Positive non-SDA Historian’s view of the Advent Disappointment and Miller

Koot van Wyk (Dlitt et Phil; ThD) Visiting Professor, Department of Liberal Education, Kyungpook National University, Sangju Campus, South Korea, Conjoint lecturer of Avondale College, Australia

A non-SDA historian of the Historical Society of Pennsylvania did a biography on William Miller in a non-SDA book in 1876 which is online and available for consideration and comparison. Some amazing points are brought forth about and from William Miller that places the journal Adventist Today (currently running) in the shadows. Whereas this non-SDA historian was working with a neutral objective for historicism, some writers in the Adventist church who likes to join the Trojan Horse of Liberalism in Adventism, are working with a hermeneutics of Skepticism. It is worth giving the chapter from R. M. Devens 1876 in full since some of William Miller’s direct words are found in it.

Source: R. M. Devens, Our first century: being a popular descriptive portraiture of the one hundred great and memorable events of perpetual interest in the history of our country, political, military, mechanical, social, scientific and commercial: embracing also delineations of all the great historic characters celebrated in the annals of the republic; men of heroism, statesmanship, genius, oratory, adventure and philanthropy. (Springfield Mass.: C. A. Nichols & Co: 1876): 431-438 with illustrations. https://archive.org/details/ourfirstcenturyb00deve

 [Page 431]   Chapter XLIX.

“EXPECTED DESTRUCTION OF THE WORLD.— 1843”

Miller's Exciting Prediction of the Second Advent of Christ. — The Speedy Fulfillment of the Latter-Day Bible Prophecies Boldly Declared — Zealous Promulgation of His Views — Scores of Thousands of Converts. — Public Feeling Intensely Wrought Upon.— Preparations by Many for the Coming Event.— The Passing of the Time.— Miller's Apology and Defense — His Deism in Early Life. — Studies History and Scripture. — Is Struck by the Prophecies. — Reads Daniel and John Critically. — Calculates Their Time. — " About 1843 " the Consummation. — Basis of these Conclusions. — Reluctantly Begins to Lecture. — Interesting Incident. — His Labors and Enthusiasm. — Three Thousand Lectures in Ten Years. — Secret of His Great Success — Approach of the Final Day. — Cessation of Secular Pursuits. — Encamping in the Fields, in Graveyards and on Roofs — Some Curious Extravagances. — Rebuked by Miller. — Repeated Disappointments. — Misinterpretation of Texts. — Miller, as a Man and Preacher. — His Calm and Happy Death.

"I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door." — Miller’s Final Words to His Followers

FEW men have attained a wider name or more rapid and remarkable note, in the American religious world, than Rev. William Miller, " the prophet," — as he was familiarly called, — founder of the sect called by his name, and also known as ** Second Adventists."

A sketch of the public career of Mr. Miller, and of the biblical grounds upon which he based his earnest and confident prediction of the end of the world about the year 1843, together with some account of the extraordinary scenes which characterized that exciting period, — participated in enthusiastic believers in Mr. Miller's views, — will be found in the following pages.

Mr. Miller was born in Pittsfield, Mass., in 1782, and, when he was four years of age, his father removed to Low Hampton, in the state of New York. At the age of twenty-two, he settled in Poultney, Vt., and was a deputy-sheriff for that county. Taking

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a military turn, lie received from Governor Galusha a lieutenant's commission, and, on the breaking out of the second war with England, he was made captain, by President Madison. He remained in the United States army until the declaration of peace, taking a courageous part in the action at Plattsburg, where the British were so sorely worsted. After the close of the war, he returned to his home, where for several years he held the office of a justice of the peace.

In the community where he lived, Mr. Miller was regarded with much esteem, as a benevolent, intelligent man, and a kind neighbor. He had only a common school education, but was a person of more than ordinary talent. In his religious views, Mr. Miller was an avowed deist, until about his thirty-fourth year, when his views and feelings experienced such a change as led him to unite with the Baptist church. For many years he was a most assiduous student of history and the scriptures, in the study of which he be- came impressed with the conviction that the fifth monarchy predicted by Daniel to be given to the people of the saints of the Most High, under the whole heaven, for an everlasting possession, — as represented in the seventh chapter of that prophecy — was about to be consummated.

His views — though he at no time claimed to be, in any sense, a prophet, — were substantially as follows: That Jesus Christ will appear a second time in 1843, in the clouds of heaven; that he would then raise the righteous dead, and judge them together with the righteous living, who would be caught up to meet him in the air; that he would purify the earth with fire, causing the wicked and all their works to be consumed in the general conflagration, and would shut up their souls in the place prepared for the devil and his angels; that the saints would live and reign with Christ, on the new earth, a thousand years; that then Satan and the wicked spirits would be let loose, and the wicked dead be raised — this being the second resurrection, — and, being judged should make war upon the saints, be defeated, and cast down to hell forever.

It becoming known that he entertained these views, he was importuned by many to write out his opinions, and afterwards to go before the public with them. After declining so to do for a long time, he at length complied, by writing a series of articles, in 1831, in the Vermont Telegraph. In 1832, he sent forth a synopsis of his views in a pamphlet, and subsequently, in obedience to conscientious convictions of duty, he commenced as a public lecturer on prophecy.

He thus describes his reluctance to appear in public, and the occasion of his first attempt: "One Saturday, after breakfast, in the summer of 1833, I sat down at my desk to examine some point, and as I arose to go out to work, it came home to me with more force than ever, 'Go and tell it to the world.' 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, etc. ; 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 public 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

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next clay, 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 nearby. There I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but could get no relief. It was impressed upon my at the close of a lecturing tour in the spring of 1843, Mr. Miller remarks in his journal, that, up to that time, he had given three thousand two hundred lectures !

An interesting reminiscence of Mr. Miller's early career, is related by his biographer as having occurred soon after the publication of his views in pamphlet form. As he was passing down the Hudson river, in a steam-boat, a company of men standing near him were conversing respecting the wonderful improvements of the day. One of them remarked, that it

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. "Such was the beginning. And yet, ten years after, namely, was impossible for things to progress, for thirty years to come, in the same ratio that 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. Miller 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

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with the eleventh 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 second, seventh, eighth and ninth chapters of Daniel. His hearers wished to know if he had ever written on the subject. He told them 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.

In 1836, a volume of Mr. Miller's lectures was published and widely circulated.

Early in 1838, a copy of these lectures fell into the hands of Rev. J. Litch, a talented minister of the Methodist Episcopal church, who soon after published a pamphlet entitled the Midnight Cry, proclaiming the second coming of Christ about the year 1843. He also commenced preaching the same doctrine, with great success, and published several works of marked ability.

Another prominent receiver of the doctrine was Rev. J. V. Himes, an accomplished preacher of the Christian Connection, and whose writings on the newly promulgated views evinced much power of reasoning and scholarly research.

The volume of lectures by Mr. Miller had a large circulation, as did also the publication called the Signs of the Times.

In October, 1840, the first general conference of Second Advent believers was held in Chardon street chapel, Boston. During the winter of 1841 — 1842, conferences were numerous throughout New England, and, in 1842, the standard was raised in the city of New York, by a series of meetings in Apollo hall, Broadway, held by Messrs. Miller and Himes. During the summer of that year, public excitement greatly increased, and multitudes of preachers and speakers were in the field. Finally, a large tent was constructed, capable of holding four thousand persons, in which meetings were held at Concord, Albany, Springfield, Newark, and other places.

The work spread with a power unparalleled in the history of religious movements ; and this, notwithstanding the ridicule and other weapons of opposition wielded against it by almost all the leading religious and secular journalists in the principal cities, whose influence was very great. Perhaps the simple secret of Mr. Miller's wonderful success, was his bringing prominently forward a somewhat neglected but vivid important truth.

The number of believers had now reached scores of thousands. The basis of their expectation relative to the speedy dissolution of the world was, that, according to the results of chronological research, it appeared that the captivity of Manasseh, the commencement of the "seven times," or 2520 years of Leviticus xxvi., was B. C. 677, also the captivity of Jehoiakim, the commencement of the Great Jubilee, or 2450 years, was B. C. 607; also the decree to rebuild Jerusalem in the seventh of Artaxerxes, the commencement of the seventy weeks and 2300 days of Daniel viii. and ix., was given B. C. 457 ; and also the taking away of paganism in Rome, the commencement of the 1335 days of Daniel xii. Reckoning from these several dates, it was believed that the

respective periods could extend only to about the Jewish year 1843.

Thus, all the calculations of prophetic time were understood by the Second Adventists to end in 1843. But what particular time, in that year, was a matter of uncertainty. Some supposed one day or season, some another. It was Mr. Miller's opinion, that the seventy weeks ended with the crucifixion, in A. D. 33; consequently, that the whole time would end with its anniversary, in 1843. Still, he was not satisfied as to the exactness of the calculation, and hence, from the outset, expressed himself, "about 1843;" indeed, in the year 1839, he remarked that he was not positive that the event would transpire in the spring of 1843 — he should

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claim the whole of the Jewish year, until March 21, 1844.

But, in opposition to the views thus held by Mr. Miller and his able co-laborers, Himes, Litch, and other commentators, a host of learned writers appeared, including representatives of all the Christian denominations — though even among these, there was no slight diversity of opinion as to the scope and meaning of the prophecies, and, in respect to the correctness of some of the points held by Mr. Miller, no objections were advanced. The usual strain of argument used by the opponents of Mr. Miller's rendering of the scriptures was as follows: — That the Lord cannot come until after the millennium, during which the whole world is to be righteous, and the lion eat straw like the ox, etc. ; that the Jews must be brought in, and restored to Palestine, before that day comes ; that it is to come as a thief in the night — sudden, unanticipated, unlooked for ; that the world and the human race being as yet in their infancy, so far as moral and material development is concerned, it could not be reasonably expected that the Lord would come to destroy the world.

But the great opposing argument brought to bear against the new views, was, that the vision in the eighth chapter of Daniel, has nothing to 'do with the coming of Christ, or setting up of God's everlasting kingdom ; that Antiochus Epiphanes, a S3'rian king, is the hero of Daniel's vision, in the eighth chapter, and that the 2300 days are but half days, amounting to 1150 literal days, all of which were literally fulfilled by Antiochus, — his persecution of the Jews, and desecration of the temple, about one hundred and sixty years B. C.

The earliest date fixed upon by any of the Adventists as a probable time for the Lord's coming (as stated by Mr. Litch, one of the ablest and most reliable authorities), was February tenth, forty-five years from the time the French army took Rome, in 1798. The next point, and the one which was thought the more probable, was February fifteenth, the anniversary of the abolition of the papal government, and the erection of the Roman Republic. Viewing this to be the termination of the 1290 days of Daniel xii. 11, they believed forty-five years more would terminate the 1335 days of verse 12. Accordingly, expectation with many was on tiptoe, fully believing that the great day of the Lord would then break upon the world. But both those periods came and passed with no unusual occurrence. At this result, much thoughtless ridicule was indulged in by some of the newspaper press, and exaggerated accounts given of the believers in the doctrine waiting in their white ascension robes to be caught up in the air, or going to the tops of the houses, or into the graveyards, to watch. Very few, however, were so much shaken by their disappointment in the passing of the time, as to go back and give up the doctrine. Their confidence, as well as their religious sincerity, was beyond suspicion.

The fifteenth of February passed, the next epoch which presented itself as a leading point of time, was the Passover, the season of the year when the crucifixion took place. This was looked upon by many as being a strongly marked era, on account of its being the occasion when God delivered his people from Egypt, four hundred and thirty years from Abraham's sojourn — and, because on that feast the crucifixion took place. This latter event, according to the belief of many, ended the seventy weeks of Daniel ix. 24. Hence, they argued, the 2300 days would terminate when the same feast arrived in 1843, and the Savior would come. The fourteenth of April, therefore, was a point of time anticipated with the deepest solicitude by many. They had the fullest confidence that it would not pass without bringing the expected crisis. Others, again, looked forward to the season of the Ascension, or Feast of Pentecost, as being the most likely time for the advent. But disappointment attended these, as it had previous, expectations. Still, the zeal of the disciples did not fail them; and, at the east, west, and south, the same enthusiasm

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was manifested by the promulgators of the doctrine that " the end of all things is at hand."

As already stated, Mr. Miller's expectations as to the time of the fulfillment of the prophetic periods, extended to the close of the Jewish year 1843, which would be March twenty-first, 1844 ; and, on further reflection, gave considerable weight to the consideration that the tenth day of the seventh month of the current Jewish year, which, following the reckoning of the Caraite Jews, fell on the twenty-second of October, was the probable termination of several prophetic periods, and, therefore, would very likely usher in the great and last day. Thus it was, that, on the sixth of October, he wrote : "If Christ does not come within twenty or twenty-five days, I shall feel twice the disappointment I did in the spring.” With great unanimity, as well as honestly and heartily, was this view accepted by his followers. Indeed, the feeling was everywhere intense, among them. For some days preceding the time designated, their secular business Avas, for the most part, suspended ; and those who looked for the advent, gave themselves to the work of preparation for that event, as they would for death, were they on a bed of sickness.

In regard to the extravagances characterizing this movement, the published accounts are declared by the friends of Mr. Miller to have been, for the most part, gross misstatements, and that hundreds of reports relating to excesses, had no foundation in fact. Even so generally fair and discriminating a writer as Sir Charles Lyell, who was traveling in America while the advent excitement was at its height, states that several houses were pointed out to him, between Plymouth

(Massachusetts) and Boston, the owners of which had been reduced from ease to poverty by their credulity, having sold their all toward building the Tabernacle, in which they were to pray incessantly for six weeks previous to their ascension.

Among other stories, also, industriously circulated, was that of a young girl who having no money, was induced to sell her necklace, which had been presented her by her betrothed. The jeweler, seeing that she was much affected at parting with her treasure, and discovering the circumstances and object of the sale, showed her some silver forks and spoons, on which he was about to engrave the initials of the very minister whose dupe she was, and those of the lady he was about to marry on a fixed day after the fated twenty-second of October.

While traveling in New Hampshire, Lyell states that he was told by a farmer in one of the country villages, that, in the course of the preceding autumn, many of his neighbors would neither reap their harvest of corn and potatoes, nor let others take in the crop, saying it was tempting Providence to store up grain for a season that could never arrive, the great catastrophe being so near at hand. He adds, that in several townships in this and the adjoining states, the local officers, or selectmen, interfered, harvesting the crops at the public expense, and requiring the owners, after the twenty-third of October, to repay them for the outlay. So bitter was the opposition in some places, that offensive missiles were thrown at the public speakers, and their names coupled with those of such impostors as Matthias, Gallaway, Folger, Orr, etc.

That irregularities of one kind and another attended a religious movement so wide-spread, intense and enthusiastic, as this, is not to be wondered at; but it is doubtless true that the majority of the incidents thus circulated were the easy inventions of opponents. The most notable incident was that which occurred in Philadelphia. In opposition to the earnest expostulations of Mr. Litch and other judicious and influential persons, a company of about one hundred and fifty, responding to the pretended " vision" of one Georgas, on the twenty-first of October went out on the Darby street road, about four miles from Market street bridge, and encamped in a field under two large tents, provided with all needed comforts. The

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next morning, their faith in the vision having failed, all but about a dozen returned to the city ; a few days later, the others returned. This act met the emphatic disapproval of Mr. Miller, and of the Adventists generally.

This day, too, — the only specific day which was regarded by the more intelligent Adventists with any positiveness, — also passed, peaceful and quiet, as other days; as, likewise, did the time in September, 1847, which some fixed upon, on the ground that chronologers differed three or four years in the dates of this world's history.

In reviewing these facts and results of the past, Mr. Miller wrote : ''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 confess my error, and acknowledge my disappointment ; yet I still believe that the day of the Lord is near, even at the door."

The speedy coming of the Lord, and the approaching end of all things, being so frequently and explicitly declared in scripture, it is no wonder that there should continue to be found a body of believers making that important truth, and the duties growing out of it, a primary point in their religion. Though less numerous than formerly, they are still to be found in considerable numbers, with many earnest preachers ; their chief organ has been the Advent Herald, published in Boston, and conducted with much decorum and ability.

It is not surprising that a man of Mr. Miller's strong and ardent temperament, should live and die in the same belief which he had promulgated with such evident sincerity ; for, while acknowledging, as events proved, the want of accuracy in his chronological calculations — he still claimed, to the end of his days, that the nature and nearness of the crisis were sustained by scriptural evidence. He died a peaceful and happy death, at the age of sixty-eight, in the year 1849, and an admirably fair and well-written biography of him, from the pen of Mr. Himes, appeared soon after.

As a man, Mr. Miller is described as strictly temperate in all his habits, devoted in his family and social attachments, and proverbial for his integrity. He was naturally very amiable in his temperament, affable and attentive to all, — a kind-heartedness, simplicity, and power, peculiarly original, characterizing his manner. He was of about medium stature, a little corpulent; hair, a light glossy brown; countenance full and round, with a peculiar depth of expression in his blue eye, of shrewdness and love.

As a preacher, Mr. Miller was generally spoken of as convincing his hearers of his sincerity, and instructing them by his reasoning and information. All acknowledge that his lectures were replete with useful and interesting matter, showing a knowledge of scripture very extensive and minute — that of the prophecies, especially, being surprisingly familiar; and his application of the great prophecies to the great events which have taken place in the moral and natural world, was, to say the

least, ingenious and plausible. There was nothing very peculiar in his manner; his gestures were easy and expressive; his style decorous, simple, natural, and forcible. He was always self-possessed and ready; distinct in his utterance, and frequently quaint in his observations; in the management of his subject, exhibiting much tact, holding frequent colloquies with the objector and inquirer, supplying the questions and answers himself in a very

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opposite manner, and, although grave himself, sometimes producing a smile upon the faces of his auditors. Much blame was cast upon Mr. Miller, by some of his opponents, for not contenting himself with a quiet and unostentatious avowal of his views, instead of traveling over the whole country, and inaugurating the "noisy and boisterous system of camp-meetings" in connection with so solemn a theme. But, that these camp-meetings did not partake of the obnoxious qualities thus charged, will appear — from one example at least, — by the following account, written by John G. Whittier, one of the most enlightened and impartial of observers : —

On my way eastward (says Mr. Whittier), I spent an hour or two at a camp-ground of the Second Advent in East Kingston (N.H.) The spot was well chosen. A tall growth of pine and hemlock threw its melancholy shadow over the multitude, who were arranged on 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 tasseled, 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 Anellis'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 dragons — 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 ''Swingeing 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, — carried one back to the days of primitive worship, when "The groves were God's first temples."