chapter viii. What then did he explain? The very point there omitted;

namely, the time: _Seventy weeks_ are determined upon thy people, &c. These facts are sufficient to show the connection of Dan. ix with the vision of chapter viii. But how do the words of Gabriel, Seventy weeks are determined upon thy people, &c., explain the period of the 2300 days? The answer is, The word rendered determined, signifies literally, _cut off_. Gesenius, in his Hebrew Lexicon, thus defines it: Properly, to _cut off_; tropically, to divide, and so to determine, to decree. The Englishman’s Hebrew Concordance says, Determined, literally divided. From what period are the seventy weeks divided, or cut off? From the 2300 days; for there is no other period given from which they can be taken; and this is placed beyond a doubt by the connection of the two chapters, which has already been proved.

Having now ascertained that the 70 weeks of Dan. ix are the first 490 years of the 2300 days, and that consequently the two periods commence together, we further learn that this period of weeks dates from the going forth of a commandment to restore and build Jerusalem. Dan. ix, 25. If then we can definitely locate this commandment, we have the starting point for the great period of the 2300 years. The Bible furnishes us with four tests by which to determine when the true date is found:

1. From the time of the commandment, 49 years were to witness the completion of the street and wall of Jerusalem. Dan. ix, 25.

2. Threescore and two weeks from this time, or, in all, 69 weeks, 483 years, were to extend to Messiah the Prince.

3. Sixty-nine and a half weeks were to extend to the crucifixion--the cessation of sacrifice and oblation in the midst of the week. Verse 27.

4. The full period of 70 weeks was to witness the complete confirmation of the covenant with Daniel’s people.

In the seventh of Ezra, we find the decree for which we seek. It went forth in B. C. 457. Much concerning this decree, and the date of its promulgation, might here be said. But a more full explanation of it may more properly be given in another place. I will say, however, that, admitting that B. C. 457, is the correct date for the commencement of the 2300 years, which is susceptible of the clearest proof, none will fail to see how William Miller came to the conclusion that this prophetic period would close in the year 1843.

From 2300 Take 457 ---- And there remains 1843

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

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

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

“Thus, all those passages that speak of the will of God being done on earth as in Heaven, of the earth being full of the knowledge of the glory of God, &c., could not be applicable to a time when the Man of Sin was prevailing against the saints, or when the righteous and wicked were dwelling together, which is to be the case until the end of the world. Those which speak of the gospel being preached in all the world, teach that, as soon as it should be thus preached, the end was to come; so that it could not be delayed a thousand years from that time, nor long enough for the world’s conversion after the preaching of the gospel as a witness.

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

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

“In this way I was occupied from 1818 to 1823, in weighing the various objections which were being presented to my mind. During that time, more objections arose in my mind, than have been advanced by my opponents since; and I know of no objection that has been since advanced, which did not there occur to me. But, however strong they at first appeared, after examining them in the light of the divine word, I could only compare them to straws, laid down singly as obstacles, on a well-beaten road. The car of truth rolled over them, unimpeded in its progress.”

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

“When I was about my business it was continually ringing in my ears, Go and tell the world of their danger. This text was constantly occurring to me: ‘When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thy hand. Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.’ Eze. xxxiii, 8, 9. I felt that if the wicked could be effectually warned, multitudes of them would repent; and that, if they were not warned, their blood might be required at my hand. I did all I could to avoid the conviction that anything was required of me; and I thought that, by freely speaking of it to all, I should perform my duty, and that God would raise up the necessary instrumentality for the accomplishment of the work. I prayed that some minister might see the truth, and devote himself to its promulgation; but still it was impressed upon me, Go and tell it to the world; their blood will I require at thy hand. The more I presented it in conversation, the more dissatisfied I felt with myself for withholding it from the public. I tried to excuse myself to the Lord for not going out and proclaiming it to the world. I told the Lord that I was not used to public speaking; that I had not the necessary qualifications to gain the attention of an audience; that I was very diffident, and feared to go before the world; that they would not believe me, nor hearken to my voice; that I was slow of speech, of a slow tongue. But I could get no relief.

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

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

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

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

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

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

“The doctor blushed, and said he thought he could.

“Mr. Miller wished to know how.

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

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

“The doctor was somewhat disconcerted; but Mr. Miller insisted, and told him, as it was to present the state of his mind, he might charge for his time as in regular practice.

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

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

“‘2300 days.’

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

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

“Mr. Miller then asked him to turn to the second chapter of Daniel, and to the seventh, all of which he explained the same as Mr. Miller. He was then asked if he knew when the 2300 days would end. He did not know, as he could not tell when they commenced.

“Mr. Miller told him to read the ninth of Daniel. He read down till he came to the 21st verse, when Daniel saw the man Gabriel, whom he had seen in the vision.

“‘In what vision?’ Mr. Miller inquired.

“‘Why,’ said the doctor, ‘in the vision of the eighth of Daniel.’

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

“‘Yes,’ said the doctor.

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

“‘Of the 2300 days.’

“‘Then do they begin with the 2300 days?’

“‘Yes,’ said the doctor.

“‘When did they end?’

“‘In A. D. 33.’

“‘Then how far would the 2300 extend after 33?’

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

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

“The doctor saw at once that the 33 should be added, and set down 33 and 1810, and, adding them, replied, ‘1843.’

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

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

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

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

HIS PUBLIC LABORS.

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

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

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

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

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

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

“CONVERSION OF ONE HUNDRED INFIDELS.

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

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

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

“‘_Mr. Editor_: I was a warm supporter of the views of Abner Kneeland, attended his lectures and _protracted dances_, disbelieved in Divine revelation and a future existence, and fully accorded with Mr. Kneeland’s views of religion. Having read every work of note that I could obtain, and having heard many lectures opposed to God and the Bible, I considered myself prepared to overthrow the Christian faith, and feared no argument that could be brought from the Bible. With these feelings, I attended a full course of Mr. Miller’s lectures. He gave his rules of interpretation, and pledged himself to prove his position. I approved of his rules,--to which I refer you,--and the result was, he established the fact that the Bible is what it purports to be--the word of God--to my mind, beyond a doubt; and I have taken it as the man of my counsel. I notice your doubts of the truth of the statement in relation to hundreds of infidels being converted under the preaching of Mr. Miller. This may possibly be owing to your never having given Mr. Miller a candid and thorough hearing. He is a man mighty in the Scriptures, and has done terrible execution in the ranks of the “King’s enemies,” with the sword of the spirit, which is the word of God. I am personally acquainted with nearly one hundred who held to similar views with Abner Kneeland, who were converted under the preaching of Mr. Miller; and we did not yield the point without a struggle, nor without due consideration. Each and every prop and refuge of infidelity and unbelief was taken away from us, and our sandy foundation was swept by the truth of the Almighty as chaff is driven by the wind. Yet we parted with them much as a man parts with a _diseased tooth_. We tried to cure and keep it there, and when made to know that the _root_ and foundation was rotten, it was painful to part with; but we rejoice and felt better after the separation; for there is balm in Gilead--there is a Physician there.’

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

“‘MILLER AND THE PROPHECIES.

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

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

“On his way home he lectured at the following places: Commencing on the 16th of June at Westford, Vt.; the 23d, at Cambridge, Vt.; and on the 30th, at Colchester, Vt. As a result of his labors in Colchester, twenty-three were added to the Baptist church between that time and the 2d of December following.

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

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

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

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

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

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

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

“He arrived in Boston on the 7th of December, and from the 8th to the 16th lectured in Chardon-street chapel,--his first course of lectures in that city.

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

“On the 19th of November, he commenced a course of lectures in New Haven, Ct., in the M. E. Church, Rev. Mr. Law, pastor. On Sunday, the 20th, although the house was large, it was crowded; and in the evening many were unable to gain admittance. He continued there till the 26th, the interest continuing during the entire course. _The Fountain_, a temperance paper published in that city, gave the following account of the meeting:

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

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

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

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

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

“From the 6th to the 9th of March [1842], Mr. Miller lectured in Medford, Mass. While here, a friend took him to a phrenologist in Boston, with whom he was himself acquainted, but who had no suspicion whose head he was about to examine. The phrenologist commenced by saying that the person under examination had a large, well-developed, and well-balanced head. While examining the moral and intellectual organs, he said to Mr. Miller’s friend:

“‘I tell you what it is, Mr. Miller could not easily make a convert of _this man_ to his hair-brained theory. He has too much good sense.’

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

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

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

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

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

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

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

“‘_Miller, Miller_,’ said he; ‘what is your first name?’

“‘They call me William Miller.’

“‘What! the gentleman who is lecturing on the prophecies?’

“‘Yes, sir, the same.’

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

Concerning his personal appearance and private character, we must do the reader the service of giving him the following portrait, drawn by a delicate pencil:

“I have just had the privilege of meeting with this humble servant of God, at the fireside of a friend, and I can truly say that my earnest expectations were more than realized in the interview. There is a kindness of soul, simplicity, and power, peculiarly original, combined in his manner, and he is affable and attentive to all, without any affectation of superiority. He is of about medium stature, a little corpulent, and in temperament a mixture of sanguine and nervous. His intellectual developments are unusually full, and we see in his head, great benevolence and firmness, united with a lack of self-esteem. He is also wanting in marvelousness, and is NATURALLY skeptical. His countenance is full and round, and much like the engraving we have seen, while there is a peculiar depth of expression in his blue eye, of shrewdness and love. Although about sixty-two years of age, his hair is not grey, but of a light glossy auburn, his voice is full and distinct, and his pronounciation somewhat northern-antique. In his social relations, he is gentle and affectionate, and insures the esteem of all with whom he mingles. In giving this charcoal sketch to the public, I have merely sought to correct numerous misstatements, and gratify the honest desire of many distant believers, with a faint outline of the character and appearance of the man whom God has chosen to give the ‘Midnight Cry’ to a sleeping world.”--_Midnight Cry_.

Here we must leave William Miller for the present, to be introduced again in a brief sketch of the rise and progress of Adventism.

MY PUBLIC LABORS.

On returning from the great camp-meeting in Eastern Maine, where I heard with deepest interest such men as Miller, Himes, and Preble, I found myself happy in the faith that Christ would come about the year 1843. I had given up all to teach the doctrine to others, and to prepare myself to do this was the great object before me. I had purchased the chart illustrating the prophecies of Daniel and John, used by lecturers at that time, and had a good assortment of publications upon the manner, object, and time of the second advent. And with this chart hung before me, and these books and the Bible in my hands, I spent several weeks in close study, which gave me a clearer view of the subject.

In October, 1842, an Advent camp-meeting was held in Exeter, Me., which I attended. The meeting was large, tents numerous, preaching clear and powerful, and the singing of Second-Advent melodies possessed a power such as I had never before witnessed in sacred songs. My Second-Advent experience was greatly deepened at this meeting, and at its close I felt that I must immediately go out into the great harvest-field, and do what I could in sounding the warning. I therefore prepared three lectures, one to remove such objections as the time of the advent not to be known, and the temporal millennium, one on the signs of the times, and one on the prophecy of Daniel.

I had neither horse, saddle, bridle, nor money, yet felt that I must go. I had used my past winter’s earnings in necessary clothing, in attending Second-Advent meetings, and in the purchase of books and the chart. But my father offered me the use of a horse for the winter, and Elder Polley gave me a saddle with both pads torn off, and several pieces of an old bridle. I gladly accepted these, and cheerfully placed the saddle on a beech log and nailed on the pads, fastened the pieces of the bridle together with malleable nails, folded my chart, with a few pamphlets on the subject of the advent, over my breast, snugly buttoned up in my coat, and left my father’s house on horseback.

I gave from three to six lectures in four different towns around Palmyra. Speaking, with the blessing of God, gave me freedom and confidence, and as the subject opened to me by study, reflection, and in speaking, I found it necessary to divide subjects, so that I added one discourse, at least, to the little series, at each place. I had a good hearing at all these places, but saw no special results.

A school-mate of mine had engaged to teach school in the town of Burnham; but by accident had lost an eye, and was told by his physician that he should rest at least one week before teaching. He urged me to teach for him one week. I consented, and on the first day of school gave an appointment for evening lectures. The school-house was crowded. I gave seven lectures, which were listened to with interest and deep feeling.

At this place I began to feel the burden of the work, the condition of the people, and love for precious souls, as I had not before. Previous to this time I had taken great delight in dwelling upon the evidences of the Advent hope and faith. But now I realized that there was a solemn power in these evidences, to convict the people, such as I did not expect to realize. At the close of my last lecture, sixty arose for prayers. I felt deeply the condition of the people. But what could I do for them? I had not anticipated that I should ever have upon my hands sixty repenting sinners, and was wholly unprepared to lead them any farther. My little pond of thought, in the course of seven lectures, had run out, and I dared not undertake to preach a practical discourse for fear it would prove a failure, and injure the well-begun work. In this state of things it occurred to me to send for my brother, who had been in the ministry five years before me, and was favorable to the Advent doctrine. He came and labored six weeks, baptized, and organized a large church, for which they paid him sixty dollars. I paid, at the close of my week’s teaching and lecturing, one dollar for horse-keeping, and left for the Kennebec. My brother afterward told me that every one he baptized dated their experience from my lectures.

At one of the places near my native town, where I had given lectures, I met a gentleman who seemed very much interested in the soon-coming of the Lord, who gave me an urgent invitation to visit Brunswick, Me. He stated that there had been no preaching on the subject in that part of the State, and that the Freewill Baptists, who were very numerous on the west side of the Kennebec river, from Augusta to Brunswick, would willingly give me a hearing. From that moment I felt inclined to make my course toward Brunswick. So, in January, 1843, I left on horseback, thinly clad, and without money, to go more than a hundred miles among strangers.

Night came on as I drew near Augusta, the capital of the State, and I inquired at a humble cottage for entertainment, stating that I was a penniless preacher, and wished to find rest with some Christian, who would willingly care for me and my tired horse without charge. “I am a member of the Christian church of this place,” said he, “please stop with me.” I gladly accepted the cordial invitation.

During the evening my friend stated that Elder Pearl, a Christian minister, was to preach on the next Sunday, and invited me to stop and give evening lectures in the school-house, and spend the Sunday with my old friend and acquaintance, Elder Pearl. I did so, and had a good hearing, and was kindly received by Elder Pearl, who loved the doctrine of Christ’s soon coming. I was also invited to speak in the school district east of that, near the Kennebec river. The house was filled, and many stood outside at the open windows. A Universalist opposed the doctrine I was presenting to the people, and finding he could prevail nothing, brought a Mr. W., the editor of the Augusta _Age_, a noted Universalist, to oppose me, and, at the close of my lecture, introduced him to the people, and invited them to stop and hear what he had to say. I was too hoarse to reply, and stated that I had no further claims on the congregation. A dozen voices cried, “Clear the way, and let us pass out.” Only about twenty-five, and those of the baser sort, remained to hear Mr. W. They were, of course, ready to receive what the speaker chose to say, who, being grieved and angry with the youthful lecturer for leaving, and with the people for following me, was in a state of mind to excite in them a mob spirit.

The reader may think me rash in depriving the editor of the _Age_ of a hearing. But I was an inexperienced youth, and feared a battle, and took this course to avoid it. But a battle came the next evening of a different kind. Mr. W.’s hearers decided before leaving the school-house to get all to join them who would, and on the next evening break up the meeting.

As I was about to go to the house the next evening, several of my friends came to me and stated that a mob of at least three hundred was around the school-house. They warned me, as I regarded my life, to remain away from the meeting. I went before the Lord with the matter, then told my friends that I should go to the school-house, trusting in God to defend me. And as I drew near the house I heard the shouting of the mob, and was again warned by the friends who accompanied me to take their advice, and go no further lest I lose my life. I then stated to them that I believed the Lord would in some way defend me, and pressed forward. My friends had resolved that if I went to the place of meeting they would go with me, and stand by me to the last. We found the school-house filled with women, all the windows taken out, and the house surrounded by men enough to fill three such houses. I pressed through the crowd and made my way to the desk. The greatest fear prevailed within the house, while unearthly yells seemed to be the delight of the mob without. The Universalist, who had taken the trouble to get Mr. W. to the place to oppose me, stood close to the desk, and, as I entered it, said to me:

“This, sir, is the result of your conduct last evening, in refusing to hear the gentleman I brought here to reply to you. Your meetings will be broken up.”

I replied, “Very well, sir, if it is the will of God, let it be so.” I then called the meeting to order, and prayed, standing upon my feet. This I did for two reasons. First, want of room to kneel, and, second, it was safer for me to stand with my eyes open and watch this infuriated Universalist, who seemed to have all he could do to keep from striking me.

While praying, a snow-ball whistled by my head and struck on the ceiling behind me. I read my text from Peter, relative to the burning day of God, and commenced commenting upon it, but could be heard by only a few near me, in consequence of the shouting of the mob. Many snow-balls were thrown at me through the open windows, but none hit me. I raised my voice above the noise of the mob, but while turning for my proof-texts they seemed to gain advantage over me. And there was too much excitement and fear for my proofs to tell on any mind.

My clothing and also my Bible were wet from the melted fragments of a hundred snow-balls which had broken upon the ceiling behind me, and had spattered over me and it. That was no time for logic, so I closed my Bible and entered into a description of the terrors of the day of God, and the awful end of the ungodly. These opened before me wonderfully. Language and power of voice seemed to be given me for the occasion. I was nearly lost to all around me, while the naked glare of the fires of the day of God seemed to light up the field of slaughter of the ungodly men before me. I cried, “Repent and be converted, that your sins may be blotted out, or you will drink of the wrath of God. Repent, and call on God for mercy and pardon. Turn to Christ and get ready for his coming, or in a little from this, on rocks and mountains you will call in vain. You scoff now, but you will pray then.”

The mob seemed more quiet. The night before, a spike was thrown at me and hit me on the forehead, and fell into my Bible, and I put it into my pocket. Inexpressible pity and love for the crowd came over me, and as I was pointing sinners to the Lamb of God, with tears, I held up the spike, saying, “Some poor sinner cast this spike at me last evening. God pity him. The worst wish I have for him is, that he was this moment as happy as I am. Why should I resent his insult when my Master had them driven through his hands,” and at the moment raising my arms and placing my hands upon the ceiling behind me, in the position of Christ on the cross.

The Spirit of God accompanied the words and the gesture to the hearts of the crowd. Some shrieked, and a general groan was heard. “Hark! hark!” cried a score of voices. In a moment all was silent. In tears I was calling on sinners to turn and live. I spoke of the love of God, the sacrifice of Christ; his undying pity for vile sinners. I then spoke of his coming in glory to save all who would seek him now. More than a hundred were in tears. “Do you want to see a happy man,” said I; “please look at me.” Many were weeping aloud, and I was getting so hoarse that I could hardly be heard for the penitent cries and sobs of those around me. “Who are willing to seek Christ,” said I, “and with me suffer persecution, and be ready for his coming? Who in this crowd wish me to pray for them, that this may be their happy portion? As many as do, please rise up.” Nearly one hundred arose. It was nine in the evening, and I was hoarse and weary. I closed with benediction, took my chart and Bible, and made my way out through the subdued crowd. Some one locked arms with me to assist and guard me. His countenance seemed impressively familiar, yet I did not know him. When I had passed the crowd, I missed him, and, from that evening, who he was, or how he left me, and where he went, have been mysterious. Was it an angel of God, sent to stand by me in the perils of that evening? Who can say it was not?

My lectures continued in this place three or four evenings without the least opposition, and a general reformation followed. In about eight weeks I returned to the place again, and as I entered the door of an especial friend, near the old scene of battle, I recognized my Universalist friend. He had been driving some exciting conversation with the lady of the house about me. Both appeared greatly agitated as I entered. The lady greeted me cordially, but with expressions of astonishment that I was in her house again. The Universalist made for the door, and left in a most abrupt manner. The lady then stated that this man had been talking of me to her in a most abusive manner, and that the last statement he made as I came to her door was as follows: “White is a rascal. He has been overtaken in crime, and is safe in jail. One of my neighbors told me that he saw him yesterday in Augusta jail.”

This man was overtaken in his guilty folly in a manner he little expected. He had certainly succeeded poorly in his war against me. I did not see this Universalist, neither did I hear of him after his hasty retreat homeward, showing as much shame as the face of a guilty man is capable of silently expressing. But let the reader go back with me over these eight weeks to the time I closed my labors in this place.

An invitation came for me to visit Sidney, and lecture in the Methodist meeting-house. Cheerfully I accepted, and found a large house filled with attentive hearers. The first evening I spoke on the millennium with freedom. And as I entered the house the second evening, I was told that Elder Nickerson, the presiding elder, would be present that evening. I felt my youth, my lack of general knowledge of the Scriptures, and my brief experience in the things of God. I trembled for the result of that meeting, as I learned that this presiding elder was opposed to the doctrine I was teaching. I was on Methodist ground. This led me to pray most earnestly to God for help. My confidence that the Lord would be with me grew firm as I entered the pulpit.

“I learn,” said I, “that Elder Nickerson is in the congregation. Will he please take a seat with me, and join in the services of the evening?” He cheerfully came forward, and I gave him an Advent hymn from the Methodist book to read, and found him willing to pray. I then sung an Advent melody, and took this text: “But of that day and hour knoweth no man, no, not the angels of Heaven, but my Father only.” Matt. xxiv, 36. I stated,

1. That the subject was the second advent.

2. That God had not revealed the day nor the hour of that event.

3. That Christ did say, in this connection, that when his people should see the signs in the sun, moon, and stars, that they should know that his coming was near, even at the doors, as truly as men know that summer is near when they see the trees of the field send forth their buds and unfold their leaves.

4. That, as it was in the days of Noah, so should it be at the coming of the Son of man.

The work of warning the people of the coming flood was given to righteous Noah. And in order for him to know when to build the ark, and when to raise his warning voice, the year of the flood was given to him. So shall it be at the coming of the Son of man. The world is to be warned of its approaching doom. And to this end the prophecies of Daniel and John especially point to this time. The signs in the heavens, on earth, in the church, and a wicked world, all show that Christ and the day of vengeance are at hand.

The people of that place were divided between Methodism and Universalism, and it seemed a favorable time to show up from Matt. xxiv the view held by Universalists that Christ came at the destruction of Jerusalem. In this I had had some experience, and succeeded in pleasing Elder Nickerson, who made a few general remarks, not directly opposing me, for fear, as I supposed, of pleasing the Universalists, who evidently felt stirred at my discourse. The meeting closed with good feelings between us. But as I left the house, I received an urgent request by several gentlemen to call at the hotel the next morning, at nine, to answer some questions relative to what I had said of Universalism.

At the hour appointed, I found myself surrounded by several Universalists, who were evidently in an unfriendly mood, and as many Methodists, who had come to see that the young stripling should be well treated. This was kind in my Methodist friends. The interview lasted till the clock struck twelve. My Methodist friends expressed themselves satisfied with my answers. The landlord, who was the leading spirit among those professing Universalism, then arose and said to me:

“Mr. White, please walk out to dinner. This afternoon I wish to show you that there is no connection between the Old and New Testaments.”

I was surprised to find that this professed champion of Universalism was really an infidel, and declined dining with him, stating that my mission was to those who received the sacred Scriptures of both Testaments as a harmonious revelation from God. This closed our interview.

My Methodist friends charged me to be on my guard lest the Universalists take advantage of some unguarded expression, and hurt my influence. This was indeed kind in them, and for which I have ever felt to respect them. I gave a few more lectures, and parted with the Christian people of that place, with their thanks for my labors among them, and their expressions of joy that Universalism had been fearlessly exposed without giving its adherents chance to hurt me.

My mind was still on the field of labor farther down the river toward Brunswick. My labors thus far in Augusta and Sidney seemed more accidental, or providential, than in accordance with my design when I left home. And now, with the peace of God ruling in my heart, I journeyed on. As I passed a neat cottage in the town of Richmond, the impression came upon me powerfully, as distinctly as if a voice said to me, “Call into this house.” I obeyed, and asked for a drink of water. A middle-aged lady laid down the paper she was reading, and upon it placed her glasses, and gravely said to me, “Please be seated.” As she stepped to another room to wait upon me, I took up her paper, and to my joyful surprise, saw that it was the _Signs of the Times_, published by J. V. Himes, No. 14 Devonshire street, Boston. And as I took the water, the following conversation, in substance, commenced:

“I see you have the _Signs of the Times_, which teaches the peculiar sentiments of one William Miller. Are you a subscriber for it?”

“I am, and I think it an excellent periodical. Would you like to read it?”

I took the paper from her hand, and enjoyed reading several stirring articles from able pens, then passed it to her, and, with an air of indifference, asked, “What do you do with the long cherished opinion of nearly all great and good men, of all denominations, that the temporal millennium, in which the conversion of the whole world and the complete triumph of the church is to take place prior to the second advent?”

“I reject the doctrine. And you are mistaken, sir, as to the millennium being a long-cherished sentiment. It is an unscriptural fable of recent date. It has not been the faith of the church until the last century. The parable of the wheat and tares, as explained by our Lord, and his declaration that as it was in the days of Noah so should it be at the coming of the Son of man, forbids the idea. In fact, the prophets of the Old Testament, and the apostles of the New, describe the last days as dark, gloomy and perilous, with the church fallen, and far from God, and the world filled with crime and violence.”

“Admitting that you are right on this point, is it not very wrong to set the time, as Mr. Miller has done?”

“Bro. Miller, in searching the Scriptures, has found by the prophetic periods, as he thinks, the time of the end, and, as an honest man, has taken the cross to teach it to the world. He also sees by the signs of the times that Christ’s coming is near, even at the doors, and takes the safe side of the question to be ready, and to warn others to get ready. And all those texts usually quoted to show that men are to know nothing of the period of the second advent, do not prove what they are said to prove.”

It was evident that this woman was mistress of the subject, and as she proceeded to give the proofs in support of definite time, I interrupted her, stating that I would no longer conceal from her my faith and mission. “I am,” said I, “a full believer in the second advent of Christ as taught by Wm. Miller, and have left all to proclaim it.”

“Thank the Lord!” she exclaimed, “my prayer is answered in sending you here. My husband is a Freewill Baptist minister, and will be glad to have you speak to the people of his charge here upon the coming of Christ. Let me have your coat and hat. I will send for some one to care for your horse, and will send an appointment to the school for you to lecture this evening.”

“What is your husband’s name?” I inquired.

“Andrew Rollins,” was the reply.

“Is he a believer in the advent doctrine?”

“He does not oppose, and is favorable.”

Soon Elder Rollins came in, and his wife introduced me to him as a Second-Advent lecturer. He asked me a few questions in a grave manner, and looked me over closely, as much as to say, “You are a young stripling to go abroad to lecture upon the prophecies.” I saw that he was a strong man, watching all my words; therefore thought it best for me to be guarded.

The appointment flew through that portion of the town, and, at the time appointed, what has ever been known as the Reed meeting-house, was filled with both the pious and the curious. And as I sung an Advent melody, all listened with solemn silence, and some wept. Elder Rollins then prayed in a most solemn and fervent manner for the blessing of God to rest upon the youthful stranger who was about to speak to the people. This prayer drew me nearer to him, and I began to feel that in this minister I had found a true friend. And so it proved.

At the close of my lectures, there was a general interest and deep conviction upon all minds. The school children committed to memory all my texts, and almost everywhere you might hear them repeating this one from Dan. viii: “Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days, then shall the sanctuary be cleansed.”

As I was about to leave, Elder Rollins said to me, “In two weeks our quarterly meeting, embracing about thirty churches in this locality, will hold its session at Richmond village. I would like to have you give some lectures before the preachers, delegates, and brethren who will be present. I will call the matter up in a business session, and they will probably vote you room, if you will decide to be present and speak to us.” “Certainly, I shall be glad of the opportunity to speak what I regard important truth to the heads of your denomination in this part of the State, and will, Providence permitting, be at the meeting in season.” This said, I rode off on horseback to fill appointments in Gardiner and Bowdoinham.

After filling these appointments, I returned to the quarterly meeting in Richmond. And as I entered the place of worship, Elder Rollins, who was seated beside the pulpit at the further end of the house, arose and said: “Bro. White, you will find a seat here by me.” After the sermon, liberty was given for remarks, and I spoke with freedom upon the Christian life, and the triumphs of the just at the second advent of Christ. Many voices cried, “Amen! amen!” and most in that large congregation were in tears.

The Freewill Baptists in those days were indeed a free people, and many in that congregation were exceedingly anxious to hear upon the subject of the advent. And as I spoke, they seemed to be finding relief from their pent-up feelings in hearty responses and tears. A portion, however, seemed unmoved, unless it was to show in their countenances that they were displeased. Elder Rollins then informed me that his brethren had voted in favor of a lecture at that meeting, and the next day rescinded the vote. This displeased him much, and his statement to me relative to the action of his people as to my speaking to them explained to me the existing state of things. Near the close of that meeting, after getting my consent, Elder Rollins arose and said:

“Bro. White, who sits at my right side, will speak at the Reed meeting-house this evening, upon the second coming of our Lord Jesus Christ. Come up, brethren, and hear for yourselves. We have sufficient room to entertain you all. Come up, brethren--it will not harm any of you to hear upon this subject.”

He had as much influence as any minister in that quarterly meeting, and, being disappointed and hurt that his brethren should vote against my lectures, and shut the Advent doctrine out of their meeting, was willing they should feel it. He very well knew that most of his brethren would leave their meeting in the village, and go three miles to hear me, and that their appointed business session would be broken up. And so it was. Three-fourths of the ministers, and nearly every delegate, left, and the Reed meeting-house at an early hour was crowded. My subject was Matt. xxiv. The Spirit of God gave me great freedom. The interest was wonderful.

As I closed with an exhortation to Christians to fully consecrate themselves, and be ready, and to sinners to seek Christ, and get ready for the coming of the Son of man, the power of God came upon me to that degree that I had to support myself with both hands hold of the pulpit. It was a solemn hour. As I viewed the condition of sinners, lost without Christ, I called on them with weeping, repeating several times, “Come to Christ, sinner, and be saved when he shall appear in his glory. Come, poor sinner, before it shall be too late. Come, sinner, poor sinner, come.”

The place was awfully solemn. Ministers and people wept--some aloud. At the close of every call to the sinner, a general groan was heard throughout the entire assembly. I had stood upon my feet explaining the chapter and exhorting for more than two hours, and was getting hoarse. I ceased speaking, and wept aloud over that dear people with depth of feeling such as he only knows whom God has called to preach his truth to sinners. It was nine o’clock, and to give liberty to others to speak, would be to continue the meeting till midnight. It was best to close with the deep feeling of the present, but not till all had a chance to vote on the Lord’s side. I then called on all in the congregation who would join me in prayer, and those that wished to be presented to the throne of mercy, that they might be ready to meet the Saviour with joy at his second coming, to rise up. Every soul in that large house, as I was afterward informed by persons in different parts of it, stood up. After a brief season of prayer, the meeting closed.

The next morning I returned to the village, accompanied by at least seven-eighths of that Freewill Baptist quarterly meeting. Every one was telling what a glorious meeting they attended the evening before. This did not help the feelings of the few who remained away, who had been instrumental in closing the pulpit at the village against the doctrine of the soon coming of Christ. Their course only increased the interest to hear me. The independent stand taken by Elder Rollins resulted in their having a taste of that spiritual food for which they hungered.

At intermission, delegates and ministers invited me to join them in making arrangements as to time when I could lecture to the several congregations in that quarterly meeting who had commodious houses of worship. It was then in the middle of February, and it was decided that there remained not more than six weeks of firm sleighing, giving the people a good chance to attend meetings. Twelve of the most important places were selected for my labors in six weeks. I was to give ten lectures, which would require of me to speak twenty times a week. This gave me only half a day each week, which I generally found very necessary to travel fifteen or twenty miles to the next place of meeting.

At Gardiner, near the river, Elders Purington and Bush were holding a protracted meeting with poor success, and were ready to hear me. So were most of the church. Some opposed, stating their fears that the Advent doctrine would destroy their reformation. They had, after tugging at the wheel several days, on the third or fourth evening of their meeting, after inviting and coaxing for half an hour, prevailed on two persons to take what was called the anxious seat. In this, however, I saw no reformation to spoil. I told these ministers I was ready to commence my work. They hesitated. I proposed to go where the people were all anxious to hear me. They would not consent to have me leave. I waited one day longer, and spoke several times in social meeting. Many urged me to lecture. I sent them to the ministers. They labored with the opposition privately. Their meeting was becoming divided. I decided to bring the matter to the point of decision, so that I might at once enter upon my work, or leave the place. The ministers held on to me, and also labored with the opposition.

I finally stated before the entire congregation that I had been invited to the place, and had been held there one day by their ministers and most of the congregation, waiting for a few individuals to consent to have me lecture; that I should wait no longer; that if I could not commence lectures that evening, I should go where they wanted to hear. I called for a vote of the congregation. Nearly all voted for me to remain and commence that evening. The ministers said, “Go on with your lectures, and we will stand by you.”

As I took the stand that evening, I requested all who loved Christ, and the doctrine of his soon coming, to pray for me, and stated that I would excuse those who did not love him enough to see him come in glory from praying for me, as I thought they could to better advantage and profit pray for themselves. Every ear was open, and every heart felt. The Lord gave perfect freedom in presenting proofs of the advent near, and in exhorting the people to prepare for that day. Many were in tears. I left the pulpit, exhorting the people, and calling on them to come forward to the front slips. About thirty came forward. Many of them wept aloud. I then turned to the ministers in the stand, saying:

“These fears, expressed by some unconsecrated ones, that the glorious doctrine of the second coming of Jesus would kill a reformation, are without foundation. Do you think the work of reform has been injured here this evening?”

“No! no! Go on, Bro. White; go on. The Lord is here.”

This meeting, apparently, swept away all opposition, and the way was prepared for a good work. But other appointments would not allow me to remain longer than to give three or four lectures more. The protracted meeting then progressed with success.

At Richmond Corners I gave seven lectures in their new meeting-house, just dedicated, and at the close, two hundred arose for prayers. During the progress of the meetings, a Baptist deacon opposed. When I was commenting upon Daniel vii, I stated that it was a historical fact that on February 10, 1798, at the close of the 1260 days, Berthier, a French general, entered the city of Rome and took it, and that on the 15th of the same month the Pope was taken prisoner and shut up in the Vatican; and gave Dr. Adam Clarke as one of my authorities. An educated Catholic broke in upon me, charging me with falsehood, and offered me five dollars if I would read such a statement from Clarke’s comments on Daniel. With the promise that I would read Clarke the next evening, and by the entreaties and threats of his neighbors, this enraged Irishman was kept quiet.

The next evening I entered the pulpit with Clarke’s Commentary under my arm, and, after calling the people to order by singing an Advent melody, read what Clarke had said upon taking away the dominion of the little horn, which fully sustained what I had stated the previous evening. I then offered the volume to any one who would see if I had read correctly, stating that I had not been to the trouble of going five miles for the Commentary in order to claim the five dollars. That I chose to let the gentleman keep his money, and have the truth on the subject besides. There was no reply. A gentleman of fine feelings and good influence in the community, who made no pretensions to piety, arose and said:

“I wish to call the attention of this congregation to this one fact, that no persons in this community have manifested opposition to the lectures of Mr. White but a Baptist deacon and a Roman Catholic.”

Many were converted in the vicinity, a strong company of believers was raised up, and a Second-Advent camp-meeting was held there in the autumn of 1844.

At Bowdoinham Ridge my labors were well received. A protracted meeting was being held with that church by Elders Quinnum and Hathern. They and the church fully co-operated with me, and a good work followed. On the last day I spent in this place I spoke forenoon and afternoon, then invited sinners to come forward for prayers, and joined in prayer for them. When we arose from our knees the sun was just setting, and I had sixteen miles to go to my next appointment, which was that evening. A friend held my horse at the door. I had labored excessively, and was so hoarse that I could hardly speak above a whisper, and my clothes were wet with sweat. I needed rest. But there was my next appointment. The people would be together in about an hour, and I had sixteen miles to go. So I hastily said farewell to the friends with whom and for whom I had labored, mounted my horse and galloped away toward Lisbon Plains, in a stinging cold February evening. I was chilled, but there was no time to call and warm. My damp clothing nearly froze to me, but I galloped on. As I rode up to the door of the house of worship, an aged Freewill Baptist minister was saying to the crowd:

“I am sorry to say to the congregation that we are disappointed. The speaker we expected to hear this evening has not come.”

As this minister raised his hands to dismiss the people with the benediction, I cried: “Hold! I am here!”

“Good!” cried the minister; and the people sat down. They had been waiting for me more than an hour. With a few words of explanation of my late arrival, I commenced to speak; but I was so thoroughly chilled that my chattering teeth would cut off some of my words. However, I soon warmed up, and felt freedom in speaking.

But where was my poor horse. His turn had come to be wet with sweat, and to shake with cold. A friend stood at the door watching for my arrival, who took the poor creature, and, as I supposed, took care of it. But he simply tied it to the fence with a rope. Heated, wet, and without blanket, it had to stand in the keen wind one hour and a half, trembling with cold until it was ruined. The next morning there was seen in the poor creature a clear case of chest-founder. It is a shame to treat God’s poor creatures thus. I learned from this sad circumstance never to leave my horse without full directions as to its wants.

The large house of worship was crowded with attentive hearers three times each day, till my time came to hasten to the next place. On Sunday, the Presbyterian minister had thirteen hearers. On Monday he came to hear me, and as I passed down the symbols of Daniel viii, and began to apply the specifications of the little horn of that chapter to the historical facts of Rome, he broke in upon me, saying:

“You mislead your hearers. Antiochus, and not Rome, is the subject of this prophecy.”

“Please wait, sir,” was my reply, “till I have finished speaking, then you can talk as long as the people wish to hear you. Be patient, and hear me while I show that Rome, and not Antiochus Epiphanes, is the subject of the prophecy.”

The matter was made quite plain, and the minister was told that he could speak. He rose, but his subject was the temporal millennium. All his propositions and proof-texts, which he tediously brought forward, had been examined in my first lecture. But it seemed necessary to briefly reply, notwithstanding it was little more than to repeat the same in the ears of nearly the same congregation. As I closed, a tall, rough-looking, red-shirted lumberman rose up in the house and said:

“The difficulty with Elder Merrill is that he is not ready, and is afraid the Lord will come.”

The benediction repeated, the meeting closed. Good fruits followed in this place.

At Brunswick, I had a candid hearing in what was called Elder Lamb’s meeting-house, a very large house of worship. My stay was brief, and most of the members of that numerous church were rich and worldly. They had not sufficient interest to even oppose me. So they heard me with a degree of apparent interest, amounting to little more than curiosity, and let me go.

At Bowdoin, Elder Purington received me as a brother, and stood by me till my work was done in that place. The large house of worship was crowded. The people listened with deep interest and feeling. The Universalists sent a few questions to the desk in writing, which I enjoyed answering. Sinners manifested their desire for salvation, and those who loved Christ and his appearing rejoiced in the Advent hope and faith.

Litchfield Plains was my next place of labor. The house was crowded the first evening. In fact, it was with difficulty that I found my way to the pulpit. To call the people to order, the first words they heard from me were in singing,

“You will see your Lord a coming, You will see your Lord a coming, You will see your Lord a coming, In a few more days, While a band of music, While a band of music, While a band of music, Shall be chanting through the air.”

The reader certainly cannot see poetic merit in the repetition of these simple lines. And if he has never heard the sweet melody to which they were attached, he will be at a loss to see how one voice could employ them so as to hold nearly a thousand persons in almost breathless silence. But it is a fact that there was in those days a power in what was called Advent singing, such as was felt in no other. It seemed to me that not a hand or foot moved in all the crowd before me till I had finished all the words of this lengthy melody. Many wept, and the state of feeling was most favorable for the introduction of the grave subject for the evening. The house was crowded three times each day, and a deep impression was made upon the entire community.

West Gardiner was my next point. Elder Getchel received me like a brother, and seemed to have a good interest in the subject. The people in this part of the town were nearly all Freewill Baptists. There had been one large church in the place, composed mostly of farmers possessing more wealth than piety. A part of the church had wanted a popular minister, and because they were opposed in this by a more humble portion, drew off in a church by themselves, built a fine house, and employed a preacher that pleased them. Here stood in full view two Freewill Baptist meeting-houses, each occupied every Sunday by two ministers of the same denomination, not always on friendly terms. It was a hard place to labor.

While the members of these churches had been occupied with the division in their midst, they had been destitute of the spirit of reformation, and their children had grown nearly to manhood without conversion. These were much affected by my lectures, and sought the Lord, while their parents seemed unmoved. I will leave this place in my narrative, for the present, to return again, as I have something more to relate of the good work here in its proper place.

According to arrangements at the quarterly meeting at Richmond village, I filled all my appointments, and saw in every place more or less of the work of God before I left. But the lectures were usually followed by protracted meetings, and large accessions were made to these churches. At the next quarterly meeting it was publicly stated that within the limits of that quarterly meeting, one thousand souls dated their experience from my lectures during that six weeks.

The second day of April, 1843, I mounted my poor, chest-foundered horse, and started for my native town, much worn by the labors of the winter. The snow was very deep. My horse’s feet were much of the time, while passing over the drifts, higher than the tops of the fence-posts. My only suit of clothes was much worn, and I had no money. I had not received the value of five dollars for my labors. Yet I was happy in hope. As I journeyed homeward, my horse became very much irritated with frequent turning out into the deep snow and sharp crust in passing teams. Several times while passing women and children he crowded nearly into the sleighs where they were. And fearing that he might seriously injure some one, I decided that it was safest, as teams approached, to dismount, crowd the horse out of the road, and hold him with a firm hand until they passed.

As I was entering the city of Augusta, a farmer was returning home with an empty hay-sled, drawn by six oxen. I chose to ride past this team. The driver sat on the fore part of the sled, and the oxen kept the middle of the road. On being crowded out of the road, my horse became very angry, and as the sled was passing, threw himself over the first set of stakes on to the sled. Seeing strong probabilities that I should be thrown on some one of the second set of sharp stakes and killed, I sprang from the horse, quite over the stakes, into the snow on the other side. The team continued to move along with my horse fairly loaded upon the sled; and, by the time I had rescued myself from the snow, was several rods from me.

“Halloo!” cried I. “Please stop your team and let me have my horse.”

The good farmer stopped his oxen, and assisted me in unloading my horse, which, when I had mounted, galloped off as well as before.

Rain came on, and the firmly-trodden drifts became soft, so that my horse with my weight upon him would frequently sink to his body in the snow. I rode all day with my feet out of the stirrups, and as he would plunge into the snow, I would instantly slide off and relieve him of my weight, that he might better struggle out, or if he could not do this alone, assist him by lifting where most needed.

April 5, I reached my father’s house, and, after resting a few weeks till the ground settled, returned to my field of labor, and was rejoiced to learn that the spirit of reformation had swept over the entire field. But the time had fully come for the people in farming districts to hasten out upon their lands, and I found but little chance to get a general hearing excepting on Sunday. However, I soon had a call to labor in East Augusta.

But before going to this place I dreamed that an ox, with very high horns, was pursuing me with very great fury, and that I was fleeing before him for my life. He followed me so closely that I sprang into a house near by and bolted the door. The ox broke down the door and entered. I left the house through an open window, and escaped to the barn. The ox broke down the barn door and entered. I escaped by another door, and as my last resort for safety, crept under the barn floor. The ox tore up the planks with his horns, and drove me from under the barn. And as he was pursuing me in the open field, I felt his horns goading my back. At that moment wings were given me, and I arose and flew with ease to the roof of the house. The disappointed ox stood looking at me, frequently shaking his horns, and appeared wild with rage. My deliverance was complete, and exultingly I flew from the house near the head of the ox, then quickly arose to the roof of the barn. This repeated several times, I awoke. This dream made quite an impression upon my mind, but soon passed from me, and I thought no more of it until brought to my mind by what occurred in connection with my labors at East Augusta.

As I entered the school-house to meet my first appointment, the only person present was a tall, athletic man, in the middle age of life. As it was a cool evening, he was kindling a fire. He spoke to me in a tone of kindness, but eyed me closely. I was afterward told that Walter Bolton, for this was his name, was an infidel. He was regarded as a good citizen, but had never before been known to take any interest in religious meetings. He attended all my lectures, and seemed deeply interested, and I often heard remarks from his neighbors like this: “What has got hold of Walter Bolton to call him out to these meetings? I never saw him in a religious meeting before, unless it were a funeral.” We will leave Mr. Bolton for the present, and pass to other features of this series of meetings.

During the week I gave lectures each evening to small congregations. But Sunday morning, at an early hour, the house was crowded. My subject was the millennium. I labored to show,

1. That those texts usually quoted to prove the conversion of the entire world, did not prove what they are said to prove.

2. What those texts do teach. In speaking upon Isa. lxv, I showed that it was not in this mortal state, upon this old sin-cursed earth, that the leopard would lie down with the kid, and the lion eat straw like the ox, but in the new earth, as plainly declared by the prophet. That beasts, restored from the effects of the curse, would be no more out of their proper places in the earth restored, than when created upon it before the fall.

3. That certain texts in the Old and New Testaments, in most distinct and emphatic language, teach that at no period of man’s fallen condition will all men be holy.

At the close of this discourse, a Universalist preacher present arose and said:

“I want five minutes to show that this doctrine has no foundation in the Bible, or in common sense.”

He had been a regular Baptist minister, had engaged in trade, and in the sale of liquor, had backslidden, and was preaching the unconditional salvation of all men.

“You will want more than five minutes, sir, to do that,” I replied. “It is already half past twelve, and the people need rest and refreshment. When I have closed this afternoon, you can speak as long as they wish to hear you.”

“No; this is just the place and time for me to speak, and the people want to hear me.”

“We will submit the matter to the congregation, and let them decide it for us,” was my reply. I then asked those who agreed with me that the gentleman had better wait till afternoon, to rise up. Nearly the entire congregation were at once on their feet. I then asked those who chose to have him speak immediately to arise. Ten or twelve young men, who looked like finished ruffians, arose. The congregation was immediately dismissed for one hour.

In the afternoon I spoke upon Matt. xxiv, and, expecting a battle with the Universalist preacher, gave some time to the examination of the view that Christ came the second time at the destruction of Jerusalem. My arguments told on the congregation, and the minister felt it. When I had closed my discourse, I said, “There is now room for that gentleman to speak as long as the people wish to hear him.” He arose embarrassed, and said in substance:

“I do not want to act the part of the scoffer, or fall under the denunciation of him who says, ‘My Lord delayeth his coming, and smites his fellow servant;’ but I wish to make a few remarks relative to a portion of scripture commented upon by the speaker this forenoon, which you will find in the sixty-fifth chapter of Daniel.”

He immediately commenced to ridicule the idea of beasts in Heaven. I saw at once that it was Isa. lxv, and not Daniel, that he referred to. And after he had gotten fairly under way, I called his attention to the fact that he had made a mistake in giving the prophet Daniel credit for speaking of the lion and the ox both feeding on straw, and the leopard and the kid lodging together. It was not Daniel, but another prophet who had thus spoken. He rebuked me for interrupting him. I stated that as he should proceed to show in five minutes that the doctrine I preached had no foundation in scripture, or in common sense, I should see that his reference was all correct. But he affirmed that he was right in quoting Daniel, and went on with his remarks in a style well calculated to disgust the people, and turn them in strong sympathy with me. And when his unsanctified tongue was moving off at full speed, I called to him again, saying, “I am not willing the gentleman shall proceed any further till he reads from Dan. lxv, the scripture from which he is speaking. Please turn and read, sir, and satisfy us all that you are correct, and I will consent for you to go on.”

He took up his Bible and turned from one side of it to the other, colored up, appeared greatly agitated, and said, “The book of Daniel is torn out of my Bible.” “Here, sir, is mine,” said I, and reaching it toward him, said to those seated near me, “Please pass it to him. Mine has the book of Daniel in it.” As my Bible was being passed from seat to seat toward this man, he looked distressed. He could not readily find the book of Daniel, not being familiar with his Bible, and evidently made the false statement for the occasion, that this book was torn from his Bible.

He took my Bible and searched from one lid to the other several times for the book of Daniel, but was so agitated that he could not find it. The people fixed their eyes upon him, some with pity, others with apparent anger, while still another class laughed at him. My pity was moved toward him, and I stated that I could help the gentleman. That it was Isaiah, and not Daniel, that he wished to quote. That there were but twelve chapters in all the book of Daniel, and that he wished to speak upon Isa. lxv, 17-25. I then quoted these nine verses from memory, and said, “This is what you want, is it not?” “Yes,” was his reply, and after a few broken remarks which showed his complete confusion, he sat down and covered his face with his hands. The people were ashamed of him, and seemed astonished that I should know from his remarks what chapter and verses he wanted, and that, without my Bible, I could repeat nearly half a chapter.

If the dream of the ox applied to the effort on the part of this Universalist minister to crush me, then by this time I had all that victory over him represented by my soaring above him on wings. I then exhorted this poor apostate to turn from his sins, and seek a preparation for the coming of Christ. And as I felt the condition of the people, as there was scarcely a praying man or woman present, I exhorted them for half an hour. Nearly all wept. The minister did not raise his head.

I gave an appointment for another evening meeting. Seventy men and women were present. At the close of the lecture I asked those who felt the need of Christ and desired my prayers, that they might become Christians, to rise up. Every one arose, the Universalist minister and all. He then stated as follows:

“I was once a Christian, and was called of God to preach, and if at last I wail in hell, I shall have this to comfort me, that I have been a means in the hands of God of the salvation of sinners.”

The reader may judge that by this time this man’s faith in universal salvation had become very much shaken. I then asked all among those who had risen, who would esteem it a privilege to come forward and bow with me, to come to the front seats. All seventy started, and soon the floor in front of the seats was crowded so as to give no one a chance to kneel down. I then told them to go back to their seats and kneel down there as best they could, and give their hearts to the Lord. As I knelt every soul present bowed with me. There was no one in all that congregation to join me in vocal prayer, for not one of them enjoyed communion with God.

The next day I called at the house of Walter Bolton. He and his family received me kindly, and conversed with me freely relative to the meetings, and upon the subject of religion in general. Before I left, Mr. Bolton said:

“Mr. White, when you rode into this place I knew you by sight as if I had been acquainted with you for years. Your countenance, hat, coat, horse, saddle and bridle, looked familiar to me. Just before you came here to lecture, I dreamed that a young man rode into this place on horseback, to speak upon the second coming of Christ. I noticed particularly his appearance and dress. The people asked him many questions, which he readily answered in a manner that carried strong conviction to their minds that the doctrine was true. Among these questions were those upon the millennium, suggesting the view that there was to be a thousand years of peace and prosperity to the church, during which time all men were to be holy. They were the very points you examined in your discourse last Sunday forenoon, which called out that Universalist minister. When I saw you, as you rode to this place, my dream came to my mind with such force that I felt that I must hear you speak. This is the reason why I have attended all your meetings, and have watched their progress with interest. Especially when you quoted the very texts which I heard you quote in my dream, and when you made the very remarks upon those texts which I distinctly remember of hearing you make, my feelings were beyond description.”

From anything Mr. Bolton said during this interview with him and family, no one would receive the idea that he had been troubled with infidelity. He was under deep conviction, and seemed to choose the religion of the Bible as the theme of conversation. I bowed with this dear family in prayer, and parted with them in tears. The case of Walter Bolton furnishes an illustration of the simple means by which the Lord sometimes softens the hearts and enlightens the minds of those shut up to the hardness and blindness of infidelity, and prepares them for the reception of light and truth.

In a few days I returned to Palmyra, where I received ordination to the work of the ministry from the hands of ministers of the Christian denomination, of which I was a member. But I soon returned back to East Augusta and baptized three persons. A fourth candidate stood ready to go into the water, but not being satisfied that she was sincere, I refused to baptize her in the presence of a large congregation at the water. This young woman was disappointed, and joined her parents in expressions and manifestations of anger. They sent for Elder Hermon Stinson, an educated Freewill Baptist minister of note, who came to the place, baptized the young woman, and organized a small church. And in just four weeks from that time, Elder Stinson was again called to the place to sit in counsel in the case of this woman, when she was dismissed from the church for bad conduct. Fearing that the bitter feelings of this family toward me might involve me in difficulty, I did not visit the place again.

During the summer of 1843, I was not able to awaken especial interest at any new place upon the subject of the second advent. I visited the congregation of believers in Portland and Boston, labored in the hay-field to earn clothing for the winter, and preached in different places where I had the previous winter given lectures.

In the autumn of that year, in company with my father and two sisters, I attended the Maine Eastern Christian Conference, of which I was a member, held in the town of Knox. Before we reached the place, as night drew on, a heavy shower of rain compelled us to call at a hotel. In those days singing was our delight. My father had been a teacher of vocal music, and my sisters were first-class singers. And as time began to hang heavily upon our hands, we found relief in singing some of the most stirring revival melodies of those times.

The landlord, his family, and many who had been driven in by the rain as we had been, seemed to enjoy our singing, and when we had finished one piece, they would call for another. In this way the evening passed off pleasantly. And when my father called for our bill the next morning, the landlord told him there was none for him to settle, as we had paid him the evening before in singing. He also stated that at any time we would put up with him he would entertain us, and take his pay in singing.

The Christian denomination in Maine, as well as in other States, had been deeply imbued with the spirit of the Advent hope and faith. But it was evident before that conference closed, that many, especially among the ministers, were drawing back, and were partaking of the spirit of opposition. The religious meetings and business sessions, however, passed off with a good degree of apparent harmony. No one preached or spoke in favor of the soon advent of Christ in a manner to offend any one, and no one directly opposed. But a lack of freedom of spirit was felt by that portion of the conference who were decided believers. This class constituted a majority, and on Sunday, the last day of the meeting, I was urged to preach. But I was young, and well knew that according to custom the ablest men present were already selected to preach to the crowd on that day, yet I felt assured by the Spirit of God, that I had the word of the Lord to speak to the people on that occasion.

Just as the afternoon service was to commence, I felt so deeply impressed with duty to preach, that several ministers noticed it in my appearance, and came to me, saying: “It is your duty to speak, and we will try and secure the time to you this afternoon.” I then retired from the crowd in and around the house, to pray over the matter, and while bowed before the Lord, decided that I would press my way directly toward the pulpit, and if the ministers gave me room, and the time, I would speak. As I came toward the pulpit, I saw that the sofa was filled with ministers, and that one of experience in the ministry sat in the center, directly behind the large Bible. This man had been selected to give the last discourse. He had opposed me when lecturing in the west part of the State, and I concluded that he would not consent to give me the time.

But as I drew near the pulpit, my brother Samuel, who was then a member of the conference, and a Bro. Chalmers, stepped down from the pulpit, took hold of my arms, and urged me to take a seat upon the sofa, stating to me that if I wished to preach I should have a chance. I replied that if one of them would read Advent hymns, the other pray, and I could get hold of the large Bible, I would speak. My brother read a hymn, and while Bro. Chalmers was praying, I took the Bible from the stand and turned leaves to certain proof texts. When the prayer was finished, some uneasiness was manifested by several ministers as they saw me in possession of the Bible. The second hymn was read and sung, while I held fast the Bible. My intentions to preach were by this time well known to all the ministers, yet no one offered to take the Bible, or speak to me in reference to occupying the time. The way seemed fully open, and I moved forward with freedom, while responses of “Amen,” were heard in different parts of the house from those who cherished the blessed hope of the soon-coming of Jesus.

At the close of this service, the Lord’s supper was to be celebrated, and while the friends of Jesus were gathering around his table, I joined with my sisters in singing,

“You will see your Lord a coming,” &c.

Our voices were in those days clear and powerful, and our spirits triumphant in the Lord. And as we would strike the chorus of each verse--“With a band of music,”--a good Bro. Clark, who ever seemed to have resting upon him a solemn sense of the great day of God near at hand, would rise, strike his hands together over his head, shout “Glory!” and immediately sit down. A more solemn appearing man I never saw. Each repetition of this chorus would bring Bro. Clark to his feet, and call from him the same shout of glory. The Spirit of God came upon the brethren, who by this time were seated ready to receive the emblems of our dying Lord. The influence of the melody, accompanied by Bro. Clark’s solemn appearance and sweet shouts, seemed electrifying. Many were in tears, while responses of “Amen,” and “Praise the Lord,” were heard from almost every one who loved the Advent hope. The emblems were passed, and that yearly meeting closed.

In a few weeks I returned to my old field of labor, and gave lectures at Brunswick and Harpswell, where a good degree of interest was manifested. The field of labor seemed to open before me as winter drew near. I had become acquainted with Bro. John Pearson, Jr., of Portland, who had been laboring a portion of his time giving lectures upon the advent near, and I invited him to join me. We labored together in different parts of Maine much of the time for nearly one year. At the Reed neighborhood, in Richmond, we saw a good work. Elder E. Cromwell, the pastor of the church, embraced the faith in full. I there baptized several.

We labored at Litchfield and saw a good work. Many professed Christians embraced the faith, and sinners were converted. The Congregationalist minister felt that the work was against his interests, and in private circles opposed. On returning to the place, after an absence of some weeks, I met this minister in the road, and as we passed he seemed to be surprised to meet me again, and said,

“Why, Mr. White, are you yet in the land of the living?”

“No, sir,” was the reply, “I am in the land of the dying, but at the soon coming of the Lord I expect to go to the land of the living.” We each went our way.

The year 1843, Jewish time, which was supposed to reach, as stated by Mr. Miller, from March 21, 1843, to March 21, 1844, passed, and many were sadly disappointed in not witnessing the coming of the Lord in that year. But these soon found relief in the clear and forcible application to the existing disappointment of those scriptures which set forth the tarrying time.

It was as early as 1842 that the prophecy of Habakkuk suggested the idea of the prophetic chart to the mind of that holy man of God, Charles Fitch. No one, however, then saw in this prophecy the tarrying time. Afterward they could see both the chart and the tarry. Here is the prophecy:

“Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak and not lie. Though it tarry, wait for it; because it will surely come, it will not tarry.” Chap. ii, 2, 3.

True believers were also much comforted and strengthened by that portion of the prophecy of Ezekiel which seemed exactly to the point, as follows:

“And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged and every vision faileth? Tell them, therefore, Thus saith the Lord God, I will make this proverb to cease; and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision, nor flattering divination within the house of Israel. For I am the Lord, I will speak, and the word that I shall speak shall come to pass. It shall be no more prolonged, for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore, say unto them, Thus saith the Lord God, There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.” Chap. xii, 21-28.

There was a general agreement with those who taught the immediate coming of Christ, in applying the parable of the ten virgins of Matt. xxv to the events connected with the second advent. And the passing of the time of expectation, the disappointment and the delay, seemed to be forcibly illustrated by the tarrying of the bridegroom in the parable. The definite time had passed, yet believers were united in the faith that the event was near. It soon became evident that they were losing a degree of their zeal and devotion to the cause, and were falling into that state illustrated by the slumbering of the ten virgins of the parable, following the tarrying of the bridegroom.

The first of May I received an urgent call to visit West Gardiner, and baptize. A messenger was sent twenty miles for me. He stated that there were ten or twelve children there, who were convicted by my lectures, who had held their little meetings by themselves, and sought and found the Lord, and who had decided to have me baptize them. Their parents opposed the idea, and told them that Elder Getchel, the pastor of the church, would baptize them. They held a little counsel and decided that they would not go into the water unless they could have me to immerse them. Their parents yielded and sent for me. But before I reached the place, an effort was made to intimidate these dear children, and, if possible, to frighten them, and thus keep them from doing their duty. “What kind of an experience does Mr. White suppose those babies can tell?” said a Baptist minister of the most rigid stamp of past times.

The large school-house was crowded at the time appointed, and there were three unfriendly ministers present to watch the proceedings. “Please vacate these front seats,” said I, “and give those who are to be baptized a chance to come forward.” Twelve boys and girls, from seven to fifteen years of age, came forward. It was a beautiful sight, which stirred the very depths of my soul, and I felt like taking charge of them as I would of a class in school. I was determined to help the feelings of those dear children as much as possible, and rebuke their persecutors.

After taking my text, “Fear not little flock, it is your Father’s good pleasure to give you the Kingdom,” Luke xii, 32, a text quite applicable to the occasion, I stated that I should not require the children before me to relate their experiences before the congregation. That it would be cruel to decide their fitness to follow the Lord in the ordinance of baptism by the confidence and freedom they might have in speaking before those professed Christians present who felt unfriendly toward them, and that I should, at the close of my discourse, ask them a few questions. The children were much comforted and cheered by the discourse. In fact I was enjoying decidedly a good time with those lambs of the flock. They then arose in their turn and answered some questions, and related particulars as to their conviction of sin, the change they had experienced, and the love of Jesus they felt, until the congregation heard twelve intelligent and sweet experiences. It may be proper for me here to state that questions asked these children at the very point in the relation of their experiences when they were becoming confused, and were about to cut their story short, gave them confidence, and helped them to enter into all parts of their experiences.

I then called upon all present who felt opposed to the baptism of the little flock before me, to rise up. Not one arose. I stated to them that the present was the time to object if they had objections. But if they did not then and there object, to forever be silent. I then said to the children that no one objected, and that the way was fully open before them, and no person from that day had any right to object to their baptism. We went to a beautiful body of water, where I led those dear children down into the liquid grave, and buried them with their divine Lord. Not one of them strangled or seemed the least agitated. And as I led them out of the water and presented them to their parents, the children met them with a heavenly smile of joy, and I praised the Lord with the voice of triumph. This meeting, and that sweet baptism, has lived among the most pleasing memories of the past, and when laboring for the youth in different States, I have probably rehearsed more or less of the particulars of that sweet meeting, and that happy baptism, a hundred times.

In the month of June, 1844, a Second-Advent Conference was held at Poland, Me., which I attended in company with Elder Pearson. I had traveled extensively in the heat and dust of summer, until my plain clothing was much soiled and worn. And not enjoying my usual freedom of spirits, I chose to remain silent and give others the time. I enjoyed the preaching, however, and the social seasons of this excellent conference, and at its close felt my usual spiritual strength and freedom.

There was present at this conference an Elder H., from Eastern Maine, who had much to say in his peculiar, noisy style. He professed to be a man of great faith, and wonderfully filled with the Holy Spirit. If noise, harsh expressions, rough language generally, and frequent empty shouts of “Glory, hallelujah,” constitute the sum total of the fruits of the Spirit, then this Elder H. was an exceedingly good man. But if love, peace, long-suffering, gentleness, goodness, meekness, and temperance, are among the fruits of the Spirit, this poor man was sadly deficient. In fact, these precious fruits were not exhibited in him. He enjoyed a shout with those who would join with him, and ever appeared to feel strong and sure of Heaven. Self appeared in this man, and not Christ. He had much to say of humility; but his was evidently on the outside. His style of worship, and pretended humility, are well-described by the apostle as “voluntary humility and will-worship.” At times he was so very humble (?) that he chose not to seat himself at the table with others to take food; but, forgetting the words of the apostle, “Let all things be done decently and in order,” he would take food from the table, and go behind the door and eat it, attracting attention to his wonderful humility by shouts. But if corrected for his faults, however carefully, the demon in him was aroused at once. This man had no words of tenderness and comfort for the weak and fainting. So far from this, he even boasted of running over, as he expressed it, this one and the other. He spoke and acted as if he regarded himself as being on exhibition at that meeting as a wonderful specimen of faith and goodness. His career since that time, in following the spirit that seemed to possess him at that conference, has proved that the man was laboring under the sad mistake of supposing himself led by the Spirit of God, while being controlled by Satan.

The reader may be disappointed at the introduction of this unpleasant matter, choosing to read only of those incidents with which are connected the victories of the work and power of God. But it may be for the safety and sure advancement of young disciples, and those of little experience in the conflicts of the Christian life, to learn of the trials of the way, and of the wiles of the Devil, as to know only of the power and love of God, and the triumphant victories of his truth and people. The various attacks of Satan, in order to mislead and finally destroy even honest men and women, may with propriety, in consequence of their numbers, bear the name of legion. And the duty of all is, as stated by our Lord, “Watch and pray, lest ye enter into temptation.”

But he who is filled with pride in spiritual things, and is unteachable--thinks himself especially led by the Spirit, and understands all about the work of the Lord, who regards himself as an eminent Christian, yet is easily tempted, and becomes jealous of being slighted, and even ugly if he does not receive a large share of attention--is a tool for the Devil, and an exceedingly dangerous man. He is a medium in the hands of Satan through which to affect and mislead the precious flock of Christ. Let all beware lest they, in some way, be brought more or less under the influence of such, and, in consequence, weave into their experience uncomely stripes of vain religion.

Such things ever have existed, and ever will exist during the entire period of Satan’s efforts to wrest precious souls from the hands of Jesus Christ. “For there must be also heresies among you,” says Paul, “that they which are approved may be made manifest among you.” These, in the Lord’s providence, constitute a portion of the fuel to heat the furnace of affliction in which the true Christian loses his dross and is refined, so as to reflect in his life the meekness and purity of the loving Lamb of God. Therefore let not the beloved of the Lord think it strange concerning the fiery trial which is to try them, as though some strange thing had happened unto them. But rejoice, inasmuch as they are partakers of Christ’s sufferings, that when his glory shall be revealed, they may be glad with exceeding joy. 1 Pet. iv, 12, 13.

The reader will please return to Poland conference. One morning about forty brethren and sisters bowed at the family altar, at the house of Bro. Jordan, while Elder H. led in prayer. A portion of that strange prayer was in substance as follows:

“O Lord, have mercy on Bro. White. He is proud, and will be damned unless he gets rid of his pride. Have mercy upon him, O Lord, and save him from pride. O Lord have mercy, and wean him from the pride of life. Break him down, Lord, and make him humble. Have mercy upon him. Have mercy.”

He went on telling a long story about me, informing the Lord of my pride, and how sure I was of destruction unless I should speedily repent, and closed up with vehement cries of “Have mercy! Have mercy! Mercy! Mercy!” This was his way of treating those who did not seem to receive him with feelings of great reverence for his special humility and extra holiness. His object in this was to cast fear upon those around him, and thus bring them directly under his influence, that they might show him all that respect which his especial endowments demanded.

But he did not succeed in my case. After the company had arisen to their seats, and had for awhile painfully pondered in silence what these things could mean, I drew my chair near Elder H., and in a kind manner said to him:

“Bro. H., I fear you have told the Lord a wrong story. You say I am proud. This I think is not true. But why tell this to the Lord? He knows more about me than you do. He does not need to be instructed in my case. But this was not your object. You wished to represent me before these brethren and sisters as proud, and have chosen to do so through the medium of prayer to God. Now, sir, if I am proud, so much so that you are able to give the Lord information on the subject, you can tell me before these present in what I am proud. Is it in my general appearance, or my manner of speaking, praying, or singing?”

“No, Bro. White, it is not in those things.”

“Well, is it manifested by these worn and soiled clothes? Please look me over. Is it in my patched boots? my rusty coat? this nearly worn-out vest? these soiled pants? or that old hat I wear?”

“No; I do not see pride in any of these things you mention. But, Bro. White, when I saw that starched collar on you, God only knows how I felt.”

And here the man wept as though his heart would break. This was for effect. It was his usual resort when he had points to carry in a difficult case. In an extremity, tears are not unfrequently woman’s closing and most powerful argument. In her, if her cause be just, they are excusable, and even appropriate and beautiful. But to see a coarse, hard-hearted man, possessing in his very nature but little more tenderness than a crocodile, and nearly as destitute of moral and religious training as a hyena, shedding hypocritical tears for effect, is enough to stir the mirthfulness of the gravest saint.

“But let me explain to you, Bro. H., about this starched collar. I may be able to help you. When I came to this conference, sister Rounds offered to do my washing, and as I had no clean change, she kindly lent me her husband’s shirt, which unfortunately has a starched collar. Mine have only a narrow binding round the neck. I wear no collars only in cases of necessity like the present. It is this, sir, that has given rise to all your ado this morning. I usually wear a black alpaca bosom, but am not the owner of a single collar. You have certainly told the Lord a wrong story about me, under circumstances the most inexcusable. And I think your first and most important work is to settle this matter with him.”

Elder H. dropped upon his knees, and said, in substance:

“O Lord, I have prayed for Bro. White, and he is displeased with me for it. Have mercy upon him! Have mercy! Mercy! Mercy!”

And seeing that none joined with him, not even so much as to kneel, he felt that his effort was proving a failure, and in a subdued tone came to me and said:

“Why did you not kneel with me? O Bro. White, I have felt for you, prayed for you, and have wept over you, and I hope you will not be offended.”

“Certainly, I am not offended. There is nothing in all this to offend any one. I pity you. You are suffering from unsanctified feelings arising from an unfortunate application of false ideas. Your prayers are no more to me than the howling of the winds. And when you, under such circumstances, plead your tears, feelings of shame and inexpressible disgust and pity for you come over me. I advise you to carry this matter no further; and I hope you will learn a good lesson from the folly you have manifested this morning.”

By this time I seemed to lose sight of that gloom and despondency under which I had been suffering for several days, and I enjoyed the closing portion of the conference exceedingly well, and from that time felt my usual freedom of spirits. This was my first experience in meeting and rebuking fanaticism, which served to prepare me to deal with it in its ever-varying forms in after time.

That fanaticism did arise about this time, and labor to attach itself to the Advent cause, I would not deny. I, however, by no means admit the truthfulness of the highly-colored reports of the bitter enemies of the cause. Not more than one in ten of the slanderous reports had the least semblance of truth in them. Men filled with prejudice and with bitterness against the proclamation of the immediate second advent of Christ, mingled with fear that it might be true, were totally unfitted to fairly represent the faith, motives and actions of believers. And there are no good reasons why he who gives a faithful sketch of Advent history, should hesitate to admit all the facts relative to fanaticism which have arisen from the bigotry and blind zeal of such men as Elder H., and those more designing and shrewd, who have borne the Advent name, and have professed the Advent faith.

Is it not one of the plainest facts in sacred history, that when God has especially wrought for his people, Satan has ever improved the opportunity to make especial efforts? And, during the entire period of the controversy between Christ and his angels, and Satan and his angels, when the sons of God come to present themselves before the Lord, may they not expect that Satan will come also? Has not this ever been true in the history of the people of God? And does not the sad experience of the church of Jesus Christ, since the time where sacred history leaves it, agree with that of the patriarchs and prophets?

We read of Luther’s perplexities, and of his anguish, in consequence of the conduct of fanatics, and the terrible influence the course of these men had on the great reformation, and count these things among the evidences that God was especially with Martin Luther. And there were the Wesleys, and a host of other good men, who have lifted at the great wheel of reform, and have blessed the world with the inspiring influence of their living faith. These men who kept pace with the spirit of reform, have, in their turn, been annoyed at every step by Satan close at their heels, pushing unguarded souls, over-zealous and illy-balanced ones, into fanaticism. The experiences of these men are in harmony with that of the holy men of old, and attest the fact that when and where God works for his people, just there is the time and place for Satan to practice his impositions upon those he can get under his foul influence.

Did Satan stir up fanaticism in connection with the Advent movement? This is one of the proofs of the genuineness of the work. What! He suffer the world to be warned of their and his approaching doom, and he not be stirred in consequence of it? The church be aroused to action, and to readiness for the day of God, and sinners by thousands leaving his ranks and seeking a preparation to meet the King of kings, and he remain quiet? No. He knows his time is short, hence not only his wrath, but his wiles in all their forms. This is well illustrated by what is said to be a dream. A traveler saw Satan seated upon a post, in front of a house of worship, asleep. He aroused him from his slumbers and addressed him as follows:

“How is it that you are so quietly sleeping? This I conclude is unusual for you, considering your reputation for activity in your kind of work. Is it not?”

“Yes,” was the reply, “but the people in this house of worship are asleep, and the minister is asleep, and I thought this a good time for me to take a nap.”

Let the people be aroused to the living truths of the word of God, and to a life of faith and holiness; let them with gladness receive the news of the return and peaceful reign of the Just One; let them consecrate themselves and all they have to the Lord, and with one united voice swell the note, “Behold he cometh,” and you will have good evidence that the powers of darkness are all astir. Satan will not sleep then. With vigilance will he manifest his wrath, and, calling to his aid all the fallen angels of his realm, his wiles will be imposed upon all connected with the people of God who are not properly instructed and guarded.

But it should be distinctly understood that the proclamation of time in the message symbolized by the first angel of Rev. xiv, 6, 7, and in the cry “Behold the Bridegroom cometh,” given in great power in the autumn of 1844, did not produce fanaticism. In those solemn movements, believers were sweetly united in the one blessed hope, and the one living faith. It was when they were left without definite time, during the summer of 1844, that extravagant views of being led by the Spirit prevailed, and to some extent brought in fanaticism, division and wild-fire, with their blighting results, among the happy expectants of the King of glory. But when the proclamation of definite time came in the autumn of 1844, fanaticism, ultra holiness, unhappy divisions, and their results, melted away before it like an early autumn frost before the rising sun.

RISE AND PROGRESS OF ADVENTISM.

A wide field is before me, and I must study brevity upon this subject, or it will crowd more important matter out of this volume. I can therefore give but a brief sketch of the most prominent features of this great movement. I shall be principally indebted to an article published in the _Advent Shield_ for May, 1844, written by J. Litch, for what is said upon this subject. The first period of expectation had just passed, when Mr. Litch reviewed the entire ground, and presented facts in the case for the edification and encouragement of believers. These facts can never lose their interest to all true believers, till the Advent hope shall be consummated.

“The rise of the Advent cause, as it has been developed by Mr. Miller, may be dated A. D. 1831. For although he discovered his principles as early as 1818, it was not until 1831 that he first began to publish them abroad.

“His first step in this work was the publication of a series of articles on the subject of Christ’s second coming, which appeared in the _Vermont Telegraph_, a Baptist paper, published in Brandon, Vt. Those articles were written to rid himself of the strong impression which followed him, that he must go and publish this thing to the world.

“But after writing and publishing the above, instead, as he expected, of finding relief from his responsibilities, he only found the inward monitor the more earnestly pressing him, saying, ‘Go and tell it to the world, or their blood will I require at thy hand.’ To rid himself of this strong impression, he wrote a synopsis of his views, and in the spring of 1832 he published it in pamphlet form, and spread it over the country, and sent it to different parts of the world among the missionary stations.”

Invitations for Mr. Miller to lecture came in from all directions, which he accepted, and he continued to travel and labor with great success among the people, but with little encouragement from the ministry.

“In 1836 Mr. Miller found a friend who undertook the publication of a volume of lectures, the series which he usually gave as a course. The publication of those lectures constituted a new era in the history of the Advent cause; for, from that time, wherever he went and lectured, the written lectures which were left behind continued to preach and establish those who were partially convinced of the truth. His labor, by this means, ceased to be like writing upon the sand, as formerly. It is one of those strongly-marked demonstrations which history presents of the power and influence of the press for good or evil.

“Those books gradually spread abroad, where he had never been in person, and created an interest in the public mind to investigate the subject for themselves. It was not, however, until the winter of 1837-8, that the work attracted much attention in Massachusetts. About the month of February, in 1838, several copies of the lectures found their way into Massachusetts, and awakened quite a sensation. One copy fell into the hands of the editor of the _Boston Daily Times_, and most of the lectures were re-published in that paper, and obtained quite an extensive reading. The effect was so great that it was found necessary to provide an antidote, in the shape of two letters from the pen of Rev. Ethan Smith.”

Mr. Litch introduces his own interesting experience in the Advent cause in the following language:

“About the time of the appearance of those lectures in the _Boston Times_, a copy of the work was put into the hands of the present writer, with a request that he should read it and give his opinion of its merits. The idea of an attempt to discover the time of Christ’s second advent was to him so strange, that he could scarcely make up his mind to give the book a perusal. No doubt came into his mind but what he could entirely overthrow the whole system in five minutes. For, thought he, according to Paul, [2 Thess. ii,] the falling away must first come, and the Man of Sin be revealed; which the great body of commentators understood to be the Papal system. But, according to Daniel and John, that power is to continue for 1260 days, or years; and the date assumed by the most learned writers of the age, for the commencement of the period, was 606, and consequently it would not end until 1866. This was a decisive argument. However, to gratify a friend, and from a curiosity to know what arguments could be adduced in support of so novel a doctrine, the book was read. There was no difficulty in adopting most of the sentiments advanced in the first lecture. Prejudice began to give way, and the idea of the glorious reign of Christ on the earth renewed, was most delightful. From that, the 1260 days came up, and the evidence presented, by which it was clearly shown that those days terminated in 1798, having begun in 538. The great argument against the coming of the Lord, which had appeared so strong and invulnerable, soon vanished; and a new face shone forth from Paul’s argument. The substance of it was, the predicted period having gone by, and the Papacy having been consumed away by the spirit of the Lord’s mouth, he is next to be destroyed by the brightness of Christ’s coming. Then there can be no millennium until Christ comes--for the reign of the Man of Sin and a glorious millennium cannot co-exist. Thus the old fabled millennium was lost.

“Before concluding the book, I became fully satisfied that the arguments were so clear, so simple, and withal so scriptural, that it was impossible to disprove the position which Mr. Miller had endeavored to establish.

“The question of duty then presented itself thus: ‘If this doctrine is true, ought you not, as a minister of the gospel, to understand and proclaim it?’ Yes, certainly I had. ‘Then why not do so?’ Why, if it should, after all, prove false, where will my reputation be? And besides, if it is not true, it will bring the Bible into disrepute, after the time has gone by. But there is another view to be taken of this subject. How shall we know whether it is true or false? Can it be known except by the testimony of the Scriptures? What do they teach? This is the true question. If it is true that the Lord is coming so soon, the world should know it: if it is not true it should be discussed, and the error exposed. I believe the Bible teaches the doctrine; and while I believe thus, it is my duty to make it known to the extent of my power. It is a scriptural subject, and one full of interest; and the discussion of it cannot do harm. These prophecies and periods are in the Bible, and mean something--if they do not mean this, what do they mean? Thus I reasoned, until the Lord, in a night-dream, showed me my own vileness, and made me willing to bear reproach for Christ, when I resolved, at any cost, to present the truth on this subject.”

As soon as Mr. Litch came to this decision, he published a synopsis of Mr. Miller’s views in a pamphlet, entitled the _Midnight Cry_. He continued to lecture, and also published a second work of 204 pages, entitled “The Probability of the Second Coming of Christ about A. D. 1843.”

“It was in this work that the calculation on the fall of Ottoman supremacy on the 11th of August, 1840, was first given to the world. So also the argument on the 1260 days, showing how all the events which were to precede the time, times and a half, centered in 538, while the decree of Justinian was given in 533.

“This work circulated through New England, and excited something of an interest. The subject rested here, with the exception of a few newspaper articles published in _Zion’s Herald_, of Boston, and _Zion’s Watchman_, of New York, until the spring of 1839.

“In that year (1839) Mr. Miller was invited into Massachusetts to lecture. In that tour he visited and lectured in Randolph, Lowell, Groton, and Lynn. His introduction was principally through the influence of Elder T. Cole, of Lowell, a minister of the Christian connection. Again, in the autumn and winter of the same year, he returned and lectured in Exeter, New Hampshire, and Haverhill, Massachusetts, where a good effect was produced.

“It was at this Exeter meeting that he first became acquainted with Elder J. V. Himes, and received his first invitation to visit Boston and give a course of lectures in the Chardon-Street Chapel. His first course of lectures in that place constituted altogether a new era in the history of Adventism. An excitement was produced in Boston which demanded light, and prepared the public mind to sustain the enterprise of hiring the Marlboro Chapel for a course of lectures. From that point an influence was extended through all the adjacent country; and such was the demand for light that it was determined to issue a new and revised edition of the lectures. This work was undertaken, without fee or reward, by that devoted friend of the cause. He cheerfully undertook the revision of the work and the superintendence of publication, which a Boston publisher agreed to do if he could have the profits arising from an edition of five thousand copies. This he had. Mr. Miller has often been blamed for securing the copyright, and hence it is but just to him and the cause to say, that it was the only condition on which the publisher would undertake to issue the work. After selling the five thousand copies, Mr. Mussey, the publisher, concluded that the demand was over. For the purpose of supplying the public, Mr. Himes then undertook, at the earnest solicitation and advice of friends, the publication of the work himself. At the same time he abandoned the copyright, and thus, to save reproach on the cause, exposed himself to the competition of any and all who chose to compete with him. The same course has been pursued in reference to all his other publications. Notwithstanding all this, all that the tongue of slander could invent has been heaped upon him for the stand he took and the self-denying course he pursued on this subject.

“During Mr. Miller’s lectures in Boston, a work entitled ‘Illustrations of Prophecy, by David Campbell,’ appeared. Some other works of an ephemeral character, from Orthodox, Infidel, Universalist, and other _ists_, appeared about the same time, and accomplished each their work, by overthrowing--not Mr. Miller--but one another.

“Under these repeated attacks from the pulpit and press, it was felt that some organ of communication should be opened, by which the public mind could be disabused in reference to the varied reports which were circulated in reference to Mr. Miller and his views. He had long sought for some one to take the supervision of a paper through which he could speak to the public; but such a man could not be found, who for love or money would undertake the task, and bear the scorn of an unbelieving world.

“THE SIGNS OF THE TIMES.

“At this juncture, when the storm of opposition grew heavy, the providence of God raised up a man for this work also. The unwearied friend of this cause, J. V. Himes, who has so nobly stood in the front of the hosts and the hottest of the fire, came forward and threw himself into the enterprise, to make up the breach. On the 20th of March, 1840, without money, patrons, or scarcely friends, he issued the first number of the _Signs of the Times_. The appearance of that sheet was hailed with joy by many a longing heart, waiting for the consolation of Israel. The paper was sustained for the first year at a considerable expense to the editor, besides his own unrequited toil. As might be expected, the enemies of the cause were greatly discommoded by the appearance of such a weapon, both offensive and defensive. Nothing which a heart surcharged with gall could invent, or the tongue of envy utter, was left unsaid or unwritten against the editor. But his language was, None of these things move me. He was sufficiently convinced of the truth of the doctrine to know that it was worthy, at least, of a full and candid investigation, and this he determined it should have, so far as he was able to gain thus much for it.

“The paper thus started was published for two years as a semi-monthly, and, since then, as a weekly periodical. It has been read by multitudes throughout the United States, and in the British provinces, with the deepest interest, and has been to thousands an angel of mercy and love; the good it has accomplished will only be known in the great day of the Lord.

“During the same winter (1839-40) Mr. Miller was invited to lecture in Portsmouth, N. H., and Portland, Me. In both these places, as well as in Boston and vicinity, his labors were attended with refreshing showers of divine grace. Numbers embraced the doctrine of the Lord’s speedy coming, who are yet strong in the faith, giving glory to God. This winter’s campaign produced an excitement throughout New England, and raised up friends in almost every town.

“As the spring opened and the summer came, the entire community were excited, and expectation on tip-toe, in reference to the 11th of August and its anticipated events, the fall of the Ottoman empire, &c., &c. Many were the predictions that when that day should have passed by, as it certainly would do, without the event being realized, then the spell would be broken, and Adventism would die. But the time came; and it must be confessed it was for a few weeks a time of trial to many. Yet ‘He who tempers the wind to the shorn lamb,’ had compassion on his little ones, and did not suffer them to be tempted above what they were able to bear. And few, very few, even under that trial, shrunk from their faith. The time came and passed by; and, as a matter of course, the distance from Constantinople could not be passed without consuming some considerable period of time. But when the fact did reach us, it was found that on the very day anticipated, the 11th of August, a transfer was made of the supremacy of that empire from Mahometan hands. This fact entirely discomfited the hosts of the enemy. The cause again revived, and careered on its way with still greater power than ever before.”

UNITED EFFORT.

“Up to this period all that had been done was accomplished by individual effort. In this depression of affairs, it was determined to hold a ‘Second-Advent Conference’ in Boston, where the friends of the cause could congregate and give expression to their feelings, and put forth an effort to arouse the country and the world to a sense of its coming doom. This meeting was assembled in the Chardon Street Chapel, on the 15th of October, 1840, and continued two days. This was styled ‘The First General Conference of Second-Advent Believers.’ It was a season of comfort and refreshing to the lovers of the glorious appearing of our blessed Lord.

“In the spring of 1840, the writer of this article wrote and published a third work, entitled ‘An Address to the Clergy.’ It embraced in a short compass an exposition of the nature of the kingdom of God; also an article on the return of the Jews, and their title to the land promised to Abraham for an everlasting possession. It presented the subject in a light somewhat different from what it had ever been presented before in this country. The effect of it on the clergy was considerable; some were moved by it to give the subject an examination, and became satisfied that it was the true position. It also contained the argument on the fall of the Ottoman empire. The second edition, published in 1841, was revised by giving the historical facts, showing the fulfillment of the calculation.”

June 15-17, 1841, the second General Conference of Advent believers was held in Lowell, Mass. It was a time of deep interest, and gave a new impulse to the cause.

During the ensuing summer Mr. Litch visited the seats of the four New England Methodist Episcopal Annual Conferences, and gave lectures which called out more or less of the ministry to hear him. His efforts in this direction removed prejudice, and made a good impression.

“The course of Adventism was steadily onward, both among clergy and laity, throughout New England.

“It was in the autumn of this year that that devoted and beloved brother, C. Fitch, returned again to the examination of the question of the Lord’s coming, and came out a decided advocate of the doctrine. He at once entered the field, and has proved an efficient auxiliary to the cause.

“Bro. William Miller continued his labors in various parts of the country with great success. Bro. Himes also devoted as much time as his pastoral and other duties would allow, to lecturing on the subject.

“In October another conference was held in Portland, Me., which gave a new impulse to the work in that section of the country. Another conference was appointed and held in the Broadway Tabernacle, New York city, which was the first successful effort ever made in that city.

“From New York city we proceeded to Low Hampton, the residence of Bro. Miller, and commenced another conference. It was a season of refreshing to all, and more especially to Bro. Miller himself. It was the first conference he had ever attended; and to find around him such a host as were congregated there, from east, west, north and south, from Canada as well as the States, raised up to proclaim this truth, by the blessing of God on his labors, was to him most refreshing and encouraging.

“During the winter of 1841-2, conferences were held in various places, which were all attended with good: Boston, Mass.; Dover, N. H.; Sandy Hill, N. Y.; Pomfret, Ct.; Colchester, Vt.; Ashburnham and Lunenburg, Mass., &c. The result of them, eternity will unfold; but much fruit was immediately apparent. A large number of ministers of the gospel were awakened, during the winter, to a sense of their duty to investigate the subject, and were induced to preach it more or less in their pulpit ministrations; and some of them devoted themselves entirely to the Advent cause, and became efficient lecturers.

“As the spring opened, Bro. Himes determined on sounding the cry abroad more fully in the city of New York; and accordingly, in the month of May, himself with Bro. Miller went to that city to commence their operations. The Apollo Hall, on Broadway, was rented at a heavy expense, and they commenced their work. The labors of the preceding visit were so far obliterated that none could be found to invite them to their house and give them a night’s lodging. They accordingly took an ante-room adjoining the hall as a sitting and lodging room for a part of the time, until friends were awakened and brought in, who furnished a cot-bed, and thus relieved them from the hard floor. Two weeks, under these circumstances, laboring night and day, paying most of their own expenses (for the public collections were very small), were necessary before an impression could be made. One fact should be here recorded: An impression had gone abroad respecting the Adventists, that they were monsters, or almost anything but civilized beings. So strong was this impression, and so general, that a number of days had passed and scarcely a lady dared to make her appearance in the meetings. The religious press had sounded the alarm, and spread a panic through the community which it was difficult to remove. But as one after another ventured to look in, and then to listen, the prejudice began to give way, and the congregation to enlarge, and before the meetings closed on anniversary week, the house was well filled with attentive hearers, and a permanent interest secured. It was a great undertaking, but the victory was at length achieved, and a great and glorious harvest has been gathered in. This meeting closed under encouraging circumstances, and filled all who were present with hope as to the future.”

CAMP-MEETING ERA.

“While the meetings were progressing in New York, the friends in Boston determined on a general rally in that city during anniversary week. Accordingly, the Melodeon was secured for the occasion, and our meetings began under the most auspicious circumstances. Adventism had never seen a brighter day. The attendance was large throughout the entire meeting. Although the interests of the week were great, yet none had a larger share of attention than the Advent Anniversary Conference. During that week, among the various other interests which came up for discussion, was the question of holding a camp-meeting, or camp-meetings, during the ensuing summer. This was thought, by many, a great undertaking. What, a little handful of Adventists hold a camp-meeting! Why, they are hardly able to hold a house-meeting, much less a camp-meeting! However, there was sufficient faith and zeal in the meeting to say TRY. Arrangements were accordingly made by the appointment of a camp-meeting committee, to carry the plan into effect. It was determined to make a most vigorous effort during the summer, for the spread of this great light. For we then thought it doubtful whether we ever should reach another anniversary week, in time.

“Immediately after the anniversary meetings were over, the writer started for Canada East, to fulfill an engagement in Stanstead. He left Boston on Monday morning, and arrived at Stanstead, and began his meeting on Wednesday. The interest steadily increased from the beginning, and before two weeks were passed, the country, for thirty or forty miles around, was awake to the subject of the Lord’s coming. Immense concourses assembled both in Canada and in Derby, Vermont, where a course of lectures was given. Such was the interest to hear, and the awakening among the people, that it was determined at once to hold a camp-meeting in Canada. In accordance with this determination, a place was selected, the ground prepared, and the meeting held in the township of Hadley, Canada East. Such was the good effect of this first meeting, that the people of Bolton wished one to be held in their town. This was begun the next week after the Hadley meeting closed, and ended on the third of July. During that month’s labor, as near as could be estimated, five or six hundred souls were converted to God.

“The last week in June, the first Advent camp-meeting held in the States commenced in East Kingston, New Hampshire, where an immense multitude assembled to hear the word of the kingdom, and worship the God of Abraham. Thus, instead of one Advent camp-meeting during the season, which the unbelief of some thought could hardly be carried through, within one month of the determination to _try_, three such meetings had actually been successful. Besides these camp-meetings, there were immense gatherings of the people all through the northern part of Vermont and New Hampshire, and onward through the State of Maine.”

THE GREAT TENT.

While these operations were going forward, the plan was started for constructing a large tent sufficient to accommodate four thousand persons, with which to go into the cities where no house was open for lectures. This proposition was at once received by the people, and Bro. Himes, with the help of other friends, undertook the work. Such a tent was completed and pitched in Concord, New Hampshire, in the latter part of July. The excitement produced by such a movement was still greater than that occasioned by the Advent camp-meetings.

“The tent was next pitched in Albany, New York; then in Springfield, and Salem, Massachusetts, and Benson, Vermont. And finally, for the last time in the season, in Newark, New Jersey. In all these places the word took effect, and produced the greatest and most beneficial results. Besides the great tent-meetings and numerous courses of lectures, there were held some six or eight camp-meetings, in New England, during the summer and fall. The work spread with a power unparalleled in the history of religious excitements.

“During the season, Bro. C. Fitch made a visit to Oberlin Institute, where he proclaimed the doctrine of the Lord’s coming to the students, as well as faculty of the institution, and in various other places in Ohio. While on this tour, the Lord wonderfully blessed his labors, and gave him favor in the sight of the people. It was arranged for him to remove his family into that region of country to spend the winter, and lecture in Cleveland and vicinity. This movement awakened an interest in that part of the country, which has been increasing to the present time.

“After the close of the Newark camp or tent-meeting, the cold weather set in, and rendered it impracticable longer to continue these public, out-door meetings, and the laborers began to arrange for a winter’s campaign. Bro. Himes, together with Bro. Miller and others, returned to New York, and commenced a course of lectures in the church, corner of Catherine and Madison streets, where Bro. Storrs had been laboring with great success for a number of weeks. The interest still continued to increase beyond all expectation. An invitation was also given for a course of lectures in the Methodist Protestant church, in Anthony street, under the pastoral care of Bro. E. Jacobs. This invitation was accepted by Bro. A. Hale, and attended with a great blessing. Bro. Jacobs, and many of his church embraced the doctrine, and began immediately to proclaim it with power.

“THE MIDNIGHT CRY.

“Such was the interest in New York City, that it was determined by Bro. J. V. Himes, to commence a daily Advent paper, and publish it at least for four weeks, in which the principal arguments sustaining our views were to be embodied and given to the public in a cheap and popular form. The paper was commenced in the latter part of November, 1842, entitled _The Midnight Cry_. It was principally under the editorial supervision of our beloved and faithful brother, N. Southard. The twenty-four numbers were published, and ten thousand copies of each number circulated. Most of these were gratuitously distributed through the post-offices at the expense of the publisher. Of course, such a distribution could not fail to awaken an interest throughout the country, of the most salutary character. Thousands were enlightened and instructed, and embraced the doctrine, who never heard a lecture on the subject. The ‘_Cry_’ has been continued as a weekly paper up to the present time, and has each successive week been extending its sphere of usefulness, and cheering the hearts of thousands of lonely pilgrims in every part of the land.

“In February, 1843, Bro. Miller and Bro. Himes visited Philadelphia, and gave a course of lectures, with very great effect. The city was convulsed throughout with the influence of the lectures. Saints rejoiced, the wicked trembled, backsliders quaked, and the word of the Lord ran and was glorified. It is doubtful whether Mr. Miller ever gave a course of lectures with greater effect than at that time. It placed the cause on a permanent foundation in the city, and prepared the way for extending it into the South and West. A book-room was opened in the city early in January, and a small penny paper, the _Philadelphia Alarm_, was issued. Thirteen numbers of it were published, about four thousand copies per number.”

Efforts were now made in Washington, D. C., and Pittsburgh, Va. “Indeed, the whole West seemed ripe and ready for harvest. Letters written from Pittsburgh, and published in the _Midnight Cry_, soon aroused the friends at the East, and a number of lecturers immediately started for that field of labor. The Advent banner was unfurled in Cincinnati, and from thence the light has been spreading all over the western and southern country.

“Returning from Pittsburgh, about the middle of March, the _Philadelphia Alarm_ was merged in the _Trumpet of Alarm_, a paper containing the diagrams of the visions of Daniel and John, and a connected view of the Advent doctrine, gotten up for the express purpose of circulating in the West and South. From twenty-five to thirty thousand copies of it have been circulated.

“While these things were going on at the West, the Lord was still at work in the East. By his gracious Providence, those beloved brethren, N. N. Whiting, J. B. Cook, and F. G. Brown, were brought into the faith and began to proclaim it aloud. The effect of it was electrical. Very many, who had previously looked upon the subject as beneath their notice, began to feel that it was possible, after all, that there might be something in it. This induced examination of the evidence, and that again produced conviction of the truth of the doctrine.

“In a manner too rapid to record, the Advent cause went forward during that winter. I am aware that history loses more than half its interest from the absence of its details; but such are the limits to which this sketch must be confined, it is impossible to enter into the minutiæ of the thing. All that can be done will be to record the outlines of the story.

“Then, again, Bro. Fitch’s mission in Ohio resulted in the establishment of a Second-Advent paper in Cleveland, which has proved an instrument of great good to the cause in that section of the country. Brn. H. B. Skinner and L. Caldwell, who spent the winter in Canada East, also commenced a paper there, devoted to the cause.

“As the summer opened, preparations were made for tabernacle and camp-meetings. East, West, and North, they were appointed and held; most of which were attended with the special blessing of God on the people, and greatly extended the knowledge of the Advent views. The same anxiety to hear on the subject, which has characterized the doctrine from its beginning, marked it still. Not only in places where it had gained a foothold, but in new places where it had never been proclaimed, the greatest anxiety to hear was manifested.

“Bro. Himes undertook the task of again sustaining _the great tent_, and going with it into western New York. This he, in connection with other brethren, carried through. Up to that time, no permanent interest had been created in that part of the country. But from the holding of the tent-meetings in Rochester and Buffalo, the subject took a strong hold on the community through that region of country, and has been steadily going forward ever since.

“From Buffalo, the tent was taken to Cincinnati, Ohio, and a full exposition of the Advent doctrines given to the people. Several courses of lectures, however, had been previously delivered in that city, and the people were thus prepared to improve the privilege of the tent-lectures. There had also been several camp-meetings in the vicinity of the city; so that a great interest prevailed in the country to obtain light on the subject.

“In connection with each of the tent meetings, an Advent paper was published, in which the main points of the Advent doctrine were given to the people, with great effect.

“We have not space for a full account of the numerous incidents which marked the labors of the summer and autumn of 1843. But it must be recorded, to the praise of God’s glorious grace, that the work of the Lord went steadily forward, bearing down all opposition, from whatever source.

“We were deprived, during the entire spring and summer, of the labors of our beloved Bro. Miller, who was confined to his house by a painful sickness for a number of months. In the fall of the year, as his health improved, he again commenced his arduous work: first making a tour through New England, and then into western New York. During the eight weeks which he spent in the latter tour, he preached eighty-five times, besides all the other duties which devolved upon him, incidental to such a journey. Never were his labors attended with better results, or received with greater pleasure, than during that journey. ‘The good seed,’ ‘the word of the kingdom,’ still found good ground, into which it fell, took root, and brought forth fruit.

“During this visit to the west, among other places, he visited Lockport, New York, the residence of Elder E. Galusha, so well known in the Baptist church in the United States. He had been for several months more or less exercised on the subject of the coming of the Lord, and had given it a very candid examination, but had never fully committed himself to it until Bro. Miller’s lectures in the church of which he had the pastoral charge. He, from that time, became a decided advocate of the doctrine, and has since devoted himself to its advocacy.”

MR. MILLER’S VISIT TO WASHINGTON.

“It had long been in contemplation, by Bro. Himes, in company with Bro. Miller, to visit Washington city, District of Columbia, and sound the alarm in the capital of the nation; but no opportunity presented itself for so doing until the past winter. Commencing in Boston, they lectured in that city, and from thence came to New York, delivering a course of lectures to a numerous audience; from thence visited Philadelphia, spent a week, and gave a course of lectures to an immense concourse of people, with very great effect. From Philadelphia, he, in company with the writer, went to Washington and commenced a course of lectures, February 20, 1844. Two weeks were spent in different sections of the city, in presenting the doctrines of Adventism, and the evidences of the speedy coming of the Lord. The attendance was good, and the interest to hear, deep. A greater revolution in public sentiment has rarely been witnessed in so short a time, than was brought about in Washington, in reference to the Advent doctrine.

“During our stay in Washington, besides the papers and books which were carried on from the North, a paper was commenced there, called the _Southern Midnight Cry_. Two numbers were published and circulated in Washington and vicinity, and another in Baltimore, while Bro. Miller was giving his course of lectures in that city. Thus ended the winter of 1843-4, and brought us to the point which had so long been before us--the end of the Jewish year 1843.”

THE TERMINATION OF THE PROPHETIC TIMES.

“As might be expected, as the crisis, the 21st of March, approached, there was a very general expectation of an entire overthrow of the whole system of Adventism. It was supposed that those who had embraced it, if the appointed time should pass, would yield the whole question. But they had not so learned the Bible. The doctrine does not consist in merely tracing prophetic periods, although that is an important part of the work. But the whole prophetic history of the world is given in the pages of inspiration, is recorded in history, and affords indubitable evidence of the fact, that we have approached a crisis. And no disappointment respecting a definite point of time can move them, or drive them from their position relative to the speedy coming of the Lord. And it yet remains to be shown that our calculations of time are not correct, and are only in error relative to the event which marked its close. This is the most likely. There are, at present, some who falter, but comparatively few, however, who have given up the cause. Most stand unmoved amidst all the scoffs and jeers of a reviling world.”

MODES OF OPPOSITION.

“It has usually been the fact that, as soon as the doctrine of the Lord’s speedy coming has been presented in any place, the clergy, in the course of one or two weeks, would begin their attacks from the pulpit. The usual argument has been--

“1. ‘Of that day and hour knoweth no man;’ yet these men profess to know the very time when the Lord is to come. Yes, they profess to know more than the angels, or even the Son of God himself.

“2. The Lord cannot come until after the millennium, during which the whole world is to be righteous, and the lion eat straw like the ox, &c.

“3. The Jews must be brought in, and restored to Palestine, before that day comes.

“4. It is to come as a thief, as a snare, &c., on all them that dwell on the earth. But now there are so many who are looking for it, that it cannot come as a snare.

“5. It cannot come now, because there are so many learned and holy ministers and Christians, that if it should come now, it would take them by surprise. The Lord will not come without their knowing it.

“6. The world is yet in its infancy; the arts and sciences are just beginning to come to maturity, and fit the world to live, and it cannot be that the Lord will come now and destroy it all.

“7. Then again there is so much waste land to be occupied in the western country, land which has never yet been cultivated at all, that it is not at all reasonable that the Lord should destroy it all before it has been improved.

“8. But the great argument, the one which has proved the most effectual, has been, that this vision of Daniel viii has nothing to do with the coming of Christ, or setting up of God’s everlasting kingdom. It simply refers to Antiochus Epiphanes, and his persecution of the Jews, and desecration of the temple, some 160 odd years B. C. Thus we have the abomination of desolation spoken of by Daniel the prophet, for which the Saviour taught his people to look, about two hundred years before the instruction was given.

“To the foregoing might be added a number more of the same class, _professedly_ drawn from reason and Scripture, but none of them more formidable than those already recorded. Do you smile, gentle reader, at the idea of calling these arguments? Yet, you may be assured that each of them in turn has been urged by grave men, calling themselves doctors of divinity.

“But the most wonderful and overwhelming of all arguments which have ever been presented against the doctrine, is, ‘Mr. Miller has built some stone wall on his farm!!’ But, I forgot myself; I said the most wonderful; there is another quite its equal: ‘Mr. Miller refuses to sell his farm!!’ How, oh! how can Christ come, when Mr. Miller will not sell his farm?

“But this is not all; for the truth is, ‘Mr. Himes has published and scattered (a large part of them gratuitously) more than five millions of books and papers. He must be engaged in a speculation; and how can the Lord come? Oh! how can he come?’

“But to be serious; a word on this subject is due these men, and the cause whose advocates they have been. For those who have known William Miller, and have known his personal history, it is not needful we should write. But there are those who know him not; on their account it is, that this memento is here inserted.

“When Mr. Miller first commenced the advocacy of the Advent doctrine, he was engaged in agricultural pursuits. He had a farm of his own, was surrounded by an interesting family, and possessed all that could make life easy and agreeable. When the Lord called and thrust him out into this work, he was in the decline of life, without the advantages of an academical education, without experience as a public speaker, without ecclesiastical preferments, except as a valued and worthy lay member of the Baptist church; the prejudices of both the church and world were decidedly against all attempts to understand the prophetic scriptures, with many other discouraging circumstances. Yet, in the face of all discouragements, he went forth taking nothing; but as freely did he bestow on others the light which God had given, as he had received it.

“For a number of years after he began this work, he traveled extensively, lectured frequently, endured privation and scoffing, and paid all the expenses of his journeys from his own funds. At the same time he had a large family dependent on him for their subsistence, besides keeping open doors for all the Lord’s servants who should choose to come under his roof; where they were always sure to find a hearty welcome.

“After pursuing this course for some years, he arranged his domestic affairs, by giving up his farm into the hands of his sons, so as to sustain his family, and have an annuity of one hundred dollars, to clothe himself and meet his other incidental expenses. In this way he continued to travel far and near, wherever Providence opened the way, and for the most part bearing his own expenses. This he did until his journeys became so numerous, long and expensive, as to exceed his income. Then he permitted the people among whom he labored to pay his traveling expenses. But he has not received enough, since he began his work, to sustain him in it. From the sale of his books he has received no profit. It has been no part of his business to lay up treasures on earth, or accumulate wealth by the gospel of God’s grace.

“Amidst all the vile and reproachful epithets which have been heaped upon him, all the false and scurrilous reports which have gone the rounds of both pulpit and press, as well as private circles, he has gone on, still pursuing the even tenor of his way, accomplishing the mission on which he set forth. If his remarks concerning the attacks which have been made upon him, have sometimes seemed severe, it will not be wondered at, when it is recollected that it is nothing else but the severity of truth. We will not pretend to say that he has never erred; but this we do say, while we confess, that ‘to err is human,’ few men have gone through an enterprise like this, with fewer errors or blemishes than William Miller.

“So, likewise, in exposing and reproving the growing corruptions of the church and ministry, he has been thought by many too severe. But this, too, has consisted in the severity of truths which few, in an age of degeneracy like this, had either the independence or courage to speak out. He has spoken aloud what others have thought and repeated only in private. Yet, after all, who that knows the man, but loves him? Take him all in all, where could an instrument be found better qualified for the station he has filled?

“A few words respecting that faithful and devoted friend of the cause of Adventism, J. V. Himes, must close this part of the present work. From the position he has occupied in the front of the battle, the most deadly shafts of the enemy have been aimed at him. The generous spirit of self-sacrifice with which he came forward and exerted every nerve for the advancement of this great work, excited at once the envy, the wrath, the anger and calumny of the whole host of foes to the doctrine. And no means which could be devised to blast his influence has been wanting from that to the present time. But through grace he has thus far triumphed. I believe the providence of God raised up J. V. Himes as an associate and fellow helper of Mr. Miller, in the great work of arousing the church and the world to prepare for the coming of the Lord; and that he has performed the work with fidelity to God and man, and honor to himself.”

EXTENT OF THE WORK.

“We look upon the proclamation which has been made, as being the cry of the angel who proclaimed ‘the hour of His judgment is come.’ Rev. xiv, 6, 7. It is a sound which is to reach all nations; it is the proclamation of ‘the everlasting gospel,’ or ‘this gospel of the kingdom.’ In one shape or other, this cry has gone abroad through the earth wherever human beings are found, and we have had opportunity to hear of the fact. Within the last six years, publications, treating on the subject, have been sent to nearly every English and American missionary station on the globe; to all, at least, to which we have had access.

“Then again, the great religious papers of the country have all aided in this work; for some of them have published our views, as written by friends, and others have published reviews and everthrows, in which our arguments must be presented, in order to refute them.

“By these the truth has been spread into many places where it could not have reached by the ordinary means. Then again, the caricatures which have been scattered among the rabble, have carried the great point with them, the coming of the Lord to judgment, and the time of his coming.

“The secular press has contributed, in no small degree, to increase and spread an interest on the question. Even the foolish and false statements which have been put forth, have, in some instances, only turned out for the advancement of the work of God. The story, for instance, which was started by the New York _Sun_, that Mr. Miller had fixed on the 23d of April, 1843, as the time for Christ to come, although entirely false and baseless in itself, yet was so widely circulated, that there was scarcely a place known where the report was not heard and an interest awakened.”

ADVENT BOOKS.

“These have been greatly multiplied within the last four years. As already remarked, the first and most important work published, was Mr. Miller’s lectures. That volume may be regarded as the seed from which all the rest have germinated. The works of Miller, Ward, Hale, Bliss, Fitch, Storrs, Brown, Hervey, Cook, Whiting, Starkweather, Hawley, Litch, Fleming, Cox, Sabine, &c., constitute the Second Advent Library, and exhibit the views which have been presented to the public by the lectures. Other sheets and pamphlets have been published.

“Some of the sheets which have been published and circulated have accomplished a vast amount of good. The ‘Clue to the Time,’ written by Bro. L. Hersey, a shoemaker in Boston, and a city watchman, with a diagram, has been the means of great good. Eternity alone will reveal the many precious souls who have been led to look for the Lord’s coming from the reading of one of those sheets.”

LECTURERS AND WRITERS.

“The mass of lecturers who have been raised up and thrust forth into this work, have been men of sound minds, warm hearts, full of zeal for God and the salvation of men. They have made no great pretensions to learning, in its common acceptation; but yet, as a general thing, they have been close students of the Bible, making it a self-interpreting book. Nor have they been altogether inattentive to history as their time and means have allowed. It is true that, so far as they have been successful in their work, the excellency of the power has been of God.

“But there have been some raised up among us of commanding talents and acquirements; men, who need not blush to stand by the side of the wise and learned of the earth. These were raised up at a time when such assistance was needed, and God has accomplished his work by them. The Advent writings exhibit minds accustomed to think and reason, as well as read. Although the mass of the books lay no claim to literary merit, yet they have done more to promote a sound, healthy, moral literature, than any other books of the age. They have so selected and arranged historical incidents, in connection with the prophetic scriptures, which embrace the history of the world, as to invest that history with an interest which the mass of readers never before saw or felt. If they have promoted the study of history, much more have they induced a careful study of the Scriptures.

“It is a lamentable fact, that although this is an age of Bibles, yet the great body of professing Christians know but little what that Bible contains. And wherever Advent books have been circulated, instead of superseding the use of the Bible, as most books do, they almost invariably send the reader to the sacred storehouse. Nothing ever given to the public has excited so much interest in the study of the Bible as the proclamation of ‘the hour of His judgment.’ A course of lectures in a village, would open a door for the sale of more Bibles in a week than would have been sold before for years. Whatever may be the final issue of this question, so far its fruits have been of the best character.”

WHAT ADVENTISM HAS ACCOMPLISHED.

“1. When this cry first commenced, the prophecies were generally looked upon as a book of mysteries, which it was presumption, if not sacrilege, to attempt to understand or explain. That spell has been broken, and the Christian public understand that those deeply-interesting portions of the word of God are also a part of his revelation to man. And even the clergy, of all orders, have been constrained to speak out and give some explanation of the prophecies, however crude it might be.

“2. The fable of the world’s conversion, and the universal triumph of Christianity, which almost universally prevailed ten years ago, has been exploded, and the church now understands that the Man of Sin is to remain in the world until the Lord comes and destroys him by the brightness of his coming. That there is to be no millennium until ‘the first resurrection,’ at the coming of the Lord. That idea cannot be made to grow again as it has done.

“3. That kindred doctrine, the return of the Jews to Palestine, where they are again to be exalted to peculiar privileges, is exposed, and the old apostolic doctrine, that there is no respect of persons with God, is made to stand out in bold relief, so that the church must see and acknowledge it to be the truth of God.

“4. It has produced a very general conviction on the public mind, that we are near the end of time, and just ready to appear before the bar of God. The general outlines of prophecy, as exhibited in the four great kingdoms, is seen and acknowledged by very many to be nearly accomplished. And hence the conviction fastens on the mind, that the end of all things is at hand.

“5. It has developed a vast amount of German rationalism, neology and infidelity in the church, and has demonstrated the fact, that nearly or quite all the theological schools are under its influence. And it has proved, that if the Lord does not come speedily and end the strife, that the country must soon be flooded with this system of neology.

“6. Wherever it has gone, the Advent doctrine has awakened sinners, reclaimed backsliders, quickened believers, and promoted the cause of God generally. Thousands on thousands can witness the truth of this remark in their own experience; and will have cause to bless God eternally for the Advent doctrine and Advent preaching.

“7. It has shown professedly orthodox ministers to be so degenerate in their sentiments as to make common cause with infidels and Universalists against the coming of the Lord. And has also shown the church to be so degenerate as to cast out her children for looking for and speaking of the return of her Lord.

“8. It has given to the church and world a simple, plain, common-sense system of interpretation of the sacred canon, so that every man, who will take the trouble of reading the Bible and collating the different portions of it, may understand the word of God without the aid of learned commentaries.”

PERMANENCY OF THE WORK.

“No provision has been made for the establishment of permanent institutions among Adventists. Indeed, we have no means of ascertaining the number of ministers, and others, who have embraced the Advent faith. We only know that there are several hundred congregations, and a still larger number of ministers, who have publicly professed the faith, besides many who still remain in the churches of the land. Those who have espoused this cause have honestly believed in the coming of the Lord ‘about A. D. 1843;’ and as honest men they have kept to their work of sounding the alarm. All peculiarities of creed or policy have been lost sight of, in the absorbing inquiry concerning the coming of the heavenly Bridegroom. Those who have engaged in this enterprise are from all the various sects in the land--Protestant Episcopal, Methodist Episcopal, Methodist Protestant, Primitive Methodist, Wesleyan Methodist, Close Communion Baptist, Calvinistic and Armenian Baptists, Presbyterians, Old and New School Congregationalists, Old and New School Lutheran, Dutch Reformed, &c., &c. All these have agreed to work together for the accomplishment of a certain object; and the organization to which this has given rise, so far as there is anything which may be called an organization, is of the most simple, voluntary and primitive form. While the engrossing and scriptural character of the grand object has kept those who have been brought under its influence above the considerations which so generally divide the household of faith, it has also made them frank and kind in expressing their minor differences, and forbearing toward each other on subordinate questions upon which they may not see alike. And in this is their strength.

“In 1842, Robert Winter, an Englishman by birth, and a Primitive Methodist by profession, fell in with the Adventists in this country and embraced the doctrine. In the fall of the year he resolved to return to England, and proclaim the coming of the Lord. He did return, and commenced the work. God owned his truth, and it took effect, and many have been raised up to join with him in spreading the light through these islands of the sea. Last summer camp or field meetings were held in different parts of England with great success.

“Books and papers to a large amount have been sent to England, and scattered abroad through the country; and several books and papers have been republished in that country with great effect.

“The British provinces adjoining the United States, have been visited and furnished with the light. Our beloved brother Hutchinson, in Montreal, has published a large amount of matter in his paper, _The Voice of Elijah_, and sent it over the United Kingdoms.

“But I must close this brief sketch of the rise and progress of Adventism, or my space will be more than full. But a few only out of the multitude of incidents which should enter into a work of this kind have been noticed. But this is all we have room to give in the present sketch. The Judge is at the door, and will make a more full and accurate development of this great work than human heart can indite or hand record. Concerning Adventism, it may be truly said, ‘What hath God wrought?’

“No cause of a moral or religious character, probably, ever made so rapid advances as the cause of Adventism. Its votaries have usually been the most humble, pious, devoted members of the different churches; men and women who love their Lord, and to whom the thought of his glorious advent has been a source of sweetest pleasure. The hand of Providence has everywhere opened the way, and provided the means for doing all that human means could do. None of the lecturers have made themselves rich, or even held what little they had when they embarked in the enterprise. Everything has been freely sacrificed when the cause demanded it. Never have a set of men labored more faithfully and zealously in the cause of God, or with purer motives. But their work is with the Lord, and their record on high.

“It is asked what we intend to do, now the time is expired? Our answer is, we intend, by the Lord’s help, to spread the glad tidings of the kingdom of God until it appears. The arguments which have been presented on the prophetic history and periods, together with the signs of the times, have lost none of their strength; and we purpose to continue presenting them until the Master comes, that we may be found giving his ‘household meat in due season.’”

THE EXETER, N. H., CAMP MEETING.

It was in the month of August, 1844, that the memorable Second-Advent camp-meeting was held at Exeter, N. H. This meeting was large. It was the occasion of a general rally from all parts of New England, and many were present from other States and from the Canadas. There were many tents upon the ground, some of them resembling houses of worship, in size and shape, more than the small tents usually seen upon Methodist camp grounds. These furnished ample accommodations for the thousands of believers present.

There was a general agreement with all Adventists at that time, that the special providence of God had directed the Advent movement. But the farthest point to which the Jewish year could be extended, reaching from March, 1843, to March, 1844, had passed, and believers were left in a state of suspense and uncertainty, evidently not enjoying all the inspiring influence of the Advent hope and faith they felt under the proclamation of definite time. And there were other things besides the passing of the time, that cast a degree of general gloom over the Second-Advent cause at that time.

Storrs’ Six Sermons on the immortality question were being widely circulated among Adventists, and the doctrine of man’s unconsciousness in death and the destruction of the wicked, was being adopted by some and regarded with favor by many. The time had come, in the providence of God, for this question to be agitated. But its importance could not then be seen by any as it is now regarded since the rise and wide-spreading, desolating influence of Spiritualism. Those Second-Advent editors and lecturers, such as Litch, Hale, Bliss, Himes, and Miller, who did not agree with Mr. Storrs, not only failed to see that good could result from the agitation of the subject, but were grieved that the once united and happy flock, who were looking for the immediate return of the great Shepherd, should have their minds divided by this question. And these men, who felt the responsibilities of the great Advent cause, are not to be censured too much for their fears, nor blamed too severely for their efforts to avoid the discussion of so sensitive a question.

And while it was being feared that a portion of the Advent body were having their minds diverted from the all-important work of warning the world of the soon-coming of the Son of man, by an unnecessary discussion of the immortality question, others were causing divisions, and were bringing much labor and perplexity upon the leading men in the cause, by urging upon the flock extreme views of entire consecration, or Christian perfection, then taught by the Methodists, the men of the Oberlin school, and others. And not a few men and women appeared in the Advent ranks who professed to be wonderfully led by the Holy Spirit. These took their position in advance of their brethren. Many of them soon became self-righteous, and, notwithstanding their apparent humility, were proud of their spiritual attainments. So wonderfully impressed to do this or that, and so directly taught by the Holy Spirit in relation to their entire duty, how could they err? The idea of mistakes on their part, in doctrine or in duty, was banished from them.

Viewing themselves far in advance of their brethren, they were ready to teach even their teachers. And supposing themselves directly taught by the Holy Spirit, they were ready to reject the instructions and corrections of those who labored to help them. Such persons usually advance rapidly in their wild career. They soon fall under the direct power of Satan, to be impressed and tempted by him to do this or that thing which may be sinful. They labor under the terrible deception that all their impressions are from the Holy Spirit, and must at all hazards be promptly obeyed. God pity the poor fanatic, who is thus goaded on by the Devil to disgrace himself and wound the cause of Christ. In no case could Satan strike the Advent cause so stunning a blow, and so completely cover it with reproach, as to lead on certain ones who bore the Advent name in the wild career of fanaticism.

And he knows when to strike. The world had just trembled before the solemn message of the Judgment hour, proclaimed with great boldness and power. And believers had lifted up one united voice in confident testimony relative to the period of their joyful expectations. But the time had passed, the world breathed easier, the scoffer triumphed, and believers felt that they had all they could do to hold fast, and not draw back to perdition. This was just the time for Satan to strike.

More or less had embraced the Advent faith from all those religious bodies where the idea was prevailing that Scriptural sanctification, purity and holiness, consisted chiefly in happy flights of feeling, and being led in the minutiæ of the Christian life by impressions. These had been stirred to the very depths of the soul by the proclamation of the second coming of Christ, and felt that if they ever needed holiness it was then necessary, to enable them to stand when he should appear, and that if they should ever follow the leadings of the Holy Spirit, it was then, as they were engaged in the preparatory work for the Judgment. And with their false notions of entire consecration, they were in readiness for the torch of fanaticism. If Satan could control these, and bring reproach upon the Advent cause, and sadden the hearts of those he could not destroy, he would gain a victory that would cause wicked men and demons to triumph.

There was upon the Exeter camp-ground a tent from Watertown, Massachusetts, filled with fanatical persons, as briefly described above. At an early period in this meeting, they attracted much attention by the peculiar style in which they conducted their seasons of social worship in their tent. These were irregular, very lengthy, frequently extending into hours of intermission and rest, continuing nearly all night, and attended with great excitement, and noise of shouting and clapping of hands, and singular gestures and exercises. Some shouted so loud and incessantly as to become hoarse, and silent, simply because they could no longer shout, while others literally blistered their hands striking them together.

The tent’s company from Portland, Me., of which I was one of the number, had pitched close by this tent from Watertown, before the condition of those who occupied it was generally known, little thinking of the annoyances they were to suffer from these fanatical persons. But these they endured for a while in the hope that they would be corrected and reproved. Seeing, however, that they were not the persons to be reformed, and that they grew no better, but, rather worse, the Portland brethren moved their tent to a distant part of the ground. But this act, showing the assembled thousands that we had no union with those we left, created sympathy for these fanatics, in not a few who viewed all the dangers of the way on the side of those who were disposed to formality. These joined with the Watertown people in the cry of persecution, and shouted glory to God over it, as if a new and brilliant victory had been gained.

By this time a general gloom was coming over the meeting, and ministers who had the burden of the work upon them, felt deeply. The wildfire was spreading, and how to stop it was the question. The people were told of the dangers of spiritual magnetism, and were warned to keep away from that tent. But this only caused a crowd of the curious, incautious, and those who claimed a right to investigate, and felt that they were responsible to no one, to gather round this tent. And it was evident that every hour some were being brought under this influence, several of whom were suffering impulse to ride over reason.

A minister, possessing more natural eloquence than piety and real moral worth, while attempting to preach from the stand, was rebuked by a clear voice from this tent, and thrown into confusion. “Don’t let me fall, brethren,” said he to the large congregation who were turning their attention to the tent from which came the voice. “Pray, and keep your minds upon the subject.” He did fall in spirit and freedom, and his effort was a decided failure.

Elder Plummer, of Haverhill, Mass., who had the especial charge of the meeting, made appropriate remarks upon the condition of things, with great solemnity and deep feeling. He then prayed, calling on God for guidance and help in that critical hour. He prayed like a strong man in agony, whose only hope of deliverance was in God. He then stated something of his opinion of the spirit of fanaticism on the ground, and exhorted the people to look to God for help, and not suffer their minds to be diverted by the interruptions and general noise of the faction on the ground, who were not in harmony with the great objects of the meeting. He stated, in the most solemn manner, that he had no objections to shouts of praise to God, over victories won in his name. But when persons had shouted “Glory to God” nine hundred and ninety-nine times, with no evidence of one victory gained, and had blistered their hands in striking them together with violence, he thought it was time for them to stop. But if they would not change their course, it was time for all who wished to be consistent Christians to withdraw their sympathy from them, and show their disapproval of their course by keeping entirely away from them.

These remarks helped the people generally, but not those who were wild with fanaticism. But none among the preachers and speakers generally had shown up to this time that they had the burden of the meeting upon them, excepting what was seen in Elder Plummer, in reproving existing wrongs. Several spoke from the stand, but they failed to move the people. God evidently had a special message for that people, to be attended with his signal blessing. Men of ability spoke of the great lines of prophecy, which proved that the advent of Christ was the next great event, and of the signs that the event was at the door; but this was as familiar to that crowd of intelligent believers as the alphabet. Just then, as one was speaking with but little force and interest, and the people were becoming weary of being told, in a dull, prosy style, what they already knew, a middle-aged, modest-appearing lady arose in the centre of the audience, and in a calm manner, and with a clear, strong, yet pleasant voice, addressed the speaker as follows:

“It is too late, Bro. ----. It is too late to spend our time upon those truths, with which we are familiar, and which have been blessed to us in the past, and have served their purpose and their time.”

The brother sat down, and the lady continued, while all eyes were fastened upon her.

“It is too late, brethren, to spend precious time as we have since this camp-meeting commenced. Time is short. The Lord has servants here who have meat in due season for his household. Let them speak, and let the people hear them. ‘Behold the Bridegroom cometh, go ye out to meet him.’”

This testimony seemed electrifying, and was responded to by choked utterances of “Amen,” from every part of that vast encampment. Many were in tears. What former speakers had said was forgotten, and the spirit of fanaticism, which an hour before lay upon the burdened feelings of the brethren and sisters like a ponderous leaden weight, was also forgotten. The attention paid to those in fanaticism, and the opposition they were able to call out, were just the coveted fuel to feed the unhallowed flame. And they were destined to triumph, unless the attention of the people could be fastened in another direction. This done, and their power was broken.

By the request of many brethren, the next morning, the arguments were given from the stand, which formed the basis of the tenth day of the seventh-month movement. The speaker was solemn and dignified, and showed to the entire satisfaction of that vast body of intelligent believers--

1. That all the evidences which had been relied upon as proof that the 2300 prophetic days of Daniel viii, would end in the year 1843, proved that they would terminate in 1844. The entire body of believers had been united, agreeing with William Miller that the 2300 days dated from the going forth of the commandment to restore and to build Jerusalem, B. C. 457. This point settled, the figures 1843 were readily found:

From 2300 Take 457 ---- And there remain 1843

But the speaker showed an error in this calculation. He stated that it would require 457 _full_ years _before_ Christ, and 1843 _full_ years _after_ Christ, to make 2300 full years, so that if the 2300 years commenced with the first day of B. C. 457, they would reach to the first day of A. D. 1844.

2. That this prophetic period did not commence with the year 457, in the spring, but in the autumn of that year. His reasons were--

_a._ That as the seventy prophetic weeks are the first 490 years of the 2300, and as the first seven weeks of the seventy, mark the time of the work of restoring and building Jerusalem in troublous times, the great period must commence with the commencement of the work of restoring and building, which did not commence in the spring, on the first month, when Ezra started from Babylon, but after he had reached Jerusalem, in the autumn, probably on the seventh month. “For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem.” Ezra vii, 9. This would give more than two months for necessary preparations for the work of restoring and building to commence on the seventh month, immediately after the great day of atonement.

_b._ That as the words of the angel to the prophet Daniel--“in the midst of the week he shall cause the sacrifice and the oblation to cease,”--mean that in the middle of the last week of the seventy, Christ should be crucified; and as he was crucified in the spring, that prophetic week of seven years must commence and close in the fall. Consequently the seventy weeks commenced and closed in the fall, and, therefore, the 2300 days terminate in the fall.

3. The speaker then introduced the arguments drawn from those types of the law of Moses which point to Christ, to prove that the second advent of Him who was then our High Priest would take place in the autumn, even on the tenth day of the seventh Jewish month. He reasoned that as the spring types, pointing to the great events connected with the first advent of Christ, were fulfilled, not only as to their nature and order, but as to time, so would the autumnal types, pointing to the second advent, be fulfilled as to time. See Lev. xxiii. The slaying of the passover lamb was a type of the crucifixion of Christ. Paul says, Christ our passover is sacrificed for us. 1 Cor. v, 7.

The sheaf of the first fruits of the harvest, which was waved before the Lord, was typical of the resurrection of Christ. Paul again says, in speaking of the resurrection of the Lord and all his people, Christ, the first fruits, afterward they that are Christ’s at his coming. 1 Cor. xv, 23. As this sheaf was like the grain in all the wide harvest-field, only that it was the first ripe grain, so Christ arose from the dead a sample of all the just to be raised at his second coming. Then all the saints will have glorious bodies, like that of their divine Lord. Phil. iii, 21.

The new meat offering was a type of the descent of the Holy Spirit on the day of Pentecost.

The speaker stated that Christ was offered a sacrifice for sinners on the fourteenth day of the first Jewish month, the very day and month on which the passover lamb had been slain for sixteen long centuries. That he was raised from the dead a sample of all the resurrected just on the very day of the month upon which the earliest ripe grain was waved before the Lord. And that the descent of the Holy Spirit on the day of Pentecost,--Pentecost meaning fifty,--was on the day of the month in which the new meat-offering was presented unto the Lord. That new meat-offering was fifty days from the presentation of the wave sheaf. The descent of the Holy Spirit upon the waiting disciples was on the day of Pentecost, or fiftieth day from the resurrection of their divine Lord. And, therefore, as the high priest, on the tenth day of the seventh month, on the great day of atonement, came out of the sanctuary and blessed the people, so Christ, our great High Priest, would upon the same day of the same month, come from Heaven to bless his waiting people with immortality. The conclusion seemed irresistible. And what gave it still greater force was the harmony of this position with the proofs presented, that the prophetic period of 2300 days would terminate in the fall.

The deepest solemnity pervaded the entire encampment. But one view was taken of the subject presented, by nearly all present, namely, that in all probability the speaker was correct, and that in a few short weeks human probation would close forever.

But what of the Watertown fanatics? In the intense interest upon the subject of time, taken by the entire crowd, these were forgotten. No one seemed to be affected by them, or troubled about them. In fact, they were quiet till they left the ground, and as dumb as if the special rebuke of the Lord was upon them. This fact, that fanaticism dried up before the solemn and searching time-message of 1844, like the morning dew before the midsummer’s sun, is of importance to those who suppose that that stirring proclamation caused fanaticism.

The next day, by unanimous request of the people, the same speaker repeated, with still greater clearness and force, the same proofs in support of the position that the fast-approaching autumn was the time for the great prophetic periods to terminate, and that the types pointed to the tenth day of the seventh month as the time for our great High Priest to come out of Heaven and bless his waiting people.

This was followed with solemn and stirring discourses in harmony with the time, from Elders Heath, Couch, and Eastman. The specifications of the parable of the ten virgins, down as far as the cry at midnight, seemed to have a natural and forcible application to the great Advent movement up to that time, and the words, “Behold the bridegroom cometh, go ye out to meet him,” already being heard from the lips of those who were looking to the seventh Jewish month for the coming of the Lord, had a solemn, subduing power in them, such as no others had. The first portion of the parable, and the application of it then made, I will here give:

“Then shall the kingdom of Heaven be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose and trimmed their lamps.” Matt. xxv, 1-7.

1. The ten virgins represent those then interested in the subject of the immediate second coming of Christ.

2. The lamps which the virgins took to light their way at the hour of midnight, represent the prophetic word of the Lord. “Thy word is a lamp unto my feet, and a light unto my path.” Ps. cxix, 105. “We have also a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place.” 2 Pet. i, 19.

3. The five wise virgins, who took oil in their vessels with their lamps, represent those who had faith, and the work of the grace of God wrought in them.

4. The five foolish virgins represent those professed believers who lacked true faith, and who had not the work of the grace and Spirit of God in them.

5. The tarry of the bridegroom, the delay in the parable, and the slumbering and sleeping of the virgins, represent the passing of the Jewish year, 1843, the disappointment, the suspense and uncertainty which resulted in loss of faith and zeal, manifested by believers before the time passed. It appeared evident that the period of hope deferred and general gloom since the close of the Jewish year, 1843, was the night of sleeping and slumbering.

6. The cry at midnight in the parable, “Behold the bridegroom cometh; go ye out to meet him,” represented the solemn message of the tenth day of the seventh month time, 1844, already being heard. It was suggested that the night of tarry in the parable represented half of the prophetic day, or six months, extending from the passing of the time in the spring, to the seventh month in the fall, and that the then present work of waking up under the cry, “Behold the bridegroom cometh, go ye out to meet him,” commenced in July, in the middle of the tarrying time, or at midnight.

And now the work of waking up the slumbering believers, and giving the last warning to the world, seemed to be crowded into a few weeks. Those who received the message felt the burden of the work. Language cannot describe the solemnity of that hour. And no one can have any just idea of it, only eye-witnesses upon the grounds, who saw, heard, and felt for themselves. The time for shouting, and display of talent in speaking, singing, and praying, seemed to be past. The brethren and sisters calmly consecrated themselves and their all to the Lord and his cause, and with humble prayers and tears sought his pardon and his favor. All those unhappy divisions and extravagancies, which had threatened the prosperity of the Advent cause, were lost sight of, and the watchmen, and the people also, were beginning to lift up one united voice, with strength and heartfelt solemnity, “Behold the Bridegroom cometh; go ye out to meet him.”

On returning from the Exeter camp-meeting, I visited the Advent congregation at Poland, Me., and attended camp-meetings at Litchfield and Orington. At these two camp-meetings ministers and people became imbued with the spirit of the seventh-month message. The evidences upon which it was based seemed conclusive, and a power almost irresistible attended it; and the fruits of this message everywhere were alike excellent. Whatever of differences of opinion, division in feelings and plans of action, or schisms of any kind that had sprung up during the time of suspense represented by the tarrying of the bridegroom, and the slumbering of the virgins, were now being swept away and lost sight of in the onward course of this mighty movement. The hearts of the believers were being united as never before.

The first evening of the Orington meeting I spoke to the people, and stated my convictions that Christ would come on the tenth day of the seventh Jewish month of that year. There was a tent’s company on the ground affected more or less with the spirit of fanaticism, and there was a great want of that solemnity in most all present, which characterized the recent camp-meeting at Exeter, N. H., where the evidences in favor of the tenth day of the seventh month had been presented.

As I spoke of the disappointment, the tarry, the slumbering and sleeping, and the cry, “Behold the bridegroom cometh, go ye out to meet him,” a death-like stillness reigned throughout the entire encampment. The application of Advent history thus far to these specifications of the parable seemed so natural and forcible as to convict all.

And there was no more heard the irreverent shout of the fanatic, nor the heartless prayer of the formalist, after that evening meeting. As in the days of Christ’s first apostles, all were pricked in the heart, and the inquiry of all seemed to be what they should do to be saved. The labor of that meeting, from that time onward to its close, was the presentation of the evidences that the 2300 prophetic days of Daniel would end that autumn, that the types pointed to the tenth day of the seventh Jewish month as the time for the second advent, and that we had reached the point in Second-Advent history where the slumbering ones were to be aroused by the midnight cry. To this were added practical sermons and solemn exhortations, setting forth the necessity of giving up the world, and consecrating all to the Lord. Social meetings were marked with great solemnity. Sins were confessed with tears, and there was a general breaking down before God, and strong pleadings for pardon, and a fitness to meet the Lord at his coming. And the humble disciples of the Lord did not seek his face in vain. Before that meeting closed, hundreds testified with tears of joy that they had sought the Lord and found him, and had tasted the sweets of sins forgiven.

The parting was most solemn. That was the last camp-meeting the brethren expected to attend on these mortal shores. And as brother shook the hand of brother, each pointed the other to the final gathering on the immortal shores at the grand encampment of the saints in the New Jerusalem. Tears flowed profusely, and strong men wept aloud. God grant that those who read these lines may see as good a day. And even now, although more than twenty years have passed since that meeting, and that parting scene, as I write, my being seems to be inspired with its solemn, humble spirit, and my tears will flow.

The ministers all fully believed that time was short, and now the work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering and sleeping ones. In company with one who professed the truth, I visited two towns each day, and sometimes spoke the same day in three different towns. Congregations were crowded, and every meeting was wonderfully marked with the presence of the Holy Spirit.

CHARACTER OF THE WORK.

As to the character of the work which resulted from giving what was called the midnight cry, it evidently was the special work of God. It was not, as many suppose, the result of fanaticism.

1. Because it bore the marks of the especial providence of God. It was not characterized by those extremes ever manifested where human excitement, and not the word and Spirit of God, has the controlling influence. It was in harmony with those seasons of humiliation, rending of heart, confession and complete consecration of all, which are matters of history in the Old Testament, and are made matters of duty in the New.

2. Because it was subversive of all those forms of fanaticism which had made their appearance somewhat in connection with the Second-Advent cause. And it is a fact, that Satan had crowded upon some who bore the Advent name, almost every stripe of fanaticism he had ever invented. But these were at once swallowed up by the solemn power of the midnight cry, as the rods of the magicians were by the rod of Aaron.

3. Because the work was marked with sobriety, humility, solemnity, reverence, self-examination, repentance, confessions and tears, instead of lightness, exaltation, trifling, irreverent expressions, self-justification, pride in spiritual things, voluntary humility and will worship, which generally characterize the conduct of fanatics.

4. Because the work bore the fruit of the Spirit of God, as set forth in the New Testament. It was evidently guided by wisdom from above. The apostle James declares this wisdom to be “first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.” Chap. iii, 17. Paul says that the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Gal. v, 22, 23. These are the good fruits of the work and Spirit of God, and these did all appear in an eminent sense as the results of the midnight cry.

But fanaticisms are the works of the flesh, the power of Satan being brought to bear upon the carnal mind.

It is true that Satan seeks to clothe his work, as far as possible, with that which may resemble garments of truth and righteousness. But the experienced observer will not fail to see that he, and those who are brought under his influence, come infinitely short of counterfeiting the work of God. He may succeed in blinding the eyes of men, so that they may not be able to discern the difference between the work of God and his imperfect mimicry. But the work of high Heaven he can not imitate. And when the work of Satan in fanaticism is carried out, and its terrible fruit is ripened into bitterness, its contrast with the fruit of the work and Spirit of God will be seen as wide as Beelzebub with Christ, perdition with all its terror and blackness of despair with the matchless glories of the kingdom of God.

Reader, there is a difference between the road to life, and that leading to death. And these do not lie side by side. They are in opposite directions. Do not be deceived by those who mix fanaticism with the work of God, and affirm that the compound all came from Heaven. Neither be deceived by those who, seeing evidence of fanaticism in some who have been connected with the Advent cause, denounce the entire movement as being the work of men, or of Satan. I here enter my solemn protest against making one grand Second-Advent chowder of all that in any way has been connected with the great Advent movement, of truth and error, of wisdom from Heaven, and the spirit and work of fanaticism, and then presenting it to the people as being all the work of Satan, or all the work of God. Such insult God by making him the author of fanaticism and confusion. They also please the Devil, by attributing the work of God which he has tried to mar, to his satanic power. That they might do this, and make no difference between the pure work of God and the results of his miserable efforts at counterfeiting, is the spur of his ambition.

But of all the great religious movements since the days of the first apostles of our Lord, none stand out more pure and free from the imperfections of human nature, and the wiles of Satan, than that of the autumn of 1844. In fact, after looking back upon it for more than twenty years as the greenest spot on all the way in which God has led his people, I do not see how it could have been better, at least so far as the direct providence and work of God is concerned. It was beyond the control of human hands, or human minds. Men and demons sought to hinder and to mar this work, but the power that attended it brushed away their influence, as you would remove a spider’s web, and there stood the work of God free from the print of a man’s hand.

But as the reader will be better edified by reading the statements and experience of those ministers who had the burden of the work upon them, and were imbued with the spirit of that solemn message, I will here let them speak in confirmation of the foregoing statements.

Elder George Storrs, New York, September 24, 1844, says:

“I take up my pen with feelings such as I never before experienced. _Beyond a doubt_, in my mind, the _tenth day_ of the _seventh month_ will witness the revelation of our Lord Jesus Christ in the clouds of heaven. We are then within a _few days_ of that event. Awful moment to those who are unprepared, but glorious to those who are ready. I feel that I am making the _last appeal_ that I shall ever make through the press. My heart is full. I see the ungodly and sinner disappearing from my view, and there now stands before my mind the _professed believers_ in the Lord’s near approach. But what shall I say to them? Alas! we have been _slumbering_ and _sleeping_, both the _wise_ and the _foolish_; but so our Saviour told us it would be; and ‘thus the Scriptures are fulfilled,’ and it is the last prophecy relating to the events to precede the personal advent of our Lord; now comes the true midnight cry; the previous was but the alarm. Now the real one is sounding; and oh, how solemn the hour! The ‘virgins’ have been asleep or slumbering; yes, all of us. Asleep on the time; that is the point. Some have indeed preached the seventh month, but it was with doubt whether it is this year or some other; and that doubt is now removed from my mind. ‘Behold the bridegroom cometh,’ this year, ‘go ye out to meet him.’ We have done with the nominal churches and all the wicked, except so far as this cry may affect them; our work is now to wake up the ‘virgins’ who ‘took their lamps and went forth to meet the bridegroom.’ Where are we now? ‘If the vision tarry, wait for it.’ Is not that our answer since March and April? Yes. What happened while the bridegroom tarried? The virgins all slumbered and slept, did they not? Christ’s words have not failed, and ‘the Scriptures cannot be broken,’ and it is of no use for us to pretend that we have been awake. We have been slumbering; not on the fact of Christ’s coming, but on the time. We came into the tarrying time; we did not know ‘how long’ it would tarry, and on that point we have slumbered. Some of us have said in our sleep, ‘Don’t fix another time;’ so we slept. Now the trouble is to wake us up. Lord, help, for vain is the help of man. Speak thyself, Lord. Oh! that the ‘Father’ may now ‘make known’ the time.

“To illustrate the position we have occupied. Time--the preaching of definite time for the coming of our Lord, was what led us to take our lamps, and go forth to meet the Bridegroom. The great truth, our Lord Jesus Christ is coming again, personally, to this earth, was, so to speak, the rope let down from Heaven, made fast to the throne of God, equally immovable as that throne; by faith, as with both hands, we took hold of that rope; under our feet we had solid platform, time, where we stood, and all opponents could not remove it, nor make us let go of the rope. There we stood, and rejoiced in the ‘blessed hope.’ What our opponents never could and never did do, the end of the supposed Jewish year 1843 effected, viz: swept away our platform from under us, and left us with nothing but the rope to hold on by. Did we let go? Some have, and drawn back to perdition. But many have continued to hold by the rope. The scoffing winds have beat against us severely, and we have swung in the air, the sport of our opponents. They told us we were now with them, looking for the Lord’s coming, but without any definite time; and we have been compelled to admit it, but have refused to let go the rope, saying, ‘If the vision tarry, wait for it.’ But we have not known how long we were thus to swing upon the rope, without a foundation for our feet; and we have not felt the same joy and glory that we did when we stood on definite time. God has been trying our faith, to see if we would hold on. Now, once more, he offers us a platform on which to stand. It is in the twenty-fifth chapter of Matthew. Here we have the chronology of the tarrying time, and its duration. ‘If ye shall receive it,’ you will find once more your feet upon a rock, and the glory that the first belief in time produced in our breast, returns with a large addition to it, even a ‘joy unspeakable and full of glory.’

“The present strong cry of time commenced about the middle of July, and has spread with great rapidity and power, and is attended with a demonstration of the Spirit, such as I never witnessed when the cry was ‘1843.’ It is now literally, ‘Go ye out to meet him.’ There is a leaving all, that I never dreamed could be seen. Where this cry gets hold of the heart, farmers leave their farms, with their crops standing, to go out and sound the alarm, and mechanics their shops. There is a strong crying with tears, and a consecration of all to God, such as I never witnessed. There is a confidence in this truth such as was never felt in the previous cry, in the same degree; and a weeping or melting glory in it that passes all understanding, except to those who have felt it.

“On this present truth, I, through grace, dare venture all, and feel that to indulge in doubt about it would be to offend God, and bring upon myself ‘swift destruction.’ I am satisfied that now, ‘whosoever shall seek to save his life,’ where this cry has been fairly made, by indulging in an ‘if it don’t come,’ or by a fear to venture out on this truth, ‘shall lose’ his life. It requires the faith that led Abraham to offer up Isaac, or Noah to build the ark, or Lot to leave Sodom, or the children of Israel to stand all night waiting for their departure out of Egypt, or for Daniel to go into the lion’s den, or the three Hebrews to go into the fiery furnace. We have fancied we were going into the kingdom without such a test of faith; but I am satisfied we are not. This last truth brings such a test, and none will venture upon it but such as dare be accounted fools, madmen, or anything else that Antediluvians, Sodomites, a lukewarm church, or sleeping virgins, are disposed to heap upon them. Once more would I cry, ‘Escape for thy life;’ look not behind you; ‘remember Lot’s wife.’”

N. Southard, editor of the _Midnight Cry_, September 26, 1844, says:

“Before God, whose swift, approaching judgment will bring every secret thing to light, I wish to say, that up to this hour my professed consecration to him has not been complete. If this fact makes me a hypocrite, I have been one. I have not been dead to the world. If all Christians are dead to the world, I have not been a Christian. But I now say, let Christ be all, and let me be nothing. He has a balm for every wound, for his blood cleanseth from all sin; and I, even I, can stand complete in him.

“After writing thus far, I kneeled and asked God for direction as to what I should say next. I arose and took my Bible, and opening it, read Rev. vii, 9-17: ‘After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb,’ &c. If this great multitude is admitted before the throne, is there anything to keep me from being there? They differ in every conceivable particular from each other, except in two. They have all washed their robes in the blood of the Lamb, and have all suffered great tribulation for his sake. Here, then, is the touchstone. Is your robe all washed clean in the blood of Christ? or have you been insulting him, by trying to patch up a robe out of the filthy rags of your own righteousness? Alas! I have thought that I could rest partly upon myself and partly on Christ. I now cast myself naked and helpless upon that mercy which saved the thief on the cross, which received denying Peter, which honored Mary Magdalene as the first witness of his resurrection, and which changed a persecuting Saul into a chief apostle.

“But can I bear the second mark? Can I joyfully endure tribulation for Jesus? Not in my own strength, but his grace is sufficient for me. In that grace I believe; Lord, help mine unbelief.

“One of my besetting sins has been a desire to please those around me, instead of inquiring simply, what would the Lord have me to do, to be, and to say. I confess this before the world, but I cannot confess that I have not thought I was doing right in publishing the evidence of Christ’s near coming. I have not been half enough awake to the greatness of the subject. May God forgive me in this thing, and grant me grace to be wide awake till he comes. Dear reader, are you awake? If not, it is high time to awake out of sleep.”

Elder F. G. Brown, October 2, 1844, says:

“I wish to say to all my dear brethren and sisters, who with me have been waiting for the kingdom of Heaven, that I am thoroughly convinced that we are now in that portion of the parable of the ten virgins, represented by the cry at midnight, ‘Behold the bridegroom cometh, go ye out to meet him.’ I fully respond to the cry; my expiring lamp has been re-kindled, and I am now permitted, by God’s grace, to see additional light blazing from the Scriptures, and all converging to one glorious point, the advent of our blessed Lord this very month! My dear friends, I have been in an awful, slumbering, sleeping state. I have been on the verge of perdition; though I have never ceased to cherish in my heart the great and leading doctrines of the Lord’s coming. I thought a few weeks ago that I was in a pretty good state; awful delusion! Look out for deception! Awake, and trim your lamps, or you will be lost after all!”

Elder J. Litch, late editor of the _Advent Herald_, Boston, October, 1844, says:

“I wish to say to my dear brethren and sisters, who are looking for the coming of the Lord on the tenth day of the seventh month, but especially to those who have hesitated on the question, that the strong objections which have existed in my mind against it, are passed away, and I am now convinced that the types, together with the signs of the times, are sufficient authority for believing in the Lord’s coming at that time; and henceforth I shall look to that day with the expectation of beholding the King in his beauty. I bless the name of the Lord for sending this midnight cry to arouse me to go out to meet the Bridegroom. May the Lord make us meet for the inheritance of the saints.”

William Miller, Low Hampton, N. Y., October 11, 1844, says:

“I think I have never seen among our brethren such faith as is manifested in the seventh month. ‘He will come,’ is the common expression. ‘He will not tarry the second time,’ is their general reply. There is a forsaking of the world, an unconcern for the wants of life, a general searching of heart, confession of sin, and a deep feeling in prayer for Christ to come. A preparation of heart to meet him seems to be the labor of their agonizing spirits. There is something in this present waking up different from anything I have ever before seen. There is no great expression of joy; that is, as it were, suppressed for a future occasion, when all Heaven and earth will rejoice together with joy unspeakable and full of glory. There is no shouting; that, too, is reserved for the shout from Heaven. The singers are silent; they are waiting to join the angelic hosts, the choir from Heaven. No arguments are used or needed; all seem convinced that they have the truth. There is no clashing of sentiments; all are of one heart and of one mind. Our meetings are all occupied with prayer, and exhortation to love and obedience. The general expression is, ‘Behold the bridegroom cometh, go ye out to meet him.’ Amen. Even so come, Lord Jesus.”

I will here give, as the closing testimony relative to the character of the seventh-month movement, one from the “Advent Shield,” published January, 1845. And let it be borne in mind that the “Shield” was a standard work, of 440 pages, for all Adventists at that time, and that the following testimony from it was not published till about three months after the seventh-month movement, when Adventists had taken time to review the past, and settle, as was supposed, upon a firm, united position.

“It produced everywhere the most deep searching of heart and humiliation of soul before the God of high Heaven. It caused a weaning of affections from the things of this world, a healing of the controversies and animosities, a confession of wrongs, a breaking down before God, and penitent, broken-hearted supplications to him for pardon and acceptance. It caused self-abasement and prostration of soul, such as we never before witnessed. As God, by Joel, commanded, when the great day of God should be at hand, it produced a rending of hearts and not of garments, and a turning unto the Lord with fasting, and weeping, and mourning. As God said by Zechariah, a spirit of grace and supplication was poured out upon his children; they looked to him whom they had pierced, there was a great mourning in the land, every family apart and their wives apart, and those who were looking for the Lord afflicted their souls before him. Such was its effect upon the children of God.

“While none could deny the possibility of the Lord’s then coming, and as the fulfillment of some of the types chronologically at Christ’s first advent rendered it highly probable that those which typified the second advent, would also be chronologically fulfilled, so general an awakening, and with such blessed fruits, could not but impress many minds; and those who were not convinced of the soundness of the typical argument, were led to regard it as a fulfillment of the parable of the ten virgins, in the twenty-fifth of Matthew,--as their arising to trim their lamps, after having gone forth to meet the Bridegroom, and slumbering while he tarried; so that the definite time was finally embraced by nearly all of the Advent faith. So universal a movement among those who a short time before were comparatively asleep on this question, could not be unnoticed by the world.

“The wicked, consequently, flocked to the various places of meeting, some out of idle curiosity to hear, others out of concern for their spiritual interests, and others still to scoff at solemn things. Those who believed they should so shortly stand in their Saviour’s presence, and whose works corresponded with their faith, could not but feel a nearness of access to God, and sweet communion with him; and the souls of such were greatly blessed. With a realizing sense of such a nearness of the greatest of all events, as we came up to that point of time, all other unnecessary cares were laid aside, and the whole soul was devoted to a preparation for the great event. God being more ready to give than we are to receive, does not permit any thus to plead in vain; and his Holy Spirit came down like copious showers upon the parched earth. It was then evident that there was faith upon the earth, such faith as is ever ready to act in accordance with what the soul believes that God has spoken; such faith as would, in obedience to a supposed command, bid all the pleasures of this world adieu, having respect to the recompense of reward. Such was a faith like that of Abraham’s when, at the command of God, he went out, ‘not knowing whither he went,’ nor withheld his only son; and here were those all ready to join the multitude, who through faith will inherit the promises.”

THE PASSING OF THE TIME.

The tenth day of the seventh month of the Jewish year 1844, came and passed, and left impressions upon the minds of believers not easily effaced; and although a quarter of a century has passed since that memorable period, yet that work has not lost its interest and force upon the minds of those who participated in it. Even now, when one who shared in that blessed work, and who feels its hallowed influence rekindling upon his mind--if in obedience to the injunction of the apostle when he says, “Call to remembrance the former days in which, after ye were illuminated, ye endured a great fight of afflictions, partly whilst ye were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used”--shall speak of that solemn work, of that consecration of all, made in full view of eternal scenes, and of that sweet peace and holy joy which filled the minds of the waiting ones, his words will not fail to touch the feelings of all who shared the blessings of that work and have held fast.

And those who participated in that movement are not the only ones who can now go back in their experience, and feast upon the faith-reviving, soul-inspiring realities of the past. Those who have since embraced the Advent faith and hope, and who have seen in the three messages, of Revelation xiv, the past consecration and blessedness, the present work of preparation, and the future glory, may go back with us to the autumn of 1844, and with us share the rekindling of the heavenly illumination. Was that our Jerusalem, where we waited for, and enjoyed, the outpouring of the Holy Spirit? Then as all Christians, as well as Christ’s first disciples who were present on the occasion, have looked back to the day of Pentecost with pleasure and profit, so may these who have embraced the doctrine of the Second Advent since the memorable seventh-month movement, look back to that period with all that interest those can who participated in it.

The impressions made and left upon the minds of believers were deep and lasting. However far one has since departed from God and his truth, there still remains upon the soul of the apostate traces of the work. Let him hear the subject afresh; let the simple facts be again brought before his mind, and he will feel upon this subject as he can feel upon no other. And those who took part in that work, who are far backslidden from God, yet cherish regard for the word of God and Christian experience, will yet feel deeply over this subject, and the faith of many of them will be resurrected to new life. God grant that these pages may prove a blessing to many such.

The disappointment at the passing of the time was a bitter one. True believers had given up all for Christ, and had shared his presence as never before. They had, as they supposed, given their last warning to the world, and had separated themselves, more or less, from the unbelieving, scoffing multitude. And with the divine blessing upon them, they felt more like associating with their soon-expected Master and the holy angels, than with those from whom they had separated themselves. The love of Jesus filled every soul, and beamed from every face, and with inexpressible desires they prayed, “Come Lord Jesus, and come quickly.” But he did not come. And now to turn again to the cares, perplexities, and dangers of life, in full view of the jeers and revilings of unbelievers who now scoffed as never before, was a terrible trial of faith and patience. When Elder Himes visited Portland, Me., a few days after the passing of the time, and stated that the brethren should prepare for another cold winter, my feelings were almost uncontrollable. I left the place of meeting and wept like a child.

But God did not forsake his people. His Spirit upon them still abode, with all who did not rashly deny and denounce the good work in the Advent movement up to that time. And with especial force and comfort did such passages as the following, to the Hebrews, come home to the minds and hearts of the tried, waiting ones: “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.” Chap. x, 35-39. The points of interest in this portion of Scripture are--

1. Those addressed are in danger of casting away their confidence in that in which they had done right.

2. They had done the will of God, and were brought into that state of trial where patience was necessary.

3. The just at this time are to live by faith, not by doubting whether they had done the will of God, but faith, in that in which they had done the will of God.

4. Those who should not endure the trial of faith, but should cast away their confidence in the work in which they did the will of God, and draw back, would take the direct road to perdition.

But why apply all this to the subject of the second advent? Answer: Because Paul applies it there. His words, in the very center of the foregoing quotation from his epistle to the Hebrews, forbid any other application: “For yet a little while, and he that shall come will come, and will not tarry.” No one will for a moment question that the second advent is the subject upon which the apostle treats. The peculiar situation of those who should be looking for the second appearing of Jesus, is the burden of his exhortation. And how wonderfully applicable to those who were sadly disappointed, tempted and tried, in the autumn of 1844, are his words. With great confidence had they proclaimed the coming of the Lord, with the assurance that they were doing the will of God. But as the time passed, they were brought into a position exceedingly trying to faith and patience. Hence the words of Paul to them, just then, and just there. “Cast not away therefore your confidence ... Ye have need of patience.... Ye have done the will of God.” To this decision of the apostle every true Adventist, who tasted the good word of God and the powers of the world to come, in the movement of 1844, will respond, Amen.

But how fearful the words which follow: “Now the just shall live by faith; but if any man draw back my soul shall have no pleasure in him.” As Adventists came up to the point of expectation in the blazing light of unsealed prophecy, and the rapidly-fulfilling signs that Christ’s coming was at the doors, they walked, as it were, by sight. But now they stand with disappointed hopes, and stricken hearts, and live by faith in the sure word, and the work of God in their Second-Advent experience. With these who hold fast, God is well pleased; but in those who draw back he has no pleasure. These believe to the saving of the soul; while those who become impatient, cast away their confidence in the way God has led them, and give it up as the work of man, or of Satan, and draw back to perdition.

This and many other portions of Scripture of like import, having a direct application to the condition of believers at that time, served not only as an encouragement to them to hold fast their faith, but as a warning to them not to apostatize. And a general impression remained upon the minds of believers for some time after the disappointment, that the seventh-month movement was in the direct providence of God, and that those who had been engaged in this work had done his will.

And according to the best light they then had, there was a general agreement that the seventh-month movement was the last great test, that the harvest of the earth was ripe for the sickle of the Son of man, and that the door was shut. That the salvation of the soul, or perdition, hung upon the manner in which those who heard treated that solemn message, I doubt not. And this is especially clear in the case of the disappointed believers after the time passed. In holding fast and believing, there was salvation; in drawing back, the result would be perdition. The view, however, that the harvest of the earth was ripe, and that the door was shut, was soon abandoned. But although all, long since, gave up this position as incorrect, I fail to see why they should be censured for taking it upon the passing of the time. In fact, the conclusion seems very natural, and I hardly see how they could have come to any other. I will here mention some of the reasons why such a conclusion was reasonable, if not unavoidable.

1. William Miller and others had taught that the door would be shut, and that probation would close a short time before the second advent. In a letter to Elder J. V. Himes, October 6, 1844, he said: “I am strong in the opinion that the next will be the last Lord’s day sinners will ever have in probation. And within ten or fifteen days from thence, they will see Him whom they have hated and despised, to their shame and everlasting contempt.”

2. And, certainly, that probation will close prior to the second advent is plainly taught in the following emphatic testimony from Rev. xxii, 11, 12: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And behold I come quickly.” I will only add, that the order of events here given is, first, the final decision of all men living at the close of probation, and, second, then follows the advent of Him who says, “And behold I come quickly.”

3. All true believers expected that probation would close as soon as the tenth day of the seventh month. And as the time of expectation drew near, their burdened spirits felt more and still more heavily the weight and responsibility of doing every duty to others. But as the point of expectation was finally reached, all this burden at once fell off. This was as true of the isolated brother or sister, in some distant part of the country, as with those in the crowded city mingling with hundreds of like faith. It was true of all. All felt that their work in warning sinners was done. No one can have a just idea of this great change, only those who participated in the movement, and came up to the time of expectation with the burden of the solemn work upon them. Jesus had not come as they expected, and why this great change had come over all was a matter of proper inquiry. And how natural the conclusion, to say the least, that probation was ended.

4. The change that had suddenly come over the ungodly seemed to strengthen the conviction that the door was shut. Although the passing of the time, removing their fears, may now be regarded as a sufficient cause for the change in them, yet at that time the fiend-like conduct of many after the tenth day passed, who but a few hours or days before had appeared penitent, gave the idea that the restraining influence of the Spirit of God had forever left them.

In view of these things it should not be a matter of surprise to any, that Adventists were agreed that the midnight cry was the last great test, that the work for the world was finished, and that the door was shut. That this was their faith, may be seen by reviewing the writings of leading men in the cause, published immediately after the passing of the time.

William Miller, in a letter addressed to J. V. Himes, says:

“We have done our work in warning sinners, and in trying to awaken a formal church. God, in his providence, has shut the door; we can only stir one another up to be patient; and be diligent to make our calling and election sure. We are now living in the time specified by Malachi iii, 18; also Dan. xii, 10; Rev. xxii, 10-12. In this passage we cannot help but see that a little while before Christ should come, there would be a separation between the just and unjust, the righteous and wicked, between those who love his appearing and those who hate it. And never, since the days of the apostles, has there been such a division line drawn as was drawn about the tenth day of the seventh Jewish month. Since that time they say ‘they have no confidence in us.’ We have now need of patience, after we have done the will of God, that we may receive the promise.”

The _Advent Herald_, for November 13, 1844, J. V. Himes, S. Bliss, and A. Hale, editors, says:

“But the alarm was everywhere made; the cry was everywhere given. And again we can see that God was with us. It was a soul-purifying work; and the children of God bowed themselves in his presence and received blessings to their souls, unprecedented in the history of the Advent cause. And yet we are disappointed; the day passed away and we are still here. And those who only looked on, and passed by, were ready to exclaim that it was all a delusion; and that now of a certainty we must relinquish all our hopes, and abandon all our expectations. We, however, do not thus feel. As great a paradox as it may be to our opponents, yet we can discern in it the leadings of God’s providence; and when we are reviled and censured by those to whom the world look as the Gamaliels of our age, we feel that they are only speaking evil of the things they understand not.

“Those who have not been in this late movement, can appreciate nothing respecting it. And we regard it as another, and a more searching test, than the first proclamation of the time. It has searched Jerusalem as with candles; and it has purged out the old leaven. It has tested the hearts of all who heard it, and awakened a love for the Lord’s appearing; or it has called forth a hatred, more or less perceivable, but known to God, of his coming. It has drawn a line, and awakened sensibilities, so that those who will examine their own hearts, may know on which side of it they would have been found, had the Lord then come; whether they would have exclaimed, ‘Lo! this is our God, we have waited for him and he will save us;’ or whether they would have called to rocks and mountains to fall on them to hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb. God thus, as we believe, has tested his people, has tried their faith, has proved them, and seen whether they would shrink, in the hour of trial, from the position in which He might see fit to place them; and whether they would relinquish this world and rely with implicit confidence in the work of God.

“And we as much believe that we have done the will of God in thus sounding the alarm, as we believe that Jonah did when he entered into Nineveh a day’s journey, and cried, saying, ‘Yet forty days and Nineveh shall be overthrown.’ Nineveh was not then overthrown; nor has the Lord yet wrought deliverance in the earth, nor the inhabitants of the world fallen. Was Jonah a false prophet when he preached the _time_ of Nineveh’s destruction? No; he had only preached the preaching that God had bid him. But God had said that ‘at what instant I shall speak concerning a nation and concerning a kingdom to pluck up and to pull down and to destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.’ Jer. xviii, 7, 8. ‘So, the people of Nineveh believed God and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them; and God saw their works that they turned from their evil way; and God repented of the evil that he said he would do unto them; and he did it not.’ The preaching of Jonah served as a test to the inhabitants of Nineveh, and accomplished God’s purposes, as much as it would have done had the city perished.

“So we believe that this last cry has been a test; and that with our views of duty, we should as much have sinned against God, had we refrained from giving that message, as Jonah did when ‘he rose up to flee unto Tarshish from the presence of the Lord;’ that we should as much have sinned, had we refused to give heed to it, as the Ninevites would in refusing to repent at his preaching; and that all who are angry that we have preached a time which has not been realized, are as guilty as Jonah was when he was angry and prayed the Lord to take his life from him, because God had spared that great city.”

The following is from the _Advent Herald_ of October 30, 1844, relative to the suspension of meetings in the Advent Tabernacle of Boston. The article from which it is taken, had previously been inserted in several of the daily papers of that city. It is important, as it correctly sets forth the views and feelings of Adventists at that time. In view of such testimony, it is vain for any man to deny that it was the universal belief of Adventists, in the autumn of 1844, that their work for the world was forever done. After giving some of the reasons why they expected the Lord on the tenth day of the seventh month, the writer of the article says:

“With this expectation we were desirous to meet once more, to mingle our prayers, and to encourage one another in the last work of preparation; and for this purpose we had met at our well-known place of worship in this city. We gave no special notice of our meeting, we made no appeal to the public, and it was characterized by no exercises which were calculated to excite either the mirth or vengeance of any portion of the community.

“We were serious, we were bowed in penitence and prayer before God, or heartily affected by the mutual confessions of tried and dear friends. We had no ill-feeling to indulge toward any man; we felt that we were done with the world, and had forgiven them the many injuries they had inflicted upon us; but stale and silly slanders in reference to us were revived; the restless spirits of the community have been aroused; we could not meet in peace, and our meetings in consequence have been suspended. And we now make these remarks to disabuse the public, and with the hope that some, who would not otherwise give their attention to the calls of the present time, may lay them to heart.

“To the city authorities, who faithfully rendered their services, we are grateful, though we could not promote the objects of the meeting when such protection was needed.

“We forgive our enemies. They have not injured us; and oh! that they could see how much they may have injured themselves; but we have done with them now. We expect the realization of the promise of God. He who delivered Noah and Lot; he who brought his people out of Egypt and Babylon, has promised (as we believe) to save them finally ‘by his Son from Heaven.’ We expect it. We have hazarded all on that expectation; and we only ask that God may give us, and all who look for him, grace to abide the issue.

“In behalf of the Adventists in Boston and vicinity,

“JOSHUA V. HIMES.”

I have not a word of censure for a single soul who came to the honest conclusion that the work of warning sinners closed with the burden of the midnight cry. And more, I solemnly believe that the providence of God brought us to that position. And there the Advent hosts should have remained, patiently waiting, watching and praying, until our true position could have been clearly seen by the light of the heavenly sanctuary.

ARGUMENT FROM THE TYPES.

In the providence of God, in the seventh-month movement the attention of the people was turned to the types of the law of Moses. The argument which had been given, that as the vernal types, namely, the passover, the wave sheaf, and the meat-offering, were fulfilled in their order and time in the crucifixion, the resurrection of Christ, and the descent of the Holy Spirit on the day of Pentecost, so would the autumnal types be fulfilled as to time, in the events connected with the second advent, seemed to be conclusive and satisfactory. The position taken was, that as the high priest came out of the typical sanctuary on the tenth day of the seventh month and blessed the people, so Christ, our great High Priest, would on that day come out of Heaven to bless his waiting people.

But it should be borne in mind that at that time those types which point to the work in the heavenly sanctuary were not understood. In fact, no one had any definite idea of the tabernacle of God in Heaven. We now see that the two holies of the typical sanctuary, made by the direction of the Lord to Moses, with their two distinct ministrations--the daily and the yearly services,--were, in the language of Paul to the Hebrews, “patterns of things in the Heavens,” “figures of the true,” chapter ix. He also says of the work of the Jewish priests in chapter viii, “Who serve unto the example and shadow of heavenly things.” His words mean simply this: In Heaven there is a sanctuary where Christ ministers, and that sanctuary has two holies, and two distinct ministrations, as truly as the earthly sanctuary had. If his words do not mean this, they have no meaning at all. How natural, then, the conclusion, that as the Jewish priests ministered daily in connection with the holy place of the sanctuary, and on the tenth day of the seventh month, at the close of their yearly round of service, the high priest entered the most holy place to make atonement for the cleansing of the sanctuary, so Christ ministered in connection with the holy place of the heavenly sanctuary from the time of his ascension to the ending of the 2300 days of Dan. viii, in 1844, when on the tenth day of the seventh month of that year he entered the most holy place of the heavenly tabernacle to make a special atonement for the blotting out of the sins of his people, or, which is the same thing, for the cleansing of the sanctuary. “Unto two thousand three hundred days,” said the angel to the prophet, “then shall the sanctuary be cleansed.”

The typical sanctuary was cleansed from the sins of the people with the offering of blood. The nature of the cleansing of the heavenly sanctuary may be learned from the type. By virtue of his own blood, Christ entered the most holy to make a special atonement for the cleansing of the heavenly tabernacle. For clear and full expositions of the sanctuary and the nature of its cleansing, see works upon the subject by J. N. Andrews and U. Smith, for sale at the Review Office, Battle Creek, Mich.

With this view of the heavenly sanctuary before the reader, he can see the defect in the seventh-month theory. It now appears evident that the conclusion that Christ would come out of Heaven on that day is not justified by the premises in the case. But if Christ’s ministry in the heavenly sanctuary was to last but one year, on the last day of which he would make an atonement for the cleansing of the heavenly tabernacle, according to the type, then the conclusion that he would on that day come out and bless his waiting people, would be irresistible.

But let it be remembered that “the law having a shadow of good things to come,” was “not the very image of the things.” In the shadow, the round of service, first in the holy place for the entire year, save one day, and second, in the most holy place on the last day of that year, was repeated each successive year. But not so in the ministry of Christ. He entered the holy place of that heavenly sanctuary at his ascension once for all. There he ministered till the time for the cleansing of the sanctuary at the close of the 2300 days in the autumn of 1844. To accomplish this work, he then entered the most holy place once for all. Christ suffered upon the cross--not often--but once for all. He entered upon his work in the holy place once for all. And he cleanses the heavenly sanctuary for the sins of his people once for all. His ministry in the holy, from his ascension in the spring of A. D. 31 to the autumn of 1844, was eighteen hundred and thirteen years and six months. The period of his ministry in the most holy can no more be defined before its close, than the time of his ministry in the holy could be defined before it terminated. Therefore, however much the tenth-day atonement for the cleansing of the typical sanctuary proved that our great High Priest would enter the most holy of the heavenly tabernacle on the tenth day of the seventh month, it proved nothing to the point that he would on that day come out of the most holy place.

But just what was accomplished on the tenth day of the seventh month became a matter of discussion. Some took the rash position that the movement had not been directed by the providence of God. They cast away their confidence in that work, not having sufficient faith and patience to “wait” and “watch,” until it should be explained by the light of the sanctuary and the three messages of Rev. xiv, and they drew back, to say the least, toward perdition.

Others trembled for this fearful step, and felt the deepest solicitude for the welfare of the flock, and exhorted the brethren to patiently wait and watch for the coming of the Lord, in full faith that God had been in the work. Among these was William Miller. In a letter published in the _Advent Herald_ for Dec. 11, 1844, he says:

“DEAR BRO. HIMES: Be patient, establish your heart, for the coming of the Lord draweth nigh. 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.”

The following is from the cheering pen of Eld. F. G. Brown, who was not only a man of ability, but one who drank deeply at the fountain of advent experience. He saw and felt the danger of drawing back, and wrote the following letter to encourage his brethren to hold fast and believe to the saving of the soul. It was written Nov. 11, 1844, and published in the _Advent Herald_.

“DEAR BRETHREN AND SISTERS: The great God has dealt wonderfully with us. When we were in a state of alarming blindness in relation to the coming of the great and terrible day of the Lord, he saw fit to awaken us from our death-like slumbers, to a knowledge of these things. How little of our own or man’s agency was employed in this work, you know. Our prejudices, education, tastes, both intellectual and moral, were all opposed to the doctrine of the Lord’s coming. We know that it was the Almighty’s arm that disposed us to receive this grace. The Holy Ghost wrought it in our inmost souls, yea, incorporated it into our very being, so that it is now a part of us, and no man can take it from us. It is our hope, our joy, our all. The Bible reads it, every page is full of the Lord’s immediate coming, and much from without strengthens us in the belief that the Judge standeth at the door! At present everything tries us. Well, we have heretofore had almost uninterrupted peace and exceeding great joy. True, we have had some trials formerly, but what were they in comparison with the glory to be revealed? We are permitted to live in the days of the Son of man, which Jesus spake of as a desirable day. How special the honor! How unspeakable the privilege!

“And shall we be so selfish as not to be willing to endure a little trial for such a day, when all our worthy and honored predecessors have so patiently submitted to the toils and sufferings incident to their pilgrimage and to their times? Let it never be! We know that God has been with us. Perhaps never before this has he for a moment seemed to depart from us. Shall we now begin like the children of Israel to doubt, and to fear, and repine, after he has so frequently and signally shown us his hand in effecting for us one deliverance after another? Has God blessed us with sanctification, and salvation, and glory, now to rebuke and destroy us? The thought is almost blasphemous. Away with it! Have we been so long with our Lord and yet not know him? Have we read our Bibles in vain? Have we forgotten the record of his wonderful dealings unto his people in all past ages? Let us pause, and wait, and read, and pray, before we act rashly or pronounce a hasty judgment upon the ways and works of God. If we are in darkness, and see not as clearly as heretofore, let us not be impatient. We shall have light just as soon as God sees it will be for our good. Mark it, dearly beloved, our great Joshua will surely bring us unto the goodly land. I have no kind of fears of it, and I will not desert him before he does me.

“He is doing the work just right. Glory to his name! Remember, you have been sailing a long, long voyage, and you began to think yourselves pretty skillful sailors until you approached the home coast, when the Pilot coming on board, you had to relinquish the charge to him, and oh! how hard it is to commit all your precious cargo and your noble vessel into his hands. You fear, you tremble, lest the gallant ship should become a wreck, and the dearly-bought freight be emptied into the ocean! But don’t fear. Throw off the master, and like a good, social, relieved officer, go and take your place with the humble, yet sturdy crew, and talk over home scenes and endearments. Cheer up, ‘all’s well.’

“You have finished your work, and now be patient, and you shall have the reward.

“It was necessary that our ‘faith’ and ‘patience’ should be tried before our work could be completed. We closed up our work with the world some time ago. This is my conviction. And now God has given us a little season of self-preparation, to prove us before the world. Who now will abide the test? Who is resolved to see the end of his faith, live or die? Who will go to Heaven if he has to go alone? Who will fight the battle through, though the armor-bearers faint, and fear, and fail? Who will keep his eye alone on the floating flag of his King, and, if need be, sacrifice his last drop of blood for it? Such only are worthy to be crowned, and such only will reap the glorious laurels.

“We must be in speaking distance of port. God’s recent work for us proves it. We needed just such a work if Christ is coming forthwith. I bless God for such glorious manifestations of himself to his people. Don’t dishonor him, questioning whether it might not have been the work of man, for he will vindicate that, and his word, too, very shortly, is my solemn belief. Do not be allured by the baits that may be flung out to draw you back from your confidence in God. The world and the nominal church know nothing at all of your hope. They cannot be made to understand us. Let them alone. You have buried your name and reputation once, and now do not go to digging it up again, when all manner of evil is spoken of you, falsely, for Christ’s sake. Pray for your enemies. Do look straight ahead, lest your minds again become occupied with earth--its business, cares, labors, pleasures, friends. The Bible, the Bible, is the best teacher now. Prayer, prayer, is the best helper. The next signal we have will be the final one. Oh! shall any of us be found with our lamps going out when the Master comes? Oh! how impressive the Saviour’s repeated admonition, _Watch, watch, watch_.”

Many concluded that great changes took place on the tenth day of the seventh month, closely connected with the final destiny of men, but as yet there was no well-defined position as to what did take place.

Joseph Marsh, editor of the _Voice of Truth_, Nov. 7, 1844, says:

“We did believe that he would come at that time; and now, though we sorrow on account of our disappointment, yet we rejoice that we have acted according to our faith. We have had, and still have, a conscience void of offense in this matter, toward God and man. God has blessed us abundantly, and we have not a doubt but that all will soon be made to work together for the good of his dear people, and his glory.

“We cheerfully admit that we have been mistaken in the nature of the event we expected would occur on the tenth day of the seventh month; but we cannot yet admit that our great High Priest did not on that very day accomplish all that the type would justify us to expect. We now believe he did.”

Where are we in the fulfillment of prophecy? soon became a matter of most interesting inquiry. Some yielded to the clamors of the church and world, who called for confessions that they had been mistaken at least in the time, and among this number were several able ministers. Their fearful course greatly increased the anxiety to understand the real position. The hour was a most trying one. There seemed to be a strong inclination with many to draw back, which ripened in them into a general stampede in the direction of Egypt. Finally, not a few settled, with more or less clearness, upon a position embracing the following points:

1. That the parable of the ten virgins represented the great Advent movement, each specification illustrating a corresponding event connected with Second-Advent history.

2. That, in answer to the inquiry, Where are we? the point of time was reached, when the words of our Lord following the parable were applicable, “Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh.” Matt. xxv, 13.

3. That the time had come to liken, or to compare, the experience of those who were looking for the kingdom, here called the kingdom of Heaven, with an eastern marriage, and that in order to do this, both must be matters of history, showing that each specification in the parable was already fulfilled.

4. That the time when to compare Second-Advent experience with the events in the marriage was definitely pointed out by our Lord when he says, “_Then_ shall the kingdom of Heaven be likened unto ten virgins.” When? He had just closed a description of two kinds of servants in