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."
Verses 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
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 . 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 the 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 movement appeared in 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
Jew of the greatest talent," was the answer; "but as He pretended to be the
Messiah, the Jewish tribunal sentenced Him to death." "Why," rejoined the
questioner, "is Jerusalem destroyed, and why are we in captivity?" "Alas,
alas!" answered his father, "because the Jews murdered the prophets." The
thought was at once suggested to the child: "Perhaps Jesus was also a prophet, and
the Jews killed Him when He was innocent."-- Travels and Adventures of the Rev.
Joseph Wolff, vol. 1, p. 6. 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 have crucified, as they
did the prophets of old. Go home and read the fifty-third chapter of Isaiah, and you will
be convinced that Jesus Christ is the Son of God."-- Ibid., vol. 1, p. 7. 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 lifework. 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 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 the 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" (Joseph Wolff, Researches and Missionary Labors, page 52.)"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 praises and thanksgivings 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 15:32. This is what we Christians call the first resurrection. Then
the animal kingdom shall change its nature (Isaiah 11:6-9), and be subdued unto Jesus.
Psalm 8. Universal peace shall prevail."-- Journal of the Rev. Joseph Wolff, pages
378, 379. "The Lord again shall look down upon the earth, and say, 'Behold, it is
very good.'"-- Ibid., page 294.
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
that 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 the
summer by the fig tree putting forth its leaves? Matthew 24:32. Are we never to know that
period, whilst He Himself exhorteth us not only to read Daniel the prophet, but to
understand it? 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.' Daniel 12:4. 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.' Enough, He does say, shall be known by the signs of the times, to
induce us to prepare for His coming, as Noah prepared the ark."--Wolff, Researches
and Missionary Labors, pages 404, 405.
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, who 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 is said earth, it means sky; and for 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." --Journal of the Rev. Joseph Wolff,
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 Saint 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 to me the use of the Congress Hall for a lecture, which I
delivered on a Saturday, honored with the presence of all the members of Congress, and
also of the bishop of Virginia, and of 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."-- Ibid., pages 398, 399.
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 among 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."--W.H.D. Adams, In Perils Oft, page 192. 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."-- Ibid., page 201.
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, Hindus, 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.
Arabs of Yemen, he says, "are in possession of a book called Seera, which gives
notice of the second coming of Christ and His reign in glory; and they expect great events
to take place in the year 1840."-- Journal of the Rev. Joseph Wolff, page 377.
"In Yemen . . . I spent six days with the children of Rechab. They drink no wine,
plant no vineyard, sow no seed, and live in tents, and remember good old Jonadab, the son
of Rechab; and I found in their company children of Israel, of the tribe of Dan, . . . who
expect, with the children of Rechab, the speedy arrival of the Messiah in the clouds of
heaven."-- Ibid., page 389.
A similar belief was found by
another missionary to exist in Tatary. A Tatar 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 the dissenters and nonconformists 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 priest-craft, Lacunza, a Spaniard and a Jesuit, found his way to
the Scriptures and thus received the truth of Christ's speedy return. Impelled to give the
warning, yet desiring to escape the censures of Rome, he published his views under the
assumed name of "Rabbi Ben-Ezra," 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 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 Wurttemberg, he advocated the cause of religious liberty.
"While maintaining the rights and privileges of the church, he was an advocate for
all reasonable freedom being accorded to those who felt themselves bound, on grounds of
conscience, to withdraw from her communion."-- Encyclopaedia Britannica, 9th ed.,
art. "Bengel." The good effects of this policy are still felt in his native
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 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 writings have been
spread throughout Christendom. His views of prophecy were quite generally received in his
own state of Wurttemberg, 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 truth 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 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."--L. Gaussen, Daniel
the Prophet, vol. 2, Preface.
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 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 roused
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 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 the 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, intimidated 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
the time of Christ's first advent, so He wrought through them in giving the message of His
second advent. God's word 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
colaborers it was given to preach 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 convinced 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 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.
Heartfelt 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 own 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 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
fathers 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 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?" Jesus gave them signs, and said: "When ye
shall see all these things, know that it is near, even at the doors." Verses 3, 33.
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." Verses 42, 46. "If therefore thou shalt not watch, I will
come on thee as a thief, and thou shalt not know what hour I will come upon thee."
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
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 by the churches, angels turned away in sadness. But 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, and 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 deathbeds and in a few hours to close their eyes upon earthly scenes.
There was no making of "ascension robes"; 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 were
still with the professed people of God the same spirit of heart searching, 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
God designed to prove His
people. His hand covered a mistake in the reckoning of the prophetic periods. Adventists
did not discover the 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."
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
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 evil separating the visible world have been swept back, angels would have
been seen drawing near to these steadfast souls and shielding them from the shafts of