Your ShelfYour Projects

Review and Herald, Vol. 41, No. 20.

LIFE OF WILLIAM MILLER

Review and Herald

Apr 29, 1873

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 29, 1873

LIFE OF WILLIAM MILLER.

CHAPTER SEVEN.

INCIDENT AT SHAFTSBURY—RESULTS OF HIS LABORS—TESTIMONY OF A CONVERT FROM INFIDELITY—LETTER OF REV. C. FITCH—URGENT APPEALS TO VISIT VARIOUS TOWNS, &C.

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; in Orwell, Vt., on the 9th of July; at Fairhaven, Vt., from the 11th to the 20th; in Whiting, Vt., on the 22d; 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.”
“Lansingburgh, 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 18th.
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.:* Dear Sir,—I received a line from you, dated March 1st, 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 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 here 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 at 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 25th 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.; and on the 16th, at Brookfield, Vt. This last course was given at the urgent request of Rev. Jehiel Claflin and the Baptistchurch 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 the 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 wrote 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 of 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 Congregational 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 24th, 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 Frederic 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 as early a 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.

“WHILE THE DAYS ARE GOING BY.”

By Sel.

There are lonely hearts to cherish, While the days are going by; There are weary souls that perish, While the days are going by. If a smile we can renew As our journey we pursue, Oh! the good we all may do, While the days are going by.
There’s no time for idle scanning, While the days are going by; Let your face be like the morning, While the days are going by; Oh! the world is full of sighs— Full of sad and weeping eyes— Help your fallen brother rise, While the days are going by.
All the loving links that bind us, While the days are going by, One by one we leave behind us, While the days are going by: But the seeds of good we sow, Both in shade and shine shall grow, And shall keep our hearts aglow, While the days are passing by.
—Sel.

THE STATESMAN ARTICLES.

ARTICLE SIX.

TESTIMONY OF PAUL AND JOHN TO THE FIRST-DAY SABBATH.

Two important portions of the inspired records remain to be considered. The first of these reads as follows: “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” (1 Cor. 16:1, 2.)
From this passage it is clear that the churches of Galatia, as well as the church at Corinth, or that Christians generally, were required to set apart a proportion of their worldly goods, as God prospered them, for benevolent purposes. It is also clear that the act of setting apart the required proportion of means was to be performed statedly, every week, on the first day of the week.
Whatever may be the correct interpretation of the words, “lay by him in store,” enough is beyond all doubt and agreed upon by all, to show that the first day of the week was regarded by the apostle and the Christian churches as a special day, and one more fitting than others for the benevolent and religious duty enjoined.
The phrase rendered in our version, “by him,” is unquestionably an idiomatic Greek expression for “at home.” (Compare Luke 24:12, and John 20:10.) And even if we understand this phrase to be connected with the word rendered “in store,” which is a participle signifying “treasuring up,” the proof of first-day sacred observance is still clear and strong. But the true connection of the words, “at home,” is with what precedes. “Let every one place or devote at home.” Place what? The answer is not hard to find—a proportion of the weekly earnings; a suitable part of what God in his bounty had given. When this proportion was separated by each Christian at home, from the rest of his weekly earnings, it was to be treasured up. But where? This is the important question. Where was the money each Christian set apart at home on the first day of the week, from his weekly receipts, to be kept in store? It appears that this treasuring up was not at each Christian’s home:
1. Because the phrase, “at home,” grammatically connects, not with the word, “treasuring,” but with the preceding verb. This verb does not mean “lay by,” but “lay,” or “place.” The preposition rendered “by” is part of the phrase, “at home.” If it is insisted that the idea of treasuring in store is in the word rendered “lay,” then we have this tautology: “Let every one place in store, or lay by at home, placing in store.” Paul did not write in this way.
2. The first day of the week must have offered a special facility for doing what was required. True, if nothing more is meant than laying by at home, even that marks the first day with distinguishing honor. But the placing or putting of God’s portion by itself, separated from the balance of the receipts of the past week, on each first day, in each Christian’s home, was in order to something else, for which the first day alone gave opportunity. On that day, as we have learned from Acts 20:7, and other portions of Scripture, Christians were accustomed to meet for public religious services, and at these public gatherings, each Christian put into the treasury of the church what he had set apart at home from the rest of the gains of the week.
3. The most conclusive argument, however, is drawn from the end that Paul desired to accomplish. He states expressly that his aim in giving his directions was to avoid the necessity of gatherings or collections when he should come. The force of this consideration is evaded by explaining the apostle’s words as meaning “small collections.” But if every Christian had his money laid by at home, whether it were much or little, the “collections” would still have to be made. Each Christian, it is true, would have his sum already made up, and would need to make no personal gathering. But the apostle’s word is much more naturally and fittingly applied to collections on a larger and wider scale. And to effect the apostle’s end, and avoid such collections at his coming, the Corinthians, like the Galatians, were to make a collection every Lord’s day, of what each one at home had set apart or placed aside from the proceeds of his business during the preceding week. In no other way would the moneys needed be in perfect readiness for the apostle. If left in the hands of individuals scattered around, there would be uncertainty about the apostle’s receipt of them, and there would still be trouble in connection with collections on his arrival. But with the moneys already gathered at the regular weekly meetings into the common treasury of the church, and there waiting his coming, his aim is satisfactorily accomplished.
The only remaining passage is Rev. 1:10: “I was in the Spirit on the Lord’s day.” It has been admitted by opponents of the first-day Sabbath, that if by the Lord’s day in this passage, the first day of the week is meant, their cause is lost. And lost it is; for no other day can be meant. Three interpretations have been given of John’s words:
1. By the Lord’s day is meant the day of Judgment. Wetstein, in his elaborate edition of the Greek New Testament, in the year 1752, first advanced this view. His comment is: “Hunc diem judicii vidit in spiritu; i. e., prævidit representatum.” “John saw in Spirit the day of Judgment: that is, he foresaw it represented.” The phrase, “the day of the Lord,” does mean in the Scriptures the day of Judgment. But that phrase is different from the one here employed. The literal rendering of the former is, “the day of the Lord.” The literal rendering of the other is, “the dominical day.” This was not a day foreseen, but a day on which John was in the Spirit—a day of weekly recurrence, which the Lord claims as his own, as he claims the dominical supper.
2. By the Lord’s day, it is maintained again, is meant the seventh-day Sabbath. In support of this view, it is said that the phrase employed by John corresponds with such Old-Testament expressions as “a Sabbath to the Lord,” and with the Saviour’s language: “The Son of man is Lord even of the Sabbath.” But the very fact that the seventh day had a well-known and distinctive name by which it was always designated, is strong presumptive proof that this new and unusual phrase used by John cannot apply to it. It would be most natural to suppose that some other day is meant, and this is clearly proved to be the fact.
3. The phrase, the Lord’s day, was the common expression for designating the first-day Sabbath from John’s time onward. As the meal which the Lord hallowed as his own was called the Lord’s Supper, so the day hallowed by the Lord’s resurrection; by his repeated meeting with his disciples after rising from the dead; by the descent of his Spirit; by the weekly religious assemblies of his people with their communions, preaching and hearing the word, prayers and almsgiving, was properly termed the Lord’s day. It has been argued on the other side of the question that the Lord had a day, and but one in the week, called specially his own. But, as has been shown, Jesus himself, after his resurrection, paid no regard to the seventh day. His disciples did not observe it. It could not, therefore, have been the Lord’s day. On the other hand, Jesus did honor the first day, and the Christian churches everywhere did the same; and thus this honored day is the only one of which John could speak when he said he was “in the Spirit on the Lord’s day.” By this name, as will be seen in our next article, the first day of the week was known in the early church.—Christian Statesman, Jan. 11, 1873.
Continue reading: TESTIMONY OF PAUL AND JOHN TO THE FIRST-DAY SABBATH