Chapter 22 : Prophecies Fulfilled

When the time passed at which the Lord’s coming was first expected,—

in the spring of 1844,—those who had looked in faith for

his appearing were for a season involved in doubt and uncertainty.

While the world regarded them as having been utterly defeated, and

proved to have been cherishing a delusion, their source of consolation

was still the Word of God. Many continued to search the

Scriptures, examining anew the evidences of their faith, and carefully

studying the prophecies to obtain further light. The Bible

testimony in support of their position seemed clear and conclusive.

Signs which could not be mistaken pointed to the coming of Christ

as near. The special blessing of the Lord, both in the conversion

of sinners and the revival of spiritual life among Christians, had

testified that the message was of Heaven. And though the believers

could not explain their disappointment, they felt assured that God

had led them in their past experience.

Interwoven with prophecies which they had regarded as applying

to the time of the second advent, was instruction specially adapted to

their state of uncertainty and suspense, and encouraging them to wait

patiently, in the faith that what was now dark to their understanding

would in due time be made plain.

Among these prophecies was that of Habakkuk 2:1-4: “I will

stand upon my watch, and set me upon the tower, and will watch to

see what he will say unto me, and what I shall answer when I am

reproved. And the Lord answered me, and said, Write the vision,

[392] and make it plain upon tables, that he may run that readeth it. For

the vision is yet for an appointed time, but at the end it shall speak,

and not lie: though it tarry, wait for it; because it will surely come,

it will not tarry. Behold, his soul which is lifted up is not upright in

him; but the just shall live by his faith.”

As early as 1842, the direction given in this prophecy, to “write

the vision, and make it plain upon tables, that he may run that

readeth it,” had suggested to Charles Fitch the preparation of a

prophetic chart to illustrate the visions of Daniel and the Revelation.

The publication of this chart was regarded as a fulfillment of the

command given by Habakkuk. No one, however, then noticed that

an apparent delay in the accomplishment of the vision—a tarrying

time—is presented in the same prophecy. After the disappointment,

this scripture appeared very significant: “The vision is yet for an

appointed time, but at the end it shall speak, and not lie: though it

tarry, wait for it; because it will surely come, it will not tarry.... The

just shall live by his faith.”

A portion of Ezekiel’s prophecy also was a source of strength

and comfort to believers: “And the word of the Lord came unto me,

saying, Son of man, what is that proverb that ye have in the land of

Israel, saying, The days are prolonged, and every vision faileth? Tell

them therefore, Thus saith the Lord God: ... The days are at hand,

and the effect of every vision.... I will speak, and the word that I

shall speak shall come to pass; it shall be no more prolonged.” “They

of the house of Israel say, The vision that he seeth is for many days

to come, and he prophesieth of the times that are far off. Therefore

say unto them, Thus saith the Lord God: There shall none of my

words be prolonged any more, but the word which I have spoken

shall be done.” [Ezekiel 12:21-25, 27, 28.]

The waiting ones rejoiced, believing that He who knows the end

from the beginning had looked down through the ages, and, foreseeing

their disappointment, had given them words of courage and [393]

hope. Had it not been for such portions of Scripture, admonishing

them to wait with patience, and to hold fast their confidence in God’s

Word, their faith would have failed in that trying hour.

The parable of the ten virgins of Matthew 25, also illustrates the

experience of the Adventist people. In Matthew 24, in answer to

the question of his disciples concerning the sign of his coming and

of the end of the world, Christ had pointed out some of the most

important events in the history of the world and of the church from

his first to his second advent; namely, the destruction of Jerusalem,

the great tribulation of the church under the pagan and papal persecutions,

the darkening of the sun and moon, and the falling of

the stars. After this he spoke of his coming in his kingdom, and

related the parable describing the two classes of servants who look

for his appearing. Chapter 25 opens with the words, “Then shall the

kingdom of Heaven be likened unto ten virgins.” Here is brought

to view the church living in the last days, the same that is pointed

out in the close of chapter 24. In this parable their experience is

illustrated by the incidents of an Eastern marriage.

“Then shall the kingdom of Heaven be likened unto ten virgins,

which took their lamps, and went forth to meet the bridegroom. And

five of them were wise, and five were foolish. They that were foolish

took their lamps, and took no oil with them; but the wise took oil in

their vessels with their lamps. While the bridegroom tarried, they all

slumbered and slept. And at midnight there was a cry made, Behold,

the bridegroom cometh; go ye out to meet him.”

The coming of Christ, as announced by the first angel’s message,

was understood to be represented by the coming of the bridegroom.

The widespread reformation under the proclamation of his soon

coming, answered to the going forth of the virgins. In this parable,

as in that of Matthew 24, two classes are represented. All had taken

their lamps, the Bible, and by its light had gone forth to meet the

[394] Bridegroom. But while “they that were foolish took their lamps,

and took no oil with them,” “the wise took oil in their vessels with

their lamps.” The latter class had received the grace of God, the

regenerating, enlightening power of the Holy Spirit, which renders

his Word a lamp to the feet and a light to the path. In the fear of God

they had studied the Scriptures to learn the truth, and had earnestly

sought for purity of heart and life. These had a personal experience,

a faith in God and in his Word, which could not be overthrown by

disappointment and delay. Others “took their lamps, and took no oil

with them.” They had moved from impulse. Their fears had been

excited by the solemn message, but they had depended upon the faith

of their brethren, satisfied with the flickering light of good emotions,

without a thorough understanding of the truth, or a genuine work

of grace in the heart. These had gone forth to meet the Lord, full

of hope in the prospect of immediate reward; but they were not

prepared for delay and disappointment. When trials came, their faith

failed, and their lights burned dim.

“While the bridegroom tarried, they all slumbered and slept.” By

the tarrying of the bridegroom is represented the passing of the time

when the Lord was expected, the disappointment, and the seeming

delay. In this time of uncertainty, the interest of the superficial and

half-hearted soon began to waver, and their efforts to relax; but

those whose faith was based on a personal knowledge of the Bible

had a rock beneath their feet, which the waves of disappointment

could not wash away. “They all slumbered and slept;” one class in

unconcern and abandonment of their faith, the other class patiently

waiting till clearer light should be given. Yet in the night of trial the

latter seemed to lose, to some extent, their zeal and devotion. The

half-hearted and superficial could no longer lean upon the faith of

their brethren. Each must stand or fall for himself.

About this time, fanaticism began to appear. Some who had pro- [395]

fessed to be zealous believers in the message, rejected the Word of

God as the one infallible guide, and, claiming to be led by the Spirit,

gave themselves up to the control of their own feelings, impressions,

and imaginations. There were some who manifested a blind and

bigoted zeal, denouncing all who would not sanction their course.

Their fanatical ideas and exercises met with no sympathy from the

great body of Adventists; yet they served to bring reproach upon the

cause of truth.

Satan was seeking by this means to oppose and destroy the

work of God. The people had been greatly stirred by the Advent

movement, thousands of sinners had been converted, and faithful

men were giving themselves to the work of proclaiming the truth,

even in the tarrying time. The prince of evil was losing his subjects;

and in order to bring reproach upon the cause of God, he sought to

deceive some who professed the faith, and to drive them to extremes.

Then his agents stood ready to seize upon every error, every failure,

every unbecoming act, and hold it up before the people in the most

exaggerated light, to render Adventists and their faith odious. Thus

the greater the number whom he could crowd in to make a profession

of faith in the second advent while his power controlled their hearts,

the greater advantage would he gain by calling attention to them as

representatives of the whole body of believers.

Satan is “the accuser of the brethren,” and it is his spirit that

inspires men to watch for the errors and defects of the Lord’s people,

and to hold them up to notice, while their good deeds are passed

by without a mention. He is always active when God is at work

for the salvation of souls. When the sons of God come to present

themselves before the Lord, Satan comes also among them. In every

revival he is ready to bring in those who are unsanctified in heart

and unbalanced in mind. When these have accepted some points of

truth, and gained a place with believers, he works through them to

[396] introduce theories that will deceive the unwary. No man is proved to

be a true Christian because he is found in company with the children

of God, even in the house of worship and around the table of the

Lord. Satan is frequently there upon the most solemn occasions, in

the form of those who he can use as his agents.

The prince of evil contests every inch of ground over which

God’s people advance in their journey toward the heavenly city. In

all the history of the church, no reformation has been carried forward

without encountering serious obstacles. Thus it was in Paul’s day.

Wherever the apostle raised up a church, there were some who

professed to receive the faith, but who brought in heresies, that, if

received, would eventually crowd out the love of the truth. Luther

also suffered great perplexity and distress from the course of fanatical

persons who claimed that God had spoken directly through them, and

who therefore set their own ideas and opinions above the testimony

of the Scriptures. Many who were lacking in faith and experience,

but who had considerable self-sufficiency, and who loved to hear

and tell some new thing, were beguiled by the pretensions of the new

teachers, and they joined the agents of Satan in their work of tearing

down what God had moved Luther to build up. And the Wesleys,

and others who blessed the world by their influence and their faith,

encountered at every step the wiles of Satan in pushing overzealous,

unbalanced, and unsanctified ones into fanaticism of every grade.

William Miller had no sympathy with those influences that led

to fanaticism. He declared, with Luther, that every spirit should be

tested by theWord of God. “The devil,” said Miller, “has great power

over the minds of some at the present day. And how shall we know

what manner of spirit they are of? The Bible answers: ‘By their

fruits ye shall know them.’” “There are many spirits gone out into the

world; and we are commanded to try the spirits. The spirit that does

[397] not cause us to live soberly, righteously, and godly, in this present

world, is not the Spirit of Christ. I am more and more convinced

that Satan has much to do in these wild movements.” “Many among

us, who pretend to be wholly sanctified, are following the traditions

of men, and apparently are as ignorant of truth as others who make

no such pretensions.” “The spirit of error will lead us from the truth;

and the Spirit of God will lead us into truth. But, say you, a man

may be in error, and think he has the truth. What then? We answer,

The Spirit and Word agree. If a man judges himself by the Word

of God, and finds a perfect harmony through the whole Word, then

he must believe he has the truth; but if he finds the spirit by which

he is led does not harmonize with the whole tenor of God’s law or

book, then let him walk carefully, lest he be caught in the snare of

the devil.” “I have often obtained more evidence of inward piety

from a kindling eye, a wet cheek, and a choked utterance, than from

all the noise in Christendom.”

In the days of the Reformation its enemies charged all the evils

of fanaticism upon the very ones who are laboring most earnestly

against it. A similar course was pursued by the opposers of the

Advent movement. And not content with misrepresenting and exaggerating

the errors of extremists and fanatics, they circulated

unfavorable reports that had not the slightest semblance of truth.

These persons were actuated by prejudice and hatred. Their peace

was disturbed by the proclamation of Christ at the door. They feared

it might be true, yet hoped it was not, and this was the secret of their

warfare against Adventists and their faith.

The fact that a few fanatics worked their way into the ranks of

Adventists is no more a reason to decide that the movement was

not of God, than was the presence of fanatics and deceivers in the

church in Paul’s or Luther’s day a sufficient excuse for condemning

their work. Let the people of God arouse out of sleep, and begin in

earnest the work of repentance and reformation, let them search the [398]

Scriptures to learn the truth as it is in Jesus, let them make an entire

consecration to God, and evidence will not be wanting that Satan is

still active and vigilant. With all possible deception he will manifest

his power, calling to his aid all the fallen angels of his realm.

It was not the proclamation of the second advent that created

fanaticism and division. These appeared in the summer of 1844,

when Adventists were in a state of doubt and perplexity concerning

their real position. The preaching of the first angel’s message and

of the “midnight cry” tended directly to repress fanaticism and dissension.

Those who participated in these solemn movements were

in harmony; their hearts were filled with love for one another, and

for Jesus, whom they expected soon to see. The one faith, the one

blessed hope, lifted them above the control of any human influence,

and proved a shield against the assaults of Satan.

“While the bridegroom tarried, they all slumbered and slept.

And at midnight there was a cry made, Behold, the bridegroom

cometh; go ye out to meet him. Then all those virgins arose, and

trimmed their lamps.” [Matthew 25:5-7.] In the summer of 1844,

midway between the time when it had been first thought that the 2300

days would end, and the autumn of the same year, to which it was

afterward found that they extended, the message was proclaimed, in

the very words of Scripture, “Behold, the Bridegroom cometh!”

That which led to this movement was the discovery that the

decree of Artaxerxes for the restoration of Jerusalem, which formed

the starting-point for the period of the 2300 days, went into effect in

the autumn of the year B. C. 457, and not at the beginning of the

year, as had been formerly believed. Reckoning from the autumn of

457, the 2300 years terminate in the autumn of 1844. [See Diagram,

Opposite p. 328; also Appendix, Note 3.]

[399] Arguments drawn from the Old-Testament types also pointed to

the autumn as the time when the event represented by the “cleansing

of the sanctuary” must take place. This was made very clear as

attention was given to the manner in which the types relating to the

first advent of Christ had been fulfilled.

The slaying of the passover lamb was a shadow of the death

of Christ. Says Paul, “Christ our passover is sacrificed for us.” [1

Corinthians 5:7.] The sheaf of first-fruits, which at the time of the

Passover was waved before the Lord, was typical of the resurrection

of Christ. Paul says, in speaking of the resurrection of the Lord,

and of all his people, “Christ the first-fruits; afterward they that are

Christ’s at his coming.” [1 Corinthians 15:23.] Like the wave-sheaf,

which was the first ripe grain gathered before the harvest, Christ is

the first-fruits of that immortal harvest of redeemed ones that at the

future resurrection shall be gathered into the garner of God.

These types were fulfilled, not only as to the event, but as to the

time. On the fourteenth day of the first Jewish month, the very day

and month on which, for fifteen long centuries, the passover lamb

had been slain, Christ, having eaten the passover with his disciples,

instituted that feast which was to commemorate his own death as

“the Lamb of God, which taketh away the sin of the world.” That

same night he was taken by wicked hands, to be crucified and slain.

And as the antitype of the wave-sheaf, our Lord was raised from

the dead on the third day, “the first-fruits of them that slept,” [1

Corinthians 15:20.] a sample of all the resurrected just, whose “vile

body” shall be changed, and “fashioned like unto his glorious body.”

[Philippians 3:21.]

In like manner, the types which relate to the second advent

must be fulfilled at the time pointed out in the symbolic service.

Under the Mosaic system, the cleansing of the sanctuary, or the great

day of atonement, occurred on the tenth day of the seventh Jewish

month, [Leviticus 16:29-34.] when the high priest, having made

an atonement for all Israel, and thus removed their sins from the [400]

sanctuary, came forth and blessed the people. So it was believed that

Christ, our great High Priest, would appear to purify the earth by the

destruction of sin and sinners, and to bless his waiting people with

immortality. The tenth day of the seventh month, the great day of

atonement, the time of the cleansing of the sanctuary, which in the

year 1844 fell upon the 22d of October, was regarded as the time

of the Lord’s coming. This was in harmony with the proofs already

presented that the 2300 days would terminate in the autumn, and the

conclusion seemed irresistible.

In the parable of Matthew 25 the time of waiting and slumber is

followed by the coming of the bridegroom. This was in accordance

with the arguments just presented, both from prophecy and from the

types. They carried strong conviction of their truthfulness; and the

“midnight cry” was heralded by thousands of believers.

Like a tidal wave the movement swept over the land. From city to

city, from village to village, and into remote country places it went,

until the waiting people of God were fully aroused. Fanaticism

disappeared before this proclamation, like early frost before the

rising sun. Believers saw their doubt and perplexity removed, and

hope and courage animated their hearts. The work was free from

those extremes which are ever manifested when there is human

excitement without the controlling influence of the Word and Spirit

of God. It was similar in character to those seasons of humiliation

and returning unto the Lord which among ancient Israel followed

messages of reproof from his servants. It bore the characteristics

that mark the work of God in every age. There was little ecstatic joy,

but rather deep searching of heart, confession of sin, and forsaking

of the world. A preparation to meet the Lord was the burden of

agonizing spirits. There was persevering prayer, and unreserved

consecration to God.

Said Miller, in describing that work: “There is no great

[401] expression of joy; that is, as it were, suppressed for a future occasion,

when all Heaven and earth will rejoice together with joy

unspeakable and full of glory. There is no shouting; that, too, is

reserved for the shout from Heaven. The singers are silent; they are

waiting to join the angelic hosts, the choir from Heaven.” “There

is no clashing of sentiments; all are of one heart and of one mind.”

Another who participated in the movement testified: “It has produced

everywhere the most deep searching of heart and humiliation

of soul.... It caused a weaning of affections from the things of this

world, a healing of controversies and animosities, a confession of

wrongs, a breaking down before God, and penitent, broken-hearted

supplications to him for pardon and acceptance. It caused self-abasement

and prostration of soul, such as we never before witnessed.

As the Lord commanded by the prophet Joel, when the great day of

God should be at hand, it produced a rending of hearts and not of

garments, and a turning unto the Lord with fasting, and weeping,

and mourning. As God said by Zechariah, a spirit of grace and of

supplication was poured out upon his children; they looked to Him

whom they had pierced, there was great mourning in the land, ...

and those who were looking for the Lord afflicted their souls before

him.”

Of all the great religious movements since the days of the apostles,

none have been more free from human imperfection and the

wiles of Satan than was that of the autumn of 1844. Even now, after

the lapse of nearly half a century, all who shared in that movement

and who have stood firm upon the platform of truth, still feel the

holy influence of that blessed work, and bear witness that it was of

God.

At the call, “The Bridegroom cometh; go ye out to meet him,” the

waiting ones “arose and trimmed their lamps;” they studied theWord

of God with an intensity of interest before unknown. Angels were

sent from Heaven to arouse those who had become discouraged, and

prepare them to receive the message. The work did not stand in the [402]

wisdom and learning of men, but in the power of God. It was not the

most talented, but the most humble and devoted, who were the first

to hear and obey the call. Farmers left their crops standing in the

fields, mechanics laid down their tools, and with tears and rejoicing

went out to give the warning. Those who had formerly led in the

cause were among the last to join in this movement. The churches in

general closed their doors against this message, and a large company

of those who received it withdrew from their connection. In the

providence of God, this proclamation united with the second angel’s

message, and gave power to that work.

The message, “Behold, the Bridegroom cometh!” was not so

much a matter of argument, though the Scripture proof was clear

and conclusive. There went with it an impelling power that moved

the soul. There was no doubt, no questioning. Upon the occasion of

Christ’s triumphal entry into Jerusalem, the people who were assembled

from all parts of the land to keep the feast, flocked to the Mount

of Olives, and as they joined the throng that were escorting Jesus,

they caught the inspiration of the hour and helped to swell the shout,

“Blessed is He that cometh in the name of the Lord!” [Matthew

21:9.] In like manner did unbelievers who flocked to the Adventist

meetings—some from curiosity, some merely to ridicule—feel the

convincing power attending the message, “Behold, the Bridegroom

cometh!”

At that time there was faith that brought answers to prayer,—

faith that had respect to the recompense of reward. Like showers

of rain upon the thirsty earth, the Spirit of grace descended upon

the earnest seekers. Those who expected soon to stand face to face

with their Redeemer felt a solemn joy that was unutterable. The

softening, subduing power of the Holy Spirit melted the heart, as his

blessing was bestowed in rich measure upon the faithful, believing

ones.

Carefully and solemnly those who received the message came [403]

up to the time when they hoped to meet their Lord. Every morning

they felt that it was their first duty to secure the evidence of their

acceptance with God. Their hearts were closely united, and they

prayed much with and for one another. They often met together in

secluded places to commune with God, and the voice of intercession

342 The Great Controversy 1888

ascended to Heaven from the fields and groves. The assurance of

the Saviour’s approval was more necessary to them than their daily

food, and if a cloud darkened their minds, they did not rest until it

was swept away. As they felt the witness of pardoning grace, they

longed to behold Him whom their souls loved.

But again they were destined to disappointment. The time of expectation

passed, and their Saviour did not appear. With unwavering

confidence they had looked forward to his coming, and now they

felt as did Mary, when, coming to the Saviour’s tomb and finding

it empty, she exclaimed with weeping, “They have taken away my

Lord, and I know not where they have laid him.” [John 20:13.]

A feeling of awe, a fear that the message might be true, had for

a time served as a restraint upon the unbelieving world. After the

passing of the time, this did not at once disappear; at first they dared

not triumph over the disappointed ones; but as no tokens of God’s

wrath were seen, they recovered from their fears, and resumed their

reproach and ridicule. A large class who had professed to believe in

the Lord’s soon coming, renounced their faith. Some who had been

very confident were so deeply wounded in their pride that they felt

like fleeing from the world. Like Jonah, they complained of God,

and chose death rather than life. Those who had based their faith

upon the opinions of others, and not upon the Word of God, were

now as ready again to change their views. The scoffers won the

weak and cowardly to their ranks, and all these united in declaring

[404] that there could be no more fears or expectations now. The time

had passed, the Lord had not come, and the world might remain the

same for thousands of years.

The earnest, sincere believers had given up all for Christ, and

had shared his presence as never before. They had, as they believed,

given their last warning to the world, and, expecting soon to be

received into the society of their divine Master and the heavenly

angels, they had, to a great extent, withdrawn from the society of

those who did not receive the message. With intense desire they

had prayed, “Come, Lord Jesus, and come quickly.” But he had not

come. And now to take up again the heavy burden of life’s cares and

perplexities, and to endure the taunts and sneers of a scoffing world,

was a terrible trial of faith and patience.

Yet this disappointment was not so great as was that experienced

by the disciples at the time of Christ’s first advent. When Jesus

rode triumphantly into Jerusalem, his followers believed that he was

about to ascend the throne of David, and deliver Israel from her

oppressors. With high hopes and joyful anticipations they vied with

one another in showing honor to their King. Many spread their outer

garments as a carpet in his path, or strewed before him the leafy

branches of the palm. In their enthusiastic joy they united in the

glad acclaim, “Hosanna to the Son of David!” When the Pharisees,

disturbed and angered by this outburst of rejoicing, wished Jesus to

rebuke his disciples, he replied, “If these should hold their peace, the

stones would immediately cry out.” [Luke 19:40.] Prophecy must

be fulfilled. The disciples were accomplishing the purpose of God;

yet they were doomed to a bitter disappointment. But a few days

had passed ere they witnessed the Saviour’s agonizing death, and

laid him in the tomb. Their expectations had not been realized in a

single particular, and their hopes died with Jesus. Not till their Lord

had come forth triumphant from the grave could they perceive that

all had been foretold by prophecy, and “that Christ must needs have

suffered, and risen again from the dead.” [Acts 17:3.]

Five hundred years before, the Lord had declared by the prophet [405]

Zechariah, “Rejoice greatly, O daughter of Zion; shout, O daughter

of Jerusalem. Behold, thy King cometh unto thee. He is just, and

having salvation; lowly, and riding upon an ass, and upon a colt the

foal of an ass.” [Zechariah 9:9.] Had the disciples realized that Christ

was going to judgment and to death, they could not have fulfilled

this prophecy.

In like manner, Miller and his associates fulfilled prophecy, and

gave a message which inspiration had foretold should be given to the

world, but which they could not have given had they fully understood

the prophecies pointing out their disappointment, and presenting

another message to be preached to all nations before the Lord should

come. The first and second angels’ messages were given at the right

time, and accomplished the work which God designed to accomplish

by them.

The world had been looking on, expecting that if the time passed

and Christ did not appear, the whole system of Adventism would be

given up. But while many, under strong temptation, yielded their

faith, there were some who stood firm. The fruits of the Advent

movement, the spirit of humility and heart-searching, of renouncing

of the world, and reformation of life, which had attended the work,

testified that it was of God. They dared not deny that the power of

the Holy Spirit had witnessed to the preaching of the second advent,

and they could detect no error in their reckoning of the prophetic

periods. The ablest of their opponents had not succeeded in overthrowing

their system of prophetic interpretation. They could not

consent, without Bible evidence, to renounce positions which had

been reached through earnest, prayerful study of the Scriptures, by

minds enlightened by the Spirit of God, and hearts burning with

its living power; positions which had withstood the most searching

criticisms and the most bitter opposition of popular religious

teachers and worldly-wise men, and which had stood firm against

[406] the combined forces of learning and eloquence, and the taunts and

revilings alike of the honorable and the base.

True, there had been a failure as to the expected event, but

even this could not shake their faith in the Word of God. When

Jonah proclaimed in the streets of Nineveh that within forty days the

city would be overthrown, the Lord accepted the humiliation of the

Ninevites, and extended their period of probation; yet the message

of Jonah was sent of God, and Nineveh was tested according to his

will. Adventists believed that in like manner God had led them to

give the warning of the Judgment. “It has,” they declared, “tested

the hearts of all who heard it, and awakened a love for the Lord’s

appearing; or it has called forth a hatred, more or less perceivable,

but known to God, of his coming. It has drawn a line, so that those

who will examine their own hearts, may know on which side of it

they would have been found, had the Lord then come; whether they

would have exclaimed, ‘Lo! this is our God, we have waited for him,

and he will save us;’ or whether they would have called for rocks

and mountains to fall on them to hide them from the face of Him

that sitteth on the throne, and from the wrath of the Lamb. God thus,

as we believe, has tested his people, has tried their faith, has proved

them, and seen whether they would shrink, in the hour of trial, from

the position in which he might see fit to place them; and whether

they would relinquish this world and rely with implicit confidence

in the work [word] of God.”

The feelings of those who still believed that God had led them in

their past experience, are expressed in the words of William Miller:

“Were I to live my life over again, with the same evidence that I then

had, to be honest with God and men I should have to do as I have

done.” “I hope I have cleansed my garments from the blood of souls;

I feel that, as far as possible, I have freed myself from all guilt in

their condemnation.” “Although I have been twice disappointed,”

wrote this man of God, “I am not yet cast down or discouraged.” [407]

“My hope in the coming of Christ is as strong as ever. I have done

only what, after years of sober consideration, I felt it my solemn

duty to do. If I have erred, it has been on the side of charity, the love

of my fellow-man, and my conviction of duty to God.” “One thing

I do know, I have preached nothing but what I believed; and God’s

hand has been with me, his power has been manifested in the work,

and much good has been effected.” “Many thousands, to all human

appearance, have been made to study the Scriptures by the preaching

of the time; and by that means, through faith and the sprinkling of

the blood of Christ, have been reconciled to God.” “I have never

courted the smiles of the proud, nor quailed when the world frowned.

I shall not now purchase their favor, nor shall I go beyond duty to

tempt their hate. I shall never seek my life at their hands, nor shrink,

I hope, from losing it, if God in his good providence so orders.”

God did not forsake his people; his Spirit still abode with those

who did not rashly deny the light which they had received, and

denounce the Advent movement. In the Epistle to the Hebrews are

words of encouragement and warning for the tried, waiting ones at

this crisis: “Cast not away therefore your confidence, which hath

great recompense of reward. For ye have need of patience, that, after

ye have done the will of God, ye might receive the promise. For yet

a little while, and He that shall come will come, and will not tarry.

Now the just shall live by faith; but if any man draw back, my soul

shall have no pleasure in him. But we are not of them who draw

back unto perdition; but of them that believe to the saving of the

soul.” [Hebrews 10:35-39.]

That this admonition is addressed to the church in the last days

is evident from the words pointing to the nearness of the Lord’s

coming: “For yet a little while, and He that shall come will come,

and will not tarry.” And it is plainly implied that there would be

a seeming delay, and that the Lord would appear to tarry. The

[408] instruction here given is especially adapted to the experience of

Adventists at this time. The people here addressed were in danger

of making shipwreck of faith. They had done the will of God in

following the guidance of his Spirit and his Word; yet they could

not understand his purpose in their past experience, nor could they

discern the pathway before them, and they were tempted to doubt

whether God had indeed been leading them. At this time the words

were applicable, “Now the just shall live by faith.” As the bright

light of the “midnight cry” had shone upon their pathway, and they

had seen the prophecies unsealed, and the rapidly fulfilling signs

telling that the coming of Christ was near, they had walked, as it

were, by sight. But now, bowed down by disappointed hopes, they

could stand only by faith in God and in hisWord. The scoffing world

were saying, “You have been deceived. Give up your faith, and say

that the Advent movement was of Satan.” But God’s Word declared,

“If any man draw back, my soul shall have no pleasure in him.”

To renounce their faith now, and deny the power of the Holy Spirit

which had attended the message, would be drawing back toward

perdition. They were encouraged to steadfastness by the words of

Paul, “Cast not away therefore your confidence;” “ye have need of

patience;” “for yet a little while, and He that shall come will come,

and will not tarry.” Their only safe course was to cherish the light

which they had already received of God, hold fast to his promises,

and continue to search the Scriptures, and patiently wait and watch

to receive further light.