Chapter 20 : A Great Religious Awakening

A Great religious awakening under the proclamation of Christ’s

soon coming, is foretold in the prophecy of the first angel’s message

of Revelation 14. An angel is seen flying “in the midst of heaven,

having the everlasting gospel to preach unto them that dwell on the

earth, and to every nation, and kindred, and tongue, and people.”

“With a loud voice” he proclaims the message, “Fear God, and give

glory to him; for the hour of his Judgment is come: and worship

him that made heaven, and earth, and the sea, and the fountains of

waters.” [Revelation 14:6, 7.]

The fact that an angel is said to be the herald of this warning, is

significant. By the purity, the glory, and the power of the heavenly

messenger, divine wisdom has been pleased to represent the exalted

character of the work to be accomplished by the message, and the

power and glory that were to attend it. And the angel’s flight “in

the midst of heaven,” the “loud voice” with which the warning is

uttered, and its promulgation to all “that dwell on the earth,“—“to

every nation, and kindred, and tongue, and people,“—give evidence

of the rapidity and world-wide extent of the movement.

The message itself sheds light as to the time when this movement

is to take place. It is declared to be a part of the “everlasting gospel;”

and it announces the opening of the Judgment. The message of

salvation has been preached in all ages; but this message is a part

of the gospel which could be proclaimed only in the last days, for

only then would it be true that the hour of Judgment had come. [356]

The prophecies present a succession of events leading down to the

opening of the Judgment. This is especially true of the book of

Daniel. But that part of his prophecy which related to the last days,

Daniel was bidden to close up and seal “to the time of the end.” Not

till we reach this time could a message concerning the Judgment be

proclaimed, based on a fulfillment of these prophecies. But at the

time of the end, says the prophet, “many shall run to and fro, and

knowledge shall be increased.” [Daniel 12:4.]

The apostle Paul warned the church not to look for the coming

of Christ in his day. “That day shall not come,” he says, “except

there come a falling away first, and that man of sin be revealed.” [2

Thessalonians 2:3.] Not till after the great apostasy, and the long

period of the reign of the “man of sin,” can we look for the advent

of our Lord. The “man of sin,” which is also styled the “mystery

of iniquity,” the “son of perdition,” and “that wicked,” represents

the papacy, which, as foretold in prophecy, was to maintain its

supremacy for 1260 years. This period ended in 1798. The coming

of Christ could not take place before that time. Paul covers with his

caution the whole of the Christian dispensation down to the year

1798. It is this side of that time that the message of Christ’s second

coming is to be proclaimed.

No such message has ever been given in past ages. Paul, as we

have seen, did not preach it; he pointed his brethren into the then

far-distant future for the coming of the Lord. The reformers did not

proclaim it. Martin Luther placed the Judgment about three hundred

years in the future from his day. But since 1798 the book of Daniel

has been unsealed, knowledge of the prophecies has increased, and

many have proclaimed the solemn message of the Judgment near.

Like the great Reformation of the sixteenth century, the Advent

[357] movement appeared in the different countries of Christendom at

the same time. In both Europe and America, men of faith and

prayer were led to the study of the prophecies, and, tracing down

the inspired record, they saw convincing evidence that the end of all

things was at hand. In different lands there were isolated bodies of

Christians, who, solely by the study of the Scriptures, arrived at the

belief that the Saviour’s advent was near.

In 1821, three years after Miller had arrived at his exposition

of the prophecies pointing to the time of the judgment, Dr. Joseph

Wolff, “the missionary to the world,” began to proclaim the Lord’s

soon coming. Wolff was born in Germany, of Hebrew parentage, his

father being a Jewish Rabbi. While very young he was convinced

of the truth of the Christian religion. Of an active, inquiring mind,

he had been an eager listener to the conversations that took place in

his father’s house, as devout Hebrews daily assembled to recount

the hopes and anticipations of their people, the glory of the coming

Messiah, and the restoration of Israel. One day hearing Jesus of

Nazareth mentioned, the boy inquired who he was. “A man of the

greatest talent,” was the answer; “but because he pretended to be the

Messiah, the Jewish tribunal sentenced him to death.” “Why, then,”

rejoined the questioner, “why is Jerusalem destroyed? and why are

we in captivity?” “Alas, alas!” answered his father, “because the

Jews murdered the prophets.” The thought that was at once suggested

to the child, “Perhaps Jesus of Nazareth was also a prophet, and the

Jews killed him when he was innocent.” So strong was this feeling,

that though forbidden to enter a Christian church, he would often

linger outside to listen to the preaching.

When only seven years old, he was boasting to an aged Christian

neighbor of the future triumph of Israel at the advent of the Messiah,

when the old man said kindly, “Dear boy, I will tell you who the

real Messiah was: he was Jesus of Nazareth, whom your ancestors

crucified, as they slew the prophets of old. Go home and read the

fifty-third chapter of Isaiah, and you will be convinced that Jesus [358]

Christ is the Son of God.” Conviction at once fastened upon him. He

went home and read the scripture, wondering to see how perfectly

it had been fulfilled in Jesus of Nazareth. Were the words of the

Christian true? The boy asked of his father an explanation of the

prophecy, but was met with a silence so stern that he never again

dared to refer to the subject. This however only increased his desire

to know more of the Christian religion.

The knowledge he sought was studiously kept from him in his

Jewish home; but when only eleven years old, he left his father’s

house, and went out into the world to gain for himself an education,

to choose his religion and his life-work. He found a home for a time

with kinsmen, but was soon driven from them as an apostate, and

alone and penniless he had to make his own way among strangers.

He went from place to place, studying diligently, and maintaining

himself by teaching Hebrew. Through the influence of a Catholic

instructor, he was led to accept the Romish faith, and formed the

purpose of becoming a missionary to his own people. With this

object he went, a few years later, to pursue his studies in the College

of the Propaganda at Rome. Here his habit of independent thought

and candid speech brought upon him the imputation of heresy. He

openly attacked the abuses of the church, and urged the necessity

of reform. Though at first treated with special favor by the papal

dignitaries, he was after a time removed from Rome. Under the

surveillance of the church he went from place to place, until it

became evident that he could never be brought to submit to the

bondage of Romanism. He was declared to be incorrigible, and

was left at liberty to go where he pleased. He now made his way to

England, and, professing the Protestant faith, united with the English

Church. After two years’ study he set out, in 1821, upon his mission.

While Wolff accepted the great truth of Christ’s first advent

[359] as “a man of sorrows, and acquainted with grief,” he saw that the

prophecies bring to view with equal clearness his second advent

with power and glory. And while he sought to lead his people to

Jesus of Nazareth as the Promised One, and to point them to his first

coming in humiliation as a sacrifice for the sins of men, he taught

them also of his second coming as a king and deliverer.

“Jesus of Nazareth, the true Messiah,” he said, “whose hands

and feet were pierced, who was brought like a lamb to the slaughter,

who was a man of sorrows and acquainted with grief, who after

the scepter was taken from Judah, and the legislative power from

between his feet, came the first time, shall come the second time

in the clouds of heaven, and with the trump of the archangel,” and

“shall stand upon the Mount of Olives. And that dominion once

consigned to Adam over the creation and forfeited by him (Genesis

1:26; 3:17) shall be given to Jesus. He shall be king over all the earth.

The groanings and lamentations of the creation shall cease, but songs

of praise and thanksgiving shall be heard.” “When Jesus comes in the

glory of his Father with the holy angels,” “the dead believers shall

rise first. 1 Thessalonians 4:16; 1 Corinthians 15:23. This is what

we Christians call the first resurrection. Then the animal kingdom

shall change its nature (Isaiah 11:6-9), and shall be subdued unto

Jesus. Psalm 8. Universal peace shall prevail.” “The Lord again

shall look down upon the earth, and say, ‘Behold, it is very good.’”

Wolff believed the coming of the Lord to be at hand, his interpretation

of the prophetic periods placing the great consummation

within a very few years of the time pointed out by Miller. To those

who urged from the scripture, “Of that day and hour knoweth no

man,” that men are to know nothing concerning the nearness of

the advent, Wolff replied: “Did our Lord say that the day and hour

should never be known? Did he not give us signs of the times, in

order that we may know at least the approach of his coming, as

one knows the approach of summer by the fig-tree putting forth [360]

its leaves? Are we never to know that period, whilst he himself

exhorteth not only to read Daniel the prophet but to understand him?

And in that very Daniel where it is said that the words were shut

up to the time of the end (which was the case in his time), and that

‘many shall run to and fro’ (a Hebrew expression for observing and

thinking upon the time), and ‘knowledge’ (regarding that time) ‘shall

be increased.’ Besides this, our Lord does not intend to say by this,

that the approach of the time shall not be known, but that the exact

‘day and hour knoweth no man.’ He does say that enough shall be

known by the signs of the times, to induce us to prepare for his

coming, as Noah prepared the ark.”

Concerning the popular system of interpreting, or misinterpreting,

the Scriptures, Wolff wrote: “The greater part of the Christian

church have swerved from the plain sense of Scripture, and have

turned to the phantomizing system of the Buddhists; they believe

that the future happiness of mankind will consist in moving about

in the air, and suppose that when they are reading Jews, they must

understand Gentiles; and when they read Jerusalem, they must understand

the church; and if it said earth, it means sky; and for the

coming of the Lord they must understand the progress of the missionary

societies; and going up to the mountain of the Lord’s house,

signifies a grand class-meeting of Methodists.”

During the twenty-four years from 1821 to 1845, Wolff traveled

extensively: in Africa, visiting Egypt and Abyssinia; in Asia,

traversing Palestine, Syria, Persia, Bokhara, and India. He also visited

the United States, on the journey thither preaching on the island

of St. Helena. He arrived in New York in August, 1837; and after

speaking in that city, he preached in Philadelphia and Baltimore,

and finally proceeded to Washington. Here, he says, “on a motion

brought forward by the ex-President, John Quincy Adams, in one of

the houses of Congress, the House unanimously granted me the use

of the Congress Hall for a lecture which I delivered on a Saturday, [361]

honored with the presence of all the members of Congress, and also

of the bishop of Virginia, and the clergy and citizens of Washington.

The same honor was granted to me by the members of the Government

of New Jersey and Pennsylvania, in whose presence I delivered

lectures on my researches in Asia, and also on the personal reign of Jesus Christ.”

Dr. Wolff traveled in the most barbarous countries, without the

protection of any European authority, enduring many hardships, and

surrounded with countless perils. He was bastinadoed and starved,

sold as a slave, and three times condemned to death. He was beset

by robbers, and sometimes nearly perished from thirst. Once he was

stripped of all that he possessed, and left to travel hundreds of miles

on foot through the mountains, the snow beating in his face, and his

naked feet benumbed by contact with the frozen ground.

When warned against going unarmed amongst savage and hostile

tribes, he declared himself provided with arms,—“prayer, zeal for

Christ, and confidence in his help.” “I am also,” he said, “provided

with the love of God and my neighbor in my heart, and the Bible is

in my hand.” The Bible in Hebrew and English he carried with him

wherever he went. Of one of his later journeys he says, “I kept the

Bible open in my hand. I felt my power was in the book, and that its

might would sustain me.”

Thus he persevered in his labors until the message of the Judgment

had been carried to a large part of the habitable globe. Among

Jews, Turks, Parsees, Hindoos, and many other nationalities and

races, he distributed the Word of God in these various tongues, and

everywhere heralded the approaching reign of the Messiah.

In his travels in Bokhara he found the doctrine of the Lord’s soon

coming held by a remote and isolated people. The Arabs of Yemen,

he says, “are in possession of a book called ‘Seera,’ which gives

[362] notice of the coming of Christ and his reign in glory, and they expect

great events to take place in the year 1840.” “In Yemen I spent six

days with the Rechabites. They drink no wine, plant no vineyards,

sow no seed, live in tents, and remember the words of Jonadab, the

son of Rechab. With them were the children of Israel of the tribe of

Dan, ... who expect, in common with the children of Rechab, the

speedy arrival of the Messiah in the clouds of heaven.”

A similar belief was found by another missionary to exist in

Tartary. A Tartar priest put the question to the missionary, as to

when Christ would come the second time. When the missionary

answered that he knew nothing about it, the priest seemed greatly

surprised at such ignorance in one who professed to be a Bible

teacher, and stated his own belief, founded on prophecy, that Christ would come about 1844.

As early as 1826 the Advent message began to be preached in

England. The movement here did not take so definite a form as in

America, the exact time of the advent was not so generally taught,

but the great truth of Christ’s soon coming in power and glory was

extensively proclaimed. And this not among dissenters and nonconformist

only. Mourant Brock, an English writer, states that about

seven hundred ministers of the Church of England were engaged

in preaching this “gospel of the kingdom.” The message pointing

to 1844 as the time of the Lord’s coming was also given in Great

Britain. Advent publications from the United States were widely

circulated. Books and journals were republished in England. And

in 1842, Robert Winter, an Englishman by birth, who had received

the Advent faith in America, returned to his native country to herald

the coming of the Lord. Many united with him in the work, and

the message of the Judgment was proclaimed in various parts of

England.

In South America, in the midst of barbarism and priestcraft,

Lacunza, a Spaniard and a Jesuit, found his way to the Scriptures,

and thus received the truth of Christ’s speedy return. Impelled to [363]

give the warning, yet desiring to escape the censures of Rome,

he published his views under the assumed name of “Rabbi Ben-

Israel,” representing himself as a converted Jew. Lacunza lived in

the eighteenth century, but it was about 1825 that his book, having

found its way to London, was translated into the English language.

Its publication served to deepen the interest already awakening in

England in the subject of the second advent.

In Germany the doctrine had been taught in the eighteenth century

by Bengel, a minister in the Lutheran Church, and a celebrated

Biblical scholar and critic. Upon completing his education, Bengel

had devoted himself to the study of theology, “to which the grave and

religious tone of his mind, deepened and strengthened by his early

training and discipline, naturally inclined him. Like other young

men of thoughtful character, before and since, he had to struggle

with doubts and difficulties of a religious nature, and he alludes, with

much feeling, to the ‘many arrows which pierced his poor heart, and

made his youth hard to bear.’” Becoming a member of the consistory

of Wurtemberg, he advocated the cause of religious liberty, urging

“that all reasonable freedom be accorded those who felt themselves

bound, on grounds of conscience, to withdraw from the established

church.” The good effects of this policy are still felt in his native

province.

It was while preparing a sermon from Revelation 21 for “Advent

Sunday” that the light of Christ’s second coming broke in upon

Bengel’s mind. The prophecies of the Revelation unfolded to his

understanding as never before. Overwhelmed with a sense of the

stupendous importance and surpassing glory of the scenes presented

by the prophet, he was forced to turn for a time from the contemplation

of the subject. In the pulpit it again presented itself to him with

all its vividness and power. From that time he devoted himself to

the study of the prophecies, especially those of the Apocalypse, and

[364] soon arrived at the belief that they pointed to the coming of Christ as

near. The date which he fixed upon as the time of the second advent

was within a very few years of that afterward held by Miller.

Bengel’s writing have been spread throughout Christendom. His

views of prophecy were quite generally received in his own State

of Wurtemberg, and to some extent in other parts of Germany. The

movement continued after his death, and the Advent message was

heard in Germany at the same time that it was attracting attention in

other lands. At an early date some of the believers went to Russia,

and there formed colonies, and the faith of Christ’s soon coming is

still held by the German churches of that country.

The light shone also in France and Switzerland. At Geneva,

where Farel and Calvin had spread the truths of the Reformation,

Gaussen preached the message of the second advent. While a student

at school, Gaussen had encountered that spirit of rationalism which

pervaded all Europe during the latter part of the eighteenth and the

opening of the nineteenth century; and when he entered the ministry

he was not only ignorant of true faith, but inclined to skepticism. In

his youth he had become interested in the study of prophecy. After

reading “Rollin’s Ancient History,” his attention was called to the

second chapter of Daniel, and he was struck with the wonderful

exactness with which the prophecy had been fulfilled, as seen in the

historian’s record. Here was a testimony to the inspiration of the

Scriptures, which served as an anchor to him amid the perils of later

years. He could not rest satisfied with the teachings of rationalism,

and in studying the Bible and searching for clearer light he was, after

a time, led to a positive faith.

As he pursued his investigation of the prophecies, he arrived

at the belief that the coming of the Lord was at hand. Impressed

with the solemnity and importance of this great truth, he desired to

bring it before the people, but the popular belief that the prophecies

of Daniel are mysteries and cannot be understood, was a serious

obstacle in his way. He finally determined—as Farel had done before [365]

him in evangelizing Geneva—to begin with the children, through

whom he hoped to interest the parents.

“I desire this to be understood,” he afterward said, speaking

of his object in this undertaking, “it is not because of its small

importance, but on the contrary because of its great value, that I

wished to present it in this familiar form, and that I addressed it to

the children. I desired to be heard, and I feared that I would not be if I

addressed myself to the grown people first.” “I determined therefore

to go to the youngest. I gather an audience of children; if the group

enlarges, if it is seen that they listen, are pleased, interested, that

they understand and explain the subject, I am sure to have a second

circle soon, and in their turn, grown people will see that it is worth

their while to sit down and study. When this is done, the cause is

gained.”

The effort was successful. As he addressed the children, older

persons came to listen. The galleries of his church were filled with

attentive hearers. Among them were men of rank and learning, and

strangers and foreigners visiting Geneva, and thus the message was

carried to other parts.

Encouraged by this success, Gaussen published his lessons,

with the hope of promoting the study of the prophetic books in

the churches of the French-speaking people. “To publish instruction

given to the children,” says Gaussen, “is to say to adults, who

too often neglect such books under the false pretense that they are

obscure, ‘How can they be obscure, since your children understand

them?’” “I had a great desire,” he adds, “to render a knowledge of

the prophecies popular in our flocks, if possible.” “There is no study,

indeed, which it seems to me answers the needs of the time better.”

“It is by this that we are to prepare for the tribulation near at hand, and watch and wait for Jesus Christ.”

Though one of the most distinguished and beloved of preachers

in the French language, Gaussen was after a time suspended from

[366] the ministry, his principal offense being that instead of the church’s

catechism, a tame and rationalistic manual, almost destitute of positive

faith, he had used the Bible in giving instruction to the youth. He

afterward became teacher in a theological school, while on Sunday

he continued his work as catechist, addressing the children, and instructing

them in the Scriptures. His works on prophecy also excited

much interest. From the professor’s chair, through the press, and

in his favorite occupation as teacher of children, he continued for

many years to exert an extensive influence, and was instrumental in

calling the attention of many to the study of the prophecies which

showed that the coming of the Lord was near.

In Scandinavia also the Advent message was proclaimed, and

a widespread interest was kindled. Many were aroused from their

careless security, to confess and forsake their sins, and seek pardon

in the name of Christ. But the clergy of the State church opposed

the movement, and through their influence some who preached

the message were thrown into prison. In many places where the

preachers of the Lord’s soon coming were thus silenced, God was

pleased to send the message, in a miraculous manner, through little

children. As they were under age, the law of the State could not

restrain them, and they were permitted to speak unmolested.

The movement was chiefly among the lower class, and it was in

the humble dwellings of the laborers that the people assembled to

hear the warning. The child-preachers themselves were mostly poor

cottagers. Some of them were not more than six or eight years of

age, and while their lives testified that they loved the Saviour, and

were trying to live in obedience to God’s holy requirements, they

ordinarily manifested only the intelligence and ability usually seen

in children of that age. When standing before the people, however, it

was evident that they were moved by an influence beyond their own

natural gifts. Tone and manner changed, and with solemn power

they gave the warning of the Judgment, employing the very words

[367] of Scripture, “Fear God, and give glory to him; for the hour of

his Judgment is come.” They reproved the sins of the people, not

only condemning immorality and vice, but rebuking worldliness and

backsliding, and warning their hearers to make haste to flee from

wrath to come.

The people heard with trembling. The convicting Spirit of God

spoke to their hearts. Many were led to search the Scriptures with

new and deeper interest, the intemperate and immoral were reformed,

others abandoned their dishonest practices, and a work was done

so marked that even ministers of the State church were forced to

acknowledge that the hand of God was in the movement.

It was God’s will that the tidings of the Saviour’s coming should

be given in the Scandinavian countries; and when the voices of his

servants were silenced, he put his Spirit upon the children, that the

work might be accomplished. When Jesus drew near to Jerusalem

attended by the rejoicing multitudes that, with shouts of triumph

and the waving of palm branches, heralded him as the Son of David,

the jealous Pharisees called upon him to silence them; but Jesus

answered that all this was in fulfillment of prophecy, and if these

should hold their peace, the very stones would cry out. The people,

intimated by the threats of the priests and rulers, ceased their joyful

proclamation as they entered the gates of Jerusalem; but the children

in the temple courts afterward took up the refrain, and, waving

their branches of palm, they cried, “Hosanna to the Son of David!”

[Matthew 21:8-16]. When the Pharisees, sorely displeased, said

unto him, “Hearest thou what these say?” Jesus answered, “Yea;

have ye never read, Out of the mouth of babes and sucklings thou

hast perfected praise?” As God wrought through children at the time

of Christ’s first advent, so he wrought through them in giving the

message of his second advent. God’sWord must be fulfilled, that the

proclamation of the Saviour’s coming should be given to all peoples,

tongues, and nations.

To William Miller and his co-laborers it was given to preach [368]

the warning in America. This country became the center of the

great Advent movement. It was here that the prophecy of the first

angel’s message had its most direct fulfillment. The writings of

Miller and his associates were carried to distant lands. Wherever

missionaries had penetrated in all the world, were sent the glad

tidings of Christ’s speedy return. Far and wide spread the message

of the everlasting gospel, “Fear God, and give glory to him; for the

hour of his Judgment is come.”

The testimony of the prophecies which seemed to point to the

coming of Christ in the spring of 1844 took deep hold of the minds

of the people. As the message went from State to State, there was

everywhere awakened widespread interest. Many were convicted

that the arguments from the prophetic periods were correct, and,

sacrificing their pride of opinion, they joyfully received the truth.

Some ministers laid aside their sectarian views and feelings, left their

salaries and their churches, and united in proclaiming the coming

of Jesus. There were comparatively few ministers, however, who

would accept this message; therefore it was largely committed to

humble laymen. Farmers left their fields, mechanics their tools,

traders their merchandise, professional men their positions; and yet

the number of workers was small in comparison with the work to

be accomplished. The condition of an ungodly church and a world

lying in wickedness burdened the souls of the true watchmen, and

they willingly endured toil, privation, and suffering, that they might

call men to repentance unto salvation. Though opposed by Satan,

the work went steadily forward, and the Advent truth was accepted

by many thousands.

Everywhere the searching testimony was heard, warning sinners,

both worldlings and church-members, to flee from the wrath to come.

Like John the Baptist, the forerunner of Christ, the preachers laid

the ax at the root of the tree, and urged all to bring forth fruit meet

[369] for repentance. Their stirring appeals were in marked contrast to the

assurances of peace and safety that were heard from popular pulpits;

and wherever the message was given, it moved the people. The

simple, direct testimony of the Scriptures, set home by the power of

the Holy Spirit, brought a weight of conviction which few were able

wholly to resist. Professors of religion were roused from their false

security. They saw their backslidings, their worldliness and unbelief,

their pride and selfishness. Many sought the Lord with repentance

and humiliation. The affections that had so long clung to earthly

things they now fixed upon Heaven. The Spirit of God rested upon

them, and with hearts softened and subdued they joined to sound the

cry, “Fear God, and give glory to him; for the hour of his Judgment

is come.”

Sinners inquired with weeping, “What must I do to be saved?”

Those whose lives had been marked with dishonesty were anxious

to make restitution. All who found peace in Christ longed to see

others share the blessing. The hearts of parents were turned to their

children, and the hearts of children to their parents. The barriers

of pride and reserve were swept away. Heart-felt confessions were

made, and the members of the household labored for the salvation of

those who were nearest and dearest. Often was heard the sound of

earnest intercession. Everywhere were souls in deep anguish, pleading

with God. Many wrestled all night in prayer for the assurance

that their sins were pardoned, or for the conversion of their relatives

or neighbors.

All classes flocked to the Adventist meetings. Rich and poor,

high and low, were, from various causes, anxious to hear for themselves

the doctrine of the second advent. The Lord held the spirit

of opposition in check while his servants explained the reasons of

their faith. Sometimes the instrument was feeble: but the Spirit of

God gave power to his truth. The presence of holy angels was felt in

these assemblies, and many were daily added to the believers. As

the evidences of Christ’s soon coming were repeated, vast crowds

listened in breathless silence to the solemn words. Heaven and earth [370]

seemed to approach each other. The power of God was felt upon old

and young and middle-aged. Men sought their homes with praises

upon their lips, and the glad sound rang out upon the still night air.

None who attended those meetings can ever forget those scenes of

deepest interest.

The proclamation of a definite time for Christ’s coming called

forth great opposition from many of all classes, from the minister

in the pulpit down to the most reckless, Heaven-daring sinner. The

words of prophecy were fulfilled: “There shall come in the last days

scoffers, walking after their own lusts, and saying, Where is the

promise of his coming? for since the father fell asleep, all things

continue as they were from the beginning of the creation.” [2 Peter

3:3, 4]. Many who professed to love the Saviour, declared that they

had no opposition to the doctrine of the second advent; they merely

objected to the definite time. But God’s all-seeing eye read their

hearts. They did not wish to hear of Christ’s coming to judge the

world in righteousness. They had been unfaithful servants, their

works would not bear the inspection of the heart-searching God, and

they feared to meet their Lord. Like the Jews at the time of Christ’s

first advent, they were not prepared to welcome Jesus. They not only

refused to listen to the plain arguments from the Bible, but ridiculed

those who were looking for the Lord. Satan and his angels exulted,

and flung the taunt in the face of Christ and holy angels, that his

professed people had so little love for him that they did not desire

his appearing.

“No man knoweth the day nor the hour,” was the argument

most often brought forward by rejecters of the Advent faith. The

scripture is, “Of that day and hour knoweth no man, no, not the

angels of Heaven, but my Father only.” [Matthew 24:36]. A clear

and harmonious explanation of this text was given by those who

were looking for the Lord, and the wrong use made of it by their

[371] opponents was clearly shown. The words were spoken by Christ in

that memorable conversation with his disciples upon Olivet, after he

had for the last time departed from the temple. The disciples had

asked the question, “What shall be the sign of thy coming, and of

the end of the world?” [Matthew 24:3, 33, 42-51]. Jesus gave them

signs, and said, “When ye shall see all these things, know that it

is near, even at the doors.” [Matthew 24:3, 33, 42-51]. One saying

of the Saviour must not be made to destroy another. Though no

man knoweth the day nor the hour of his coming, we are instructed

and required to know when it is near. We are further taught that

to disregard his warning, and refuse or neglect to know when his

advent is near, will be as fatal for us, as it was for those who lived in

the days of Noah not to know when the flood was coming. And the

parable in the same chapter contrasting the faithful and the unfaithful

servant, and giving the doom of him who said in his heart, “My Lord

delayeth his coming,” shows in what light Christ will regard and

reward those whom he finds watching, and teaching his coming, and

those denying it. “Watch therefore,” he says; “blessed is that servant,

whom his Lord when he cometh shall find so doing.” [Matthew 24:3,

33, 42-51]. “If therefore thou shalt not watch, I will come on these

as a thief, and thou shalt not know what hour I will come upon thee.”

[Revelation 3:3.]

Paul speaks of a class to whom the Lord’s appearing will come

unawares. “The day of the Lord so cometh as a thief in the night.

For when they shall say, Peace and safety; then sudden destruction

cometh upon them, ... and they shall not escape.” But he adds, to

those who have given heed to the Saviour’s warning, “Ye, brethren,

are not in darkness, that that day should overtake you as a thief. Ye

are all the children of light, and the children of the day; we are not

of the night, nor of darkness.” [1 Thessalonians 5:2-5.]

Thus it was shown that Scripture gives no warrant for men to

remain in ignorance concerning the nearness of Christ’s coming.

But those who desired only an excuse to reject the truth closed their [372]

ears to this explanation; and the words, “No man knoweth the day

nor the hour,” continued to be echoed by the bold scoffer, and even

by the professed minister of Christ. As the people were roused, and

began to inquire the way of salvation, religious teachers stepped in

between them and the truth, seeking to quiet their fears by falsely

interpreting the Word of God. Unfaithful watchmen united in the

work of the great deceiver, crying, Peace, peace, when God had

not spoken peace. Like the Pharisees in Christ’s day, many refused

to enter the kingdom of Heaven themselves, and those who were

entering in, they hindered. The blood of these souls will be required

at their hand.

The most humble and devoted in the churches were usually

the first to receive the message. Those who studied the Bible for

themselves could not but see the unscriptural character of the popular

views of prophecy, and wherever the people were not controlled by

the influence of the clergy, wherever they would search the Word of

God for themselves, the Advent doctrine needed only to be compared

with the Scriptures to establish its divine authority.

Many were persecuted by their unbelieving brethren. In order

to retain their position in the church, some consented to be silent in

regard to their hope; but others felt that loyalty to God forbade them

thus to hide the truths which he had committed to their trust. Not

a few were cut off from the fellowship of the church for no other

reason than expressing their belief in the coming of Christ. Very

precious to those who bore this trial of their faith were the words of

the prophet, “Your brethren that hated you, that cast you out for my

name’s sake, said, Let the Lord be glorified. But he shall appear to

your joy, and they shall be ashamed.” [Isaiah 66:5.]

Angels of God were watching with the deepest interest the result

of the warning. When there was a general rejection of the message

[373] by the churches, angels turned away in sadness. Yet there were

many who had not yet been tested in regard to the Advent truth.

Many were misled by husbands, wives, parents, or children, and

were made to believe it a sin even to listen to such heresies as were

taught by the Adventists. Angels were bidden to keep faithful watch

over these souls; for another light was yet to shine upon them from

the throne of God.

With unspeakable desire those who had received the message

watched for the coming of their Saviour. The time when they expected

to meet him was at hand. They approached this hour with

a calm solemnity. They rested in sweet communion with God, an

earnest of the peace that was to be theirs in the bright hereafter. None

who experienced this hope and trust can forget those precious hours

of waiting. For some weeks preceding the time, worldly business

was for the most part laid aside. The sincere believers carefully

examined every thought and emotion of their hearts as if upon their

death-beds and in a few hours to close their eyes upon earthly scenes.

There was no making of “ascension robes;” [See Appendix, Note 4.]

but all felt the need of internal evidence that they were prepared to

meet the Saviour; their white robes were purity of soul,—characters

cleansed from sin by the atoning blood of Christ. Would that there

was still with the professed people of God the same spirit of heartsearching,

the same earnest, determined faith. Had they continued

thus to humble themselves before the Lord, and press their petitions

at the mercy-seat, they would be in possession of a far richer experience

than they now have. There is too little prayer, too little real

conviction of sin, and the lack of living faith leaves many destitute

of the grace so richly provided by our Redeemer.

God designed to prove his people. His hand covered a mistake

in the reckoning of the prophetic periods. [See Diagram Opposite

p. 328; also Appendix, Note 3.] Adventists did not discover the

[374] error, nor was it discovered by the most learned of their opponents.

The latter said: “Your reckoning of the prophetic periods is correct.

Some great event is about to take place; but it is not what Mr. Miller

predicts; it is the conversion of the world, and not the second advent

of Christ.” [See Appendix, Note 5.]

The time of expectation passed, and Christ did not appear for

the deliverance of his people. Those who with sincere faith and love

had looked for their Saviour, experienced a bitter disappointment.

Yet the purposes of God were being accomplished: he was testing

the hearts of those who professed to be waiting for his appearing.

There were among them many who had been actuated by no higher

motive than fear. Their profession of faith had not affected their

hearts or their lives. When the expected event failed to take place,

these persons declared that they were not disappointed; they had

never believed that Christ would come. They were among the first

to ridicule the sorrow of the true believers.

But Jesus and all the heavenly host looked with love and sympathy

upon the tried and faithful yet disappointed ones. Could the

veil separating the visible from the invisible world have been swept

back, angels would have been seen drawing near to these steadfast

souls, and shielding them from the shafts of Satan