The reader will
observe that he does not produce the proof, in his accustomed
style of proving his points, that the great commission, with its
duties, and its blessings, was given to the ministry for only a limited
portion of the Christian age. Mr. Miller, Mr. Himes, and
other leading Adventists, failed to show the time when, and by
whom, the gifts were removed from the church of God. This
gave the fanatics great advantage; and as they maintained the
scriptural position upon the perpetuity of spiritual gifts they
gained very large numbers to their ranks. The false positions of
those who opposed them added fuel to the flame of fanaticism already
kindled, and resulted in the breaking up of the once united
and happy body of believers.</p>

<p>Seventh-day Adventists have held the scriptural position upon
the perpetuity of the gifts from their first existence. They have
taken heed to the admonition of Paul to “Despise not prophesyings;”
but to “Prove all things;” and “Hold fast that which
is good.” 2 Thess. 5:20, 21. They have with their Bibles in their
hands applied the rule of John by which to test the spirits. “Believe
not every spirit; but try the spirits, whether they are of
God.” 1 John 4:1. With this position those who have held it
have been prepared to meet every form of fanaticism that has
sought a place among us, and now our people are reaping the
good fruits of their patient, firm, and energetic efforts upon this
point, in the unparalleled union and order throughout the ranks.
We would not encourage a disposition to blame those who acted
according to the best light they had under the pressure of the
trials of the past; but we here express our solemn conviction
that very much of the past fanaticism and confusion among the
Adventists who could not adopt an unscriptural position, is
chargeable to those leaders who took a false position relative
to the perpetuity of spiritual gifts.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_26" href="#FNanchor_26" class="label">[26]</a> “1. The ark rested on the seventh month, seventeenth day.
This has an appearance of a type, the rest of the gospel ark at the
judgment. Gen. 8:4.</p>

<p>“2. The sanctuary and worshipers, and all appertaining to it,
were cleansed on the seventh month, tenth to seventeenth day.
Lev. 16:29-34. Surely this is a type.</p>

<p>“3. The Israelites of God were to afflict their souls, from the
evening of the ninth to the evening of the tenth day, seventh
month. Lev. 23:27-32, a type of the troubles, Dan. 12:1.</p>

<p>“4. The holy convocation of all Israel, seventh month, 1-15th
day, Lev. 23:24; Num. 29:1. Is not this a type of the gathering
of the elect? Ps. 81:3, 4; 98:6-9.</p>

<p>“5. The great feast, seventh month, fifteenth day, all Israel appeared
before the Lord. Lev. 23:34; 1 Kings 8:2. Type of the
marriage supper. Heb. 9:9, 10.</p>

<p>“6. The jubilee trump sounded, seventh month, tenth day,
throughout all the land. Lev. 25:9, 10. Type of final redemption.
1 Thess. 4:14-17.</p>

<p>“7. The time of release of all Hebrews in bondage, seventh
month, fifteenth day. Deut. 15:1-15; 31:10, 11; Jer. 34:8-14,
at the feast of the tabernacles. This evidently is typical of the
release of the Israel of God.</p>

<p>“8. The atonement was made on the tenth day of the seventh
month, and is certainly typical of the atonement Christ is now
making for us. Lev. 16:1-34, antitype. Heb. 9:1-28.</p>

<p>“9. When the high priest came out of the holy of holies after
making the atonement, he blessed the people. Lev. 9:22, 23; 2
Sam. 6:18. So will our great High Priest. Heb. 9:28. This
was on the seventh month, tenth day.</p>

<p>“10. This was in harvest time, the feast of harvest was kept in
the seventh month, from the tenth day to the seventeenth. Lev.
23:10. And the end of the world is compared to the harvest.
Matt. 13:30. Christ says plain in “harvest time.”</p>

<p>“11. Also in the feast of tabernacles, in the great day of the
feast in the last day. John 7:2, 37. So in the last great day,
Jesus’ voice will call forth the righteous dead. John 5:28, 29;
1 Thess. 4:16.”— <i>Wm. Miller in Sings of the Times for May 17,
1843</i>.</p>

</div>

<div class="footnote">

<p><a id="Footnote_27" href="#FNanchor_27" class="label">[27]</a> Here Mr. Miller expresses the views and feelings of the Adventists
generally for a time after the disappointment in October,
1844. Many of the leading men in the movement soon became
impatient, and backed out of this position by rashly condemning
the time movements of 1843 and 1844 as the result of error, and
they took the majority of believers with them. This division left
those who took good heed to the godly exhortations of Mr. Miller
exposed to great trials and the ravages of fanaticism.</p>

<p>God had the great sanctuary question in reserve for the Adventists,
which, in connection with the three messages of Rev. 14,
if they had waited patiently in the position where his word and
providence had brought them, would have explained the past,
given certainty to the then present, and would have opened before
them the future work of the third message.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_28" href="#FNanchor_28" class="label">[28]</a> From this communication, the reader will be able to gather
much relative to the trials of the time when it was written. Mr.
Miller had not the true light upon the sanctuary question, consequently
held that the 2300 and 1335 days reached to the second
coming of Christ. But at the same time, his convictions were so
very strong that the hand of God had been in the distinct movements
of 1843 and 1844, that leading Adventists could not influence
him to reject the work of God in his past deep experience.
This communication called out a reply nearly twice its length
from the editors of the <i>Herald</i>. He respected and loved these
his fellow-laborers; and any statement that he was not influenced
by them to a greater or less extent would be unreasonable. And
although at a later period he did enter the lecturing field, he
held firmly, to the day of his death, that he was fully justified
in preaching the time.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_29" href="#FNanchor_29" class="label">[29]</a> The leading object in giving matter of this kind from the pen
of Mr. Miller is to let the Christian character and tender spirit of
the man appear, whom God had raised up to do a great work. He
had been a brave soldier in the service of his country, and had
fearlessly stood in defense of unpopular truth, and had dared to
meet opposition, scoffs, and even scandal, from the popular
churches. But now, under the most trying circumstances, we see
the aged Christian warrior, clothed with humility as with a garment,
and his spirit all softened and sweetened by divine grace,
tenderly entreating his brethren to be patient, gentle, true, and
kind.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_30" href="#FNanchor_30" class="label">[30]</a> 2 Pet. 3:7, 10, 13.</p>

</div>

<div class="footnote">

<p><a id="Footnote_31" href="#FNanchor_31" class="label">[31]</a> Dan. 7:27.</p>

</div>

<div class="footnote">

<p><a id="Footnote_32" href="#FNanchor_32" class="label">[32]</a> Heb. 9:28.</p>

</div>

<div class="footnote">

<p><a id="Footnote_33" href="#FNanchor_33" class="label">[33]</a> Acts 1:9, 11.</p>

</div>

<div class="footnote">

<p><a id="Footnote_34" href="#FNanchor_34" class="label">[34]</a> Matt. 2:1.</p>

</div>

<div class="footnote">

<p><a id="Footnote_35" href="#FNanchor_35" class="label">[35]</a> Matt. 1:18.</p>

</div>

<div class="footnote">

<p><a id="Footnote_36" href="#FNanchor_36" class="label">[36]</a> Matt. 1:25.</p>

</div>

<div class="footnote">

<p><a id="Footnote_37" href="#FNanchor_37" class="label">[37]</a> Matt. 11:5.</p>

</div>

<div class="footnote">

<p><a id="Footnote_38" href="#FNanchor_38" class="label">[38]</a> 1 Pet. 3:18.</p>

</div>

<div class="footnote">

<p><a id="Footnote_39" href="#FNanchor_39" class="label">[39]</a> Luke 23:46.</p>

</div>

<div class="footnote">

<p><a id="Footnote_40" href="#FNanchor_40" class="label">[40]</a> Luke 23:53.</p>

</div>

<div class="footnote">

<p><a id="Footnote_41" href="#FNanchor_41" class="label">[41]</a> 1 Cor. 15:4.</p>

</div>

<div class="footnote">

<p><a id="Footnote_42" href="#FNanchor_42" class="label">[42]</a> Luke 24:51.</p>

</div>

<div class="footnote">

<p><a id="Footnote_43" href="#FNanchor_43" class="label">[43]</a> Acts 3:21.</p>

</div>

<div class="footnote">

<p><a id="Footnote_44" href="#FNanchor_44" class="label">[44]</a> 1 Thess. 4:16,
17; 1 Cor. 15:52.</p>

</div>

<div class="footnote">

<p><a id="Footnote_45" href="#FNanchor_45" class="label">[45]</a> 2 Thess. 1:7, 8.</p>

</div>

<div class="footnote">

<p><a id="Footnote_46" href="#FNanchor_46" class="label">[46]</a> 2 Tim. 4:1.</p>

</div>

<div class="footnote">

<p><a id="Footnote_47" href="#FNanchor_47" class="label">[47]</a> Matt. 24:33.</p>

</div>

<div class="footnote">

<p><a id="Footnote_48" href="#FNanchor_48" class="label">[48]</a> Dan. 7:25; 8:14;
9:24; 12:7,
11, 12; Rev.
9:10, 15; 11:2,
3; 12:6, 14;
13:5.</p>

</div>

<div class="footnote">

<p><a id="Footnote_49" href="#FNanchor_49" class="label">[49]</a> Dan. 2d, 7th, 8th,
9th, 11th, and
12th chaps.;
Rev. 9th, 11th,
12th, 13th, 14th
and 17th chaps.</p>

</div>

<div class="footnote">

<p><a id="Footnote_50" href="#FNanchor_50" class="label">[50]</a> Matt. 24:29;
Luke 21:25, 26.</p>

</div>

<div class="footnote">

<p><a id="Footnote_51" href="#FNanchor_51" class="label">[51]</a> Luke 21:28;
1 Thess. 4:18.</p>

</div>

<div class="footnote">

<p><a id="Footnote_52" href="#FNanchor_52" class="label">[52]</a> 2 Cor. 5:11.</p>

</div>

<div class="footnote">

<p><a id="Footnote_53" href="#FNanchor_53" class="label">[53]</a> Luke 13:24, 25.</p>

</div>

<div class="footnote">

<p><a id="Footnote_54" href="#FNanchor_54" class="label">[54]</a> Acts 20:21;
Mark 1:15.</p>

</div>

<div class="footnote">

<p><a id="Footnote_55" href="#FNanchor_55" class="label">[55]</a> Titus 2:11-13.</p>

</div>

<div class="footnote">

<p><a id="Footnote_56" href="#FNanchor_56" class="label">[56]</a> John 5:28, 29.</p>

</div>

<div class="footnote">

<p><a id="Footnote_57" href="#FNanchor_57" class="label">[57]</a> Acts 24:15.</p>

</div>

<div class="footnote">

<p><a id="Footnote_58" href="#FNanchor_58" class="label">[58]</a> 1 Cor. 15:23.</p>

</div>

<div class="footnote">

<p><a id="Footnote_59" href="#FNanchor_59" class="label">[59]</a> Rev. 20:5.</p>

</div>

<div class="footnote">

<p><a id="Footnote_60" href="#FNanchor_60" class="label">[60]</a> 1 Cor. 15:51, 52.</p>

</div>

<div class="footnote">

<p><a id="Footnote_61" href="#FNanchor_61" class="label">[61]</a> Rev. 20:2-7.</p>

</div>

<div class="footnote">

<p><a id="Footnote_62" href="#FNanchor_62" class="label">[62]</a> Isa. 11; 35:1, 2, 5-10; 65:17-25.</p>

</div>

<div class="footnote">

<p><a id="Footnote_63" href="#FNanchor_63" class="label">[63]</a> Rom. 4:13.</p>

</div>

<div class="footnote">

<p><a id="Footnote_64" href="#FNanchor_64" class="label">[64]</a> Rom. 9:6.</p>

</div>

<div class="footnote">

<p><a id="Footnote_65" href="#FNanchor_65" class="label">[65]</a> Rom. 10:12.</p>

</div>

<div class="footnote">

<p><a id="Footnote_66" href="#FNanchor_66" class="label">[66]</a> Eph. 2:14, 15.</p>

</div>

<div class="footnote">

<p><a id="Footnote_67" href="#FNanchor_67" class="label">[67]</a> Rom. 2:6.</p>

</div>

<div class="footnote">

<p><a id="Footnote_68" href="#FNanchor_68" class="label">[68]</a> Gal. 3:29.</p>

</div>

<div class="footnote">

<p><a id="Footnote_69" href="#FNanchor_69" class="label">[69]</a> Eze. 37:12;
Heb. 11:12, 13;
Rom. 11:17;
John 5:28, 29.</p>

</div>

<div class="footnote">

<p><a id="Footnote_70" href="#FNanchor_70" class="label">[70]</a> Matt. 24:14.</p>

</div>

<div class="footnote">

<p><a id="Footnote_71" href="#FNanchor_71" class="label">[71]</a> Dan. 7:21, 22.</p>

</div>

<div class="footnote">

<p><a id="Footnote_72" href="#FNanchor_72" class="label">[72]</a> Matt. 13:37-43.</p>

</div>

<div class="footnote">

<p><a id="Footnote_73" href="#FNanchor_73" class="label">[73]</a> 2 Thess. 2:8.</p>

</div>

<div class="footnote">

<p><a id="Footnote_74" href="#FNanchor_74" class="label">[74]</a> Rev. 5:9, 10;
21:24.</p>

</div>

<div class="footnote">

<p><a id="Footnote_75" href="#FNanchor_75" class="label">[75]</a> Matt. 28:19, 20.</p>

</div>

<div class="footnote">

<p><a id="Footnote_76" href="#FNanchor_76" class="label">[76]</a> Rev. 14:7.</p>

</div>

<div class="footnote">

<p><a id="Footnote_77" href="#FNanchor_77" class="label">[77]</a> Acts 3:19, 20.</p>

</div>

<div class="footnote">

<p><a id="Footnote_78" href="#FNanchor_78" class="label">[78]</a> Dan. 12:13;
Rev. 6:9-11;
Rom. 8:22, 23.</p>

</div>

<div class="footnote">

<p><a id="Footnote_79" href="#FNanchor_79" class="label">[79]</a> Heb. 11:40.</p>

</div>

<div class="footnote">

<p><a id="Footnote_80" href="#FNanchor_80" class="label">[80]</a> 1 Pet. 1:4, 5.</p>

</div>

<div class="footnote">

<p><a id="Footnote_81" href="#FNanchor_81" class="label">[81]</a> 2 Tim. 4:8.</p>

</div>

<div class="footnote">

<p><a id="Footnote_82" href="#FNanchor_82" class="label">[82]</a> Ps. 17:15.</p>

</div>

<div class="footnote">

<p><a id="Footnote_83" href="#FNanchor_83" class="label">[83]</a> Matt. 25:34.</p>

</div>

<div class="footnote">

<p><a id="Footnote_84" href="#FNanchor_84" class="label">[84]</a> Luke 20:36.</p>

</div>

<div class="footnote">

<p><a id="Footnote_85" href="#FNanchor_85" class="label">[85]</a> The great sin of this time evidently was the disposition of the
leading men in the cause to draw back from the clear position,
powerful work, and deep experience, of the time movement.
They were disappointed and greatly embarrassed. And, instead
of patiently waiting for God to open to their minds the great
sanctuary question in his own good time, they impatiently and
rashly cast away their confidence in the work of God, and abandoned
themselves to the fearful work described in the following
prophetic exhortation of Paul: “Cast not away therefore your
confidence, which hath great recompense of reward. For ye
have need of patience, that, after ye have done the will of God,
ye might receive the promise. For yet a little while, and he that
shall come will come, and will not tarry. Now the just shall live
by faith; but if any man draw back, my soul shall have no pleasure
in him. But we are not of them who draw back unto perdition;
but of them that believe to the saving of the soul.” Heb.
10:35-39.</p>

<p>The application of this exhortation is so very natural and forcible
that it will hardly be called in question. It was a fearful
time. Satan was in a most powerful manner attaching the fancies
and extravagances of fanaticism to the only true and correct
position. This made the gulf between the two parties still wider.
Both in their extreme positions hurt each other. The course of
those who were drawing back filled the other with terror, while
their extremes in turn confirmed the more prudent that to draw
back was the only safe position.</p>

<p>In such a position, with God’s frown upon them, he could not
bless their associated efforts at the Albany Conference to rise
above existing elements of confusion, and shake off the reproach
that was being brought upon the second advent cause. Associated
action, upon proper ground, has been right in all periods of
the Christian church; but that work at the Albany Conference
proved itself not of God, in that it has, in the main, come to
nought. The present condition of the surviving leaders in that
compact to facilitate a grand march into Egypt, and who drew
Mr. Miller in a degree into their confederacy, is indeed deplorable.
But that faithful man of God, with the weight of years, and
the feebleness of the terrible strain of labors upon him, could not
be induced to deny the hand of God in the advent movement, to
which he had confidingly devoted all.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_86" href="#FNanchor_86" class="label">[86]</a> With Mr. Miller, there were very many who deplored the
spirit in which the Babylon question was handled by rash spirits,
and a very few, including Mr. Miller, never accepted the view
that the term applied to all corrupted Christianity, Protestant as
well as Papal. But we do not regard the error of these a tithe
as injurious to the cause of truth and religion as the conduct of
selfish and rash ones who held the truth in unrighteousness.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_87" href="#FNanchor_87" class="label">[87]</a> The reader may now understand the real position of the man
whom God had led in the great movement which occurred in fulfillment
of the first message of Rev. 14. We believe that the
third message, now being proclaimed, and the preparatory work
for the coming of the Son of man now in progress with those
who embrace it, is by the direct providence of God, in fulfillment
of certain portions of his word. And this position makes the
conclusions that the first and second messages of the same series
were given under the same providence, and that God raised up
William Miller to bring out the great truths of the first message,
appear very reasonable. Hence we are the more willing to let
him speak for himself, that the candid reader may correctly view
this representative and providential servant of Jesus Christ,
whose name is associated in the public mind with Adventism everywhere.</p>

<p>But few public men “grow old gracefully.” Mr. Miller entered
upon his public labors as a lecturer upon the prophecies in
the strength of manhood, after acquiring habits of self-reliance,
firmness, and undaunted courage, as an army and civil officer.
And this stamp of character, sanctified by the grace of God, constituted
one of the important qualifications necessary to meet the
different forms of determined opposition and persecution which
he met. And then, after nerving himself to the battle for thirteen
years, forming the strongest combative habits at that period
of his life when he was about sixty years of age, when strong men’s
habits generally become very strongly established, to see him
calmly and gently laying off the armor, and under his bitter disappointment,
to witness his resignation to the will of God, and
his affectionate appeals and warnings to his younger brethren to
be holy men of God, ready for the coming of the Son of man, carries
the strongest conviction to candid minds that God had raised
him up to do the very work which he did do. As he thus laid
his armor off, he said to his brethren that his work was done. In
this we can see the hand of God. He had spent the strength of
his ripe manhood in giving the first message. His burden fell off,
which he interpreted, for a short time, to mean that the work of
warning sinners was done. But the great work of the third message
was then in the future, and had God designed to use him in
giving it, he would have given him a new lease of life, and
opened the subject to his mind. But he did not see this work
nor feel its importance; and why should he? He had done his
work faithfully and well, and was soon to sleep in Jesus.</p>

<p>It is proper here to state that Mr. Miller did not view the
second message as we do. Neither did he change his views upon
the immortality and Sabbath questions. Having finished his
mission in giving the first message, and having reached the point
in respect to age and debility, from his extremely arduous labors
as a lecturer for thirteen years, with no periods of cessation,
only when compelled by sickness, the candid reader can see the
love and wisdom of God in not impressing his mind with those
subjects which he could not investigate and vindicate before the
people.</p>

<p>Having done, and well done, the great work given him to do,
the probation of public labor with him successfully past according
to the will of God, he could say in the language of Paul, “I
have fought a good fight, I have finished my course, I have kept
the faith; henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at
that day; and not to me only, but unto all them also that love his
appearing.” 2 Tim. 4:7, 8.</p>

<p>It is just what might be expected, that those who understandingly
embrace the principles of the third message, would first inquire
relative to the second and first messages, and would feel
the deepest interest in the man whom God raised up to lead off
in the opening work of giving the great threefold warning to the
world.</p>

<p>Those who have been continually publishing a new time upon
the heels of a failure, have been, not only disgusting the public,
but, at each effort, have been virtually condemning the position
of Mr. Miller on the time question, and losing regard for his valuable
labors. These can have but little, if any, interest in his
life and views.</p>

<p>And on the other hand, those who stood with him on the time
question in 1844, and have confessed to the world that they were
in error, and have given up their past second-advent experience,
virtually condemn his position and work, and can take, comparatively,
but little interest in the history of his life, views, and labors.
Both of these classes have departed from the position of
Mr. Miller, and have denied, or, at least, hold very lightly their
past second-advent experience, and have left the field to Seventh-day
Adventists, who stand upon the “original advent faith.”
And while occupying the position we do relative to the past
movement, the public have reason to expect that, while we hold
that Mr. Miller moved in the providence of God in his work, we
should publish the facts as they existed in his life, views, and labors,
in explanation and defense, so far as such facts constitute a
defense, of our position.</p>

<p>We still love the advent name, and hold it very dear. And
while we hold the name, consistency would lead us to cherish and
also hold dear the very means that made us Adventists. To still
hold the advent name, and turn round and curse, or deny, or
even hold lightly, the means God employed to make us what we
are, seems the very climax of inconsistency. When Seventh-day
Adventists can no longer honor the great second-advent
movement, but feel called upon to confess to the world that the
pioneers of the cause were mistaken on the very calculation that
shook the world, and which resulted in making Adventists a
separate people, then they will drop “Adventists” from their
denominational name, and pass for simply Sabbatarian Christians.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_88" href="#FNanchor_88" class="label">[88]</a> God in his providence is justifying the preaching of time by
the light of the heavenly sanctuary, in connection with the third
angel’s message.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

<div class="footnote">

<p><a id="Footnote_89" href="#FNanchor_89" class="label">[89]</a> Mr. Bliss, Mr. Miller’s biographer, served a party who held
the popular views of consciousness in death. This is also true
of Eld. Himes, who professed faith in the same views of man in
death at that time. This accounts for the decided efforts of both
these friends of Mr. Miller to use his last experience on the side
of natural immortality. It is proper, however, here to state that
Eld. Himes, when differently related to the Advent people, was
suddenly and unexpectedly found on the other side of the immortality
question, and has since given his pen and voice in support
of unconsciousness in death and immortality alone through
Christ. The effort to use the honest convictions of this aged
and wornout pilgrim before and at his last sickness on the side
of popular error shows a want of plain Bible testimony to sustain
a sinking cause.</p>

<p>The state between the cessation of the mortal life and the resurrection
to immortal life being unconsciousness, hence no apparent
lapse of time do those who sleep in Jesus, it seems most
reasonable that the Holy Spirit should impress the dying Christian
with the scenes of glory which he is next to witness at the
resurrection of the just, whether the time of that resurrection to
consciousness be near or distant. And how very natural for
those who die in the faith of consciousness in death to suppose
that they immediately enter upon the glories of the heavenly
world.</p>

<p class="right"><span class="allsmcap">J. W.</span></p>

</div>

</div>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_409"></a>[409]</span></p>

<h2 class="nobreak" id="INDEX_OF_SUBJECTS">INDEX OF SUBJECTS.</h2>

</div>

<ul>

<li class="ifrst">Articles of belief, <a href="#Page_59">pp. 59-64</a></li>

<li class="indx">Address to believers in the advent near, <a href="#Page_173">173-176</a></li>

<li class="indx">Admissions of a lawyer, <a href="#Page_155">155</a></li>

<li class="indx">Address to Christians of all denominations, <a href="#Page_272">272-277</a></li>

<li class="indx">Address concerning the disappointment, <a href="#Page_282">282</a></li>

<li class="indx">An illustration of the Advent message, <a href="#Page_304">304</a></li>

<li class="indx">Address to believers, after the passing of the time, <a href="#Page_320">320-334</a></li>

<li class="indx">Answer to letter of N. N. Whiting on the subject of the “shut door”, <a href="#Page_335">335-338</a></li>

<li class="indx">Albany Conference—Declaration of principles, <a href="#Page_344">344-350</a></li>

<li class="indx">Albany Conference—Miller’s address, <a href="#Page_350">350-355</a></li>

<li class="indx">Associated action, <a href="#Page_347">347</a></li>

<li class="indx">Apology and defense, <a href="#Page_359">359-362</a></li>

<li class="indx">Address to the public, <a href="#Page_381">381-385</a></li>

<li class="ifrst"><i>Boston Investigator</i>, letter in, <a href="#Page_101">101</a></li>

<li class="indx"><i>Boston Post</i>, letter in, <a href="#Page_162">162</a></li>

<li class="ifrst">Conversion, <a href="#Page_43">43</a>, <a href="#Page_357">357</a></li>

<li class="indx">Conviction of duty to preach, <a href="#Page_65">65</a>, <a href="#Page_72">72</a></li>

<li class="indx">Correspondence on his views, <a href="#Page_68">68</a></li>

<li class="indx">Calls for labor in many places, <a href="#Page_102">102</a></li>

<li class="indx"><i>Christian Secretary</i>, <a href="#Page_159">159</a></li>

<li class="indx"><i>Christian Reflector</i>, account of labor in, <a href="#Page_191">191</a></li>

<li class="indx">Camp-meeting, East Kingston, N. H., <a href="#Page_162">162</a></li>
<li class="isub1">Exeter, N. H., <a href="#Page_248">248</a></li>
<li class="isub1">Plainfield, Ct., <a href="#Page_254">254</a></li>

<li class="indx">Conference address, <a href="#Page_249">249</a></li>

<li class="indx">Counsel to believers, <a href="#Page_315">315-319</a></li>

<li class="indx">Conference at Albany, <a href="#Page_343">343</a></li>

<li class="indx"><span class="pagenum"><a id="Page_410"></a>[410]</span>Conference letter to his family, <a href="#Page_407">407-408</a></li>

<li class="ifrst">Deistical Sentiments, <a href="#Page_25">25-32</a></li>

<li class="indx">Difficulties in his study, <a href="#Page_66">66</a>, <a href="#Page_67">67</a></li>

<li class="indx">Death of his mother—his impression, <a href="#Page_105">105-107</a></li>

<li class="indx">Dr. Dowling, <a href="#Page_190">190</a>, <a href="#Page_195">195</a>, <a href="#Page_200">200</a>, <a href="#Page_204">204</a>, <a href="#Page_205">205</a>, <a href="#Page_206">206</a>,
    <a href="#Page_211">211</a>, <a href="#Page_213">213</a></li>

<li class="indx">Dr. Chase, <a href="#Page_190">190</a>, <a href="#Page_192">192</a>, <a href="#Page_193">193</a>, <a href="#Page_195">195</a></li>

<li class="indx">Dr. Jarvis, <a href="#Page_190">190</a>, <a href="#Page_193">193</a>, <a href="#Page_196">196</a>, <a href="#Page_199">199</a>, <a href="#Page_205">205</a>, <a href="#Page_211">211</a>,
    <a href="#Page_215">215</a></li>

<li class="indx">Dr. Hamilton, <a href="#Page_190">190</a>, <a href="#Page_193">193</a>, <a href="#Page_204">204</a>, <a href="#Page_205">205</a></li>

<li class="indx">Disappointment of seventh month movement, <a href="#Page_300">300</a></li>

<li class="indx">Definiteness of prophetic time, <a href="#Page_362">362</a></li>

<li class="indx">Death and funeral, <a href="#Page_405">405-407</a></li>

<li class="ifrst">Early life, <a href="#Page_13">13-18</a></li>

<li class="indx">Early Christian life, <a href="#Page_64">64-66</a></li>

<li class="indx">Eld. Hendryx’ first acquaintance with Miller, <a href="#Page_73">73</a></li>

<li class="indx">Eld. T. Cole, Lowell, his disappointment, &amp;c., <a href="#Page_122">122</a></li>

<li class="indx">Eld. Himes’ first acquaintance, <a href="#Page_127">127</a></li>

<li class="indx">Extension of labors, <a href="#Page_128">128</a></li>

<li class="indx">Eld. David Millard, testimony of, <a href="#Page_131">131</a></li>

<li class="indx">Eld. D. I. Robinson, letter of, <a href="#Page_133">133</a></li>

<li class="indx">Eld. L. D. Fleming, Portland, Me., his account of labor, <a href="#Page_139">139</a></li>

<li class="ifrst">Four fundamental points, <a href="#Page_7">7</a></li>

<li class="indx">First public lecture, <a href="#Page_80">80</a></li>

<li class="indx">Fanaticism, its commencement, <a href="#Page_249">249</a></li>

<li class="indx">False reports of Mr. Miller’s property, <a href="#Page_267">267</a></li>

<li class="indx">Faith in his experience in the work, <a href="#Page_369">369-374</a></li>

<li class="ifrst"><i>Gazette and Advertiser</i>, Long Island, testimony of, <a href="#Page_245">245</a></li>

<li class="ifrst">Home of Mr. Miller, <a href="#Page_262">262</a></li>

<li class="indx">How to deal with those in error, <a href="#Page_385">385</a>, <a href="#Page_386">386</a></li>

<li class="indx">His last sickness—described by Eld. Himes, <a href="#Page_403">403-405</a></li>

<li class="ifrst">Interview on a Hudson River steamer, <a href="#Page_91">91</a></li>

<li class="indx">Interesting conversation with ministers, <a href="#Page_177">177</a></li>

<li class="indx">Illustration by time of Noah, <a href="#Page_222">222</a></li>

<li class="indx">Interview with Methodist ministers on a steamer, <a href="#Page_286">286-289</a></li>

<li class="indx"><span class="pagenum"><a id="Page_411"></a>[411]</span>Interesting letter from Harrisburg, <a href="#Page_291">291</a></li>

<li class="ifrst">John Starkweather, leader in fanaticism in Boston, <a href="#Page_251">251</a></li>

<li class="ifrst">Low Hampton, settlement there, <a href="#Page_39">39</a></li>

<li class="indx">Labor in a revival, <a href="#Page_71">71</a></li>

<li class="indx">License to preach, Baptist churches in Hampton and Whitehall, <a href="#Page_93">93</a></li>

<li class="indx">Letter to Eld. Hendryx, <a href="#Page_75">75</a>, <a href="#Page_82">82</a>, <a href="#Page_88">88</a>, <a href="#Page_91">91</a>, <a href="#Page_96">96</a>, <a href="#Page_98">98</a>,
    <a href="#Page_101">101</a>, <a href="#Page_102">102</a>, <a href="#Page_106">106</a>, <a href="#Page_108">108</a></li>

<li class="indx">Letter from Charles Fitch, <a href="#Page_113">113</a></li>

<li class="indx">Letter from pastor in West Troy, <a href="#Page_115">115</a></li>

<li class="indx">Letter from pastor of Baptist church in Rome, N. Y., <a href="#Page_117">117</a></li>

<li class="indx">Letter to his son, from Burlington, Vt., <a href="#Page_118">118</a></li>

<li class="indx">Letter from Boston, <a href="#Page_121">121</a></li>

<li class="indx"><i>Lynn Record</i>, notice in the, <a href="#Page_124">124</a></li>

<li class="indx">Letter of S. Hawley, Cong. minister, Groton, Mass., <a href="#Page_126">126</a></li>

<li class="indx">Lectured on steamboat, <a href="#Page_166">166</a></li>

<li class="indx">Letter from home, <a href="#Page_169">169</a></li>

<li class="indx">Letter from Mr. Miller on false reports of time, <a href="#Page_182">182</a></li>

<li class="indx">Letter of Miller on the fanaticism, <a href="#Page_255">255</a></li>

<li class="indx">Letter to I. E. Jones in <i>Advent Herald</i>, <a href="#Page_311">311</a></li>

<li class="indx">Letter to the Boston <i>Investigator</i>, <a href="#Page_339">339-342</a></li>

<li class="indx">Loss of sight, <a href="#Page_392">392</a></li>

<li class="indx">Letter written when he was blind, <a href="#Page_394">394</a></li>

<li class="ifrst">Military life, <a href="#Page_33">33-38</a></li>

<li class="indx">“Monomaniac:” interview with a physician, <a href="#Page_76">76-78</a></li>

<li class="indx">Memoranda of preaching, <a href="#Page_98">98</a></li>

<li class="indx">Ministers of various denominations approve his labors, <a href="#Page_104">104</a></li>

<li class="indx">Maine <i>Wesleyan Journal</i>, testimony of, <a href="#Page_141">141</a></li>

<li class="indx">“Midnight Cry,” letter from a member of Yale College, <a href="#Page_168">168</a></li>

<li class="indx">Miller and his reviewers, <a href="#Page_188">188</a></li>

<li class="indx">Mr. Shimeal, <a href="#Page_193">193</a>, <a href="#Page_199">199</a>, <a href="#Page_205">205</a>, <a href="#Page_206">206</a></li>

<li class="indx">Miller’s views sustained by the great body of expositors, <a href="#Page_189">189-216</a></li>

<li class="ifrst">Newark, N. J., meeting in the “big tent”, <a href="#Page_166">166</a></li>

<li class="indx"><i>N. Y. Herald’s</i> false report of the time set, <a href="#Page_181">181</a></li>

<li class="indx"><span class="pagenum"><a id="Page_412"></a>[412]</span><i>N. Y. Observer</i> on same, <a href="#Page_181">181</a></li>

<li class="indx">Notes on points of doctrine, <a href="#Page_52">52-54</a></li>
<li class="isub1">on prophetic periods, <a href="#Page_56">56</a></li>
<li class="isub1">on money received, <a href="#Page_110">110</a></li>
<li class="isub1">on replying to questions, <a href="#Page_177">177</a></li>
<li class="isub1">on Hebrew word <i>hhatak</i>, determined, cut off, Dan. 9:24, <a href="#Page_202">202</a></li>
<li class="isub1">on the fanaticism, <a href="#Page_249">249</a></li>
<li class="isub1">on Miller’s views of spiritual gifts, <a href="#Page_256">256</a>, <a href="#Page_257">257</a></li>
<li class="isub1">from <i>Signs of Times</i> on the types, <a href="#Page_295">295</a>, <a href="#Page_296">296</a></li>
<li class="isub1">on the disappointment, <a href="#Page_307">307</a></li>
<li class="isub1">on Mr. Miller’s humility and kindness of spirit, <a href="#Page_337">337</a></li>
<li class="isub1">on Scripture citations on points of doctrine, <a href="#Page_345">345-349</a></li>
<li class="isub1">on drawing back from Advent faith, <a href="#Page_355">355</a>, <a href="#Page_356">356</a></li>
<li class="isub1">on the subject of Babylon, <a href="#Page_363">363</a>, <a href="#Page_364">364</a></li>
<li class="isub1">on the “shut door”, <a href="#Page_368">368-370</a></li>
<li class="isub1">on the sanctuary and time, <a href="#Page_8">8</a>, <a href="#Page_372">372</a></li>
<li class="isub1">on the intermediate state, <a href="#Page_402">402</a></li>

<li class="ifrst">Patriotic sentiments, <a href="#Page_21">21-24</a></li>

<li class="indx">Prophecies, his first views of the, <a href="#Page_51">51-59</a></li>

<li class="indx">Public labors, commencement of, <a href="#Page_79">79</a></li>

<li class="indx">Publication of lectures, <a href="#Page_130">130</a></li>

<li class="indx"><i>Pittsburgh Gazette</i>, testimony of, <a href="#Page_186">186</a></li>

<li class="indx">Prof. Stuart, <a href="#Page_190">190</a>, <a href="#Page_192">192</a>, <a href="#Page_193">193</a>, <a href="#Page_194">194</a>, <a href="#Page_197">197</a>,
    <a href="#Page_199">199</a></li>

<li class="indx">Prof. Hinton, <a href="#Page_191">191</a>, <a href="#Page_192">192</a></li>

<li class="indx">Prof. Bush, <a href="#Page_196">196</a>, <a href="#Page_197">197</a>, <a href="#Page_198">198</a></li>
<li class="isub1">his letter to Wm. Miller, <a href="#Page_8">8</a>, <a href="#Page_9">9</a></li>

<li class="indx">Prof. Pond, <a href="#Page_196">196</a></li>

<li class="indx">Phrenological Examination in Boston, <a href="#Page_156">156-158</a></li>

<li class="indx">Passing of the time, <a href="#Page_278">278</a></li>

<li class="indx">Patience under disappointment, <a href="#Page_306">306</a></li>

<li class="ifrst">Religious Impressions, <a href="#Page_41">41-43</a></li>

<li class="indx">Rules of Interpretation, <a href="#Page_48">48-51</a></li>

<li class="indx">Results of early labors, <a href="#Page_83">83-101</a></li>

<li class="indx">Reverend, repudiates the title of, <a href="#Page_97">97</a></li>

<li class="indx">Reproof of various errors, <a href="#Page_364">364-367</a></li>

<li class="indx"><span class="pagenum"><a id="Page_413"></a>[413]</span>Resolution of sympathy in his blindness, of N. Y. Conf., <a href="#Page_395">395</a></li>

<li class="indx">Response to resolutions of N. Y. Conf., <a href="#Page_396">396-399</a></li>

<li class="ifrst">Study of the Scriptures, <a href="#Page_46">46</a></li>

<li class="indx"><i>Signs of The Times</i>, publication of, <a href="#Page_134">134</a></li>

<li class="indx">Synopsis of his views, <a href="#Page_170">170-173</a></li>

<li class="indx"><i>Sandy Hill Herald</i>, remarks of, <a href="#Page_183">183-185</a></li>

<li class="indx">Seventy weeks and 2300 days, <a href="#Page_217">217-221</a>, <a href="#Page_372">372</a></li>

<li class="indx">Specimens of his preaching, <a href="#Page_228">228-245</a></li>

<li class="indx">Sickness of Mr. Miller, <a href="#Page_247">247</a></li>

<li class="indx">Seventh month movement—his view of it, <a href="#Page_375">375-379</a></li>

<li class="indx">Sickness in Canada, <a href="#Page_386">386-388</a></li>

<li class="ifrst">The Scriptures, his love of, <a href="#Page_92">92</a>, <a href="#Page_93">93</a></li>

<li class="indx"><i>The Fountain</i>, temperance paper, testimony of, <a href="#Page_167">167</a></li>

<li class="indx"><i>The Countryman</i>, testimony of, <a href="#Page_186">186</a></li>

<li class="indx">Treatment of opponents, <a href="#Page_217">217</a></li>

<li class="indx">The seventh-month movement, <a href="#Page_295">295</a></li>

<li class="ifrst">Universalism, letter on, <a href="#Page_87">87</a></li>

<li class="indx">Universalist exhorted, <a href="#Page_95">95</a></li>

<li class="ifrst">Visit of Lafayette, <a href="#Page_70">70</a></li>

<li class="indx">Visits to Massachusetts, <a href="#Page_121">121</a></li>

<li class="indx">Visit to his house, by D. I. Robinson, <a href="#Page_400">400</a></li>

<li class="ifrst">Way opens for public labors, <a href="#Page_102">102</a></li>

<li class="indx">Watertown, Mass., account of Mr. Medbury, Baptist minister, <a href="#Page_136">136</a></li>

<li class="indx">Whittier, the poet, letter of, <a href="#Page_163">163</a></li>

<li class="indx">Washington City, labors in, <a href="#Page_277">277</a></li>

<li class="indx">“What I have not done”—an interesting letter, <a href="#Page_388">388-390</a></li>

</ul>

<hr class="chap x-ebookmaker-drop">

<div class="chapter">

<p><span class="pagenum"><a id="Page_414"></a>[414]</span></p>

<h2 class="nobreak" id="CATALOGUE">CATALOGUE<br>
<span class="smaller">Of Books, Pamphlets, Tracts, &amp;c., Issued by the Seventh-Day
Adventist Publishing Association.</span></h2>

</div>

<p><span class="smcap">The Advent Review &amp; Herald of the Sabbath</span>, weekly.
Terms, $2.00 a year, in advance.</p>

<p><span class="smcap">The Youth’s Instructor</span>, monthly, devoted to moral and
religious instruction. Terms, 50 cts. a year, in advance.</p>

<p><span class="smcap">The Health Reformer</span>, monthly, devoted to an exposition
of the laws of life, etc. Terms, $1.00 a year, in advance.</p>

<p><span class="smcap">The Advent Tidende</span>, a religious monthly in the Danish
language. Terms, $1.00 a year, in advance.</p>

<p><span class="smcap">The Svensk Advent Hàrold</span>, a religious monthly in the
Swedish tongue. Terms, $1.00 a year, in advance.</p>

<p><span class="smcap">The History of the Sabbath and the First Day of The
Week.</span> By J. N. Andrews. $1.25.</p>

<p><span class="smcap">Thoughts on the Book of Daniel</span>, critical and practical.
By U. Smith. Bound, $1.00; condensed edition, paper, 35 cts.</p>

<p><span class="smcap">Thoughts on the Revelation</span>, critical and practical.
By U. Smith. 328 pp., $1.00.</p>

<p><span class="smcap">The Nature and Destiny of Man.</span> By U. Smith. 384
pp., bound, $1.00, paper, 40 cts.</p>

<p><span class="smcap">The Constitutional Amendment</span>: or a Discussion between
W. H. Littlejohn and the editor of the <i>Christian Statesman</i>
on the Sabbath question. $1.00.</p>

<p><span class="smcap">The Spirit of Prophecy</span>, Vols. 1 &amp; 2. By Ellen G. White.
Each $1.00.</p>

<p><span class="smcap">The Christian Life and Public Labors of Wm. Miller</span>,
the noted Lecturer and Writer upon the Prophecies. $1.00.</p>

<p><span class="smcap">Autobiography of Eld. Joseph Bates</span>, with portrait of
the author. 318 pp., $1.00.</p>

<p><span class="smcap">Sabbath Readings</span>; or Moral and Religious Reading for
Youth and Children. 400 pp., 60 cts.; in five pamphlets, 50 cts.</p>

<p><span class="smcap">The Game of Life</span>, with notes. Three illustrations, 5×6
inches each, representing Satan playing with man for his soul.
In board, 50 cts., in paper, 30 cts.</p>

<p><span class="smcap">Hymns and Spiritual Songs</span> for Camp-meetings and other
Religious Gatherings. Compiled by Eld. James White. 196
pp. Bound, 50 cts., paper, 25 cts.</p>

<p><span class="smcap">The United States in Prophecy.</span> By U. Smith. Bound,
40 cts.; paper, 20 cts.</p>

<p><span class="pagenum"><a id="Page_415"></a>[415]</span></p>

<p><span class="smcap">The Advent Keepsake</span>; a daily text of Scripture on the
Second Advent, etc. Plain muslin, 25 cts.; gilt, 40 cts.</p>

<p><span class="smcap">Sermons on the Sabbath and Law</span>; embracing an Outline
of the Biblical and Secular History of the Sabbath for 6000
years. By J. N. Andrews. 25 cts.</p>

<p><span class="smcap">The State of the Dead.</span> By U. Smith. 224 pp., 25 cts.</p>

<p><span class="smcap">History</span> of the Doctrine of the Immortality of the Soul.
By D. M. Canright. 25 cts.</p>

<p><span class="smcap">Our Faith and Hope</span>, Nos. 1 &amp; 2.—Sermons on the
Advent, &amp;c. By James White. Each 20 cts.</p>

<p><span class="smcap">Refutation of the Age To Come.</span> By J. H. Waggoner.
Price, 20 cts.</p>

<p><span class="smcap">The Atonement</span>; an Examination of a Remedial System
in the light of Nature and Revelation. By J. H. Waggoner. 20 cts.</p>

<p><span class="smcap">The Nature and Tendency of Modern Spiritualism.</span>
By J. H. Waggoner. 20 cts.</p>

<p><span class="smcap">The Bible From Heaven</span>; a Dissertation. 20 cts.</p>

<p><span class="smcap">Miraculous Powers.</span> 20 cts.</p>

<p><span class="smcap">The Ministration of Angels</span>; and the Origin, History,
and Destiny of Satan. By D. M. Canright. 20 cts.</p>

<p><span class="smcap">The Destiny of the Wicked.</span> By U. Smith. 15 cts.</p>

<p><span class="smcap">Complete Testimony of the Fathers</span>, concerning the Sabbath
and First Day of the Week. By J. N. Andrews. 15 cts.</p>

<p><span class="smcap">The Messages of Rev. 14</span>, particularly the Third Angel’s
Message and Two-Horned Beast. By J. N. Andrews. 15 cts.</p>

<p><span class="smcap">The Resurrection of the Unjust</span>; a Vindication of the
Doctrine. By J. H. Waggoner. 15 cts.</p>

<p><span class="smcap">The Saints’ Inheritance</span>; or, The Earth Made New.
By J. N. Loughborough. 10 cts.</p>

<p><span class="smcap">The Sanctuary and Twenty-three Hundred Days.</span>
By J. N. Andrews. 10 cts.</p>

<p><span class="smcap">Sunday Seventh-day Examined.</span> A Refutation of Mede,
Jennings, Akers, and Fuller. By J. N. Andrews. 10 cts.</p>

<p><span class="smcap">The Truth Found</span>; the Nature and Obligation of the Sabbath
of the Fourth Commandment. By J. H. Waggoner. 10 cts.</p>

<p><span class="smcap">Review of Gilfillan</span>, and other authors, on the Sabbath.
By T. B. Brown. 10 cts.</p>

<p><span class="smcap">Vindication of the True Sabbath.</span> By J. W. Morton. 10 cts.</p>

<p><span class="smcap">Date of the Seventy Weeks.</span> By J. N. Andrews. 10 cts.</p>

<p><span class="pagenum"><a id="Page_416"></a>[416]</span></p>

<p><span class="smcap">The Seven Trumpets</span>; an Exposition of Rev. 8 and 9. 10 cts.</p>

<p><span class="smcap">Matthew Twenty-Four.</span> By James White. 10 cts.</p>

<p><span class="smcap">The Position and Work of the True People of God</span>
under the Third Angel’s Message. By W. H. Littlejohn. 10 cts.</p>

<p><span class="smcap">The Hope of the Gospel.</span> By J. N. Loughborough. 10 cts.</p>

<p><span class="smcap">Sermon on the Two Covenants.</span> 10 cts.</p>

<p><span class="smcap">An Appeal to the Baptists</span>, from the Seventh-day Baptists,
for the Restoration of the Bible Sabbath. 10 cts.</p>

<p><span class="smcap">Milton on the State of the Dead.</span> 5 cts.</p>

<p>FOUR-CENT TRACTS: The Two Covenants—The Law and
the Gospel—The Seventh Part of Time—Celestial Railroad—Samuel
and the Witch of Endor—The Ten Commandments not Abolished—Address
to the Baptists—The Present Truth—The Second
Advent—The Sufferings of Christ—The Two Thrones, Representing
the Kingdoms of Grace and Glory.</p>

<p>THREE-CENT TRACTS: Much in Little—The Lost-Time
Question—Spiritualism a Satanic Delusion—Infidel Cavils Considered—The
End of the Wicked—Scripture References—Who
Changed the Sabbath?</p>

<p>TWO-CENT TRACTS: Definite Seventh Day—Seven Reasons
for Sunday-Keeping Examined—Sabbath by Elihu—The
Rich Man and Lazarus—Argument on Sabbaton—The Millennium—Departing
and Being with Christ—Fundamental Principles of
S. D. Adventists—The Sanctuary of the Bible—The Judgment,
or the Waymarks of Daniel to the Holy City.</p>

<p>ONE-CENT TRACTS: Appeal on Immortality—Brief
Thoughts on Immortality—Thoughts for the Candid—Sign of
the Day of God—The two Laws—Geology and the Bible—The
Perfection of the Ten Commandments—The Coming of the Lord—Without
Excuse—Which Day, and God’s Answers.</p>

<p>THE WAY OF LIFE: a beautiful Allegorical Picture, illustrating
the plan of salvation. Size, 19×24 inches. $1.00.</p>

<p class="center">Works in Other Languages.</p>

<p>The Association also publishes works on some of the above-named
subjects in the German, French, Danish, Swedish, and
Holland languages.</p>

<p>☞ Any of the foregoing works will be sent by mail to any
part of the United States, post-paid, on receipt of the prices
above stated. Full Catalogues sent gratis, on application.</p>

<p>⁂ Address</p>

<p class="center"><span class="smcap">Review &amp; Herald,<br>
Battle Creek, Mich.</span></p>

<div style='text-align:center'>*** END OF THE PROJECT GUTENBERG EBOOK 73721 ***</div>
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