CHAPTER XX.

CHAPTER XX.LOSS OF SIGHT—HEALTH DECLINES—EXPRESSION OF SYMPATHY—HIS REPLY—HIS LAST SICKNESS AND DEATH—FUNERAL—LETTER OF CONDOLENCE TO SURVIVING FRIENDS.

LOSS OF SIGHT—HEALTH DECLINES—EXPRESSION OF SYMPATHY—HIS REPLY—HIS LAST SICKNESS AND DEATH—FUNERAL—LETTER OF CONDOLENCE TO SURVIVING FRIENDS.

“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:—

“‘Dear Brother Himes: 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.“‘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:—“‘My willing soul would stayIn such a frame as this;And sit and sing herself awayTo everlasting bliss.’I never expect to enjoy another such a feast of tabernacles in the flesh. God was with us. Praise his holy name.’ ...

“‘Dear Brother Himes: 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.

“‘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:—

“‘My willing soul would stayIn such a frame as this;And sit and sing herself awayTo everlasting bliss.’

“‘My willing soul would stay

In such a frame as this;

And sit and sing herself away

To everlasting bliss.’

I never expect to enjoy another such a feast of tabernacles in the flesh. God was with us. Praise his holy name.’ ...

“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.

“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.

“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.

“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:—

“‘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.”’

“Appended to the above letter, Mr. Miller wrote, without being able to see a word:—

“‘God bless you, bless you all, and save you, is my prayer.Wm. Miller.’

“‘God bless you, bless you all, and save you, is my prayer.

Wm. Miller.’

“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.

“On the 14th of September, 1848, he wrote to Mr. Himes:—

“‘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....“‘Wm. Miller.’

“‘Wm. Miller.’

“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.an expression of sympathy. The following resolution was immediately drawn up by the president, and unanimously adopted by a rising vote:—

“‘Advent Conference, New York, May 10, 1849.“‘Whereas, 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,“‘Resolved, 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.“‘(Signed,)Nathan N. Whiting,Pres.“‘Sylvester Bliss,O. R. Fassett,Sec’s.’

“‘Advent Conference, New York, May 10, 1849.

“‘Whereas, 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,

“‘Resolved, 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.

“‘(Signed,)Nathan N. Whiting,Pres.“‘Sylvester Bliss,O. R. Fassett,Sec’s.’

“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.

“‘Low Hampton, May 12, 1849.“‘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:—“‘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.“‘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.“‘I daily have you all in grateful remembrance; and rejoice that so many of you continuesteadfast 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.“‘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.“‘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.“‘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.“‘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.“‘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 lessinterested 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.“‘Wm. Miller.’

“‘Low Hampton, May 12, 1849.

“‘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:—

“‘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.

“‘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.

“‘I daily have you all in grateful remembrance; and rejoice that so many of you continuesteadfast 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.

“‘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.

“‘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.

“‘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.

“‘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.

“‘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 lessinterested 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.

“‘Wm. Miller.’

“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:—

“‘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.’

“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:—

“‘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 singersto 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.’

“About the first of December, Elder D. I. Robinson visited him. He writes:—

“‘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!“‘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 athome; 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.“‘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.’

“‘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 athome; 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.

“‘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.’

“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.

“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 hisgreatest 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.

“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.’[89]

“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 notsurvive till the next morning, and Elder Himes was immediately telegraphed for, at the request of Mr. M. Mr. Himes wrote:—

“‘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.“‘Then you do know me, Father Miller, do you?’“‘Oh! yes; I understand,—I know what is passing.’“‘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.“‘He then spoke on the subject of the “spirit of adoption,” which we have now, and of the final adoption for which we lookatthe second coming of the blessed Saviour. Last evening he said to Bro. Bosworth:—“‘Tell them [the brethren] we are right. The coming of the Lord draweth nigh; but they must be patient, and wait for him.’“‘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.“‘For some weeks past, his mind dwelt much on the subjects of the Judgment, the “adoption,” and the new heavens and earth.“‘Such views of the future glory tended to mitigate the pains of his body, which, at times, were violent.“‘Happy the spirit released from its clay.’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:—“‘Victory! victory! shouting in death!’“‘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:—“‘Mighty to save!’ ‘Oh, I long to be there!’ ‘Victory! victory!’ ‘Shouting in death!’ &c.“‘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,P. M., 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.“‘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.“‘The relatives of the deceased, and a large number of his neighbors and others, assembledat the house at 10A. M.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—“‘Unveil thy bosom, faithful tomb.’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:—“‘Happy the spirit released from its clay,’ &c.“‘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.“‘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—“‘How blest the righteous when he dies.’Mr. Shaw, pastor of the church, read the 90th psalm, and addressed the throne of grace; after which the hymn—“‘Why do we mourn departed friends?’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;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—“‘They sleep in Jesus, and are blessed.’The audience were attentive and interested to the close.J. V. Himes.’

“‘Then you do know me, Father Miller, do you?’

“‘Oh! yes; I understand,—I know what is passing.’

“‘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.

“‘He then spoke on the subject of the “spirit of adoption,” which we have now, and of the final adoption for which we lookatthe second coming of the blessed Saviour. Last evening he said to Bro. Bosworth:—

“‘Tell them [the brethren] we are right. The coming of the Lord draweth nigh; but they must be patient, and wait for him.’

“‘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.

“‘For some weeks past, his mind dwelt much on the subjects of the Judgment, the “adoption,” and the new heavens and earth.

“‘Such views of the future glory tended to mitigate the pains of his body, which, at times, were violent.

“‘Happy the spirit released from its clay.’

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:—

“‘Victory! victory! shouting in death!’

“‘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:—

“‘Mighty to save!’ ‘Oh, I long to be there!’ ‘Victory! victory!’ ‘Shouting in death!’ &c.

“‘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,P. M., 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.

“‘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.

“‘The relatives of the deceased, and a large number of his neighbors and others, assembledat the house at 10A. M.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—

“‘Unveil thy bosom, faithful tomb.’

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:—

“‘Happy the spirit released from its clay,’ &c.

“‘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.

“‘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—

“‘How blest the righteous when he dies.’

Mr. Shaw, pastor of the church, read the 90th psalm, and addressed the throne of grace; after which the hymn—

“‘Why do we mourn departed friends?’

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;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—

“‘They sleep in Jesus, and are blessed.’

The audience were attentive and interested to the close.

J. V. Himes.’

“Mr. Miller left a wife, six sons, and two daughters.

“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:—

“‘In Conference, New York, May 8, 1850.“‘To Mrs. Lucy Miller, her children, and other relatives—“‘Afflicted Friends: 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 successfulperformance 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.“‘(Signed,)N. N. Whiting,Pres.“‘O. R. Fassett,S. Bliss,Sec’s.’

“‘In Conference, New York, May 8, 1850.

“‘To Mrs. Lucy Miller, her children, and other relatives—

“‘Afflicted Friends: 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 successfulperformance 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.

“‘(Signed,)N. N. Whiting,Pres.“‘O. R. Fassett,S. Bliss,Sec’s.’

“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.”

FOOTNOTES[1]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.[2]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.[3]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.[4]2 Pet. 3:7-10; Isa. 65:17-19; Rev. 21:22.[5]1 Cor. 15:20, 23, 49, 51-53; Phil. 3:20, 21; 1 Thess. 4:14-17; 1 John 3:2.[6]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.[7]It will be seen that Wm. Miller held the doctrine of consciousness in death, which most of the Adventists have renounced.J. W.[8]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.[9]Ps. 37:9-11, 22, 28, 29, 34; Prov. 2:21, 22; 10:30; Isa. 40:21; Matt. 5:5; 6:10.[10]Rev. 20:2-7.[11]Matt. 13:37-43; 24:14; Dan. 7:21, 22; 2 Thess. 2:8.[12]2 Pet. 3; Isa. 65:17; Rev. 21:22.[13]Rom. 2:14, 15; 4:13; 9:6; 10:12; 11:17; Gal. 3:29; Eph. 2:14, 15.[14]The supposition that two of the periods of Daniel extended to the second advent constituted Mr. Miller’s mistake, hence the consequent disappointment.J. W.[15]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.[16]A son of Mr. M., who was at that time postmaster in Low Hampton.[17]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.”[18]See Introduction, vol. 1, p. 333; vol. 4, pp. 189, 191.[19]See Harmony of Scripture.[20]Theol. Dic., p. 228.[21]A Hebrew scholar, of high reputation, makes the following remarks upon the word: “The verbchathak(in the Niphal form, passive, nechtak), is foundonlyin 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 thesinglesignification ofcuttingorcutting off. In the Chaldeo-Rabbinic dictionary of Stockius, the word ‘chathak’ is thus defined:—“‘Scidit, abscidit, conscidit, inscidit, excidit.’—To cut, to cut away, to cut in pieces, to cut or engrave,to cut off.“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’—was cut off.“In the literal version of Arias Montanus it is translated ‘decisa est’—was cut off; in the marginal reading, which is grammatically correct, it is rendered by the plural ‘decisæ sunt’—were cut off.“In the Latin version of Junius and Tremellius, nechtak is rendered ‘decisæ sunt.’—were cut off.“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—were cut off; and in the Venetian copy by τετμήνται—have been cut. The idea ofcutting offis pursued in the Vulgate, where the phrase is ‘abbreviatæ sunt,’ have been shortened.“ThusChaldaic and Rabbinical authority, andthat of the earliest versions,—the Septuagint and Vulgate,—give thesingle signification of cutting off to this verb.”[22]Dowling’s Reply to Miller.[23]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.J. W.[24]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.J. W.[25]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.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.J. W.[26]“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.“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.“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.“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.“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.“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.“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.“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.“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.“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.”“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.”—Wm. Miller in Sings of the Times for May 17, 1843.[27]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.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.J. W.[28]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 theHerald. 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.J. W.[29]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.J. W.[30]2 Pet. 3:7, 10, 13.[31]Dan. 7:27.[32]Heb. 9:28.[33]Acts 1:9, 11.[34]Matt. 2:1.[35]Matt. 1:18.[36]Matt. 1:25.[37]Matt. 11:5.[38]1 Pet. 3:18.[39]Luke 23:46.[40]Luke 23:53.[41]1 Cor. 15:4.[42]Luke 24:51.[43]Acts 3:21.[44]1 Thess. 4:16, 17; 1 Cor. 15:52.[45]2 Thess. 1:7, 8.[46]2 Tim. 4:1.[47]Matt. 24:33.[48]Dan. 7:25; 8:14; 9:24; 12:7, 11, 12; Rev. 9:10, 15; 11:2, 3; 12:6, 14; 13:5.[49]Dan. 2d, 7th, 8th, 9th, 11th, and 12th chaps.; Rev. 9th, 11th, 12th, 13th, 14th and 17th chaps.[50]Matt. 24:29; Luke 21:25, 26.[51]Luke 21:28; 1 Thess. 4:18.[52]2 Cor. 5:11.[53]Luke 13:24, 25.[54]Acts 20:21; Mark 1:15.[55]Titus 2:11-13.[56]John 5:28, 29.[57]Acts 24:15.[58]1 Cor. 15:23.[59]Rev. 20:5.[60]1 Cor. 15:51, 52.[61]Rev. 20:2-7.[62]Isa. 11; 35:1, 2, 5-10; 65:17-25.[63]Rom. 4:13.[64]Rom. 9:6.[65]Rom. 10:12.[66]Eph. 2:14, 15.[67]Rom. 2:6.[68]Gal. 3:29.[69]Eze. 37:12; Heb. 11:12, 13; Rom. 11:17; John 5:28, 29.[70]Matt. 24:14.[71]Dan. 7:21, 22.[72]Matt. 13:37-43.[73]2 Thess. 2:8.[74]Rev. 5:9, 10; 21:24.[75]Matt. 28:19, 20.[76]Rev. 14:7.[77]Acts 3:19, 20.[78]Dan. 12:13; Rev. 6:9-11; Rom. 8:22, 23.[79]Heb. 11:40.[80]1 Pet. 1:4, 5.[81]2 Tim. 4:8.[82]Ps. 17:15.[83]Matt. 25:34.[84]Luke 20:36.[85]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.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.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.J. W.[86]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.J. W.[87]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.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.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.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.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.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.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.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.J. W.[88]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.J. W.[89]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.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.J. W.

FOOTNOTES

[1]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.

[2]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.

[3]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.

[4]2 Pet. 3:7-10; Isa. 65:17-19; Rev. 21:22.

[5]1 Cor. 15:20, 23, 49, 51-53; Phil. 3:20, 21; 1 Thess. 4:14-17; 1 John 3:2.

[6]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.

[7]It will be seen that Wm. Miller held the doctrine of consciousness in death, which most of the Adventists have renounced.J. W.

[7]It will be seen that Wm. Miller held the doctrine of consciousness in death, which most of the Adventists have renounced.

J. W.

[8]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.

[9]Ps. 37:9-11, 22, 28, 29, 34; Prov. 2:21, 22; 10:30; Isa. 40:21; Matt. 5:5; 6:10.

[10]Rev. 20:2-7.

[11]Matt. 13:37-43; 24:14; Dan. 7:21, 22; 2 Thess. 2:8.

[12]2 Pet. 3; Isa. 65:17; Rev. 21:22.

[13]Rom. 2:14, 15; 4:13; 9:6; 10:12; 11:17; Gal. 3:29; Eph. 2:14, 15.

[14]The supposition that two of the periods of Daniel extended to the second advent constituted Mr. Miller’s mistake, hence the consequent disappointment.J. W.

[14]The supposition that two of the periods of Daniel extended to the second advent constituted Mr. Miller’s mistake, hence the consequent disappointment.

J. W.

[15]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.

[16]A son of Mr. M., who was at that time postmaster in Low Hampton.

[17]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.”

[18]See Introduction, vol. 1, p. 333; vol. 4, pp. 189, 191.

[19]See Harmony of Scripture.

[20]Theol. Dic., p. 228.

[21]A Hebrew scholar, of high reputation, makes the following remarks upon the word: “The verbchathak(in the Niphal form, passive, nechtak), is foundonlyin 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 thesinglesignification ofcuttingorcutting off. In the Chaldeo-Rabbinic dictionary of Stockius, the word ‘chathak’ is thus defined:—“‘Scidit, abscidit, conscidit, inscidit, excidit.’—To cut, to cut away, to cut in pieces, to cut or engrave,to cut off.“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’—was cut off.“In the literal version of Arias Montanus it is translated ‘decisa est’—was cut off; in the marginal reading, which is grammatically correct, it is rendered by the plural ‘decisæ sunt’—were cut off.“In the Latin version of Junius and Tremellius, nechtak is rendered ‘decisæ sunt.’—were cut off.“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—were cut off; and in the Venetian copy by τετμήνται—have been cut. The idea ofcutting offis pursued in the Vulgate, where the phrase is ‘abbreviatæ sunt,’ have been shortened.“ThusChaldaic and Rabbinical authority, andthat of the earliest versions,—the Septuagint and Vulgate,—give thesingle signification of cutting off to this verb.”

“‘Scidit, abscidit, conscidit, inscidit, excidit.’—To cut, to cut away, to cut in pieces, to cut or engrave,to cut off.

“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’—was cut off.

“In the literal version of Arias Montanus it is translated ‘decisa est’—was cut off; in the marginal reading, which is grammatically correct, it is rendered by the plural ‘decisæ sunt’—were cut off.

“In the Latin version of Junius and Tremellius, nechtak is rendered ‘decisæ sunt.’—were cut off.

“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—were cut off; and in the Venetian copy by τετμήνται—have been cut. The idea ofcutting offis pursued in the Vulgate, where the phrase is ‘abbreviatæ sunt,’ have been shortened.

“ThusChaldaic and Rabbinical authority, andthat of the earliest versions,—the Septuagint and Vulgate,—give thesingle signification of cutting off to this verb.”

[22]Dowling’s Reply to Miller.

[23]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.J. W.

J. W.

[24]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.J. W.

J. W.

[25]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.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.J. W.

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.

J. W.

[26]“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.“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.“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.“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.“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.“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.“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.“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.“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.“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.”“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.”—Wm. Miller in Sings of the Times for May 17, 1843.

[26]“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.”

“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.”—Wm. Miller in Sings of the Times for May 17, 1843.

[27]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.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.J. W.

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.

J. W.

[28]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 theHerald. 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.J. W.

J. W.

[29]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.J. W.

J. W.

[30]2 Pet. 3:7, 10, 13.

[31]Dan. 7:27.

[32]Heb. 9:28.

[33]Acts 1:9, 11.

[34]Matt. 2:1.

[35]Matt. 1:18.

[36]Matt. 1:25.

[37]Matt. 11:5.

[38]1 Pet. 3:18.

[39]Luke 23:46.

[40]Luke 23:53.

[41]1 Cor. 15:4.

[42]Luke 24:51.

[43]Acts 3:21.

[44]1 Thess. 4:16, 17; 1 Cor. 15:52.

[45]2 Thess. 1:7, 8.

[46]2 Tim. 4:1.

[47]Matt. 24:33.

[48]Dan. 7:25; 8:14; 9:24; 12:7, 11, 12; Rev. 9:10, 15; 11:2, 3; 12:6, 14; 13:5.

[49]Dan. 2d, 7th, 8th, 9th, 11th, and 12th chaps.; Rev. 9th, 11th, 12th, 13th, 14th and 17th chaps.

[50]Matt. 24:29; Luke 21:25, 26.

[51]Luke 21:28; 1 Thess. 4:18.

[52]2 Cor. 5:11.

[53]Luke 13:24, 25.

[54]Acts 20:21; Mark 1:15.

[55]Titus 2:11-13.

[56]John 5:28, 29.

[57]Acts 24:15.

[58]1 Cor. 15:23.

[59]Rev. 20:5.

[60]1 Cor. 15:51, 52.

[61]Rev. 20:2-7.

[62]Isa. 11; 35:1, 2, 5-10; 65:17-25.

[63]Rom. 4:13.

[64]Rom. 9:6.

[65]Rom. 10:12.

[66]Eph. 2:14, 15.

[67]Rom. 2:6.

[68]Gal. 3:29.

[69]Eze. 37:12; Heb. 11:12, 13; Rom. 11:17; John 5:28, 29.

[70]Matt. 24:14.

[71]Dan. 7:21, 22.

[72]Matt. 13:37-43.

[73]2 Thess. 2:8.

[74]Rev. 5:9, 10; 21:24.

[75]Matt. 28:19, 20.

[76]Rev. 14:7.

[77]Acts 3:19, 20.

[78]Dan. 12:13; Rev. 6:9-11; Rom. 8:22, 23.

[79]Heb. 11:40.

[80]1 Pet. 1:4, 5.

[81]2 Tim. 4:8.

[82]Ps. 17:15.

[83]Matt. 25:34.

[84]Luke 20:36.

[85]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.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.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.J. W.

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.

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.

J. W.

[86]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.J. W.

J. W.

[87]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.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.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.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.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.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.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.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.J. W.

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.

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.

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.

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.

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.

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.

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.

J. W.

[88]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.J. W.

[88]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.

J. W.

[89]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.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.J. W.

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.

J. W.

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