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A DEFENSE OF THE CHARACTER AND CONDUCT OF WILLIAM MILLER AND THE MILLERITES, WHO MISTAKENLY BELIEVED THAT THE SECOND COMING OF CHRIST WOULD TAKE PLACE IN THE YEAR 1844 BY FRANCIS D. NICHOL 1945 REVIEW AND HERALD PUBLISHING ASSOCIATION TAKOMA PARK - WASHINGTON, D. C. To My Mother, Who Taught Me in Childhood the Blessed Hope of the Advent; and to My Father, Who Daily Prayed at the Family Altar for the Speedy Coming of Our Lord, This Book Is Affectionately Dedicated.
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Contents
From the Author to the Reader of This Book 1. From Cradle to Army Camp 2. From Doubt to Faith 3. From Farmer to Preacher 4. Laying the Groundwork of the Movement 5. Millerism Spreads to the Great Cities 6. The Movement Takes Definite Shape 7. The First Millerite Camp Meeting 8. The Great Tent is Raised 9. Interest and Opposition Increase 10. The Year of the End of the World 11. The First Disappointment 12. The Millerite Leaders-Courageous Individualists 13. Other Millerite Spokesmen 14. Behold the Bridegroom Cometh 15. Hastening on to the Climax 16. The Great Day of Hope 17. The Great Disappointment 18. Confident in Defeat 19. The Movement Called Millerism Draws to Its Close 20. The Kind of World in Which Millerism Flourished 21. Did the Millerites Indulge in Fanatical Practices? 22. Was Fanaticism Rampant in October, 1844? 23. Did Millerism Cause Insanity, Suicide, and Murder? 24. Old Asylum Records Offer Further Testimony 25. Did the Millerites Wear Ascension Robes? 26. Tracing the Robe Story Through the Years 27. The Robe Story in Twentieth Century Dress 28. Did the Millerites Set Forth Strange, New Beliefs? 29. Did the Advent Faith Miller Kindled, Die with Him? 30. The Case for the Defense Summed Up Acknowledgments Appendices A. Miller Family Genealogy B. Clemons Letter on Millerite Activities in October, 1844 C. The So Called Trial of Joshua V. Himes D. Millers Accusation of Fanaticism E. Himes Comment on Gorgas Incident
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Dear Brother Miller: The bearer is a fugitive from the iron hand of slavery and, as appears from letters in his possession and his own statements, of some considerable consequence to his claimant. His master, with United States officers, is in hot pursuit of him. Not being acquainted with anyone in your section that would be more ready to feed the hungry and direct a stranger fleeing to a city of refuge than yourself, I have directed him to you. I think it is best for him to keep on through Vermont as far as Vergennes or Burlington, at least, before he strikes the Lake. You will probably be able to refer him to some abolitionist on his way north. Should you think any other course more safe, you will advise him. Yours for the slave, (Signed) Philander Barbour. If anything important transpires, let me know it. [27] Miller may not have had any standing with Baxter, or the multitudes who thought like him, but he had very great standing with Philander Barbour-and the slave fleeing to freedom. This letter reveals that Miller had come to espouse the much-maligned abolitionist movement, which in itself reveals qualities of moral courage. It would be interesting to speculate on how he was brought to support the abolition movement. He could hardly escape doing so without being in opposition to some of his closest and most trusted associates. However, no man would take hold of abolitionism in those days who did not put conviction ahead of reputation. Miller could qualify in that respect.
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The poet Whittier, in his prose description of a Millerite camp meeting, discussed this basic idea of a radical change in our planet, which was the foundation of Millerite preaching: In every age since the Christian Era, from the caves, and forests, and secluded upper chambers of the times of the first missionaries of the cross, from the Gothic temples of the Middle Ages, from the bleak mountain gorges of the Alps, where the hunted heretics put up their expostulation, How long, 0 Lord, how long? Down to the present time, and from this Derry campground, have been uttered the prophecy and the prayer for its fulfillment. And, after all, is the idea itself a vain one? Shall tomorrow be as today? Shall the antagonism of good and evil continue as here to forever? Is there no hope that this world-wide prophecy of the human soul, uttered in all climes, in all times, shall yet be fulfilled? Who shall say it may not be true? Nay, is not its truth proved by its universality? The hope of all earnest souls must b realized. That hope and that faith which constitute, as it were, the worlds life, and without which it would be dark and dead cannot be in vain. [2] Unquestionably, the edifice of Millerism rested on a very ancient foundation, the belief that there is to be an end to the world. But what of the structure itself? What of the idea that the end of the world will be suddenly precipitated by the supernatural second coming of Christ in flaming fire, to bring death to the wicked and salvation to the righteous? Is this a new, unorthodox idea? No, the Bible very clearly teaches it. A New Testament writer informs us that this doctrine of the coming of the Lord in judgment was prophesied by one of the first of the godly men of the human race. Describing, the wicked and the judgments that were to come upon them, the apostolic writer, Jude, declares: And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord comes with ten thousands of His saints, to execute judgment upon all. [3] David, the sweet singer of Israel, whose songs have quickened the spiritual thinking of multitudes through the millenniums, prophesied thus of the coming of the Lord: Our God shall come, and shall not keep silence: a fire shall devour before Him, and it shall be very tempestuous round about Him. [4] The same thought is expressed by the apostle Paul. Writing to the Christians who were troubled with persecution, he declared: And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them that believe. [5] This scripture is very explicit in picturing both the righteous and the wicked as living in the world until the day of the advent. In other words, the Bible teaches that when the Lord returns it will be the kind of world we know, where good and evil exist side by side. Christ, in one of His parables, makes this doubly clear. He describes the kingdom of heaven as like it unto a man which sowed good seed, in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. The mans servants asked if they should not pull up the tares. But the man replied: Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather you together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. The meaning of the parable is also given: The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one. The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. [6] It would be difficult to find a more explicit statement of the doctrine that the world will continue to be populated by both the righteous and the wicked until the end of the world, when God will mete out final rewards to all. The Bible also contains many warnings to the faithful regarding the suddenness and the unexpected nature of the advent of the Lord. Take for example these words of Christ to His followers: Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the f ace of the whole earth. [7] Many other texts might be quoted to show how Biblical and thus how scriptural and thus how ancient and orthodox is the belief that the end of the world, or more precisely, the end of this sinful age, is to be brought about by the sudden, supernatural appearing of Christ in glory to destroy the wicked and to redeem the righteous. This idea of the return of our Lord as the climax to earthly history, when separation is made
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29. Did the Advent Faith Miller Kindled, Die With Him?
MILLER HAD EXPECTED TO SEE Christ come in his day. To the last he had buoyed up his hope by declaring that possible errors in chronology permitted him to expect the advent within a few years after 1844. We can only surmise as to what interpretation he would have given to the 2300-day prophecy, the keystone of his prophetic arch, had he lived many years. But we do know that he unwaveringly believed to the last that the cleansing of the sanctuary at the close of the 2300 days involved divine acts that could take place only at Christs coming. Hence, to all who continued to accept his interpretation, he left a heritage of speculation as to the year, if not the day, of Christs coming. Why should not they seek to fix with certainty the chronology of the 2300-day prophecy? Even eminent opponents had admitted that the prophecy was due to end in their very day. The practical result was, of course, a constant setting of dates by various persons, though there was no unanimity, and no dramatic days of expectation. This continued actively for about a decade after 1844. One of the last important instances of time setting as it affected any definite segment of the Adventists-as they now called themselves-was in 1853. The promoters of this date believed that the Lord would come in the autumn of 1853 or the spring of 1854. This view was not acceptable to those Adventists who had abandoned any attempt to extend the 2300-day prophecy further, and who controlled The Advent Herald. Hence, the promoters of the new time began the publication of a separate paper to rally those who accepted this new date. When time proved them wrong they had already moved so definitely away from other Adventists who were still held in loose bonds of fellowship by the actions of the Albany conference, that they decided to form a separate body. One of the prime reasons for this decision was that they had incorporated in their beliefs the doctrine that man is by nature mortal and that the dead lie unconscious in their graves until the resurrection. This newly created group organized the Advent Christian Association at Worcester, Massachusetts, November 6, 1861, and are known as the Advent Christian Church. This church constitutes today the principal segment of what might be described in simplest terms as First-day Adventists, coming down from the Millerite movement, in contrast to Seventh-day Adventists, of whom we shall speak shortly. The Advent Christian Church holds much in common with other Protestant bodies, its most distinguishing marks being the emphasis on the advent doctrine and the tenet which treats of the nature of man. A more circumspect body of Christians it would be hard to find. Regarding the doctrine of the advent they declare: Bible prophecy indicates the approximate time of Christs return, and the great duty of the hour is the proclamation of this soon-coming redemption. [1] [A] In a personal letter to the author the executive secretary of the Advent Christian General Conference of America, the Rev. C. H. Hewitt, speaks more specifically as to their views on prophecy: In reply to your two questions concerning prophecy, [B] it is true (1) that we point to the great trunk line prophecies in Daniel 2 and 7, the culminating fulfillment of Matthew 24, and the apparent historic realization of most of the symbols of Revelation, as well as other prophecies, in support of our belief that the near return of Christ is indicated. (2) That we realize that Millers interpretation of Daniel 8:13, 14 [the 2300-day prophecy] was proved incorrect by the passing of the time; also, that his interpretation was probably based upon a wrong premise and should be abandoned. It is doubtful, however, if there is any unanimity among us with respect to an alternative interpretation. I think we feel that the key to a correct understanding will sometime be discovered, but it would not be correct to represent that as a group we are vitally concerned with this particular item of prophecy today. [2]
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ACKNOWLEDGMENTS
The saying is both old and inspired, that no man liveth unto himself. Certainly no author who wishes to do thorough work can hope to live to himself. He is beholden to a wide circle of helpful friends. And those friends may run the whole gamut from a learned archivist in a great institution to an obscure individual in a humble cottage. Sometimes it is the latter who supplies, with a faded letter, a link in the chain that might otherwise ever be missing. It is always a pleasure to make acknowledgments. It is also a perplexity. An author wishes to name specifically those whose aid has been of major significance, but he
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APPENDICES
A. MILLER FAMILY GENEALOGY
According to the best sources available the genealogy of William Miller may be traced from the seventeenth century onward as follows: Thomas Miller: born, Springfield, Massachusetts. Killed by Indians in King Philips War, 1675. Ensign John Miller: born, Springfield, Massachusetts, April 23, 1657; died in 1735. Captain Joseph Miller: born, Springfield, Massachusetts, March 12, 1700; died April 25, 1760. William Miller: born, Springfield, Massachusetts, March 29, 1730. Captain William Miller: born, Pittsfield, Massachusetts, December 14, 1757; moved to Low Hampton, New York, April, 1786; died December 23, 1812. Captain William Miller: born, Pittsfield, Massachusetts, February 15, 1782; moved to Low Hampton, New York, April, 1786; died December 20, 1849. Leader of the Millerite movement. Millers father was a soldier in the Revolutionary War and later became a captain of the State militia of New York. Miller had ten children. The youngest child, Lucy Arm, born March 1, 1825, married Warren Bartholomew. Two of their children are living at the time of this writing (September 26, 1944): a son, Willis J. (born June 27, 1868); and a daughter, Ella L. Adams, (born March 12, 1871). These are the only
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BIBLIOGRAPHY
LOCATION OF PRIMARY SOURCES
For the benefit of the student of Millerite history we give here the names of libraries, etc., in which the primary Millerite sources used in this book were found. We refer to primary sources in the restricted sense of the word, the writings of the Millerites themselves, or the writings of contemporaneous authors who deal specifically with Millerism, whether as letters, pamphlets, journals, broadsides, or books. Newspapers, it is true, have a primary value. But the following list of libraries, etc., ignores the question of the location of old newspapers. They are scattered too widely over the libraries and historical society offices of all New England and elsewhere. The following list is in alphabetical order, and not necessarily in order of importance: Advent Source Collection, Takoma Park, Washington, D. C. This collection, gathered from both Europe and America, is the largest and most complete of its kind in this field. Its value is enhanced by certain complete photostatic topics of rare European works now probably irreplacable after the destruction incident to the war. This collection is particularly rich in theological works on prophecy and the advent doctrine, not only of the Millerite period itself, but of the centuries preceding. Contains almost complete file of principal Millerite papers. Housed in the Seventh-day Adventist Theological Seminary. This collection is of greatest value to those carrying on research work in the theological areas of Millerism. Adventual Collection, Aurora, Illinois. This is the best collection of manuscript sources on Millerism, including a group of more than 800 letters to or from Miller. Almost complete file of the principal Millerite papers, and bound volumes of certain papers that were published in the years after 1844 by various men who had had a part in the Millerite movement. Probably the most nearly complete collection of the pamphlets that constituted the Second Advent Library. Other important works on the Millerite movement are also found in this collection, which is housed at Aurora College, an institution of the Advent Christian denomination. American Antiquarian Society, Worcester, Massachusetts. The library of this society contains a number of Millerite works, including several of the Second Advent Library series. Also some bound volumes of Millerite papers. Has a rare collection of broadsides and similar material, most of which was printed by those opposed to Millerism in the 1840s. Very extensive collection of journals of the period, a number of which contain references to Millerism. Complete file of asylum reports for the 1840s. Boston Public Library, Boston. Contains a number of works that deal with Millerism, particularly polemical works on the doctrinal aspects of the movement. Library of Congress, Washington, D. C. Contains a number of Millerite works and a few volumes of Millerite papers. Its map division provides the student with a true picture of every part of New England in the 1840s. New York Public Library, New York City. This contains several works of importance. Its chief distinction is that it houses a specially indexed advent collection that is of value to the student who wishes to study the history of Seventh-day Adventists, who developed from the Millerite movement. Phelps Collection. In the possession of Philip M. M. Phelps, of Fair Haven, Vermont, a greatgrandson of Miller, are a few letters to Miller, Millers arithmetic notebook, a few military documents, and a family Bible that contains the most complete genealogical record of the Miller family we have found. Spalding Collection. A group of letters written by Charles Fitch to his wife, his son, and others. Also a scrapbook and a few pages of a diary by Fitch. This collection is the private property of A. W. Spalding, Madison College, Tennessee. State Library, Concord, New Hampshire. This library contains a number. of works, both by Millerites and by those who wrote against them. While it is true that almost every large library in New England contains something of value on Millerism-though oftentimes only duplicating what is found elsewhere-this library is definitely above the average. Union Theological Seminary. New York City. The library of this seminary, which contains one of the best collections of theological works in the United States, has a number of valuable Millerite works. Also many religious papers published at that time, which discuss Millerism. Vermont Historical Society, Montpelier, Vermont. The library of this society contains the most
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MANUSCRIPTS
(Unless otherwise indicated, all manuscript sources listed below are in the Adventual Collection, Aurora, Illinois) Letters Anonymous (signed Bah!), to the Great End of the World Man, April 22, 1843. Barbour, Philander, to William Miller, November 8, 1844. Barry, Thomas F., to William Miller, April 11, 1840. Brinegar, W. C., M. D., to the author, October 29, 1943. Chandler, S. C., to William Miller, April 18, 1844. Clemons, Mrs. E. C., to William, Miller, October 10, 1844. Cole, Timothy, to William Miller, July 25,1839. Collection of letters written between 1920 and 1923 to Clara Endicott Sears. Society for the Preservation of New England Antiquities, Boston. Elliott, George A., M. D., to the author, May 22, 1944. Fassett, Elias, to William Miller, April 10, 1813. Vermont Historical Society. Fitch, Charles, to William Miller, March 5, 1838. To Brother and Sister [W. C.] Palmer, July 26, 1842. Spalding Collection. Fleming, L. D., to Williarn Miller, April 11, 1840. Galusha, Elon, et al., to William Miller, October 2, 1943. Hellweg, Capt. J. F., to the author, February 21, 1944. Hewitt, Rev. C. H. to the author, May 24, 1944. Himes, Joshua V., to William, Miller, June 26, 1841; October 10, 1844 (penciled note appended to letter of Mrs. E. C. Clemons of same date). Jones, Henry, to William Miller, December 27, 1832; February 21, 1833; May 13, 1833; September 1. 1833; May 19, 1834; November 14, 1834. Jones, I. E., to William Miller, April 6, 1844; February 14, 1845. Litch, Josiah, to William Miller, October 24, 1844. Marsh, Joseph, to William Miller, April 22, 1842; August 17, 1843. Marsh, Sarah M., to William Miller, February 24, 1842. Mencken, H. L., to the author, January 26, 1943. Miller, William, to Elisha Ashley, October 3, 1824. Vermont Historical Society. To Joseph Attwood (also spelled Atwood) Dear Brother and Sisters, Emily and All, May 31, 1831. To Brother Baxter, November 5, 1844. To Brother, unknown, begun April 10, 1849, unfinished to J. B. Cook, September 16, 1845. To [Elon] Galusha, April 5, 1844. to Truman Hendryx, August 9, 1831 ; January 25, 1832; March 26, 1832; October 1, 1832; November 17, 1832; February 8, 1833; April 10, 1833; February 25, 1834; March 22, 1834; August 17, 1834; November 28, 1834; March 6, 1835; August 27, 1835; April 2, 1836; July 21, 1836; December 23. 1836; February 21, 1837; July 27, 1838; May 19, 1841. To Joshua V. Himes, undated [internal evidence indicates early 1845]; May 20, 1845. To William, S. Miller, November 17, 1838; January 28, 1839; March 9, 1840; February 2, 1843. To I. O. Orr, M. D., December 13, 1844. to Friend Robins, April 27, 1814. Vermont Historical Society to John Stanley, September 11, 1814. Phelps, Phillip M. M., to the author, May 17, 1944. R. D. to William Miller, August 15, 1842. Stebbins, H. Page, to William Miller, July 23, 1842.
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REFERENCES
FORWARD
1. C. G. Crump, History and Historical Research, Page 10. 2. Ibid., Pages 10, 11. 3. Ibid., Page 11. A. Unfortunately, there are numerous factors besides geography and race that unconsciously affect our thinking and thus our conclusions. Experience has taught the courts through the centuries that the most diligent attention must be given to the selection of a jury to weigh evidence. And anyone who has listened even to the classic series of questions asked of a prospective juror, to say nothing of special questions applicable to the particular case, will be slow to feel that he is prepared to weigh evidence impartially on any subject. It is not sufficient for a writer to say in support of hie claim to have written impartially an objectively that he has simply set down the facts as he found them. Such a statement is naive. In the first place, personal judgment must often decide whether a fact or a fancy is before the writers eye. In the second place all facts do not have the same intrinsic weight, and the writer must use his personal judgment in determining the weight. Even writers who use the modern objective technique differ widely in their
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E. In this connection a word might be said regarding our occasional use of a whimsical or perhaps even humorous phrase in what is obviously intended to be a serious work. Some would frown upon any such digression as alien to the spirit of true research. Perhaps they are right. However, the great Spurgeon observed in the preface to one of his works, in which he defended his use of humor: There is no particular virtue in being seriously unreadable. -C. H. Spurgeon, John Ploughmans Talks, Page ix.
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29. Did the Advent Faith Miller Kindled, Die with Him?
1. United States Department of Commerce, Bureau of the Census, Religious Bodies, 1936, Volume 2, Part 1, Page 16. 2. Personal letter to the author, May 24, 1944. 3. United States Department of Commerce, Bureau of the Census, Religious Bodies, 1926, Volume 2, Page 24. 4. Ibid., 1936, Vol. 2, Part 1, Page 27. 5. Fragment of manuscript on his life and experiences, by Hiram Edson. 6. See Leviticus 16; Hebrews 5 to 10. 7. Edson manuscript. 8. Ibid. 9. See Exodus 20:8-11. 10. See Revelation 14:6-11. 11. James White, Life Incidents, Pages 306, 307. 12. Ellen G. White, The Great Controversy, Page 405. 13. Ibid., Pages 431, 432. 14. See Exodus 20:8-11. 15. Matthew 24:36. 16. Matthew 24:33. 17. See Matthew 24. 18. Revelation 1:1-3. 19. Sir Isaac Newton, Observations Upon the Prophecies, Pages 251-253. 20. Ibid., Page 252. A. The Bureau of the Census follows the practice of securing from each religious body an authoritative statement regarding the history and beliefs of the body. Hence the statement here quoted rightly describes the view of the Advent Christian Church on the point discussed. The same may be said of the statements quoted from the census report regarding Seventh-day Adventists later in this chapter. B. The two queries in our letter, regarding the doctrine of the advent, were: (1) Are there certain particular great time prophecies which your denomination sets forth as proof of this article of your faith, and if so, which ones are they? (2) Particularly, I would like to know what interpretation your church gives to the prophecy of Daniel 8:13,14. C. The limits of this book do not permit of our discussing other and much smaller First-day Adventist churches, none of which have as many as 5,000 members, The reader is referred to the 1936 Federal Census of Religious Bodies. D. The reader will recognize the first two names as those of Millerite preachers, Bates having held key positions in various of the advent conferences of the early 1840s. Ellen G. White was a young woman who with her parents had been removed from fellowship from a Methodist church in Portland, Maine, for long absence from our Church and ordinances and supporting an anti-Methodist doctrine and congregation, viz.: Millerism, etc. Records of Stewards and Leaders of Chestnut Street M. E. Church of Portland, Maine, from February to September 1843, regarding the case of Robert Harmon, Eunice Harmon, Sarah B. Harmon, and Ellen Harmon. (Ellen Harmon became Mrs. James White in 1846.) Edson, Wheeler, and Rhodes were Millerites also. E. There is no file of The Day Dawn known to exist today. However, a very full statement of the view of Edson and his associates on the cleansing of the sanctuary was published in an Extra of The Day-
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The Midnight Cry F.D Nichol B. Clemons Letter on Millerite Activities in October, 1844
A. This is the letter in which Miller declared, I see a glory in the seventh month, and expressed his belief that the Lord would come October 22. B. This is very likely I. E. Jones, who was in Boston about this time, as a letter of his to Miller a little later reveals, Henry Jones, early in October, was recovering from an illness in Vergennes, Vermont.
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