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