I remain as ever looking for the Lord Jesus Christ unto eternal life.

Wm. Miller.

LIFE OF WILLIAM MILLER.

SKETCHES
OF
THE CHRISTIAN LIFE
AND
PUBLIC LABORS
OF
WILLIAM MILLER,

GATHERED FROM HIS MEMOIR BY THE LATE SYLVESTER
BLISS, AND FROM OTHER SOURCES.

BY ELDER JAMES WHITE.

STEAM PRESS
OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION,
BATTLE CREEK, MICH.
1875.

INTRODUCTION.

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

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

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

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

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

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

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

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

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

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

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

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

The primary signification of the word sanctuary is “a sacred place.” Neither the earth, nor any portion of it, has been such a place since the fall of man, and the reign of Satan and of death began. The apostle’s commentary upon the typical system, in his epistle to the Hebrews, points to two sacred places as the sanctuary of Jehovah; first, the typical tabernacle of the Jews; and, second, the greater and more perfect tabernacle of which Christ is now minister in Heaven.[1]

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

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

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

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

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

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

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

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

But the people did not understand the nature of prophetic fulfillment of their time; and their disappointment was complete. In a few days they witnessed the dying agonies of the Son of God upon the cross, and as Christ died, their hopes in him died also. Nevertheless, prophecy was fulfilled in the ardent hopes and triumphant hosannas of those who were so soon overwhelmed with bitterest disappointment.

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

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

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

James White.

Battle Creek, January, 1875.

WILLIAM MILLER.

CHAPTER I.

ANCESTRY AND EARLY LIFE—MARRIAGE—DEISTICAL SENTIMENTS—MILITARY LIFE.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

...

“‘Our Independence dear,

Bought with the price of blood,

Let us receive with care,

And trust our Maker, God.

For he’s the tower

To which we fly;

His grace is nigh

In every hour!

“‘Nor shall Columbia’s sons

Forget the price it cost,

As long as water runs,

Or leaves are nipped by frost.

Freedom is thine;

Let millions rise,

Defend the prize

Through rolling time!

...

“‘There was a Washington,

A man of noble fame,

Who led Columbia’s sons

To battle on the plain;

With skill they fought;

The British host,

With all their boast,

Soon came to nought!

...

“‘Let traitors hide their heads,

And party quarrels cease;

Our foes are struck with dread,

When we declare for peace.

Firm let us be,

And rally round

The glorious sound

Of liberty!’

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

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

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

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

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

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

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

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

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

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

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

“‘Come, blest religion, with thy angel’s face,

Dispel this gloom, and brighten all the place;

Drive this destructive passion from my breast;

Compose my sorrows, and restore my rest;

Show me the path that Christian heroes trod,

Wean me from earth, and raise my soul to God!’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAPTER II.

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

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

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

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

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

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

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

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

“Detecting himself in an irreverent use of the name of God, as before related, he was convicted of its sinfulness, and retired to his beautiful grove, and there, in meditation on the works of nature and Providence, he endeavored to penetrate the mystery of the connection between the present and a future state of existence.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“In thus continuing the study, he adopted the following

“RULES OF INTERPRETATION.

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

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

“3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering. Proof, Deut. 29:29; Matt. 10:26, 27; 1 Cor. 2:10; Phil. 3:15; Isa. 45:11; Matt. 21:22; John 14:13, 14; 15:7; James 1:5, 6; 1 John 5:13-15.

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

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

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

“7. Visions are always mentioned as such. 2 Cor. 12:1.

“8. Figures always have a figurative meaning, and are used much in prophecy to represent future things, times and events—such as mountains, meaning governments; Dan. 2:35, 44; beasts, meaning kingdoms; Dan. 7:8, 17; waters, meaning people; Rev. 17:1, 15; day, meaning year, &c. Eze. 4:6.

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

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

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

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

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

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

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

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

“‘The controversy with Zion will then be finished, her children be delivered from bondage, and from the power of the tempter, and the saints be all presented to God blameless, without spot or wrinkle, in love;[6] that the bodies of the wicked will then be all destroyed, and their spirits be reserved in prison[7] until their resurrection and damnation;[8] and that, when the earth is thus regenerated, and the righteous raised, and the wicked destroyed, the kingdom of God will have come, when his will will be done on earth as it is in Heaven; that the meek will inherit it, and the kingdom become the saint’s.[9]

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

“‘This is the same that John saw in vision after the passing away of the former heavens and earth; it must necessarily follow that the various portions of Scripture that refer to the millennial state must have their fulfillment after the resurrection of all the saints that sleep in Jesus.[12] I also found that the promises respecting Israel’s restoration are applied by the apostle to all who are Christ’s—the putting on of Christ constituting them Abraham’s seed and heirs according to the promise.[13].

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

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

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

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

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

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

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

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

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

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

“‘Low Hampton, Sept. 5, 1822.

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

“‘(Signed,) Wm. Miller.

“‘Article One.

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

“‘Article Two.

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

“‘Article Three.

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

“‘Article Four.

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

“‘Article Five.

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

“‘Article Six.

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

“‘Article Seven.

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

“‘Article Eight.

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

“‘Article Nine.

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

“‘Article Ten.

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

“‘Article Eleven.

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

“‘Article Twelve.

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

“‘Article Thirteen.

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

“‘Article Fourteen.

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

“‘Article Fifteen.

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

“‘Article Sixteen.

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

“‘Article Seventeen.

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

“‘Article Eighteen.

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

“‘Article Nineteen.

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

“‘Article Twenty.

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

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

CHAPTER III.

INTERVAL BETWEEN HIS CONVERSION AND HIS PUBLIC LABORS—CORRESPONDENCE—DIALOGUE WITH A PHYSICIAN.

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

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

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

“‘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 who speak of the gospel being preached in all the world, teach that, as soon as it should be thus preached, the end was to come; so that it could not be delayed a thousand years from that time, nor long enough for the world’s conversion after the preaching of the gospel as a witness.

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

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

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

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

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

“Lord, I believe thy heavenly word;

Fain would I have my soul renewed.

I mourn for sin, and trust the Lord

To have it pardoned and subdued.

“My King, my Saviour, and my God,

Let grace my sinful soul renew;

Wash my offenses with thy blood,

And make my heart sincere and true.

“Oh! may thy grace its power display!

Let guilt and death no longer reign;

Save me in thine appointed way,

Nor let my humble faith be vain.

“Ye favored lands, who have his word,

Ye saints, who feel its saving power,

Unite your tongues to praise the Lord,

And his distinguished grace adore.”

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

“‘Yours, &c.,

Wm. Miller.’

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

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

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

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

“Mr. Miller succeeded in the accomplishment of his wishes, according to his ability and known liberality.

“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. 33:8, 9. I felt that, if the wicked could be effectually warned, multitudes of them would repent; and that, if they were not warned, their blood might be required at my hand.

“‘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, and of a slow tongue.” But I could get no relief.’

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

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

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

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

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

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

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

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

“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 ‘Esquire Miller,’ as he was familiarly called, ‘was a fine man and a good neighbor, but was a monomaniac on the subject of the advent,’ Mr. M. was humorously inclined to let him prescribe for his case.

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

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

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

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

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

“‘Why,’ said the doctor, ‘in the vision of the 8th 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. M., 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.

CHAPTER IV.

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

“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 about an hour, endeavoring to release myself from the covenant I had made with him; but I could get no relief. It was impressed upon my conscience, Will you make a covenant with God, and break it so soon? and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted, and promised the Lord that, if he would sustain me, I would go, trusting in him to give me grace and ability to perform all he should require of me. I returned to the house, and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.

“‘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 request I complied. They flocked in from the neighboring towns; a revival commenced, and it was said that in thirteen families all but two persons were hopefully converted.

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

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

“Soon after he began to lecture on the subject, Mr. Miller began to be importuned to write out and publish his view. In a letter to Elder Hendryx, dated January 25, 1832, he says:—

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

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

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

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

“‘Hampton, March 26, 1832.

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

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

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

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

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

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

“‘Wm. Miller.’

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

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

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

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

Wm. Miller.

“‘March 27, 1832.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“‘William Miller.

“‘Hampton, April 10, 1833.’

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

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

“‘(Signed) Byron S. Harlow,
“‘Clerk, pro tem.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“‘North Hampton, Oct. 23, 1834.

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

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

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

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

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

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

“‘I remain yours in Christ,

“‘William Miller.’

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

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

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

CHAPTER V.

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

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

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

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

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

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

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

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

“March 19, 1835.

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

J. Sawyer, Jr., South Reading.
E. Halping, Hampton.
Amos Stearns, Fort Ann.
Emerson Andrews, Lansingburg.

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

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

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

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

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

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

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

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

“‘Yours in gospel bonds,

“‘Wm. Miller.’

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

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

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

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

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

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

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

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

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

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

“‘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 were taken away from us, and our sandy foundation was swept by the truth of the Almighty as chaff is driven by the wind. Yet we parted with them much as a man parts with a 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 rejoiced and felt better after the separation; for there is balm in Gilead—there is a Physician there.

“‘Lansingburg, N. Y., Jan., 1845.’

“On the 14th of January, Mr. Miller lectured at Westhaven, N. Y., and two weeks from that day, at Low Hampton, N. Y. On the 4th of February, he commenced a course of lectures at Panton, Vt., which he continued eight days. He then returned to West Haven, N. Y., and lectured seven days, beginning February 18.

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

“‘Boston, March 5, 1838.

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

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

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

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

“‘Yours in the faith of Jesus Christ,

“‘Charles Fitch.’

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

“‘West Troy, March 12, 1838.

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

“‘Yours in haste,

“‘Frederic S. Parke.’

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

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

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

“Previous to these lectures, he had received the following urgent request from Rev. Emerson Andrews, of the Baptist church in Rome, N. Y.:—

“‘Rome, N. Y., March 20, 1838.

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

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

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

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

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

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

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

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

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

“‘There has been a reformation in every place that I have lectured in since I left home, and the work is progressing in every place rapidly. The meeting-houses are crowded to overflowing. Much excitement prevails among the people. Many say they believe; some scoff; others are sober and thinking. Give my love to all—mother and the children.

I remain yours, etc.

“‘Wm. Miller.’

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

CHAPTER VI.

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

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

“‘Boston, April 19, 10 o’clock A. M., 1839.

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

Yours, etc.

Wm. Miller.’

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

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

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

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

“‘Is your name Miller?’

“Mr. M. nodded assent.

“‘Well,’ said he, ‘follow me.’

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

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

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

“From the 24th to the 28th of May, Mr. M. lectured in Groton, Mass., and from the 3d to the 9th of June, in Lynn, Mass. In connection with his visit to this place, he made the following entry in his memorandum-book: ‘Thus ends my tour into Massachusetts, making eight hundred lectures from October 1, 1834, to June 9, 1839—four years, six months, nine days.’ The editor of the 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 prejudice 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 some of them differently from most other people, and wishes, for the good of others, to spread his views before the public. No one can hear him five minutes without being convinced of his sincerity, and instructed by his reasoning and information. All acknowledge his lectures to be replete with useful and interesting matter. His knowledge of Scripture is very extensive and minute; that of the prophecies, especially, surprisingly familiar. His application of the prophecies to the great events which have taken place in the natural and moral world is such, generally, as to produce conviction of their truth, and gain the ready assent of his hearers. We have reason to believe that the preaching or lecturing of Mr. Miller, has been productive of great and extensive good. Revivals have followed in his train. He has been heard with attention, wherever he has been....

“‘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, that as soon as that was successfully contradicted, another was current that, on re-examining his calculations, he had discovered a mistake of one hundred years. Both of these rumors were several times subsequently revived, and had to be as often contradicted.

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

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

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

“He arrived in Boston on the 7th of December, and from the 8th to the 16th lectured in the 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.’

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

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

“‘He replied, “Certainly, I do, or I would not preach it.”

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

“‘I have done, and am still doing, all I can.’

“‘Well, the whole thing is kept in a corner yet. There is but little knowledge on the subject, after all you have done. If Christ is to come in a few years, as you believe, no time should be lost in giving the church and world warning, in thunder-tones, to arouse them to prepare.’

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

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

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

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

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

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

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

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

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

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

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

“On the 21st of January, 1840, he visited Portsmouth, N. H., and commenced his first course of lectures in that city. The following article, in reference to them, from the pen of Elder David Millard, pastor of the Christian Society there, appeared in the columns of the Christian Herald a few weeks subsequently:—

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

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

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

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

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

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

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

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

CHAPTER VII.

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

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

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

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

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

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

“On the 1st of March, 1840, Mr. M. visited Watertown, Mass., and commenced his first course of lectures in that place. These continued nine days, and were attended by a crowded audience. Mr. M. was much pleased with his reception there, and, after leaving, wrote to his son:—

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

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

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

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

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

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

“‘Watertown, May 21, 1840.’

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

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

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

“An article in the Maine Wesleyan Journal gave the following account of his person and style of preaching:—

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

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

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

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

“‘In all the cities which I have visited, the editors of religious newspapers have almost invariably misstated and ridiculed my views, doctrines, and motives; but in Portland I found, as I honestly believe, an honest editor. He gave a candid, honest, and impartial account.’

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

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

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

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

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

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

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

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

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

“‘Montgomery, Vt., March 14, 1850.’

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

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

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

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

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

CHAPTER VIII.

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

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

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

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

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

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

“‘The young men bade their adviser good day.

“‘N. H.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“‘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 laughed; ’twas well. The tale applied

Soon made him laugh on t’ other side.’

“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.

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

“Organs very large.—Amativeness, Adhesiveness, Combativeness, Firmness, Conscientiousness, Benevolence, Constructiveness, Ideality, Calculation, Comparison.

“Large.—Philoprogenitiveness, Alimentiveness, Acquisitiveness, Self-Esteem, Imitation, Mirthfulness, Form, Size, Order, Locality, Eventuality, Time, Language, Causality.

“Full.—Inhabitiveness, Concentrativeness, Caution, Approbation, Wonder, Veneration, Weight, Color, Tune.

“Moderate.—Marvelousness, Secretiveness, Hope, Individuality.

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

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

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

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

CHAPTER IX.

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

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

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

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

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

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

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

“‘The meeting was conducted with great regularity and good order from beginning to end. The ladies were seated on one side, and the gentlemen on the other, of the speaker; meals were served uniformly and punctually at the times appointed, and the same punctuality was observed as to the hours appointed for the services.

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

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

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

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

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

“‘Swinging the scaly horrors of his folded tail.’

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

“‘The groves were God’s first temples, ere men learned

To hew the shaft, and lay the architrave,

And stretch the roof above it.’

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

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

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

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

“At the close of the meeting in Newark, he commenced a course of lectures in New York city, which continued till the 18th of November. On 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 Rev. J. V. Himes, who is by no means an inefficient coadjutor in this great and important work. We did not attend the whole course, the last three lectures being all we had an opportunity of hearing. We were utterly disappointed. So many extravagant things had been said of the “fanatics” in the public prints, and such distorted statements published in reference to their articles of faith, that we were prepared to witness disgusting, and perhaps blasphemous, exhibitions of “Millerism,” as the doctrine of the second advent is called.

“‘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.’

“In the month of May following, Rev. A. A. Stevens (Orthodox Cong.), then a member of Yale College, in a letter to the Midnight Cry, stated that ‘the powerful and glorious revival which then commenced, continued for some two months, with almost unabated interest.’

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

“‘Low Hampton, Dec. 7, 1842.

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

“‘I remain, looking for the blessed hope,

“‘William Miller.’

CHAPTER X.

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

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

SYNOPSIS OF HIS VIEWS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“With the commencement of the new year, he issued the following

ADDRESS TO BELIEVERS IN THE NEAR ADVENT.

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

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

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

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

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

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

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

“‘William Miller.

“‘Low Hampton, Jan. 1, 1843.’

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

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

“‘What doctrine?’ said Mr. M.

“‘I don’t believe God has revealed the time.’”

“Mr. M. asked him if he would answer three questions.[17]

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

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

“‘By the fulfillment of prophecy.’

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

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

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

“Mr. M. inquired whether they would attend any more of his lectures.

“They replied that they should lose none of them.

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

“They attended his lectures, and, before the end of the week, with a number of others who had been infidels, were rejoicing in the goodness and forgiveness of God. At the close of his last lecture, one hundred and twenty persons voluntarily arose for prayers; a goodly number were soon rejoicing in the Saviour, and a glorious result followed.

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

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

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

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

“On Friday morning the multitude were again assembled at an early hour for service, and Mr. Miller proceeded to answer numerous questions which had been proposed. A most profound attention was manifested until the meeting was about half through, when a man arose and wished to propose some questions, which interrupted the order of the meeting.

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

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

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

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

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

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

“‘Yours respectfully,

William Miller.

“‘Philadelphia, Feb. 4, 1844.’

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

“‘FATHER MILLER.

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

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

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

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

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

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

“The Pittsburg (Pa.) Gazette, also said:—

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

“The editor of the Countryman, in giving the synopsis of Mr. Miller’s views, added:—

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

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

CHAPTER XI.

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

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

“1. The Fourth Kingdom of Daniel, 7th chapter.

“2. The Little Horn of the same.

“3. The Little Horn of the 8th.

“4. The Length of the Prophetic Periods.

“5. The Commencement of the Seventy Weeks of Dan. 9.

“6. Their Connection with the 2300 days of Dan. 8.

“7. The Rise of the Little Horn of the 7th.

“8. The Nature of Christ’s Second Advent.

“9. The Return of the Jews.

“10. The Epoch of the Resurrection.

“Mr. Miller laid no claim to originality in his position respecting any of the above points; but maintained that they were established opinions of the church, and, being so, that his conclusions from such premises were well sustained by human as well as by divine teachings. While his opponents attacked the view he took of these points, no one of them assailed the whole; but each admitted his correctness on some of the points; and, among them, the whole were admitted.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Gesenius, in his Hebrew Lexicon, gives cut off as the definition of the word, and many others of the first standing as to learning and research, and several versions have thus rendered the word.[21]

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

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

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

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

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

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

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

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

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

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

“Dr. Hamilton rather agreed with Faber and Scott, in dating from the decree of Phocus, A. D. 606.

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

“8. The Coming of Christ.—Mr. Miller contended that this was to be literal and personal. This was the view which had been entertained by the church in all ages, and is recognized in the formulas of faith adopted by all evangelical churches. Whether his coming is to be pre or post millennial, is another question; but that Christians, in all ages, have believed that Christ will come again in person to judge the world, will not be questioned.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“It is seen, from the foregoing, that Mr. Miller’s points, taken separately, were not new or original with him; and that the peculiarity of his theory consisted in putting them together; and that, while none of his opposers condemned the whole, and each point separately was admitted by some of them, there was no more unanimity between them than between him and them. They had not only to battle with Mr. Miller’s theory, but each had to disprove those of the others.

“It was, therefore, not surprising that the reviewers of Mr. Miller made no impression on those who held his opinions. It was seen that to oppose him they were ready to abandon old established principles of Protestant interpretation. Even the Boston Recorder (Orthodox Cong.) said: ‘It must needs be acknowledged that our faith is greatly shaken in the interpretations on which, in common with most of our own brethren, we have heretofore relied, and which forms the FOUNDATION of the baseless theories of Miller!’ And the Christian Advocate and Journal (Meth. Epis.) said: ‘If his (Prof. Chase’s) views in regard to the prophecies of Daniel be correct, the long-established opinion that the Roman Empire is the fourth kingdom of the prophet, must give way to the more successful researches of Dr. Chase. Some other opinions, which have been thought to be settled beyond a doubt, ARE TERRIBLY SHAKEN.’

“Those who adhered to the established principles of interpretation did not fail to perceive that Prof. Stuart, Dr. Dowling, Prof. Chase, &c., had not fairly met Mr. Miller, and that their expositions would not stand the test of sound criticism.

“Of Professors Stuart and Bush the New York Evangelist said: ‘The tendency of these views is to destroy the Scripture evidence of the doctrine of any real end of the world, any day of final judgment, or general resurrection of the body. The style of interpretation, we assert, tends fearfully to Universalism. This tendency we are prepared to prove.’

“The Hartford Universalist said of Professor Stuart: ‘He puts an uncompromising veto upon the popular interpretations of Daniel and Revelation, and unites with Universalists in contending that most of their contents had special reference to, and their fulfillment in, scenes and events which transpired but a few years after those books were written.’—Oct. 15, 1842.

“Mr. Hinton said of the same: ‘We regret that, in the midst of the great moral conflict with Antichrist, which is now carrying on, those into whose hands the saints were so long given should find so able a coadjutor. We have, however, no fears that Christians of sound common sense, and capable of independent thought, will, after a candid consideration of the scheme which excludes papacy from the page of prophecy, and that which traces in the prophetic symbols a faithful portraiture of its abominations, make a wrong decision. Since we have read the work of the learned Stuart, we have rejoiced the more that our humble abilities have been directed to the defense of the old paths.’—Proph. Illus., p. 231.

“Of Mr. Dowling, Dr. Breckenbridge said: ‘As for this disquisition of Mr. Dowling, we may confidently say that it is hardly to be conceived that anything could be printed by Mr. Miller, or Mr. Any-body-else, more shallow, absurd and worthless. There is hardly a point he touches on which he has not managed to adopt the very idlest conjectures of past writers on the prophecies; and this so entirely without regard to any coherent system, that the only clear conviction a man of sense or reflection could draw from his pamphlet, if such a man could be supposed capable of believing it, would be that the prophecies themselves are a jumble of nonsense. Such answers as his can have no effect, we would suppose, except to bring the whole subject into ridicule, or to promote the cause he attacks.’—Spirit of the 19th Century, March No., 1843.

“Again he says, in speaking of ‘the general ignorance which prevails on this subject,’ that of it ‘no greater evidence need be produced than the fact that this pamphlet of Mr. Dowling has been extensively relied on, yea, preached, as a sufficient answer’ to Mr. Miller.

“On surveying the whole field of controversy, Professor Bush, while he claimed that the spiritualists were nearer the truth, said of them: ‘They have not answered the arguments of their opponents, nor can they do it on the ground which they themselves professedly occupy in respect to a millennium. Assuming that that period is yet future, and its commencement of no distant date, the Literalists, or Adventists, bear down with overwhelming weight of argument upon them, maintaining that the second coming precedes and ushers in that sublime era. The spiritualists say, Nay, but refuse to commit themselves to a defined position. All that they know is, that there is to be a millennium of some kind, occurring at some time, introduced in some way, and brought to an end from some cause; and that immediately thereupon the Lord is to descend from heaven, burn up the earth, raise the dead, and administer the judgment; but as to the what, the when, the how, the why—on these points they rest content in knowing nothing, because of the impression taken up that nothing is to be known.”—N. C. Repos., 1849, p. 248.

“Dr. Jarvis, in his sermons, was particularly severe on Mr. Miller, but afterwards did him ample justice, as in the following. He said: ‘Mr. Miller, in his eagerness to make out his scheme, absolutely falsities the language of the Bible. He makes Jehoram to have reigned five years, where the Scripture positively says he reigned eight; and between Amaziah and Azariah, or Uzziah, he introduces an interregnum of eleven years, for which he has not even the shadow of an authority in the Bible. He quotes, indeed, chapters 14 and 15 of the 2d book of Kings; and this may be sufficient for those who are ready to take his opinions upon trust. But, if you examine the chapters to which he refers, you will be astonished to find that there is not in either of them one word upon the subject.’—Sermons, p. 55.

“In his preface to his sermons Dr. Jarvis makes the following correction of the above. He says:—

“‘It will be seen that in speaking of the curtailment of the reign of Jehoram, the son of Jehoshaphat, from eight to five years, and the introduction of eleven years of interregnum between the reigns of Amaziah and Uzziah, he has censured Mr. Miller in too unmeasured terms. These particulars he is bound to explain.

“‘It would have been easier, and perhaps more advantageous to the author, to have made the alterations silently, and omitted the censure. But would it have been equally honest?

“‘In preparing the introductory volume of his “Ecclesiastical History,” he had carefully avoided reading modern writers on chronology, for fear of being biased by their systems. For this reason he had never read the learned work of Dr. Hales; and though familiar with Petavius, Usher, and Marsham, a good while had elapsed since he had consulted them on the parts of history connected with the prophecies. But these great writers being entirely silent as to any interregnum in the kingdom of Judah, the existence of such an interregnum was entirely a new idea to him. Mr. Miller quoted 2 Kings, 14, 15, without mentioning the verses from which he drew the inference; and it was not till the author had read Dr. Hales’ “Analysis” that he saw the correctness of that inference. If this admission gives Mr. Miller an advantage, he is fairly entitled to it. We cannot, for one moment, suppose that he knew anything about Dr. Hales or his work. As a plain, unlettered man, his perspicuity in reading his Bible, and his Bible only, is much to his credit; and we ought to consider it as giving additional force to the reasons assigned by Dr. Hales, that an ignorant man, as Mr. Miller confessedly is, should, from the mere examination of the Bible, have arrived at the same conclusion. The censure, however, in the sermon, holds good with regard to the reign of Jehoram, the son of Jehoshaphat (2 Kings, 8:17; 2 Chron. 21:5); but, being equally applicable to Archbishop Usher, should not have been laid particularly at Mr. Miller’s door.’

CHAPTER XII.

HIS TREATMENT OF OPPONENTS—SPECIMENS OF HIS PREACHING—COLLOQUIAL, EXPOSTULATORY, EXPOSITORY, ETC.

“Mr. Miller did not consider that his reviewers always treated him and his arguments with the utmost fairness; and, in speaking of them, he sometimes retorted in terms of great severity. Considering his treatment, by the religious and secular press, and the contumely which was incessantly heaped on him, that he should, at times, manifest a degree of impatience, was more an occasion of regret than of surprise. Few men have been called to endure so great an amount of reproach as fell to his lot; and few could have endured it as he did. He was human, and shared in all the weaknesses common to humanity; but, whenever he failed to endure the smart of undeserved wounds with all the sweetness of gospel charity, no one more sincerely regretted it than he did; and his liability to err in this respect was with him a subject of many prayers and tears.

“His severity, however, was often richly merited; and he knew how to be severe, without being uncourteous. Those who used their learning to fritter away the plain meaning of Scripture, and to make it teach something which the common reader would never have perceived in it, merely for the purpose of opposing his conclusions—he had little inclination to spare.

“In speaking of the 8th chapter of Daniel, and the question, ‘How long shall be the vision?’ he says, ‘The answer is, “Unto 2300 days.”

“‘But,’ says the critic, it is ‘evenings-mornings.’

“‘No matter: all men seem to understand it days; for it is so translated in every language with which we are acquainted at the present day. Therefore, this can never be made plainer, if this compound Hebrew word should be criticised upon until the judgment shall set. I am sick of this continual harping upon words. Our learned critics are worse on the waters of truth than a school of sharks on the fishing-banks of the north, and they have made more infidels in our world than all the heathen mythology in existence. What word in revelation has not been turned, twisted, racked, wrested, distorted, demolished, and annihilated by these voracious harpies in human shape, until the public have become so bewildered they know not what to believe? “They have fouled the waters with their feet.” I have always noticed where they tread the religious spirit is at a low ebb. It becomes cold, formal, and doubtful, at least. It is the mind of the Spirit we want, and God’s word then becomes spirit and life unto us.

“‘The words “evenings-mornings” convey to our mind the idea of days; thus this vision is 2300 days long,’ says the reader.

“‘Yes. But how can all this be?” says the inquiring mind. ‘Can three kingdoms rise up and become great; from a small people become a strong nation; conquer all the nations of the earth, and then in its turn, be subdued and conquered by a kingdom still more fortunate; and so on through three successive kingdoms, and do this in little over six years? Impossible.’

“‘But God has said it, and I must believe. Now the only difficulty is in time.’

“‘How can this be?’

“‘Very well,’ says the dear child of God; ‘I remember me: God says I must “dig for the truth as for hid treasure.” I will go to work, and, while I am digging, I will live by begging. Father in Heaven, I believe it is thy word; but I do not understand it; show me thy truth.’

“I had rather have one humble prayer of this kind, with an English Bible in my hand, than all the Hebrew, Greek, and Latin Bro. S. ever knew.

“The child then takes the word day, and compares spiritual things with spiritual, to find what his Heavenly Father means by days in a figurative sense. The first text he lights upon is in Num. 14:34, ‘each day for a year.’

“‘May this not be it?’ says the child.

“He takes hold of it by faith, carries it home, lays it up in his cell of sweets, richer than a lord, and again goes forth in search of more. He now lights upon Eze. 4:6: ‘I have appointed thee each day for a year.’ He is now rich in very deed—two jewels in one cell. He does not stop to criticize, like a Stuart, and query, and reason himself out of common sense and reason too; but, Abraham-like, he believes, and lays up his treasure at home.

“‘I see,’ says the child, ‘this use of days was so ordained by my Father in two cases; and two witnesses are enough. But I am not certain that I have a right to use these jewels in this place. I will go and beg, and dig again.’

“In this excursion he lights on Daniel 9:23-27: ‘Seventy weeks are determined upon thy people.’

“‘Seventy weeks of what?’ says the critic.

“‘I do not care a fig.’ says the believing child, ‘whether you call it days or years: I know how long it was in fulfilling.’

“‘How long?’

“‘Exactly four hundred and ninety years: from the decree given in the seventh year of Artaxerxes, four hundred and fifty-seven years before Christ, unto his death, thirty-three years after the birth of Christ, making exactly four hundred and ninety years, or seventy sevens of years of the vision.’

“Prof. Stuart having applied the days in Daniel 12 to the times of Antiochus, when the context shows that the resurrection will follow their termination, Mr. Miller said: ‘Suppose Prof. Stuart had been a believing Jew, and lived in the time of Antiochus, and had been of the same mind he is now, or says he is, and one of his brother Jews had come along and prophesied or preached that the Jews were to be a scattered and a peeled people, dashed and scattered among all nations, more than two thousand years, then to come; and suppose the professor had been then an expounder of the law and the prophets, and was called upon to explain this text as being then fulfilled, what would he say to his brother Jew, the prophet? He would say, as any man must say by him:—

“‘Sir, you are a false prophet; for God has told us plainly, in this very text, that, when this three and a half years are fulfilled under which we are now groaning, then our scattering or dashing will be accomplished—yes, and finished, too. So says the word. Therefore do you keep away from my flock of Pharisees, for I do not want my people excited by your false, alarming doctrine. Do you not see that, at the end of 1335 days, Daniel will stand in his lot? And do you not see, sir, that his standing in his lot means the resurrection? Read the first three verses of this chapter.’

“‘Ah,’ says the prophet, ‘that does not mean the resurrection, but⸺’

“‘But what?’ says the professor.

“‘Oh! I do not know—difficult to understand,’ says the prophet.

“‘I see,’ says the professor, ‘you are a Sadducee. You do not understand either the Hebrew or the Chaldaic, or the exegesis of the Scriptures. How dare you prophesy evil of this nation, when God hath spoken peace after these days? I say you are a Sadducee. I will have no fellowship with you. You must not come into my synagogue.’

“Would not this be the natural result of such a case? I leave it for the reader to judge.

“Or, suppose that the professor was now in controversy with a Jew,—a Sadducee,—and was under the necessity of proving the doctrine of the resurrection by the Old Testament, would he not put into requisition this very text, and prove by the same a resurrection unto eternal life? And, if he did not believe such plain and positive proofs as these texts would be, would he not consider him a poor, blinded Sadducee? Let us be careful that our own mouths do not condemn us.

“If, then, these days can only end with the resurrection, it is impossible that these Scriptures can apply to Antiochus. And, as the rules which he has given us in his Hints are the same, in substance, which I was forced to adopt more than twenty years ago, I cannot believe that Antiochus Epiphanes is even hinted at from Daniel 11:14 to the end of the 12th chapter. And, if the prophecy does not belong to Antiochus, then he must acknowledge that the little horn can apply only to the papal power; and must agree with nearly all Protestant writers that ‘time, times, and a half,’ are, together with the other numbers in this chapter, to be understood in a symbolical sense.

“In writing, he sometimes indulged in a colloquial style. In the following he hints at an objection often urged against him, that he, being a farmer, should not presume to teach. He says:—

“As it was in the days of Noah, so shall it be in the days of the Son of man. They were eating and drinking, marrying and giving in marriage, until Noah entered into the ark. Methinks I can almost see the scenes of that day. See you not that elegant building yonder, near that ark of gopher-wood? That building was reared at a great expense, by the host, for the purpose of entertaining strangers who might come to visit that ark, and to ridicule and laugh at that old, white-headed man you see yonder pitching the ark. The host, you see, has become rich by the great gain he has made, from the furnishing of the workmen, citizens and strangers, with food and drink of the most costly kind. Look into the dining hall of that establishment. See the table loaded with all the delicate viands of the season. See those bottles filled with the sparkling juice of the grape. See the host at his door, beckoning to each passer-by to enter and regale himself. Hear the conversation between the host and the stranger guest who has just entered his mansion.

“Guest. What great building is that in yonder field, on that eminence?

“Host. That is called Noah’s ark.

“Guest. But what use is he going to put it to? It seems to be built for sailing. Surely the old man does not expect to sail on dry land.

“Host. Yes; you are right. The old man says the world is coming to an end (Gen. 6:13), and he has prepared an ark to save himself and family; for all flesh will be destroyed by water, as he says.

“Guest. But how does he know this?

“Host. He says God told him.

“Guest. What kind of a man is he? He must be a great fanatic, I am thinking.

“Host. Why, yes; we think he is crazy a little; but you cannot discover it in anything else but his building that great ark, and neglecting his farm and other worldly matters. But what he has lost I have gained.

“Guest. A farmer, say you?—a farmer! Why did not God tell some of our ‘mighty men, which are men of renown’? (Gen. 6:4.) A farmer, too! There is no truth in it. But do any believe him?

“Host. Believe him! No. We have other things to attend to, and cannot spend time to hear the old farmer. But we were all very much startled, no longer ago than yesterday; for the old man has been telling some that he had prepared rooms for the beasts of the field, and for the fowls of the air, and every creeping thing; and yesterday they came, two and two of every sort, and entered the ark, apparently of their own accord. (Gen. 7:8, 9.) This, you may be sure, startled us some; but the banquets and feasts of last night have dissipated the fears of all, and to-day things are as they should be.

“Guest. It is rather strange; yet it cannot be true. God will not destroy the world in the midst of this hilarity and glee, and in the hight of all these improvements at the present day. Much, much of the earth remains yet to be cultivated and inhabited. Our western wilderness is yet to be explored and settled. Then the world is yet in its infancy—not two thousand years old yet; and you know we have a tradition that the earth is to wax old like a garment. It cannot be true, what the old man tells you. I will warrant you the earth will stand many thousand years yet.

“Host. Look! look! there goes the old fool and his family now, I dare say, into the ark. I remember me now, the old man told us, four days ago, that, in seven days (Gen. 7:4-10), God would cause it to rain sufficient to destroy every living thing from the face of the earth. I shall have a chance to laugh at the old man four days hence. I told him to his face that, after his seven days were ended, he would be ashamed to preach any more, and we should have some quiet then.

“Guest. But do your priests let him preach in their congregations and societies?

“Host. Oh, no! by no means; that is, none that are called respectable, or of the higher class. Why, sir, they held a meeting last night at my banqueting house. After the cloth was removed, and while the wine was circulating freely, old Noah was the subject of the toast. And it would have done you good to have heard their sharp cuts and squibs; it caused a roar of laughter among the guests. See, yonder come some of them now. Let us go in, and enjoy another treat. (They go in.)

“Ah, said I, were these scenes acted before the flood, and will it be so in the end of the world? And will the generation of the righteous not pass off until they behold these things acted over again? So says our blessed Saviour, and so I believe.

“Then shall ‘heaven and earth pass away.’ The righteous will pass off to meet their Lord, and the wicked be consumed to cleanse the world. Then will the prophecy in this chapter be fulfilled, and ‘the word of God will not pass away.’

“Prepare, ye servants of the Most High, to render up your stewardship. Ye scoffers, take warning; cease your revilings, your newspaper squibs, your bombast, your revelings, and your banquetings. And you, my dear reader, prepare! prepare! for lo!—

‘He comes, he comes, the Judge severe;

The seventh trumpet speaks him near.’

“The foregoing will also serve as a specimen of his mode, at times, of addressing an audience. At other times he was very earnest and solemn. In arguing that we must be beyond the end of the 1260 days of Daniel and John, from the fact that the church is not now in the wilderness, he said:—

“‘Can we be mistaken in the fulfillment of this prophecy? Is the church now in the wilderness? And if you should respond, She is, I ask you, When, then, was she out? Not in the apostolic age; for she was not more free then than now. And then, let me inquire, where are your twelve hundred and sixty years? They can have no meaning. O Christian! I beg of you, believe in the word of God; do not, I pray you, discard time, any more than manner. Is it not selfishness in us to discard the set times which God has fixed, and not man? Where is our faith? Why are we so slow of heart to believe? Three times we have witnessed,—yes, in the lifetime of some of us,—the fulfillment of the “time, times, and a half,” in the accomplishment of the “forty-two months,” in the completion of the “twelve-hundred and three-score days,” and yet, O God, we refuse to believe! Shame on that professor who will not open his eyes!

“‘They tell us we cannot understand prophecy until it is fulfilled.

“‘But here it is three times fulfilled in this day in which we live. What excuse have you now, O ye heralds of the cross? Ah! say you, that is your construction; we are not bound to follow your explanations. No, no! But for ages you and your fathers have been telling us that these prophecies were true; and you have told us that when they come to pass we should know what they meant; and, although ages on ages have rolled their rapid course, yet nothing has transpired, as you will own; and we, if we should search, and find, as we believe, the prophecies fulfilling, and tell our reasons, you then can taunt us with a skeptic argument,—“this is your construction,” and then not dare to tell us what it means! Awake, awake, ye shepherds of the flock! Come, tell us why these things are not fulfilled. Deceive us not. You stand upon the walls, both night and day; then tell us what it means. We have a right to ask, “Watchman, what of the night? Watchman, what of the night?” An answer we must have; or you must leave your towers. It will not do to answer us, “I am under no obligation to tell you.”[22] Has Zion no better watchmen on her walls than this? Alas! alas! then we may sleep, and sleep, until the trumpet’s dreadful blast shall shake our dusty beds, and the last angel raise his hand and swear “that time shall be no longer.” Why are you thus negligent and remiss in duty? If I am not right in my construction of God’s holy word, pray tell us what is truth, and make it look more plain,—and will we not believe? Thus you will cleanse your garments from our blood, and we must bear the shame. What time of night? Come, tell us plainly. There are portentous clouds hanging over our heads; we hear the murmurs of the fitful winds; we see sad omens of a dreadful storm; and where is our watchman’s voice? Your silence gives us fears that we are betrayed. Awake! awake! Ye watchmen, to your post! It is no false alarm. There are judgments, heavy judgments, at the door. “Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people.” How shall the fearful stand in that great day, when heaven and earth shall hear his mighty voice, and they that hear must come to judgment? Where will the unbelieving scoffer then appear? When God makes inquisition for the blood of souls, and when the under-shepherds stand, with their flocks, around the “great white throne,” to have each motive, thought, word, act, and deed, brought out to light, before a gazing world, and tried by that unerring rule, “the word.” I ask you, scorner, jester, scoffer, how will you appear? Stop, stop, and think, before you take a fatal leap, and jest away your soul!’

“In closing a discourse on the text, ‘We shall reign on the earth,’ he thus proceeds:—

“‘We shall reign on the earth, says our text. Not under its present dispensation, but after it is cleansed by fire; after the wicked are destroyed by fire, as the antediluvians were by water; after the resurrection of the saints, and when Christ’s prayer, taught to his disciples, shall be answered, “Thy will be done on earth, even as in Heaven.” When the bride has made herself ready, and is married to the Bridegroom, he will then move her into the New Jerusalem state, prepared as a bride adorned for her husband, where we shall reign with him forever and ever, on the new earth and in the new heavens. “And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away.” Then the whole earth “shall be full of his glory;” and then, as says the prophet, Isaiah 54:5, “For thy Maker is thine husband; the Lord of Hosts is his name; and thy Redeemer, the Holy One of Israel; the God of the whole earth shall he be called.”

“‘And then, my dear hearer, if you have had your heart broken off from sin; if you have by faith been united in spirit to the Lamb of God; if you have patiently endured tribulation and persecution for his name,—then you will live and reign with him on the earth, and this earth will be regenerated by fire and the power of God; the curse destroyed; sin, pain, crying, sorrow, and death, banished from the world, and mortality clothed upon by immortality, death swallowed up in victory. You will rise up in that general assembly, and, clapping your hands with joy, cry, “Holy, holy, holy is the Lord God Almighty, which was, and is, and is now come.” Then you will be in a situation to join the grand chorus, and sing the new song, saying, “Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests, and we shall reign on the earth.... Saying, with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.” And all who meet in that grand assembly will be then heard to shout, “Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” And methinks I can now see every one who loves our Lord and Saviour Jesus Christ in this assembly rising upon their feet, and in one united prayer of faith, crying, “Come, Lord Jesus, O come quickly!”

“‘But you, O impenitent man or woman! where will you be then? When heaven shall resound with the mighty song, and distant realms shall echo back the sound, where, tell me, where will you be then? In hell! O think! In hell!—a dreadful word! Once more think! In hell! lifting up your eyes, being in torment. Stop, sinner; think! In hell! where shall be weeping, wailing, and gnashing of teeth. Stop, sinner, stop; consider on your latter end. In hell! “where the beast and false prophet are, and shall be tormented day and night forever and ever.” I entreat of you to think—in hell! I know you hate to hear the word. It sounds too harsh. There is no music in it. You say it grates upon the ear. But think, when it grates upon the soul, the conscience, and the ear, and not by sound only, but a dread reality, when there can be no respite, no cessation,[23] no deliverance, no hope! You will then think,—yes, of this warning, of a thousand others, perhaps of this hour, with many more that are lost,—yes, worse than lost,—that have been squandered in earthly, vain, and transitory mirth, have been abused; for there have been many hours the Spirit strove with you, and you prayed to be excused. There was an hour when conscience spake; but you stopped your ears and would not hear. There was a time when judgment and reason whispered; but you soon drowned their cry by calling in some aid against your own soul. To judgment and reason you have opposed will and wit, and said “in hell” was only in the grave. In this vain citadel, in this frail house of sand, you will build until the last seal is broken, the last trump will sound, the last woe be pronounced, and the last vial be poured upon the earth. Then, impenitent man or woman, you will awake in everlasting woe!

“‘Be warned; repent; fly, fly for succor to the ark of God, to Jesus Christ, the Lamb that once was slain, that you might live; for he is worthy to receive all honor, power, and glory. Believe, and you shall live. Obey his word, his Spirit, his calls, his invitations; there is no time for delay; put it not off, I beg of you,—no, not for a moment. Do you want to join that heavenly choir, and sing the new song? Then come in God’s appointed way; repent. Do you want a house not made with hands, eternal in the heavens? Then join in heart and soul this happy people, whose God is the Lord. Do you want an interest in the New Jerusalem, the beloved city? Then set your face as a flint Zionward; become a pilgrim in the good old way. “Seek first the kingdom of Heaven,” says Christ, “and then all these things shall be added unto you.”’

“At other times his discourse was of the most mild and gentle kind. Thus, in speaking of the church of Christ under various circumstances, he says:—

“‘In tracing her history from the patriarch Abraham to the present day, we find her variable as the wind, and changeable as the weather.

“‘To-day, she is coming up out of the wilderness leaning on the arm of her Beloved; to-morrow, “like a young roe leaping upon the mountains, and skipping upon the hills.”

“‘Now she is seen among the trees of the woods; next in a palace of silver inclosed in boards of cedar.

“‘There we saw her in the clefts of the rock; here we behold her in the broad way, in the streets of the great city.

“‘Again we find her among the foxes of the desert; and anon we perceive her seeking Him whom her soul loveth.

“‘She is asleep on her bed by night; and the same night the watch finds her in the city.

“‘Behold her Lord knocking at the door for admittance, while she is too indolent to arise and let him in. The next moment she is opening to her Beloved, but he has withdrawn himself. At one time the voice of her Beloved, sounding over the hills and echoing among the mountains like the roar of distant thunder, has no impression; next, the soft whisper of love gains all her attention.

“‘Here blows the rough north wind and strong south wind upon her spices, yet they put forth no fragrance. And there the lightest breeze makes her roses blossom, and all the air is perfume.

“‘See her countenance to-day black as the tents of Kedar; and to-morrow comely as the daughters of Jerusalem, and fair as the purple curtains of Solomon. To-day she is “a garden barred, a spring shut up, a fountain sealed;” to-morrow, “a garden open, a well of living waters, and streams from Lebanon.” Now she is weak as a babe; a single watchman can “smite, wound, and take away her veil;” and then she is courageous and valiant, “terrible as an army with banners.” To-day she is made to keep another’s vineyard; to-morrow she is realizing a thousand pieces of silver from her own. She is truly a changeable being, carried about by the slightest circumstances.”’

“The following extract from a discourse, is another specimen of this mode of address:—

“‘Come, and let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us; in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:1-3.

“‘The text to which I have directed your attention, in the above paragraph, is one of the richest and most interesting prophecies that was ever delivered to mortals by any prophet since the world began. Every word speaks, and is full of meaning; every sentence is a volume of instruction. No wisdom of man could communicate as much in as few words. It is a pearl of great price, lying deep in the waters of prophecy; it is a diamond, which will cut the film that covers the visual organ of the readers of God’s word; it is a gem in the mountain of God’s house, shining in the darkness, and the darkness comprehendeth it not. It puzzled the Pharisee, confounded the scribe, and perplexed the Sadducee. It has, and will continue to have, the same influence on similar characters until the end of time. The great men of the earth will not stoop to its light, because it lies too low. The small men of the earth will not pick it up, for fear of ridicule from those above them. And now, dear reader, I am afraid you will go and do likewise,—either treat it with contempt or ridicule. But you will find, if you will examine, that in it is contained,—

“‘1. Our duty to God.

“‘Come, let us return unto the Lord;’ and, ‘If we follow on to know the Lord.’ Here is the whole duty of man, as clearly described as any crystal could make it. Repent, believe, and obey, are clearly inculcated. What better words could an orator make use of, to excite the minds of men to noble deeds of daring than are here used by the prophet? ‘Come’—he invites—‘let us’—he will go with them—‘return.’ Ah! what a word—return! Traveler, have you ever wandered far from home, in a cold, unfeeling world, among strangers, among robbers, enemies, thieves, and hard-hearted worldlings? Have you been sick and weak, wounded and torn, spoiled and robbed, smitten and cheated, hated and reviled, and this, too, for days, months, or years? Have you at last ‘returned’ to your family, your friends, your native land? Do you remember those familiar objects, as you returned—the way, the mountain, the hill, the valley, and the plain; the grove, the turn, the house, and the brook? Do you remember the tree, the rock, the barberry-bush, the gate and the post, the door-way and latch? “Oh, yes,” say you; “I remember, too, my beating and palpitating heart, and the falling tear which I stopped to wipe away from my blanched cheek, while my hand was on the latch. I remember how I listened to hear the loved ones breathe, although it was then in the dark watches of the night.”

“Thus tells the wanderer the tale of his ‘return;’ and in like manner could all the wandering sons of Zion speak of their ‘return.’ You, then, who have experienced these things, can realize the value of the word ‘return.’ And from my soul I pity the wanderer that never has returned ‘unto the Lord;’ to Him that loved us, to Him who died for us; more, vastly more, than mortal friends could ever do—he died. And so, say you, can fathers die for children, and mothers for their sons; children can give their lives, though rare the gift, to save the life of parents; husbands, and wives, and friends have fallen, to save each other from death. All this is true. But here is love greater than these; ‘for while we were enemies Christ died for us.’ Yea, more: he left his Father’s presence, his glory, and that Heaven where angels dwell; where he, the brightest star in all the upper world, stood highest; where seraphim and cherubim in glory cast down their crowns, and worshiped at his feet. ‘He became poor, that we through his poverty might be made rich.’ Again: he bore our shame, and by his stripes we are healed. He was buffeted for our offenses, and despised by mortals, for whom he suffered in the flesh. He rose from death for our justification, and ascended on high, to intercede for sinners, and has sent down his Spirit to bring us wanderers home.

“‘For he hath torn.’ True, he suffers our sins to tear us, and those earthly powers, in whom we trust, to break our proud hearts, and, therefore, tears away our vain supports. He tears our affections from earthly things, that he may place them on a more enduring substance. He tears our hearts from idol gods, that he may place them on God supreme. He tears our soul from the body, that we may no longer live in the flesh to sin, but depart in the spirit, and be with Christ.

“‘And he will heal us.’ Yes, he will heal us from all our backslidings, and love us freely for his own name’s sake. He will heal us from sin, by showing us its deadly nature. He will heal us from worldly affections, by placing our affections in Heaven. He will heal our hearts of idolatry, by the taking possession of them himself. He will heal us from death, by the resurrection from the grave.

“‘He hath smitten.’ God has so ordered, in his providence, that his children cannot have intercourse and association with men of the world, and with the kingdoms of this earth, but that persecution, or loss of Christian character, is sure to follow. The prophet is showing the present state of the church, while the tares and wheat are growing together. The children of God shall be smitten—meaning they shall be chastised, persecuted, ruled over. See the Roman power, from the days of their connection with the Jews until the present time, ruling over, persecuting, and trampling under foot the church of God. Our text is not only showing us our duty to God, but it teaches us the sufferings of the church, the dealings of God with her, and her final redemption; the first and second coming of her Lord; her final deliverance from death and all enemies, and her glorified reign.

“‘And he will bind us up:’ which is a promise of God, that, although the church should be torn and smitten, yet he would heal them, and bind them up. In due time he would gather them into one fold; he would bind up all their wounds, and heal them of all their maladies. He would visit their transgressions with a rod, and their iniquities with stripes; but his loving kindness he would not take from them.

“An extract from his lecture on the parable of the ‘ten virgins,’ will close these specimens. He thus gives his understanding of what is denoted by their ‘trimming’ their lamps:—

“‘The world, for a number of years, have been trimming their lamps, and the wise and foolish have been engaged in translating the word of God into almost every language known to us upon the earth. Mr. Judson tells us that it has been translated into one hundred and fifty languages within thirty years; that is three times the number of all the translations known to us before. Then fourfold light has been shed among the nations, within the short period of the time above specified; and we are informed that a part, if not all, of the word of God is now given to all nations in their own language. This, surely, is setting the word of life in a conspicuous situation, that it may give light to all in the world. This has not been done by the exertions of Christians or professors only, but by the aid of all classes and societies of men. Kings have opened their coffers and favored those engaged in the work; nobles have used their influence, and have cast into the treasury of the Lord of their abundance; rich men have bestowed of their riches; and, in many cases, the miser has forgotten his parsimony, the poor have replenished the funds of the Lord’s house, and the widow has cast in her mite. How easy to work the work of the Lord when the hearts of men are made willing by his power!

“‘But shall we forget those who have forsaken the land of their fathers, the home of their nativity, and have spent lonesome years of toil among strangers,—yes, worse than strangers,—among heathen idolaters, and the savages of the wilderness, in the cold regions of the north, and under the scorching rays of a vertical sun, among the suffocating sands of the desert, or in the pestilential atmosphere of India; who have risked their lives to learn a language, and prepare themselves to trim a lamp for those who sit in darkness and the shadow of death? No, we will not forget them; the prayers of thousands have ascended before the golden altar, morning and evening, on their behalf, and Israel’s God has been their protector. Surely we may hope that these have oil in their lamps, who have sacrificed so much to bestow a lamp upon others. But remember, my brethren, the Lord he is God, and let him have all the glory. This is the time, and the same time that Gabriel informed Daniel, ‘Many should run to and fro, and knowledge should increase.’ This, too, is the same time when the angel flying through the midst of heaven had the everlasting gospel to preach to them who dwelt upon the earth. Here are Christ’s words fulfilled where he says, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.”

“‘2d. It is plain, to any diligent observer of the signs of the times, that all the societies for moral reform in our world at the present day are parts of the fulfillment of the parable, giving more light. What of our Bible societies? Are not these trimming the lamp for millions of human beings? Thirty years past, more than three-fourths of the families in what we call Christian lands were without the lamp of life, and now nearly all are supplied. Many of those who sat in heathenish darkness then are now rejoicing in the light of God’s book. And much of this has been performed through the instrumentality of Bible societies; and not only through the agency of the church, but political men, men of the world, the great men, merchants of the earth, and those who trade in ships, all who live under the influence of the gospel,—the ‘kingdom of Heaven,’—have engaged in the work. Will not the most skeptical acknowledge that this society has succeeded beyond the most sanguine expectation of its most ardent advocates? And is not this strong circumstantial evidence that the Bridegroom is near, even at the door?

“‘3d. The missionary societies, of all sects and denominations, which have been established within forty years, have as far exceeded all former exertions of this kind as the overflowing Nile does the waters of the brook Kidron. See the missionary spirit extending from east to west, and from north to south, warming the breast of the philanthropist, giving life and vigor to the cold-hearted moralist, and animating and enlivening the social circle of the pious devotee. Every nation from India to Oregon, from Kamtschatka to New Zealand, has been visited by these wise servants (as we hope) of the cross, proclaiming the acceptable year of the Lord, and the day of vengeance of our God, carrying the lamp, the word of God, in their hands, and oil, faith in God, in their hearts. All classes of men are engaged in this cause, from the gray hairs of old age down to the sprightly youth of ten years. Who, then, can doubt but that the virgins, in this sense, have and are trimming their lamps, and the bride is making herself ready? Go ye out to meet him.

“‘4th. The Sabbath-schools and Bible-classes are but a part of the fulfillment of the parable, yet clearly an evidence that the virgins are now trimming their lamps. This system of teaching the young and ignorant took its rise between forty and fifty years since, at the very time that the Christian world were praying, and ardently praying, for the coming of Christ, before that part of the Saviour’s prayer was forgotten, “Thy kingdom come.” From a little fountain this stream of water has become a great river, and encompassed the whole land. Every quarter of the globe is drinking at this fountain or stream of knowledge, and the youth are taught to trim their lamps. And when the Bridegroom shall come, may we not reasonably hope that the thousands of the young men and young women, who have assisted in giving light to others, may be found having oil in their vessels, and their lamps trimmed and burning, and they looking and waiting for the coming of their Master, that when he comes they may rise to meet him in the air, with ten thousand of their pupils, who will sing the new song in the New Jerusalem forever and ever? Search diligently, my young friends, and see to it that ye believe in this word, which is able to make you wise unto salvation.

“‘5th. Tract societies are of much use, and are an efficient means to help to trim the lamps. Like snuffers that take away the preventives to the light, so are tracts. They take away from the mind the prejudice that thousands have against reading the word of God; they remove those rooted and groundless opinions, which many have, that they cannot understand the Bible; they serve to excite the mind to this kind of reading; they enlighten the understanding in some scriptural truths; they are pioneers, in many instances, to conversion; they can be sent where the word of God cannot at first be received; in one word, they are the harbingers of light, the forerunners of the Bible. And in this, too, all men in this probationary state seem to be more or less engaged, from the king on the throne, down to the poor peasant in the cottage, writing, printing, folding, transporting, paying, or reading, those silent little messengers of the virgins’ lamp. ‘Then all those virgins arose and trimmed their lamps.’ Has not God’s hand been seen in all this? And glory be to Him who hath disposed the hearts of men to work the work that God bids them, and to fulfill the blessed word which he hath given them. This institution took its rise about the same time with the Bible society.

“‘6th. Temperance societies. These serve one purpose in trimming the lamps and preparing the way for the virgins to go out and meet the Bridegroom. Our world, twenty years ago, might be called a world of fashionable drunkards; almost all men drank of the intoxicating bowl, and thought it no harm. But when the lamp began to dart its rays around our tabernacles, it was found by woful experience that those who drank of the poisonous cup were totally and wholly unprepared to receive the warning voice, or to hear the midnight cry, “Behold, the Bridegroom cometh!” No, “they that were drunken were drunken in the night,” says the apostle. “Therefore let us watch and be sober.” And Peter tells us, “But the end of all things is at hand; be ye therefore sober, and watch unto prayer.” How foolish would it have been for a drunken man to be set on a watch, or a praying man to be found drunk! Therefore, in order that men might be in a suitable frame of mind to receive instruction at the close of this dispensation, and be in a situation to listen to the midnight cry, God ordered the virgins, and they arose and trimmed their lamps; and in all human probability thousands, who would have met a drunkard’s grave if this society had not arose, are now watching, with their lamps trimmed and burning, ready to meet the Bridegroom at his coming. Perhaps this temperance society is the virgins’ last resort. The Judge stands at the door; go ye out to meet him. This society, like the others before mentioned, is a general thing, and all sects, denominations, and classes of men, are engaged in it, and it has an important influence upon all men who are in this probationary state, and who may be termed, as in our text, “virgins.” This society is of later origin than the others, and seems to be a rear-guard to wake up a few stragglers which the other societies could not reach. And now, drunkards, is your time; Wisdom stands at the door and knocks; let go the intoxicating bowl; be sober, and hear the midnight cry, “Behold, the Bridegroom cometh!” For your souls’ sake drink not another draught, lest he come and find you drunken, “and that day come upon you unawares and find you sleeping.” Oh, be wise, ye intemperate men! for they only went into the marriage who were found ready, “and the door was shut.” “Then came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily, I say unto you, I know you not. Watch, therefore, for ye neither know the day nor the hour when the Son of man cometh.” “But the wise shall understand,” says Daniel, 12:10.

“‘And now, my Christian friends, let me inquire, Are your lamps trimmed and burning? And have you oil in your vessels? And are you prepared for the coming Bridegroom? And are you awake to this important subject? What say you? If this parable, to which I have directed your minds, has reference to the last day and the coming of Christ; if the “virgins” have reference to all men in the probationary state, and dividing them into two classes, wise and foolish; if the “lamp” is the word of God, and “oil” means faith in his word, or grace in the heart, as some say, then my conclusions are just, and the evidence is strong that we live at the end of the gospel kingdom, and upon the threshold of the glorified state of the righteous. Then examine your Bibles, and if you can more fairly prove any other exposition of this parable than I have this, then believe yours, and time must settle the issue; but if you can find nothing in the Scriptures to controvert plainly my explanation, then believe, and prepare to meet the Bridegroom; for, behold, he cometh. Awake! ye fathers and mothers in Zion! ye have long looked and prayed for this day. Behold the signs! He is near, even at the door. And, ye children of God, lift up your heads and rejoice, for your redemption draweth nigh. For these things have begun to come to pass. And, ye little lambs of the flock, remember, Jesus has promised to carry you in his arms, and that he will come and take you to himself, that where he is there ye may be also. But remember, all of you, the wise had oil in their lamps, and they were trimmed and burning. Search deep; examine yourselves closely; be not deceived; and may the Spirit, which searcheth all things, and knoweth what is in the mind of man, assist you.

“‘But, my impenitent friends, what shall I say to you? Shall I say, as the Master in the parable, “Behold, the Bridegroom cometh: go ye out to meet him”? Prepare to meet your Judge. Now he has given you a time for repentance; you have a probationary season, and possibly now the scepter of mercy is held out to you. Repent, or it will soon be said to you, as Jeremiah said to the virgin, the daughter of Egypt, “In vain shalt thou use many medicines; for thou shalt not be cured;” or, as in the parable, “I know you not.” Have you no oil in your lamps? Delay not a moment; believe the gospel, and you will live; believe the word of God; receive the love of the Bridegroom, and make no delay; for while they went to buy, the Bridegroom came; and they that were ready went in with him to the marriage, and the door was shut. Oh, think what must be the exercise of your minds when these things shall be real; when you will stand without and knock, saying, “Lord, Lord, open to us!” Again I ask, Will you repent, believe, and be saved? Are you determined to resist the truth until it is too late? Say, sinner, what think ye?

“‘We will risk the consequence. We do not believe in your day you tell us of. The world is the same it always was,—no change, nor ever will be; but if it should come, it will not this ten thousand years,—not in our day, certainly. You do not believe yourself. If you did, we should call you a fool.’

“‘Are these your arguments, sinner?’

“‘Yes.’

“‘Well, if I had brought no more, no stronger arguments than these, I would not blame you for not believing, for not one of yours can you or have you supported with a particle of proof. They are mere assertions; your believing or not believing will not alter the designs of God. The antediluvians believed not. The citizens of the plain laughed at the folly of Lot. And where are they now? Suffering the vengeance of eternal fire.’

CHAPTER XIII.

HIS SICKNESS—VISIT TO MASSACHUSETTS—FANATICISM—MR. MILLER REPUDIATES IT.

“At the close of his lectures in Philadelphia, Mr. Miller went to Trenton, N. J., to spend the Sabbath (February 12, 1843). By invitation of the mayor of that city, he lectured there three days, and was listened to by crowded houses.

“From Trenton he returned to New York city, but held no public meeting there. He improved the opportunity to visit a brother at Williamsburg, Long Island, where he had an interview with the editor of the Gazette and Advertiser, who thus referred to it:—

“‘Our curiosity was recently gratified by an introduction to this gentleman, who has probably been an object of more abuse, ridicule and blackguardism, than any other man now living. A large number of the veracious editors of the political and religious newspapers have assured us that Mr. Miller was totally insane, and sundry preachers had confirmed this assurance. We were somewhat surprised to hear him converse on religious subjects with a coolness and soundness of judgment which made us whisper to ourselves,

“If this be madness, then there is method in’t.”

“‘When our interview closed, we were left wondering at the cause of that malignant spirit of slander and falsehood with which a man has been assailed, who has spent his time and substance in a course of unceasing toils to persuade men “to flee from the wrath to come.”’

“From New York, Mr. M. went up the Hudson River as far as Lansingburg, N. Y., where he lectured from the 17th to the 21st of February. The day following, in compliance with the urgent request of the Baptist church in Half Moon, N. Y., he visited that place, and commenced a course of lectures, which continued till the 5th of March.

“At the request of Mr. Davis, pastor of the Presbyterian church in Ballston Center, Mr. M. next lectured in his house from the 6th to the 11th of March; and, on the 12th, gave two discourses at the Spa. As usual, a large number were present, and God’s blessing was manifested.

“On the 15th of March, he delivered two discourses at Rock City, in the town of Milton, N. Y., about six miles from Saratoga Springs. He had attempted to go as far as Albany, to fulfill an engagement there; but, after getting within fourteen miles of that city, he was obliged to return to Rock City, where he was taken sick with his old complaint, erysipelas, in his right arm. He remained at the house of Dea. Dubois, where he received the kindest attention, till the 23d of March. On that day he was removed to the house of Herman Thomas, in the same place. He was carefully provided for there till the 30th, when he was so far convalescent as to be removed by his son. By short and easy journeys he reached his home at Low Hampton on the 31st, as comfortably as could have been hoped for.

“On the 6th of April he commenced a letter to Mr. Himes, in which he says: ‘I am now at home; was brought home six days since. I am very weak in body, but, blessed be God! my mind, faith, and hope, are yet strong in the Lord,—no wavering in my belief that I shall see Christ this year,’ &c. This letter not being completed on the 13th of April, his son forwarded it to Mr. Himes, adding, ‘Father is quite low and feeble, and we fear he may be no better.’

“His complaint manifested itself in a multiplicity and succession of carbuncle boils, which were a great drain on his system, and wasted his strength rapidly. On the 3d of May, when their violence had greatly abated, he wrote: ‘My health is on the gain, as my folks would say. I have now only twenty-two boils, from the bigness of a grape to a walnut, on my shoulder, side, back, and arms. I am truly afflicted, like Job, and have about as many comforters, only they do not come to see me, as Job’s did.’ Two weeks later, he was again much more feeble, and his physicians prohibited visitors from seeing him.

“On the 28th of May, his son wrote: ‘Father’s health is no better, on the whole. He continues very weak and low, confined to his bed most of the time.’ In addition to his numerous boils, he had, by a fever, been brought near to death’s door.

“About the 1st of July he was so far recovered as to be able to walk about his house, and his health continued to improve, so that, from the 6th to the 9th of September, he gave a course of lectures in N. Springfield, Vt. He lectured in Claremont, N. H., on the 11th; in Springfield, N. H., on the 12th; in Wilmot, N. H., on the 14th; in Andover, N. H., on the 17th; in Franklin, N. H., on the 18th; in Guilford, N. H., from the 21st to the 24th; in Gilmanton, N. H., on the 25th; and at Concord, N. H., on the 26th and 27th. On the 2d of October he gave two addresses at the camp-meeting in Exeter, N. H., and arrived at Lowell, Mass., on the 3d. He went to Boston on the 6th, gave three discourses, and then returned home to Low Hampton, where he remained till the 9th of November.

“During this tour, Mr. Miller was much pained by witnessing a tendency to fanaticism on the part of some who held to his views. As he had no sympathy for anything of the kind, and has been unjustly identified with it in the minds of the public, it becomes necessary to show its origin, that its responsibility may rest where it rightly belongs.

“The views of Mr. Miller being embraced by persons belonging to various religious denominations, it was impossible, from the nature of the case, for those of any particular faith to teach their own private opinions in connection with the Advent, without exciting the jealousy of those who held opposite sentiments. To avoid any such clashing of opinions, the following platform was adopted by the first conference held by believers in the Advent (October 14, 1840), in their Address unanimously presented to the public, namely:—[24]

“‘Our object in assembling at this time, our object in addressing you, and our object in other efforts, separate and combined, on the subject of the kingdom of Heaven at hand, is to revive and restore this ancient faith, to renew the ancient landmarks, to “stand in the way, and see, and ask for the old paths, where is the good way” in which our fathers walked, and the martyrs “found rest to their souls.” We have no purpose to distract the churches with any new inventions, or to get ourselves a name by starting another sect among the followers of the Lamb. We neither condemn nor rudely assail others of a faith different from our own, nor dictate in matters of conscience for our brethren, nor seek to demolish their organizations, nor build new ones of our own; but simply to express our convictions, like Christians, with the reasons for entertaining them, which have persuaded us to understand the word and promises, the prophecies and the gospel of our Lord, as the first Christians, the primitive ages of the church, and the profoundly learned and intelligent reformers, have unanimously done in the faith and hope that the Lord will come quickly in his glory, to fulfill all his promises in the resurrection of the dead.

“‘We are agreed and harmonize with the published creed of the Episcopal, Dutch Reformed, Presbyterian, and Methodist churches, together with the Cambridge Platform of the Congregational church, and the Lutheran and the Roman Catholic churches, in maintaining that Christ’s second and only coming now will be to judge the world at the last day.

“‘We are not of those who sow discord among brethren, who withdraw from the fellowship of the churches, who rail at the office of the ministry, and triumph in the exposure of the errors of a secular and apostate church, and who count themselves holier than others, or wiser than their fellows. The gracious Lord has opened to us wondrous things in his word, whereof we are glad, and in view of which we rejoice with fear and trembling. We reverently bless his name, and we offer these things, with the right hand of our Christian fellowship and union, to all disciples of our common Lord, of every sect and denomination, praying them, by the love of the crucified Jesus, to regard the promise of his coming, and to cultivate the love of his appearing, and to sanctify themselves in view of his approaching with power and great glory; although they conscientiously differ from us in minor points of faith, or reject some of the peculiarities which exist in individuals of this Conference.

“‘We do not seek to excite the prejudices of our fellow-men, or to join with those who mock at sin, or who scoff at the word or promise of the great Jehovah, or who lightly esteem offices and ordinances of the church, or who empty of their power the threatenings of the holy law, or who count the blood of the atonement a useless thing, or who refuse to worship and honor the Son of God even as they honor the Father; nor do we refuse any of these, or others of divers faith, whether Roman or Protestant, who receive and heartily embrace the doctrine of the Lord’s coming in his kingdom.’

“It was thus unanimously agreed that the sectarian questions which divide Christians should be avoided in the presentation of the advent doctrine, and that ‘minor points of faith,’ and the ‘peculiarities’ in the belief of any, should not be made prominent, to impede their united labors.

“In the autumn of 1842, Mr. Miller’s views were embraced by John Starkweather, a graduate of the Andover Theological Seminary, and a minister of good standing in the Orthodox Congregational denomination. He had been a minister at the Marlboro’ chapel, in Boston, and at other places, and was regarded as a man of peculiar sanctity. He was at that time, unemployed by any people, and Elder Himes being obliged to spend much of his time in preaching in other places than Boston, Mr. Starkweather was called as an assistant pastor of his church, at the chapel in Chardon-street.

“Mr. Starkweather commenced his labors there in October, 1842. He was tall, well formed, and had a voice of great power and not unpleasant tones. His personal appearance was thus prepossessing, which, with his reputation for superior sanctity, enabled him easily to secure the confidence of his hearers, who nightly thronged the chapel.

“His principal theme was the necessity of a preparation for the Saviour’s coming. At such a time no subject seemingly could be more appropriate. But Mr. Starkweather had embraced peculiar views respecting personal sanctification; and, contrary to the understanding which had been had on the subject of sectarian views, he made his own notions not only a test of readiness for the Lord’s coming, but of Christian fellowship,—demanding the largest liberty for himself, and granting none to others. He taught that conversion, however full and thorough, did not fit one for God’s favor without a second work; and that this second work was usually indicated by some bodily sensation.

“During the winter, the losing of strength and other cataleptic and epileptic phenomena became manifested, and were hailed by him as evidences of the great power of God in the sanctification of those who were already devoted Christians. He denominated such ‘the sealing power.’

“Those who were familiar with the history of fanaticism in past ages, who had read with pain the termination of the career of the eloquent Edward Irving in England, who knew the devastation caused by fanaticism in the time of the Reformation, of its effects in the early ages of Christianity, and of the results produced by it even in many portions of our own country during the infancy of some of the sects among us, were at no loss respecting its character.

“It was at first supposed that Mr. Starkweather was an innocent cause of this, and that he was ignorant of his strong mesmeric powers, by which he had obtained a sympathetic influence over some of his hearers. He was reasoned with on the subject, but to no purpose. His mind was bent in a certain direction, and pursue his course he would. His actual spirit was not discovered until leading brethren publicly dissented from such exercises as any necessary part of Christianity. At this the uncaged lion was aroused, and it became evident what manner of spirit he was of.