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When the time
passed at which the Lord's coming was first expected,--in the spring
of 1844,--those who had looked in faith for His appearing were for a
season involved in doubt and uncertainty. While the world regarded
them as having been utterly defeated and proved to have been
cherishing a delusion, their source of consolation was still the
word of God. Many continued to search the Scriptures, examining anew
the evidences of their faith and carefully studying the prophecies
to obtain further light. The Bible testimony in support of their
position seemed clear and conclusive. Signs which could not be
mistaken pointed to the coming of Christ as near. The special
blessing of the Lord, both in the conversion of sinners and the
revival of spiritual life among Christians, had testified that the
message was of Heaven. And though the believers could not explain
their disappointment, they felt assured that God had led them in
their past experience.
Interwoven with prophecies which they
had regarded as applying to the time of the second advent was
instruction specially adapted to their state of uncertainty and
suspense, and encouraging them to wait patiently in the faith that what
was now dark to their understanding would in due time be made plain.
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Among these prophecies was that of
Habakkuk 2:1-4: "I will stand upon my watch, and set me upon the tower,
and will watch to see what He will say unto me, and what I shall answer
when I am reproved. And the Lord answered me, and said, 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. Behold, his soul which is lifted up is not
upright in him: but the just shall live by his faith."
As early as 1842 the direction given
in this prophecy to "write the vision, and make it plain upon tables,
that he may run that readeth it," had suggested to Charles Fitch the
preparation of a prophetic chart to illustrate the visions of Daniel and
the Revelation. The publication of this chart was regarded as a
fulfillment of the command given by Habakkuk. No one, however, then
noticed than an apparent delay in the accomplishment of the vision--a
tarrying time--is presented in the same prophecy. After the
disappointment, this scripture appeared very significant: "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. . . . The just shall live by his
faith."
A portion of Ezekiel's prophecy also
was a source of strength and comfort to believers: "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. . . . The days
are at hand, and the effect of every vision. . . . I will speak, and the
word that I shall speak shall come to pass; it shall be no more
prolonged." "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
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which I have spoken shall be done."
Ezekiel 12:21-25, 27, 28.
The waiting ones rejoiced, believing
that He who knows the end from the beginning had looked down through the
ages and, foreseeing their disappointment, had given them words of
courage and hope. Had it not been for such portions of Scripture,
admonishing them to wait with patience and to hold fast their confidence
in God's word, their faith would have failed in that trying hour.
The parable of the ten virgins of
Matthew 25 also illustrates the experience of the Adventist people. In
Matthew 24, in answer to the question of His disciples concerning the
sign of His coming and of the end of the world, Christ had pointed out
some of the most important events in the history of the world and of the
church from His first to His second advent; namely, the destruction of
Jerusalem, the great tribulation of the church under the pagan and papal
persecutions, the darkening of the sun and moon, and the falling of the
stars. After this He spoke of His coming in His kingdom, and related the
parable describing the two classes of servants who look for His
appearing. Chapter 25 opens with the words:
"Then
shall the kingdom of heaven be likened
unto ten virgins." Here is brought to view the church living in the last
days, the same that is pointed out in the close of chapter 24. In this
parable their experience is illustrated by the incidents of an Eastern
marriage.
"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 their 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."
The coming of Christ, as announced by
the first angel's message, was understood to be represented by the
coming
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of the bridegroom. The widespread
reformation under the proclamation of His soon coming, answered to the
going forth of the virgins. In this parable, as in that of Matthew 24,
two classes are represented. All had taken their lamps, the Bible, and
by its light had gone forth to meet the Bridegroom. But while "they that
were foolish took their lamps, and took no oil with them," "the wise
took oil in their vessels with their lamps. The latter class had
received the grace of God, the regenerating, enlightening power of the
Holy Spirit, which renders His word a lamp to the feet and a light to
the path. In the fear of God they had studied the Scriptures to learn
the truth, and had earnestly sought for purity of heart and life. These
had a personal experience, a faith in God and in His word, which could
not be overthrown by disappointment and delay. Others "took their lamps,
and took no oil with them." They had moved from impulse. Their fears had
been excited by the solemn message, but they had depended upon the faith
of their brethren, satisfied with the flickering light of good emotions,
without a thorough understanding of the truth or a genuine work of grace
in the heart. These had gone forth to meet the Lord, full of hope in the
prospect of immediate reward; but they were not prepared for delay and
disappointment. When trials came, their faith failed, and their lights
burned dim.
"While the bridegroom tarried, they
all slumbered and slept." By the tarrying of the bridegroom is
represented the passing of the time when the Lord was expected, the
disappointment, and the seeming delay. In this time of uncertainty, the
interest of the superficial and halfhearted soon began to waver, and
their efforts to relax; but those whose faith was based on a personal
knowledge of the Bible had a rock beneath their feet, which the waves of
disappointment could not wash away. "They all slumbered and slept;" one
class in unconcern and abandonment of their faith, the other class
patiently waiting till clearer light should be given. Yet
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in the night of trial the latter seemed
to lose, to some extent, their zeal and devotion. The halfhearted and
superficial could no longer lean upon the faith of their brethren. Each
must stand or fall for himself.
About this time, fanaticism began to
appear. Some who had professed to be zealous believers in the message
rejected the word of God as the one infallible guide and, claiming to be
led by the Spirit, gave themselves up to the control of their own
feelings, impressions, and imaginations. There were some who manifested
a blind and bigoted zeal, denouncing all who would not sanction their
course. Their fanatical ideas and exercises met with no sympathy from
the great body of Adventists; yet they served to bring reproach upon the
cause of truth.
Satan was seeking by this means to
oppose and destroy the work of God. The people had been greatly stirred
by the advent movement, thousands of sinners had been converted, and
faithful men were giving themselves to the work of proclaiming the
truth, even in the tarrying time. The prince of evil was losing his
subjects; and in order to bring reproach upon the cause of God, he
sought to deceive some who professed the faith and to drive them to
extremes. Then his agents stood ready to seize upon every error, every
failure, every unbecoming act, and hold it up before the people in the
most exaggerated light, to render Adventists and their faith odious.
Thus the greater the number whom he could crowd in to make a profession
of faith in the second advent while his power controlled their hearts,
the greater advantage would he gain by calling attention to them as
representatives of the whole body of believers.
Satan is "the accuser of the
brethren," and it is his spirit that inspires men to watch for the
errors and defects of the Lord's people, and to hold them up to notice,
while their good deeds are passed by without a mention. He is always
active when God is at work for the salvation of souls. When the sons of
God come to present themselves before the Lord,
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Satan comes also among them. In every
revival he is ready to bring in those who are unsanctified in heart and
unbalanced in mind. When these have accepted some points of truth, and
gained a place with believers, he works through them to introduce
theories that will deceive the unwary. No man is proved to be a true
Christian because he is found in company with the children of God, even
in the house of worship and around the table of the Lord. Satan is
frequently there upon the most solemn occasions in the form of those
whom he can use as his agents.
The prince of evil contests every inch
of ground over which God's people advance in their journey toward the
heavenly city. In all the history of the church no reformation has been
carried forward without encountering serious obstacles. Thus it was in
Paul's day. Wherever the apostle raised up a church, there were some who
professed to receive the faith, but who brought in heresies, that, if
received, would eventually crowd out the love of the truth. Luther also
suffered great perplexity and distress from the course of fanatical
persons who claimed that God had spoken directly through them, and who
therefore set their own ideas and opinions above the testimony of the
Scriptures. Many who were lacking in faith and experience, but who had
considerable self-sufficiency, and who loved to hear and tell some new
thing, were beguiled by the pretensions of the new teachers, and they
joined the agents of Satan in their work of tearing down what God had
moved Luther to build up. And the Wesleys, and others who blessed the
world by their influence and their faith, encountered at every step the
wiles of Satan in pushing overzealous, unbalanced, and unsanctified ones
into fanaticism of every grade.
William Miller had no sympathy with
those influences that led to fanaticism. He declared, with Luther, that
every spirit should be tested by the word of God. "The devil," said
Miller, "has great power over the minds of some at the
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present day. And how shall we know what
manner of spirit they are of? The Bible answers: 'By their fruits ye
shall know them.'. . . There are many spirits gone out into the world;
and we are commanded to try the spirits. The spirit that does not cause
us to live soberly, righteously, and godly, in this present world, is
not the Spirit of Christ. I am more and more convinced that Satan has
much to do in these wild movements. . . . Many among us who pretend to
be wholly sanctified, are following the traditions of men, and
apparently are as ignorant of truth as others who make no such
pretensions."--Bliss, pages 236, 237. "The spirit of error will lead us
from the truth; and the Spirit of God will lead us into truth. But, say
you, a man may be in an error, and think he has the truth. What then? We
answer, The Spirit and word agree. If a man judges himself by the word
of God, and finds a perfect harmony through the whole word, then he must
believe he has the truth; but if he finds the spirit by which he is led
does not harmonize with the whole tenor of God's law or Book, then let
him walk carefully, lest he be caught in the snare of the devil."--
The Advent Herald and Signs of the Times Reporter,
vol. 8, No. 23 (Jan. 15, 1845). "I have
often obtained more evidence of inward piety from a kindling eye, a wet
cheek, and a choked utterance, than from all the noise of
Christendom."--Bliss, page 282.
In the days of the Reformation its
enemies charged all the evils of fanaticism upon the very ones who were
laboring most earnestly against it. A similar course was pursued by the
opposers of the advent movement. And not content with misrepresenting
and exaggerating the errors of extremists and fanatics, they circulated
unfavorable reports that had not the slightest semblance of truth. These
persons were actuated by prejudice and hatred. Their peace was disturbed
by the proclamation of Christ at the door. They feared it might be true,
yet hoped it was not, and this was the secret of their warfare against
Adventists and their faith.
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The fact that a few fanatics worked
their way into the ranks of Adventists is no more reason to decide that
the movement was not of God than was the presence of fanatics and
deceivers in the church in Paul's or Luther's day a sufficient excuse
for condemning their work. Let the people of God arouse out of sleep and
begin in earnest the work of repentance and reformation; let them search
the Scriptures to learn the truth as it is in Jesus; let them make an
entire consecration to God, and evidence will not be wanting that Satan
is still active and vigilant. With all possible deception he will
manifest his power, calling to his aid all the fallen angels of his
realm.
It was not the proclamation of the
second advent that caused fanaticism and division. These appeared in the
summer of 1844, when Adventists were in a state of doubt and perplexity
concerning their real position. The preaching of the first angel's
message and of the "midnight cry" tended directly to repress fanaticism
and dissension. Those who participated in these solemn movements were in
harmony; their hearts were filled with love for one another and for
Jesus, whom they expected soon to see. The one faith, the one blessed
hope, lifted them above the control of any human influence, and proved a
shield against the assaults of Satan.
"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." Matthew 25:5-7. In the summer of 1844,
midway between the time when it had been first thought that the 2300
days would end, and the autumn of the same year, to which it was
afterward found that they extended, the message was proclaimed in the
very words of Scripture: "Behold, the Bridegroom cometh!"
That which led to this movement was
the discovery that the decree of Artaxerxes for the restoration of
Jerusalem, which formed the starting point for the period of the 2300
days, went into effect in the autumn of the year 457 B.C., and
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not at the beginning of the year, as had
been formerly believed. Reckoning from the autumn of 457, the 2300 years
terminate in the autumn of 1844. (See
Appendix note for page 329.)
Arguments drawn from the Old Testament
types also pointed to the autumn as the time when the event represented
by the "cleansing of the sanctuary" must take place. This was made very
clear as attention was given to the manner in which the types relating
to the first advent of Christ had been fulfilled.
The slaying of the Passover lamb was a
shadow of the death of Christ. Says Paul: "Christ our Passover is
sacrificed for us." 1 Corinthians 5:7. The sheaf of first fruits, which
at the time of the Passover was waved before the Lord, was typical of
the resurrection of Christ. Paul says, in speaking of the resurrection
of the Lord and of all His people: "Christ the first fruits; afterward
they that are Christ's at His coming." 1 Corinthians 15:23. Like the
wave sheaf, which was the first ripe grain gathered before the harvest,
Christ is the first fruits of that immortal harvest of redeemed ones
that at the future resurrection shall be gathered into the garner of
God.
These types were fulfilled, not only
as to the event, but as to the time. One of the fourteenth day of the
first Jewish month, the very day and month on which for fifteen long
centuries the Passover lamb had been slain, Christ, having eaten the
Passover with His disciples, instituted that feast which was to
commemorate His own death as "the Lamb of God, which taketh away the sin
of the world." That same night He was taken by wicked hands to be
crucified and slain. And as the antitype of the wave sheaf our Lord was
raised from the dead on the third day, "the first fruits of them that
slept," a sample of all the resurrected just, whose "vile body" shall be
changed, and "fashioned like unto His glorious body." Verse 20;
Philippians 3:21.
In like manner the types which relate
to the second advent must be fulfilled at the time pointed out in the
symbolic
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service. Under the Mosaic system the
cleansing of the sanctuary, or the great Day of Atonement, occurred on
the tenth day of the seventh Jewish month (Leviticus 16:29-34), when the
high priest, having made an atonement for all Israel, and thus removed
their sins from the sanctuary, came forth and blessed the people. So it
was believed that Christ, our great High Priest, would appear to purify
the earth by the destruction of sin and sinners, and to bless His
waiting people with immortality. The tenth day of the seventh month, the
great Day of Atonement, the time of the cleansing of the sanctuary,
which in the year 1844 fell upon the twenty-second of October, was
regarded as the time of the Lord's coming. This was in harmony with the
proofs already presented that the 2300 days would terminate in the
autumn, and the conclusion seemed irresistible.
In the parable of Matthew 25 the time
of waiting and slumber is followed by the coming of the bridegroom. This
was in accordance with the arguments just presented, both from prophecy
and from the types. They carried strong conviction of their
truthfulness; and the "midnight cry" was heralded by thousands of
believers.
Like a tidal wave the movement swept
over the land. From city to city, from village to village, and into
remote country places it went, until the waiting people of God were
fully aroused. Fanaticism disappeared before this proclamation like
early frost before the rising sun. Believers saw their doubt and
perplexity removed, and hope and courage animated their hearts. The work
was free from those extremes which are ever manifested when there is
human excitement without the controlling influence of the word and
Spirit of God. It was similar in character to those seasons of
humiliation and returning unto the Lord which among ancient Israel
followed messages of reproof from His servants. It bore the
characteristics that mark the work of God in every age. There was little
ecstatic joy, but rather deep searching of heart, confession of sin, and
forsaking of the world. A
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preparation to meet the Lord was the
burden of agonizing spirits. There was persevering prayer and unreserved
consecration to God.
Said Miller in describing that work:
"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. . . . There is
no clashing of sentiments: all are of one heart and of one
mind."--Bliss, pages 270, 271.
Another who participated in the
movement testified: "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
controversies and animosities, a confession of wrongs, a breaking down
before God, and penitent, brokenhearted 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, . . . and those who
were looking for the Lord afflicted their souls before Him."--Bliss, in
Advent Shield and Review,
vol. I, p. 271 (January,
1845).
Of all the great religious movements
since the days of the apostles, none have been more free from human
imperfection and the wiles of Satan than was that of the autumn of 1844.
Even now, after the lapse of many years, all who shared in that movement
and who have stood firm upon the platform of truth still feel the holy
influence of that blessed work and bear witness that it was of God.
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At the call, "The Bridegroom cometh;
go ye out to meet Him," the waiting ones "arose and trimmed their
lamps;" they studied the word of God with an intensity of interest
before unknown. Angels were sent from heaven to arouse those who had
become discouraged and prepare them to receive the message. The work did
not stand in the wisdom and learning of men, but in the power of God. It
was not the most talented, but the most humble and devoted, who were the
first to hear and obey the call. Farmers left their crops standing in
the fields, mechanics laid down their tools, and with tears and
rejoicing went out to give the warning. Those who had formerly led in
the cause were among the last to join in this movement. The churches in
general closed their doors against this message, and a large company of
those who received it withdrew from their connection. In the providence
of God this proclamation united with the second angel's message and gave
power to that work.
The message, "Behold, the Bridegroom
cometh!" was not so much a matter of argument, though the Scripture
proof was clear and conclusive. There went with it an impelling power
that moved the soul. There was no doubt, no questioning. Upon the
occasion of Christ's triumphal entry into Jerusalem the people who were
assembled from all parts of the land to keep the feast flocked to the
Mount of Olives, and as they joined the throng that were escorting Jesus
they caught the inspiration of the hour and helped to swell the shout:
"Blessed is He that cometh in the name of the Lord!" Matthew 21:9. In
like manner did unbelievers who flocked to the Adventist meetings--some
from curiosity, some merely to ridicule--feel the convincing power
attending the message: "Behold, the Bridegroom cometh!"
At that time there was faith that
brought answers to prayer--faith that had respect to the recompense of
reward. Like showers of rain upon the thirsty earth, the Spirit of grace
descended upon the earnest seekers. Those who
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expected soon to stand face to face with
their Redeemer felt a solemn joy that was unutterable. The softening,
subduing power of the Holy Spirit melted the heart as His blessing was
bestowed in rich measure upon the faithful, believing ones.
Carefully and solemnly those who
received the message came up to the time when they hoped to meet their
Lord. Every morning they felt that it was their first duty to secure the
evidence of their acceptance with God. Their hearts were closely united,
and they prayed much with and for one another. They often met together
in secluded places to commune with God, and the voice of intercession
ascended to heaven from the fields and groves. The assurance of the
Saviour's approval was more necessary to them than their daily food; and
if a cloud darkened their minds, they did not rest until it was swept
away. As they felt the witness of pardoning grace, they longed to behold
Him whom their souls loved.
But again they were destined to
disappointment. The time of expectation passed, and their Saviour did
not appear. With unwavering confidence they had looked forward to His
coming, and now they felt as did Mary when, coming to the Saviour's tomb
and finding it empty, she exclaimed with weeping: "They have taken away
my Lord, and I know not where they have laid Him." John 20:13.
A feeling of awe, a fear that the
message might be true, had for a time served as a restraint upon the
unbelieving world. After the passing of the time this did not at once
disappear; at first they dared not triumph over the disappointed ones;
but as no tokens of God's wrath were seen, they recovered from their
fears and resumed their reproach and ridicule. A large class who had
professed to believe in the Lord's soon coming, renounced their faith.
Some who had been very confident were so deeply wounded in their pride
that they felt like fleeing from the world. Like Jonah, they complained
of God, and chose death rather than life.
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Those who had based their faith upon the
opinions of others, and not upon the word of God, were now as ready
again to change their views. The scoffers won the weak and cowardly to
their ranks, and all these united in declaring that there could be no
more fears or expectations now. The time had passed, the Lord had not
come, and the world might remain the same for thousands of years.
The earnest, sincere believers had
given up all for Christ and had shared His presence as never before.
They had, as they believed, given their last warning to the world; and,
expecting soon to be received into the society of their divine Master
and the heavenly angels, they had, to a great extent, withdrawn from the
society of those who did not receive the message. With intense desire
they had prayed: "Come, Lord Jesus, and come quickly." But He had not
come. And now to take up again the heavy burden of life's cares and
perplexities, and to endure the taunts and sneers of a scoffing world,
was a terrible trial of faith and patience.
Yet this disappointment was not so
great as was that experienced by the disciples at the time of Christ's
first advent. When Jesus rode triumphantly into Jerusalem, His followers
believed that He was about to ascend the throne of David and deliver
Israel from her oppressors. With high hopes and joyful anticipations
they vied with one another in showing honor to their King. Many spread
their outer garments as a carpet in His path, or strewed before Him the
leafy branches of the palm. In their enthusiastic joy they united in the
glad acclaim: "Hosanna to the Son of David!" When the Pharisees,
disturbed and angered by this outburst of rejoicing, wished Jesus to
rebuke His disciples, He replied: "If these should hold their peace, the
stones would immediately cry out." Luke 19:40. Prophecy must be
fulfilled. The disciples were accomplishing the purpose of God; yet they
were doomed to a bitter disappointment. But a few days had passed ere
they witnessed the Saviour's agonizing death, and laid Him in the tomb.
Their expectations had not been
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realized in a single particular, and
their hopes died with Jesus. Not till their Lord had come forth
triumphant from the grave could they perceive that all had been foretold
by prophecy, and "that Christ must needs have suffered, and risen again
from the dead." Acts 17:3.
Five hundred years before, the Lord
had declared by the prophet Zechariah: "Rejoice greatly, O daughter of
Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee:
He is just, and having salvation; lowly, and riding upon an ass, and
upon a colt the foal of an ass." Zechariah 9:9. Had the disciples
realized that Christ was going to judgment and to death, they could not
have fulfilled this prophecy.
In like manner Miller and his
associates fulfilled prophecy and gave a message which Inspiration had
foretold should be given to the world, but which they could not have
given had they fully understood the prophecies pointing out their
disappointment, and presenting another message to be preached to all
nations before the Lord should come. The first and second angel's
messages were given at the right time and accomplished the work which
God designed to accomplish by them.
The world had been looking on,
expecting that if the time passed and Christ did not appear, the whole
system of Adventism would be given up. But while many, under strong
temptation, yielded their faith, there were some who stood firm. The
fruits of the advent movement, the spirit of humility and heart
searching, of renouncing of the world and reformation of life, which had
attended the work, testified that it was of God. They dared not deny
that the power of the Holy Spirit had witnessed to the preaching of the
second advent, and they could detect no error in their reckoning of the
prophetic periods. The ablest of their opponents had not succeeded in
overthrowing their system of prophetic interpretation. They could not
consent, without Bible evidence, to renounce positions which had been
reached through earnest, prayerful study of the Scriptures, by minds
enlightened
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by the Spirit of God and hearts burning
with its living power; positions which had withstood the most searching
criticisms and the most bitter opposition of popular religious teachers
and worldly-wise men, and which had stood firm against the combined
forces of learning and eloquence, and the taunts and revilings alike of
the honorable and the base.
True, there had been a failure as to
the expected event, but even this could not shake their faith in the
word of God. When Jonah proclaimed in the streets of Nineveh that within
forty days the city would be overthrown, the Lord accepted the
humiliation of the Ninevites and extended their period of probation; yet
the message of Jonah was sent of God, and Nineveh was tested according
to His will. Adventists believed that in like manner God had led them to
give the warning of the judgment. "It has," they declared, "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, . . . 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 the 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 word of God."--
The Advent Herald and Signs of the Times Reporter,
vol. 8, No. 14 (Nov 13, 1844).
The feelings of those who still
believed that God had led them in their past experience are expressed in
the words of William Miller: "Were I to live my life over again, with
the
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same evidence that I then had, to be
honest with God and man I should have to do as I have done." "I hope
that I have cleansed my garments from the blood of souls. I feel that,
as far as it was in my power, I have freed myself from all guilt in
their condemnation." "Although I have been twice disappointed," wrote
this man of God, "I am not yet cast down or discouraged. . . . My hope
in the coming of Christ is as strong as ever. I have done only what,
after years of solemn consideration, I felt it my solemn duty to do. If
I have erred, it has been on the side of charity, love to my fellow men,
and conviction of duty to God." "One thing I do know, I have preached
nothing but what I believed; and God has been with me; His power has
been manifested in the work, and much good has been effected." "Many
thousands, to all human appearance, have been made to study the
Scriptures by the preaching of the time; and by that means, through
faith and the sprinkling of the blood of Christ, have been reconciled to
God." --Bliss, pages 256, 255, 277, 280, 281. "I have never courted the
smiles of the proud, nor quailed when the world frowned. I shall not now
purchase their favor, nor shall I go beyond duty to tempt their hate. I
shall never seek my life at their hands, nor shrink, I hope, from losing
it, if God in His good providence so orders." --J. White,
Life of Wm. Miller,
page 315.
God did not forsake His people; His
Spirit still abode with those who did not rashly deny the light which
they had received, and denounce the advent movement. In the Epistle to
the Hebrews are words of encouragement and warning for the tried,
waiting ones at this crisis: "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
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who draw back unto perdition; but of them
that believe to the saving of the soul." Hebrews 10:35-39.
That this admonition is addressed to
the church in the last days is evident from the words pointing to the
nearness of the Lord's coming: "For yet a little while, and He that
shall come will come and will not tarry." And it is plainly implied that
there would be a seeming delay and that the Lord would appear to tarry.
The instruction here given is especially adapted to the experience of
Adventists at this time. The people here addressed were in danger of
making shipwreck of faith. They had done the will of God in following
the guidance of His Spirit and His word; yet they could not understand
His purpose in their past experience, nor could they discern the pathway
before them, and they were tempted to doubt whether God had indeed been
leading them. At this time the words were applicable: "Now the just
shall live by faith." As the bright light of the "midnight cry" had
shone upon their pathway, and they had seen the prophecies unsealed and
the rapidly fulfilling signs telling that the coming of Christ was near,
they had walked, as it were, by sight. But now, bowed down by
disappointed hopes, they could stand only by faith in God and in His
word. The scoffing world were saying: "You have been deceived. Give up
your faith, and say that the advent movement was of Satan." But God's
word declared: "If any man draw back, My soul shall have no pleasure in
him." To renounce their faith now, and deny the power of the Holy Spirit
which had attended the message, would be drawing back toward perdition.
They were encouraged to steadfastness by the words of Paul: "Cast not
away therefore your confidence;" "ye have need of patience," "for yet a
little while, and He that shall come will come, and will not tarry."
Their only safe course was to cherish the light which they had already
received of God, hold fast to His promises, and continue to search the
Scriptures, and patiently wait and watch to receive further light.
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