Chapter XX

LOSS OF SIGHT—HEALTH DECLINES—EXPRESSION OF SYMPATHY—HIS
REPLY—HIS LAST SICKNESS AND DEATH—FUNERAL—LETTER OF CONDOLENCE
TO SURVIVING FRIENDS.

“On the 15th of September, 1847, he was present at a tent-meeting at Basin Harbor, in Ferrisburg, Vt., which continued four days. In a letter written on the 27th of the same month, he makes the following reference to it:—

“‘DEAR BROTHER HIMES: I cannot refrain from writing a few words
to you, to let you know how my soul and body prosper since our
tent-meeting at Basin Harbor.

“‘That was to me a profitable time. It seemed like former
times, when the truth cut to the heart all who heard.
The preaching was plain, powerful, and convincing. The
prayer-meetings were humble, devotional, and penitent, and very
properly conducted. No uproar, confusion, or fanaticism, which
disturb the mind, and leave a bad savor upon the hearts of the
fastidious. The Conferences were perfect love-feasts, and the
songs such as the poet describes:—

“‘My willing soul would stay
In such a frame as this;
And sit and sing herself away
To everlasting bliss.’

I never expect to enjoy another such a feast of tabernacles in
the flesh. God was with us. Praise his holy name.’ ...

“Toward the last of January, 1848, Mr. Miller was attacked with a dimness of sight, which deprived him of his usual privilege of reading and writing, which, through life, had been to him a source of great enjoyment. His health, otherwise, continued as good as could be expected, in his gradually declining age.

“With the loss of his sight, he had to depend on others to read to him, and to write the letters which he dictated. He desired the continuance of letters from his correspondents, but requested them to excuse him from replying.

“The hope of soon meeting them where the lame man shall leap as an hart, the tongue of the dumb sing, the blind receive their sight, and the deaf hear, and the belief in the nearness of that day, was a great consolation to him under his accumulating infirmities. His loss of sight was communicated by his son, Wm. S. Miller, Esq., in a letter dated February 10, about two weeks after his attack.

“On the 7th of March, a letter, from a daughter-in-law of Mr. Miller, stated that his general health was then better, but that he had been unable to read a word for seven weeks anterior to the preceding Sabbath. On that day, his son Robbins took the glass from the spy-glass, and held it to his eye, so that he read a few words. She added:—

“‘His eyes are not sore: the physician whom he has consulted
says the retina is affected. Father bears his affliction well.
I have never heard him murmur, nor say that it was hard. I
think that he feels somewhat “cast down, but not forsaken.”’

“Appended to the above letter, Mr. Miller wrote, without being able to see a word:—

“‘God bless you, bless you all, and save you, is my prayer.

WM. MILLER.’

“After this, his general health was some improved, so that he was able to be about and to busy himself with light work. He was able to distinguish one object from another, and could often recognize his friends and acquaintances; but, with the best glasses he could get, he could not so distinguish letters as to read words. He sometimes attempted to write without seeing the letters that he traced.

“On the 14th of September, 1848, he wrote to Mr. Himes:—

“‘Permit me to write a few words, although you may not be able
to read them. Yet it may fill up a lonesome hour or two of many
a wearisome day to think I have indited some of my thoughts
to my old brother traveler. It would, indeed, be a sad and
melancholy time with me were it not for the “blessed hope,” of
soon seeing Jesus. In this I flatter myself that I cannot be
mistaken. And although my natural vision is dark, yet my mind’s
vision is lit up with a bright and glorious prospect of the
future....

“‘WM. MILLER.’

“About the last of April, 1849, his health began to decline more rapidly. This being communicated by Mr. Miller’s son to Mr. Himes, and received by him at New York during the session of the annual Conference there on the 10th of May, 1849, he stated to the Conference the intelligence, and moved that they convey to Mr. M. an expression of sympathy. The following resolution was immediately drawn up by the president, and unanimously adopted by a rising vote:—

“‘ADVENT CONFERENCE, NEW YORK, MAY 10, 1849.

“‘_Whereas_, Our beloved Brother William Miller has been called
to endure a great fight of afflictions; and as God has been
pleased, after employing him in advancing the cause of truth,
to lay his hand on him, and suspend his labors; therefore,

“‘_Resolved_, That we deeply sympathize with our brother in his
sorrows, and assure him that our love to him is steadfast, and
that he has our earnest prayers that “these light afflictions,
which are but for a moment, may work out for him a far more
exceeding and eternal weight of glory;” and that we hope,
ere long, we may meet with him and all the saints in the new
heavens and earth, where there will be no more sighing, sorrow,
or death.

“‘(Signed,) NATHAN N. WHITING, _Pres._
“‘SYLVESTER BLISS, O. R. FASSETT, _Sec’s_.’

“Mr. Miller received the above on the 12th of May, by the hand of his biographer. On entering his room, he was reclining on a lounge. At the mention of his name, he immediately arose, and recognized the messenger. He was much affected with the expression of sympathy sent by the Conference, and returned the following reply, which was received by the Conference at Boston, to which place it had adjourned, where it was entered on its minutes, May 29, 1849.

“‘LOW HAMPTON, MAY 12, 1849.

“‘To my beloved brethren in Christ, assembled in Conference,
and to the saints scattered abroad. Grace be unto you, and
peace, from God our Father and the Lord Jesus Christ:—

“‘I give thanks to God for your kind remembrance of me, as
expressed in the resolution of the 10th of May inst., in
your late meeting at New York city, and forwarded to me by
the hand of Bro. Bliss. I have not ceased to make mention
of you alway in my prayers, that you might walk together
worthy of your high calling in Christ Jesus, that you may
be filled with the knowledge of his will, in all wisdom and
spiritual understanding, being fruitful in every good work,
and increasing in the knowledge of God. I feel myself greatly
revived by your expression of sympathy, and trust that you will
never have occasion to feel that it has been misplaced.

“‘My multiplied and increasing infirmities admonish me that the
time of my departure is drawing nigh. My earthly labors have
ceased, and I now await the Master’s call, to be ready at his
appearing, or, if it so please him, for the little while his
coming may be delayed, to depart and be with Christ, which is
far better than to abide in the flesh. I feel that I have but
little choice, whether I shall be continued in life till that
event, or my spirit be gathered to the spirits of just men
made perfect. However God may be pleased to deal with me, I
am sustained by the blessed assurance that, whether I wake or
sleep, I shall be present with the Lord.

“‘I daily have you all in grateful remembrance; and rejoice
that so many of you continue steadfast in the faith once
delivered to the saints, looking for that blessed hope and the
glorious appearing of the great God, even our Saviour Jesus
Christ. I pray God that your faith may fail not, and that you
may continue working together in harmony, building up one
another in the most holy faith, and, by your blameless lives
and godly conversation, commending this gospel of Christ to the
hearts and consciences of dying men.

“‘I have but little hope, in my present weakness and
infirmities, of seeing the faces of many of you in the flesh.
Permit me, therefore, to exhort you not to be ashamed of the
doctrine of the kingdom of Christ, nor of acknowledging on all
proper occasions your confidence in the nearness of his coming.

“‘My belief is unshaken in the correctness of the conclusions
I have arrived at and maintained during the last twenty years.
I see no reason to question the evidence on which rest the
fundamental principles of our faith. I cannot avoid the belief
that this earth is to be restored to its Eden state, and
become the eternal residence of the saints; that Christ is to
come personally, to reign on the earth; that he will redeem
us from death, and ransom us from the power of the grave;
that he will change our vile bodies into the likeness of his
glorified body, and destroy those who destroy the earth; and
that at his coming will be the restoration of all things,
spoken of by the mouth of all the holy prophets since the world
began, the establishment of the new heavens and new earth, the
resurrection of the righteous, and the change of the living
wicked from the earth,—whose resurrection will not transpire
till after one thousand years.

“‘The evidences of Christ’s coming are continually thickening;
it hasteth greatly; and should this earthly house of my
tabernacle be dissolved, my hope is still strong that I shall
shortly meet him in the air. The political clouds in the
Eastern horizon indicate to me the near approach of the battle
of the Lord God Almighty, the destruction of the kingdoms of
the earth, and the establishment of the kingdom of God. We
may not know the precise time, but I entreat of you all to be
prepared for the approaching crisis.

“‘Grudge not one against another, brethren. Be patient, for the
coming of the Lord draweth nigh. Be not many masters, but let
each one do the work which God has fitted him for. Avoid vain
janglings and questions which gender strife. Keep constantly
in view the great question of the coming of the Lord,—the hope
which purifieth the heart, and tends to the unity of the whole
body of believers. If you do this, you will do well, and will
each seek the other’s good in preference to his own, and thus
become living epistles, known and read of all men.

“‘In unity of effort will be your only strength. Therefore
I recommend your meeting often in conference, as you have
done, to consult with and encourage each other, in these
times of trial and temptation. Be not turned away from your
great work by friends or foes; but let each one occupy the
talent intrusted to him—each working in his appropriate field
of labor. Be charitable to all, and not indulge in harsh and
bitter denunciations against those who are not enabled to see
with you. Cultivate that spirit of good will toward all men,
which shall fit you to be instrumental, in the hands of God, of
saving some; and be less interested to advance the prosperity
of party or sect than to extend the cause of truth. Above
all, keep close to the word of God. And, finally, brethren,
farewell. Be perfect, be of good cheer, be of one mind, live in
peace; and the God of love and peace shall be with you.

“‘WM. MILLER.’

“He was at this time somewhat disposed to melancholy, but while the writer was with him, which was two days, he partook of his food with the family, and ate with considerable relish—which was, they stated, what he had not done before for several weeks. He never doubted his acceptance through the blood of Jesus, but rather shrank from the expected sufferings attending the dissolution of the body. Still he was willing to endure all that for the sake of the prospect beyond. In a letter written at this date, he said:—

“‘If the meeting of one kindred spirit is so cheering to a sick
man here, what must be the joy of our greeting in the other
world! The thought of death is a chilling one; but a meeting
with the kindred spirits who are with Christ waiting for the
consummation of his kingdom reconciles me to the idea of
passing through the dark valley.’

“In November, 1849, Elder L. Kimball, who had had the charge of the church in Low Hampton, took his leave of that people. He writes:—

“‘Agreeably to Bro. Miller’s urgent request, we held the
evening meeting (of the first Sunday in Nov.) at his house. He
said he wanted to hear me preach once more. He also desired the
singers to attend. After assembling, he called me to his room,
and gave me for a text, “And when they had seen the brethren,
they comforted them and departed.” Acts 16:40. He was drawn, in
his easy chair, from his room to the kitchen, where he remained
till the close of the services. He was unable to take any part,
but expressed himself gratified, and wished that he could have
said a few words to the brethren and friends present. It was to
me a solemn season.’

“About the first of December, Elder D. I. Robinson visited him. He writes:—

“‘Such was the state of the roads that I did not arrive there
till sunset. His house stood in sight of the stage-road to
Rutland, so that it was a subject for observation to all the
passengers in the stage. It was pointed out to me by one
of them, who lived in an adjoining village. It was to me a
fruitful subject, as I beheld, for the first time, both beauty
and sublimity in the cultivated vale and snow-capped, venerable
mountains in the vicinity. I thought how appropriate—how like
the hills and vales of Judea, where Amos and other shepherds
and former servants of the Most High lived, were called, and
sent to warn mankind!

“‘As I approached across the farm, I passed the grove where he
had meditated, wept, and prayed, and entered the house of the
aged, wornout, sick and dying servant of God, who had been so
scorned by the world. I felt favored of God. I was welcomed in
the simple, hearty, easy style of a Vermont Christian farmer’s
family. That pleasant, beaming countenance of his wife, and
the hearty shake of the hand, told me I was at home; and
the kettle of hominy, just taken from the fire, was at once
prophetic of my supper. And all the members of the family,
intelligent, modest, and cordial, made me feel how really glad
they were of the call, and to hear from those abroad.

“‘I was quickly invited into the “east room,” where “Father
Miller” greeted me, though he could not see so as to know me;
but, when told, recollected distinctly. He was much changed,
and yet so changed as to leave all the good outlines of former
acquaintance behind. His sufferings through the summer and
fall had been very great. He was much swollen by dropsy. His
strength and sight were much diminished. His venerable white
locks were few and thin, and his flesh was like that of a
child. But his voice was full, his memory good, his intellect
strikingly strong and clear, and his patience and resignation
were remarkable. He asked of my welfare, and of the friends;
and said he was never so strong in his mind that we were right
as now. He was sure it could not be long before the coming of
the Lord. He wished him to come soon; but, if not, to be taken
himself to the Lord.’

“He was drawn to the table in his chair, and ate supper with the family, probably for the last time. Elder R. left the next morning between four and five o’clock; but Mr. Miller was awake, and arose to take an affectionate leave of him.

“For several months he had been confined mostly to his room. During a part of the time he had been confined to his bed, lounge, or easy chair; and he suffered excruciating pain, which he endured with Christian patience. During his greatest sufferings, he solaced himself by quotations of numerous passages of Scripture, and favorite hymns of Watts and others, expressive of the hope and joy of the redeemed.

“He had watched all the occurrences in Europe with great interest; but, giving up the idea of seeing the Saviour before his death, he had arranged all his business, and waited for the summons when he might ‘depart and be with Christ.’[89]

“On the 13th of December he had one of the most severe attacks of pain which he was called to endure. It was then thought he would not survive till the next morning, and Elder Himes was immediately telegraphed for, at the request of Mr. M. Mr. Himes wrote:—

“‘On my arrival, early in the morning of the 17th, he
had obtained some relief, and was quite comfortable. On
entering his room, he immediately recognized my voice, and,
on approaching his bed-side, he was able to distinguish my
features, though his eyes were dim.

“‘Then you do know me, Father Miller, do you?’

“‘Oh! yes; I understand,—I know what is passing.’

“‘He was then silent for a few moments, apparently in a deep
study. Presently he introduced the subject of my connection
with the Advent cause, and spoke of my responsibility;
expressed much anxiety about the cause, and alluded to his own
departure. I assured him that he had faithfully discharged
his duty, was clear from the blood of all men, and could now
leave this matter in the hands of God; and, so far as I was
concerned, I hoped for grace to enable me to be faithful in the
ministry I had received. He seemed to assent, and fell into
a doze,—being weak, and unable to converse longer than a few
moments at a time.

“‘He then spoke on the subject of the “spirit of adoption,”
which we have now, and of the final adoption for which we look
_at_ the second coming of the blessed Saviour. Last evening he
said to Bro. Bosworth:—

“‘Tell them [the brethren] we are right. The coming of the Lord
draweth nigh; but they must be patient, and wait for him.’

“‘His mind is still clear and strong on the subject of the
conscious intermediate state. He believes that when he shall
be absent from the body he will be present with the Lord. He
expects that his flesh will slumber in the ground till Jesus
comes and bids it rise, when he will be perfected. He never
looked for the crown at death, but at the time when Jesus
should come in his glory. The intermediate state is not that
for which he longs most (though, with the apostle, he thinks it
is “better” than this state of toil and sorrow), but the final,
the glorified state, when the body shall be redeemed, and made
like unto the glorious body of Christ, is the subject of this
hope.

“‘For some weeks past, his mind dwelt much on the subjects of
the Judgment, the “adoption,” and the new heavens and earth.

“‘Such views of the future glory tended to mitigate the pains
of his body, which, at times, were violent.

“‘Happy the spirit released from its clay.’

was one of the hymns in which he was deeply interested during
the last four weeks of his life. It was sung by his children,
and those who visited him, repeatedly, at his request. It
enraptured his soul during his last hours, when he seemed to be
absent, conversing with God and Heaven. He often repeated:—

“‘Victory! victory! shouting in death!’

“‘The closing scene finally came. On the 20th of December, in
the morning, it was manifest to all that he must soon depart.
During the morning he made no particular conversation, but
would break forth in expressions like the following:—

“‘Mighty to save!’ ‘Oh, I long to be there!’ ‘Victory!
victory!’ ‘Shouting in death!’ &c.

“‘He finally sunk down into an easy sleeping or dozing state.
Occasionally he roused up and opened his eyes, but was not
able to speak, though perfectly rational, and knew us all. He
continued to breathe shorter, and shorter, till five minutes
past three o’clock, P. M., when he calmly and sweetly gave his
last breath. The silver cord was loosed, the golden bowl was
broken at the fountain, and the wheel broken at the cistern;
the dust was left to return to the dust as it was, and the
spirit returned to God who gave it. Peacefully and happily he
died, with his wife, children, and friends, about his bed! I
closed his eyes, while all other eyes were filled with tears.
It was a solemn scene. While the wife and children and friends
were weeping the loss of a beloved relative, I was there to
weep the loss of a father in Israel.

“‘The funeral service was attended on Sunday, December 23. The
Advent chapel in Low Hampton being too small to accommodate the
family, friends, and citizens, who were desirous of attending,
Mr. Shaw, pastor of the Congregational church in Fairhaven,
kindly offered the use of his large and commodious house. It
had been Mr. Miller’s request that the funeral service should
be held in the Advent chapel; but this being found impossible,
the family decided to have a short service at their residence,
to bury the body, and then to proceed to the Congregational
house, for the performance of the more public service.

“‘The relatives of the deceased, and a large number of his
neighbors and others, assembled at the house at 10 A. M. I
read the following portions of Scripture, namely, 1 Thess.
4:13-18; Phil. 3:20, 21; Col. 3:1-3. The choir from the
Fairhaven church then sung the hymn commencing with—

“‘Unveil thy bosom, faithful tomb.’

After a prayer, those present took leave of the corpse, and
the procession—formed under the direction of Dr. Smith, of
Castleton—proceeded to the old family burying-ground, about
half a mile distant. The body being lowered into the tomb, the
following hymn was sung by the choir:—

“‘Happy the spirit released from its clay,’ &c.

“‘With a last, lingering look, we turned from the tomb, and
proceeded with the numerous friends to the meeting-house, to
attend the more public service. About one hundred sleighs
followed in the procession.

“‘On arriving at the house, I found it densely filled with
people, with the exception of seats reserved for the family,
and those who had formed the procession. The service was
commenced by singing the hymn in the “Harp,” beginning with—

“‘How blest the righteous when he dies.’

Mr. Shaw, pastor of the church, read the 90th psalm, and
addressed the throne of grace; after which the hymn—

“‘Why do we mourn departed friends?’

was sung. I gave a discourse from Acts 26:6-8: “And now I stand
and am judged for the hope of the promise made of God unto
our fathers; unto which promise our twelve tribes, instantly
serving God day and night, hope to come. For which hope’s
sake, King Agrippa, I am accused of the Jews. Why should it be
thought a thing incredible with you, that God should raise the
dead?” With a narration of the prominent events in the history
of the deceased, and a brief synopsis of his views, the speaker
presented the hope of the promise of God to the fathers, to
be consummated at the coming of the Lord. The services lasted
three hours, and were concluded with the hymn—

“‘They sleep in Jesus, and are blessed.’

The audience were attentive and interested to the close.

J. V. HIMES.’

“Mr. Miller left a wife, six sons, and two daughters.

“At the annual Conference, held in New York, in May following, by a unanimous vote, the following letter of condolence, prepared by a committee appointed for that purpose, was addressed to the relatives of the deceased:—

“‘IN CONFERENCE, NEW YORK, MAY 8, 1850.

“‘_To Mrs. Lucy Miller, her children, and other relatives_—

“‘AFFLICTED FRIENDS: Since our last meeting, you have been
called to mourn the death of a beloved husband, a tender
parent, and an affectionate friend. In your bereavement
we truly sympathize. In your loss we also have lost a
friend and brother. But we mourn our loss in view of higher
considerations. We regard him as a man called of God to a most
important work; and as a man greatly blessed in the successful
performance of that work. The unsullied integrity of his life
was crowned by a peaceful and hopeful death. The deep sense
of gratitude we feel to God for the benefits conferred on us
through his instrumentality, we trust will find a response
in many Christian hearts. Through the divine blessing on his
teaching, our attention has been directed to a more faithful
study of the Scriptures, to clearer, more harmonious and
correct views of divine truth. We have thus been led to rejoice
in hope of the glory to be revealed at the appearing of Christ.
We fondly hoped that he might have been spared till our
expectations were realized. He has passed away. May we remember
that our obligations are increased by the truth which he
taught. May we be prepared for a reunion with him and all the
redeemed in that day. Our sincere and united prayer is, that
the grace which sustained him under his severe trials, and in
the closing scene, may support you in your bereavement, and in
all the afflictions of the present state, and secure to you the
enjoyment of the glorious future. Tendering to your acceptance
this expression of our sympathy and condolence, we remain your
affectionate brethren in the faith once delivered to the saints.

“‘(Signed,) N. N. WHITING, _Pres._
“‘O. R. FASSETT, S. BLISS, _Sec’s_.’

“The death of Mr. Miller was very generally noticed by the religious and secular press, many of whom spoke in just terms of his honesty and ability. Other papers connected with his memory extravagances with which he had no sympathy and never participated in.”

FOOTNOTES

[1] For a full exposition of the subject of the sanctuary and the nature of its cleansing, see Thoughts on Daniel, by U. Smith, and The Sanctuary and Twenty-three Hundred Days, by J. N. Andrews.

[2] See John 14:3; Acts. 1:11; 1 Thess. 4:16; Rev. 1:7; Matt. 16:27; 24:30; Mark. 8:38; 13:26; Dan. 7:13.

[3] Dan. 7:14, 18, 22, 27; Matt. 25:34; Luke 12:32; 19:12, 15; 22:29; 1 Cor. 9:25; 2 Tim. 4:1, 8; James 1:12; 1 Pet. 5:4.

[4] 2 Pet. 3:7-10; Isa. 65:17-19; Rev. 21:22.

[5] 1 Cor. 15:20, 23, 49, 51-53; Phil. 3:20, 21; 1 Thess. 4:14-17; 1 John 3:2.

[6] Isa. 34:8; 40:2, 5; 41:10-12; Rom. 8:21-23; 1 Cor. 1:7, 8; 4:14; 15:54, 56; Eph. 5:27; Col. 1:22; 1 Thess. 3:13; Heb. 2:13-15; Jude 24; Rev. 20:1-6.

[7] It will be seen that Wm. Miller held the doctrine of consciousness in death, which most of the Adventists have renounced.

J. W.

[8] Ps. 50:3; 97:3; Isa. 60:15, 16; 24:21, 22; Dan. 7:10; Mal. 4:1; Matt. 3:12; John 25:29; Acts 24:15; 1 Cor. 3:13; 1 Thess. 5:2, 3; 2 Thess. 1:7-9; 1 Peter 1:7; 2 Peter 3:7, 10; Jude 6, 7, 14, 15; Rev. 20:3, 13-15.

[9] Ps. 37:9-11, 22, 28, 29, 34; Prov. 2:21, 22; 10:30; Isa. 40:21; Matt. 5:5; 6:10.

[10] Rev. 20:2-7.

[11] Matt. 13:37-43; 24:14; Dan. 7:21, 22; 2 Thess. 2:8.

[12] 2 Pet. 3; Isa. 65:17; Rev. 21:22.

[13] Rom. 2:14, 15; 4:13; 9:6; 10:12; 11:17; Gal. 3:29; Eph. 2:14, 15.

[14] The supposition that two of the periods of Daniel extended to the second advent constituted Mr. Miller’s mistake, hence the consequent disappointment.

J. W.

[15] At this place they raised, and placed in his hands, quite a sum of money for his services. He took $1.50 to pay his stage fare to the next place, and directed them to give the balance to some benevolent object.

[16] A son of Mr. M., who was at that time postmaster in Low Hampton.

[17] Mr. M. was in the habit of replying to those who denied that God has revealed the time by asking them: “What ‘wonders’ are referred to in Daniel 12:6?” “Who gave the answer to the inquiry there asked?” and “If those ‘wonders’ include the resurrection,—and the Lord has sworn with an oath that it shall be for a time, times, and a half,—is not the time revealed?” adding. “Whether we understand it correctly or not, is another question.”

[18] See Introduction, vol. 1, p. 333; vol. 4, pp. 189, 191.

[19] See Harmony of Scripture.

[20] Theol. Dic., p. 228.

[21] A Hebrew scholar, of high reputation, makes the following remarks upon the word: “The verb _chathak_ (in the Niphal form, passive, nechtak), is found _only_ in Daniel 9:24. Not another instance of its use can be traced in the entire Hebrew Testament. As Chaldaic and Rabbinical usage must give us the true sense of the word: if we are guided by these, it has the _single_ signification of CUTTING or CUTTING OFF. In the Chaldeo-Rabbinic dictionary of Stockius, the word ‘_chathak_’ is thus defined:—

“‘Scidit, abscidit, conscidit, inscidit, excidit.’—_To cut_, to cut away, to cut in pieces, to cut or engrave, _to cut off_.

“Mercerus, in his ‘Thesaurus,’ furnishes a specimen of Rabbinical usage in the phrase chathikah shelbasar—‘a piece of flesh,’ or ‘a cut of flesh.’ He translates the word as it occurs in Daniel 9:24, by ‘præcisa est’—WAS CUT OFF.

“In the literal version of Arias Montanus it is translated ‘decisa est’—WAS CUT OFF; in the marginal reading, which is grammatically correct, it is rendered by the plural ‘decisæ sunt’—_were cut off_.

“In the Latin version of Junius and Tremellius, nechtak is rendered ‘decisæ sunt.’—_were cut off_.

“Again: in Theodotion’s Greek version of Daniel (which is the version used in the Vatican copy of the Septuagint as being the most faithful), it is rendered by συνετμἡθησαν—_were cut off_; and in the Venetian copy by τετμήνται—_have been cut_. The idea of _cutting off_ is pursued in the Vulgate, where the phrase is ‘abbreviatæ sunt,’ have been shortened.

“Thus _Chaldaic and Rabbinical authority_, and _that of the earliest versions_,—_the Septuagint and Vulgate_,—_give the SINGLE SIGNIFICATION OF CUTTING OFF TO THIS VERB_.”

[22] Dowling’s Reply to Miller.

[23] It will be evident to the reader that Mr. Miller held the doctrine of endless misery in a local hell at the time he gave this discourse. In fact, there is no evidence that he changed his views on the immortality question to the time of his death. His writings and his labors give evidence that his mind was not called to the investigation of the subject, it being fully occupied with the great second advent question. The discussion of the immortality theme among the Adventists seems to have been left to younger men at a later period.

J. W.

[24] From personal acquaintance with Mr. Miller, and a thorough knowledge of his teachings, we are happy to state that during his entire public life he had no sympathy whatever with those teachings and influences which lead to fanaticism; and that his broad and liberal feelings of Christian fellowship are expressed in the following address.

J. W.

[25] While it may now appear very evident that the stand taken by Mr. Miller, relative to the character, and the final results, of the fanaticism of which he speaks, was a proper and right one, it is not so clear that he disposed of the question of the gifts and manifestations of the Spirit of God, in harmony with the general scope of Scripture testimony upon the subject. The reader will observe that he does not produce the proof, in his accustomed style of proving his points, that the great commission, with its duties, and its blessings, was given to the ministry for only a limited portion of the Christian age. Mr. Miller, Mr. Himes, and other leading Adventists, failed to show the time when, and by whom, the gifts were removed from the church of God. This gave the fanatics great advantage; and as they maintained the scriptural position upon the perpetuity of spiritual gifts they gained very large numbers to their ranks. The false positions of those who opposed them added fuel to the flame of fanaticism already kindled, and resulted in the breaking up of the once united and happy body of believers.

Seventh-day Adventists have held the scriptural position upon the perpetuity of the gifts from their first existence. They have taken heed to the admonition of Paul to “Despise not prophesyings;” but to “Prove all things;” and “Hold fast that which is good.” 2 Thess. 5:20, 21. They have with their Bibles in their hands applied the rule of John by which to test the spirits. “Believe not every spirit; but try the spirits, whether they are of God.” 1 John 4:1. With this position those who have held it have been prepared to meet every form of fanaticism that has sought a place among us, and now our people are reaping the good fruits of their patient, firm, and energetic efforts upon this point, in the unparalleled union and order throughout the ranks. We would not encourage a disposition to blame those who acted according to the best light they had under the pressure of the trials of the past; but we here express our solemn conviction that very much of the past fanaticism and confusion among the Adventists who could not adopt an unscriptural position, is chargeable to those leaders who took a false position relative to the perpetuity of spiritual gifts.

J. W.

[26] “1. The ark rested on the seventh month, seventeenth day. This has an appearance of a type, the rest of the gospel ark at the judgment. Gen. 8:4.

“2. The sanctuary and worshipers, and all appertaining to it, were cleansed on the seventh month, tenth to seventeenth day. Lev. 16:29-34. Surely this is a type.

“3. The Israelites of God were to afflict their souls, from the evening of the ninth to the evening of the tenth day, seventh month. Lev. 23:27-32, a type of the troubles, Dan. 12:1.

“4. The holy convocation of all Israel, seventh month, 1-15th day, Lev. 23:24; Num. 29:1. Is not this a type of the gathering of the elect? Ps. 81:3, 4; 98:6-9.

“5. The great feast, seventh month, fifteenth day, all Israel appeared before the Lord. Lev. 23:34; 1 Kings 8:2. Type of the marriage supper. Heb. 9:9, 10.

“6. The jubilee trump sounded, seventh month, tenth day, throughout all the land. Lev. 25:9, 10. Type of final redemption. 1 Thess. 4:14-17.

“7. The time of release of all Hebrews in bondage, seventh month, fifteenth day. Deut. 15:1-15; 31:10, 11; Jer. 34:8-14, at the feast of the tabernacles. This evidently is typical of the release of the Israel of God.

“8. The atonement was made on the tenth day of the seventh month, and is certainly typical of the atonement Christ is now making for us. Lev. 16:1-34, antitype. Heb. 9:1-28.

“9. When the high priest came out of the holy of holies after making the atonement, he blessed the people. Lev. 9:22, 23; 2 Sam. 6:18. So will our great High Priest. Heb. 9:28. This was on the seventh month, tenth day.

“10. This was in harvest time, the feast of harvest was kept in the seventh month, from the tenth day to the seventeenth. Lev. 23:10. And the end of the world is compared to the harvest. Matt. 13:30. Christ says plain in “harvest time.”

“11. Also in the feast of tabernacles, in the great day of the feast in the last day. John 7:2, 37. So in the last great day, Jesus’ voice will call forth the righteous dead. John 5:28, 29; 1 Thess. 4:16.”— _Wm. Miller in Sings of the Times for May 17, 1843_.

[27] Here Mr. Miller expresses the views and feelings of the Adventists generally for a time after the disappointment in October, 1844. Many of the leading men in the movement soon became impatient, and backed out of this position by rashly condemning the time movements of 1843 and 1844 as the result of error, and they took the majority of believers with them. This division left those who took good heed to the godly exhortations of Mr. Miller exposed to great trials and the ravages of fanaticism.

God had the great sanctuary question in reserve for the Adventists, which, in connection with the three messages of Rev. 14, if they had waited patiently in the position where his word and providence had brought them, would have explained the past, given certainty to the then present, and would have opened before them the future work of the third message.

J. W.

[28] From this communication, the reader will be able to gather much relative to the trials of the time when it was written. Mr. Miller had not the true light upon the sanctuary question, consequently held that the 2300 and 1335 days reached to the second coming of Christ. But at the same time, his convictions were so very strong that the hand of God had been in the distinct movements of 1843 and 1844, that leading Adventists could not influence him to reject the work of God in his past deep experience. This communication called out a reply nearly twice its length from the editors of the _Herald_. He respected and loved these his fellow-laborers; and any statement that he was not influenced by them to a greater or less extent would be unreasonable. And although at a later period he did enter the lecturing field, he held firmly, to the day of his death, that he was fully justified in preaching the time.

J. W.

[29] The leading object in giving matter of this kind from the pen of Mr. Miller is to let the Christian character and tender spirit of the man appear, whom God had raised up to do a great work. He had been a brave soldier in the service of his country, and had fearlessly stood in defense of unpopular truth, and had dared to meet opposition, scoffs, and even scandal, from the popular churches. But now, under the most trying circumstances, we see the aged Christian warrior, clothed with humility as with a garment, and his spirit all softened and sweetened by divine grace, tenderly entreating his brethren to be patient, gentle, true, and kind.

J. W.

[30] 2 Pet. 3:7, 10, 13.

[31] Dan. 7:27.

[32] Heb. 9:28.

[33] Acts 1:9, 11.

[34] Matt. 2:1.

[35] Matt. 1:18.

[36] Matt. 1:25.

[37] Matt. 11:5.

[38] 1 Pet. 3:18.

[39] Luke 23:46.

[40] Luke 23:53.

[41] 1 Cor. 15:4.

[42] Luke 24:51.

[43] Acts 3:21.

[44] 1 Thess. 4:16, 17; 1 Cor. 15:52.

[45] 2 Thess. 1:7, 8.

[46] 2 Tim. 4:1.

[47] Matt. 24:33.

[48] Dan. 7:25; 8:14; 9:24; 12:7, 11, 12; Rev. 9:10, 15; 11:2, 3; 12:6, 14; 13:5.

[49] Dan. 2d, 7th, 8th, 9th, 11th, and 12th chaps.; Rev. 9th, 11th, 12th, 13th, 14th and 17th chaps.

[50] Matt. 24:29; Luke 21:25, 26.

[51] Luke 21:28; 1 Thess. 4:18.

[52] 2 Cor. 5:11.

[53] Luke 13:24, 25.

[54] Acts 20:21; Mark 1:15.

[55] Titus 2:11-13.

[56] John 5:28, 29.

[57] Acts 24:15.

[58] 1 Cor. 15:23.

[59] Rev. 20:5.

[60] 1 Cor. 15:51, 52.

[61] Rev. 20:2-7.

[62] Isa. 11; 35:1, 2, 5-10; 65:17-25.

[63] Rom. 4:13.

[64] Rom. 9:6.

[65] Rom. 10:12.

[66] Eph. 2:14, 15.

[67] Rom. 2:6.

[68] Gal. 3:29.

[69] Eze. 37:12; Heb. 11:12, 13; Rom. 11:17; John 5:28, 29.

[70] Matt. 24:14.

[71] Dan. 7:21, 22.

[72] Matt. 13:37-43.

[73] 2 Thess. 2:8.

[74] Rev. 5:9, 10; 21:24.

[75] Matt. 28:19, 20.

[76] Rev. 14:7.

[77] Acts 3:19, 20.

[78] Dan. 12:13; Rev. 6:9-11; Rom. 8:22, 23.

[79] Heb. 11:40.

[80] 1 Pet. 1:4, 5.

[81] 2 Tim. 4:8.

[82] Ps. 17:15.

[83] Matt. 25:34.

[84] Luke 20:36.

[85] The great sin of this time evidently was the disposition of the leading men in the cause to draw back from the clear position, powerful work, and deep experience, of the time movement. They were disappointed and greatly embarrassed. And, instead of patiently waiting for God to open to their minds the great sanctuary question in his own good time, they impatiently and rashly cast away their confidence in the work of God, and abandoned themselves to the fearful work described in the following prophetic exhortation of Paul: “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.” Heb. 10:35-39.

The application of this exhortation is so very natural and forcible that it will hardly be called in question. It was a fearful time. Satan was in a most powerful manner attaching the fancies and extravagances of fanaticism to the only true and correct position. This made the gulf between the two parties still wider. Both in their extreme positions hurt each other. The course of those who were drawing back filled the other with terror, while their extremes in turn confirmed the more prudent that to draw back was the only safe position.

In such a position, with God’s frown upon them, he could not bless their associated efforts at the Albany Conference to rise above existing elements of confusion, and shake off the reproach that was being brought upon the second advent cause. Associated action, upon proper ground, has been right in all periods of the Christian church; but that work at the Albany Conference proved itself not of God, in that it has, in the main, come to nought. The present condition of the surviving leaders in that compact to facilitate a grand march into Egypt, and who drew Mr. Miller in a degree into their confederacy, is indeed deplorable. But that faithful man of God, with the weight of years, and the feebleness of the terrible strain of labors upon him, could not be induced to deny the hand of God in the advent movement, to which he had confidingly devoted all.

J. W.

[86] With Mr. Miller, there were very many who deplored the spirit in which the Babylon question was handled by rash spirits, and a very few, including Mr. Miller, never accepted the view that the term applied to all corrupted Christianity, Protestant as well as Papal. But we do not regard the error of these a tithe as injurious to the cause of truth and religion as the conduct of selfish and rash ones who held the truth in unrighteousness.

J. W.

[87] The reader may now understand the real position of the man whom God had led in the great movement which occurred in fulfillment of the first message of Rev. 14. We believe that the third message, now being proclaimed, and the preparatory work for the coming of the Son of man now in progress with those who embrace it, is by the direct providence of God, in fulfillment of certain portions of his word. And this position makes the conclusions that the first and second messages of the same series were given under the same providence, and that God raised up William Miller to bring out the great truths of the first message, appear very reasonable. Hence we are the more willing to let him speak for himself, that the candid reader may correctly view this representative and providential servant of Jesus Christ, whose name is associated in the public mind with Adventism everywhere.

But few public men “grow old gracefully.” Mr. Miller entered upon his public labors as a lecturer upon the prophecies in the strength of manhood, after acquiring habits of self-reliance, firmness, and undaunted courage, as an army and civil officer. And this stamp of character, sanctified by the grace of God, constituted one of the important qualifications necessary to meet the different forms of determined opposition and persecution which he met. And then, after nerving himself to the battle for thirteen years, forming the strongest combative habits at that period of his life when he was about sixty years of age, when strong men’s habits generally become very strongly established, to see him calmly and gently laying off the armor, and under his bitter disappointment, to witness his resignation to the will of God, and his affectionate appeals and warnings to his younger brethren to be holy men of God, ready for the coming of the Son of man, carries the strongest conviction to candid minds that God had raised him up to do the very work which he did do. As he thus laid his armor off, he said to his brethren that his work was done. In this we can see the hand of God. He had spent the strength of his ripe manhood in giving the first message. His burden fell off, which he interpreted, for a short time, to mean that the work of warning sinners was done. But the great work of the third message was then in the future, and had God designed to use him in giving it, he would have given him a new lease of life, and opened the subject to his mind. But he did not see this work nor feel its importance; and why should he? He had done his work faithfully and well, and was soon to sleep in Jesus.

It is proper here to state that Mr. Miller did not view the second message as we do. Neither did he change his views upon the immortality and Sabbath questions. Having finished his mission in giving the first message, and having reached the point in respect to age and debility, from his extremely arduous labors as a lecturer for thirteen years, with no periods of cessation, only when compelled by sickness, the candid reader can see the love and wisdom of God in not impressing his mind with those subjects which he could not investigate and vindicate before the people.

Having done, and well done, the great work given him to do, the probation of public labor with him successfully past according to the will of God, he could say in the language of Paul, “I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.” 2 Tim. 4:7, 8.

It is just what might be expected, that those who understandingly embrace the principles of the third message, would first inquire relative to the second and first messages, and would feel the deepest interest in the man whom God raised up to lead off in the opening work of giving the great threefold warning to the world.

Those who have been continually publishing a new time upon the heels of a failure, have been, not only disgusting the public, but, at each effort, have been virtually condemning the position of Mr. Miller on the time question, and losing regard for his valuable labors. These can have but little, if any, interest in his life and views.

And on the other hand, those who stood with him on the time question in 1844, and have confessed to the world that they were in error, and have given up their past second-advent experience, virtually condemn his position and work, and can take, comparatively, but little interest in the history of his life, views, and labors. Both of these classes have departed from the position of Mr. Miller, and have denied, or, at least, hold very lightly their past second-advent experience, and have left the field to Seventh-day Adventists, who stand upon the “original advent faith.” And while occupying the position we do relative to the past movement, the public have reason to expect that, while we hold that Mr. Miller moved in the providence of God in his work, we should publish the facts as they existed in his life, views, and labors, in explanation and defense, so far as such facts constitute a defense, of our position.

We still love the advent name, and hold it very dear. And while we hold the name, consistency would lead us to cherish and also hold dear the very means that made us Adventists. To still hold the advent name, and turn round and curse, or deny, or even hold lightly, the means God employed to make us what we are, seems the very climax of inconsistency. When Seventh-day Adventists can no longer honor the great second-advent movement, but feel called upon to confess to the world that the pioneers of the cause were mistaken on the very calculation that shook the world, and which resulted in making Adventists a separate people, then they will drop “Adventists” from their denominational name, and pass for simply Sabbatarian Christians.

J. W.

[88] God in his providence is justifying the preaching of time by the light of the heavenly sanctuary, in connection with the third angel’s message.

J. W.

[89] Mr. Bliss, Mr. Miller’s biographer, served a party who held the popular views of consciousness in death. This is also true of Eld. Himes, who professed faith in the same views of man in death at that time. This accounts for the decided efforts of both these friends of Mr. Miller to use his last experience on the side of natural immortality. It is proper, however, here to state that Eld. Himes, when differently related to the Advent people, was suddenly and unexpectedly found on the other side of the immortality question, and has since given his pen and voice in support of unconsciousness in death and immortality alone through Christ. The effort to use the honest convictions of this aged and wornout pilgrim before and at his last sickness on the side of popular error shows a want of plain Bible testimony to sustain a sinking cause.

The state between the cessation of the mortal life and the resurrection to immortal life being unconsciousness, hence no apparent lapse of time do those who sleep in Jesus, it seems most reasonable that the Holy Spirit should impress the dying Christian with the scenes of glory which he is next to witness at the resurrection of the just, whether the time of that resurrection to consciousness be near or distant. And how very natural for those who die in the faith of consciousness in death to suppose that they immediately enter upon the glories of the heavenly world.

J. W.

INDEX OF SUBJECTS.

Articles of belief, pp. 59-64

Address to believers in the advent near, 173-176

Admissions of a lawyer, 155

Address to Christians of all denominations, 272-277

Address concerning the disappointment, 282

An illustration of the Advent message, 304

Address to believers, after the passing of the time, 320-334

Answer to letter of N. N. Whiting on the subject of the “shut door”,
335-338

Albany Conference—Declaration of principles, 344-350

Albany Conference—Miller’s address, 350-355

Associated action, 347

Apology and defense, 359-362

Address to the public, 381-385

_Boston Investigator_, letter in, 101

_Boston Post_, letter in, 162

Conversion, 43, 357

Conviction of duty to preach, 65, 72

Correspondence on his views, 68

Calls for labor in many places, 102

_Christian Secretary_, 159

_Christian Reflector_, account of labor in, 191

Camp-meeting, East Kingston, N. H., 162
Exeter, N. H., 248
Plainfield, Ct., 254

Conference address, 249

Counsel to believers, 315-319

Conference at Albany, 343

Conference letter to his family, 407-408

Deistical Sentiments, 25-32

Difficulties in his study, 66, 67

Death of his mother—his impression, 105-107

Dr. Dowling, 190, 195, 200, 204, 205, 206, 211, 213

Dr. Chase, 190, 192, 193, 195

Dr. Jarvis, 190, 193, 196, 199, 205, 211, 215

Dr. Hamilton, 190, 193, 204, 205

Disappointment of seventh month movement, 300

Definiteness of prophetic time, 362

Death and funeral, 405-407

Early life, 13-18

Early Christian life, 64-66

Eld. Hendryx’ first acquaintance with Miller, 73

Eld. T. Cole, Lowell, his disappointment, &c., 122

Eld. Himes’ first acquaintance, 127

Extension of labors, 128

Eld. David Millard, testimony of, 131

Eld. D. I. Robinson, letter of, 133

Eld. L. D. Fleming, Portland, Me., his account of labor, 139

Four fundamental points, 7

First public lecture, 80

Fanaticism, its commencement, 249

False reports of Mr. Miller’s property, 267

Faith in his experience in the work, 369-374

_Gazette and Advertiser_, Long Island, testimony of, 245

Home of Mr. Miller, 262

How to deal with those in error, 385, 386

His last sickness—described by Eld. Himes, 403-405

Interview on a Hudson River steamer, 91

Interesting conversation with ministers, 177

Illustration by time of Noah, 222

Interview with Methodist ministers on a steamer, 286-289

Interesting letter from Harrisburg, 291

John Starkweather, leader in fanaticism in Boston, 251

Low Hampton, settlement there, 39

Labor in a revival, 71

License to preach, Baptist churches in Hampton and Whitehall, 93

Letter to Eld. Hendryx, 75, 82, 88, 91, 96, 98, 101, 102, 106, 108

Letter from Charles Fitch, 113

Letter from pastor in West Troy, 115

Letter from pastor of Baptist church in Rome, N. Y., 117

Letter to his son, from Burlington, Vt., 118

Letter from Boston, 121

_Lynn Record_, notice in the, 124

Letter of S. Hawley, Cong. minister, Groton, Mass., 126

Lectured on steamboat, 166

Letter from home, 169

Letter from Mr. Miller on false reports of time, 182

Letter of Miller on the fanaticism, 255

Letter to I. E. Jones in _Advent Herald_, 311

Letter to the Boston _Investigator_, 339-342

Loss of sight, 392

Letter written when he was blind, 394

Military life, 33-38

“Monomaniac:” interview with a physician, 76-78

Memoranda of preaching, 98

Ministers of various denominations approve his labors, 104

Maine _Wesleyan Journal_, testimony of, 141

“Midnight Cry,” letter from a member of Yale College, 168

Miller and his reviewers, 188

Mr. Shimeal, 193, 199, 205, 206

Miller’s views sustained by the great body of expositors, 189-216

Newark, N. J., meeting in the “big tent”, 166

_N. Y. Herald’s_ false report of the time set, 181

_N. Y. Observer_ on same, 181

Notes on points of doctrine, 52-54
on prophetic periods, 56
on money received, 110
on replying to questions, 177
on Hebrew word _hhatak_, determined, cut off, Dan. 9:24, 202
on the fanaticism, 249
on Miller’s views of spiritual gifts, 256, 257
from _Signs of Times_ on the types, 295, 296
on the disappointment, 307
on Mr. Miller’s humility and kindness of spirit, 337
on Scripture citations on points of doctrine, 345-349
on drawing back from Advent faith, 355, 356
on the subject of Babylon, 363, 364
on the “shut door”, 368-370
on the sanctuary and time, 8, 372
on the intermediate state, 402

Patriotic sentiments, 21-24

Prophecies, his first views of the, 51-59

Public labors, commencement of, 79

Publication of lectures, 130

_Pittsburgh Gazette_, testimony of, 186

Prof. Stuart, 190, 192, 193, 194, 197, 199

Prof. Hinton, 191, 192

Prof. Bush, 196, 197, 198
his letter to Wm. Miller, 8, 9

Prof. Pond, 196

Phrenological Examination in Boston, 156-158

Passing of the time, 278

Patience under disappointment, 306

Religious Impressions, 41-43

Rules of Interpretation, 48-51

Results of early labors, 83-101

Reverend, repudiates the title of, 97

Reproof of various errors, 364-367

Resolution of sympathy in his blindness, of N. Y. Conf., 395

Response to resolutions of N. Y. Conf., 396-399

Study of the Scriptures, 46

_Signs of The Times_, publication of, 134

Synopsis of his views, 170-173

_Sandy Hill Herald_, remarks of, 183-185

Seventy weeks and 2300 days, 217-221, 372

Specimens of his preaching, 228-245

Sickness of Mr. Miller, 247

Seventh month movement—his view of it, 375-379

Sickness in Canada, 386-388

The Scriptures, his love of, 92, 93

_The Fountain_, temperance paper, testimony of, 167

_The Countryman_, testimony of, 186

Treatment of opponents, 217

The seventh-month movement, 295

Universalism, letter on, 87

Universalist exhorted, 95

Visit of Lafayette, 70

Visits to Massachusetts, 121

Visit to his house, by D. I. Robinson, 400

Way opens for public labors, 102

Watertown, Mass., account of Mr. Medbury, Baptist minister, 136

Whittier, the poet, letter of, 163

Washington City, labors in, 277

“What I have not done”—an interesting letter, 388-390

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THE SEVEN TRUMPETS; an Exposition of Rev. 8 and 9. 10 cts.

MATTHEW TWENTY-FOUR. By James White. 10 cts.

THE POSITION AND WORK OF THE TRUE PEOPLE OF GOD under the Third Angel’s Message. By W. H. Littlejohn. 10 cts.

THE HOPE OF THE GOSPEL. By J. N. Loughborough. 10 cts.

SERMON ON THE TWO COVENANTS. 10 cts.

AN APPEAL TO THE BAPTISTS, from the Seventh-day Baptists, for the Restoration of the Bible Sabbath. 10 cts.

MILTON ON THE STATE OF THE DEAD. 5 cts.

FOUR-CENT TRACTS: The Two Covenants—The Law and the Gospel—The Seventh Part of Time—Celestial Railroad—Samuel and the Witch of Endor—The Ten Commandments not Abolished—Address to the Baptists—The Present Truth—The Second Advent—The Sufferings of Christ—The Two Thrones, Representing the Kingdoms of Grace and Glory.

THREE-CENT TRACTS: Much in Little—The Lost-Time Question—Spiritualism a Satanic Delusion—Infidel Cavils Considered—The End of the Wicked—Scripture References—Who Changed the Sabbath?

TWO-CENT TRACTS: Definite Seventh Day—Seven Reasons for Sunday-Keeping Examined—Sabbath by Elihu—The Rich Man and Lazarus—Argument on Sabbaton—The Millennium—Departing and Being with Christ—Fundamental Principles of S. D. Adventists—The Sanctuary of the Bible—The Judgment, or the Waymarks of Daniel to the Holy City.

ONE-CENT TRACTS: Appeal on Immortality—Brief Thoughts on Immortality—Thoughts for the Candid—Sign of the Day of God—The two Laws—Geology and the Bible—The Perfection of the Ten Commandments—The Coming of the Lord—Without Excuse—Which Day, and God’s Answers.

THE WAY OF LIFE: a beautiful Allegorical Picture, illustrating the plan of salvation. Size, 19×24 inches. $1.00.

Works in Other Languages.

The Association also publishes works on some of the above-named subjects in the German, French, Danish, Swedish, and Holland languages.

☞ Any of the foregoing works will be sent by mail to any part of the United States, post-paid, on receipt of the prices above stated. Full Catalogues sent gratis, on application.

⁂ Address

REVIEW & HERALD,
BATTLE CREEK, MICH.