THE SEVENTH MONTH MOVEMENT—DISAPPOINTMENT—THE NOBLEMAN AND HIS
SERVANTS—NEED OF PATIENCE—CONFERENCE AT LOW HAMPTON—ETC.
“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[26] as an 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.’
“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 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.
“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:—
“‘I think I have never seen among our brethren such _faith_
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,
“Behold, the Bridegroom cometh; go ye out to meet him.” Amen.
Even so come, Lord Jesus.
“‘WILLIAM MILLER.’
“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.
“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.
“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 in fact. All reports respecting
the preparation of ascension robes, &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 _no instance of
the kind anywhere occurred_.
“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.
“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 _only_
specific _day_ 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.
“The fact that many suspended their business 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:—
“‘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.”’
“In the first communication received from Mr. Miller after this time, he
wrote from Low Hampton, Nov. 10, 1844:—
“‘DEAR BRO. HIMES:—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 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 _to show_ where I have _departed from any rule laid down
by our old standard writers of the Protestant faith_. 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.
“‘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
_acknowledged the happy effects of the doctrine_; 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 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 “_Babylon_,” and I am sorry
to say it, was applied to _all_ of our churches without any
_discrimination_, although in _too many_ 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.
“‘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 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, _a faith_ 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.
“‘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, &c.
“‘_Brethren_, 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 _To-day_, TO-DAY, and
TO-DAY, until he comes, and I see HIM for whom my soul yearns.
Permit me to illustrate by parable.
“‘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 then they would have a feasting time to
their own liking.
“‘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
_fears_ as _they_ 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.
“‘Now let me ask, Will the master condemn the porter and his
friends for making three false alarms? Will he punish them
for disturbing 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
_watch_, but do not expect him.
“‘Bro. Himes, give us the signification of the word WATCH.
Yours as ever, looking, &c.
“‘WM. MILLER.’
Again Mr. Miller wrote on the 18th of November from Low Hampton:—
“‘DEAR BRO. HIMES: Be _patient_, establish your heart, for
the coming of the Lord draweth nigh. For you 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. This is the time
for _patience_, 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, _patience_. 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 _patiently_ endured, he obtained the promise.
It is evident as the sun at noon that we are in this time of
_patience_. 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 _patience_, to wait
unto the coming of the Holy One. Then let us have _patience_,
and exercise it; for we can see, this trial will bring _joy_
and the hope of _glory_. 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 _patience_? “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 _patience_
have hope. “Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ.” Titus
2:13.
“‘We have done our work in warning sinners, and in trying to
awake a formal church. God, in his providence, has shut the
door;[27] we can only stir one another up to be _patient_,
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.”
“‘We have need of _patience_ after we have done the will of
God, that we may receive the promise; for he says, “Behold,
I come _quickly_, 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 _hope_ it is _near_. Christ
has told us how near. Matt. 24:32, 33. Again, the apostle James
has told us that we are to have _patience_, for it is nigh.
He then tells us that the husbandman waiteth for the precious
fruit of the earth, and hath long _patience_ 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. [_Carpenter’s Introduction_, p. 334.] “Be ye
also _patient_; 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 _patient_ waiting for
his coming, after we 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.”
“‘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 _patient waiting_ 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,” &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.
“‘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
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?
“‘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 _scoffing_
and _mocking_, 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, 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 _patiently waiting_ for my King, &c.
“‘WM. MILLER.’
On the 29th of November he wrote to Eld. I. E. Jones, which appears in
the _Advent Herald_ for Dec. 25, 1844:—
“‘DEAR BRO. JONES.—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 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.
“‘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.
“‘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 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.
“‘I feel confident that we shall see very serious times. We
shall _need_ much _patience_. And this peculiar grace will
last us through, “_unto the coming of the LORD_.” I am almost
certain we shall not need _patience_ 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 _patient_. 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 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.
“‘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.
“‘And now, my brother, if you can find such a band, they are
the apostle’s brethren. Say to such, “Be _patient_ therefore,
brethren, unto the coming of the Lord, be ye also _patient_;
stablish your hearts; for the coming of the Lord draweth nigh.”
Read this to all the _holy brethren_; 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.
WM. MILLER.’
Again Mr. Miller writes for the _Herald_, Dec. 3, 1844:—
“‘DEAR BRN. HIMES AND BLISS.—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 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
_faith_ 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.
“‘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.
“‘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 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 pray, remember God hears every word, and
knows every motive which dictates our prayers; and be sure that
we be honest before God.
“‘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 _cleansing of
the sanctuary_, 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.
“‘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 to give it with
the sincerest of motives, and with the kindest affection of my
heart.
“‘The causes which required God’s chastising hand upon
us, were, in my humble opinion, PRIDE, FANATICISM, and
SECTARIANISM. _Pride_ 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 _Fanaticism_:
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,” &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
_kindling eye_, a _wet cheek_, and a _choked utterance_, than
from all the _noise_ in Christendom. _Sectarianism_: 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, &c. But we have 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 _all but Adventists_. 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,
“‘WM. MILLER.’
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:—
“‘ADDRESS TO ADVENT BELIEVERS.
“_To the dear Second Advent brethren, scattered abroad_:
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.
“‘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 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.
“‘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.
“‘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 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.
“‘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 _council_ and
_oath_ 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 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.
“‘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.
“‘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 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.”
“‘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 _time_. 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 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?
“‘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.
“‘But we are taunted with, “Oh! you have prolonged your
_vision_ 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, 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.
“‘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.”
“‘Again, we exhort you, brethren, that every one may edify, and
be edified, that ye forsake 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.
“‘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. 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.
“‘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. 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.”
“‘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.
“‘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 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.’
“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 _Advent Herald_ for Feb. 12, 1845:—
“‘DEAR BRO. BLISS: 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
_Herald_, if you should think proper.
“‘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
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....
“‘But you ask why I do not show whether the probation of
sinners is ended.[28] 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 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 “_purified, made white, and
tried_.” 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?
“‘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 _white_ “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 _none_ of the wicked shall understand.
Yet if _one_ of these wicked is converted after the time
specified, then the word _none_ could not be true in fact. This
must be in time, it cannot mean in eternity.
“‘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 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.
“‘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 _righteous_ and the _wicked_?
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.
“‘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 _one_,
or every _one_ who is _unjust_ or _filthy_, let him be so
still; and so on the other hand, he that is righteous or holy,
let them be so still. “_And behold_,” 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.
“‘The eleventh hour was passed, and no chance for them to enter
the master’s vineyard now, in 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.
“‘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.
“‘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.
“‘WM. MILLER.’
“The editors of the _Advent Herald_ 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:—
“‘LOW HAMPTON, MARCH 10, 1845.
“‘MY DEAR BROTHER:—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.
“‘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 _Herald_, 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 _Herald_, 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 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....
“‘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 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.
“‘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.[29] 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 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....
“‘WILLIAM MILLER.’
Writing on the 7th of April, he referred to these things as follows:—
“‘LOW HAMPTON, APRIL 7, 1845.
“‘MY DEAR BRO. HIMES: 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....
“‘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 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.
“‘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....
“‘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.” ...
“‘WM. MILLER.’
We find in the _Signs of the Times_ for March 12, 1845, a statement
from Mr. Miller relative to himself and the Bible, taken from _The
Investigator_, an infidel paper published in Boston.
“‘TO THE EDITOR OF THE INVESTIGATOR.
“‘Sir,—Your kind offer to publish all the letters from those
who have been converted from infidelity 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.
“‘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 “_blind faith_,” believing what they could not understand.
I now saw that my faith was as _blind_ as theirs, if not more
so, for I could prove nothing hereafter, and of course I had no
reasonable hope.
“‘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.
“‘And now, sir, let me tell you, _Millerism_ 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.
“‘For I believe there is no religion in our world that gives
such a _blessed hope_ 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.
“‘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, &c.,
“‘WM. MILLER.’