CHAPTER THIRTY-SIX: Rising Opposition Leads to Separation

1. No Independent Organization Contemplated at First

In the earlier years of his public ministry, Miller had taken for granted that the church at large would welcome the neglected glad tidings of the soon-coming Christ, which had become so precious to his own soul. He had supposed that when it was brought to their attention, this gladsome event would be hailed with joy, and that preachers everywhere would proclaim it gladly. Millions through the centuries had longed and prayed for Christ’s return to establish His kingdom. It was clearly the hope of the ages. Now it appeared to be on the verge of consummation-and what a glorious prospect it presented! Moreover, as the smaller neighboring churches had freely opened their doors to him, and as their ministers had one by one rallied in support, this early conviction of ultimate acceptance of the advent truth deepened.PFF4 761.1

Under such circumstances Miller had not the remotest thought of forming a separate sect. Notwithstanding, he and his associates came increasingly to be charged with being schismatics, covenant breakers, and disorganizers. This they steadfastly denied. The joy of the glorious second coming had broken down sectarianism and variance within their own hearts, and all Adventist groups were drawn together by this common bond. Hence they held that the accusation could not be true.PFF4 761.2

Prayer meetings to foster the advent hope had been urged, but merely within the framework of the existing churches. And the Signs of the Times had been a sort of unifying bond. But now, with the sharply rising opposition, some simple form of organization and some means of fellowship beyond the recommended prayer meetings appeared necessary. Second Advent Associations were therefore recommended and launched. Before the year “1843” had closed these associations had sprung up in nearly every sizable city in the North. ^{1Advent Shield, May, 1844, p. 69; Signs of the Times, Sept. 7, 1842, p. 184; “Our Work,” Midnight Cry, Nov. 17. 1842.} Fortunately, the simple instruments of organization have been preserved from the New York and Philadelphia associations. The former, brought into being on May 18, 1842, merely states:PFF4 761.3

“The undersigned, believers in Christ’s second personal coming at hand, are hereby associated for the purpose of strengthening and comforting each other with these truths, and in every practical way to disseminate knowledge in the subject, and to strive by all means, to promote the glory of God. The Association shall be called the Second Advent Association of New York and Vicinity, and to be governed by the golden rule of our Lord and Savior Jesus Christ. The members are expected to pay monthly (‘if the Lord will,’) the sums set to their several names, as a fund by which to defray the expenses of forwarding the great objects of the Association.” ^{2Signs of the Times, July 6, 1842, p. 110.}PFF4 762.1

But as the opposition increased, arguments were augmented by recourse to ridicule and misrepresentation, and sometimes were supplanted by scoffing and slander. Miller was accused of enriching himself through preaching the advent- though he traveled at his own expense, and his life’s savings had been reduced by two thousand dollars. He was accused of claiming to be a prophet, though he distinctly disavowed any such role. And he was charged with seeking to break up the churches and of starting another sect-though that too was farthest from his thought and purpose. On December 17, 1839, the first church had closed against him-the Westfield, Massachusetts, Congregational Church. (Illustration appears on page 511.) That was the first experience of its kind in eight and a half years of preaching the soon coming of the Lord. But the inexorable tide of opposition was now rising.PFF4 762.2

Note the developments: In 1840 Miller’s activities had extended into the cities and more populous areas, and were rewarded with marked results. His influence and fame had spread in ever-widening circles. A major revival developed from his meetings in Watertown, Massachusetts. Crowds flocked to hear him at Portsmouth, New Hampshire, where another revival broke out, with hundreds of conversions reported by David Millard in the Christian Herald. ^{3Ibid., April 15, 1840, p. 13; Bliss, Memoirs, pp. 141, 142.} In Lockport the pastor of the Methodist church attended some of Miller’s lectures, and was so impressed with his acquaintance with Scripture that he wrote:PFF4 763.1

“I heard him all I could the first week, and thought I could stop his wheels and confound him; but, as the revival had commenced in the vast congregation assembled to hear, I would not do it publicly, lest evil should follow. I, therefore, visited him at his room, with a formidable list of objections. To my surprise, scarcely any of them were new to him, and he could answer them as fast as I could present them. And then he presented objections and questions which confounded me, and the commentaries on which I had relied. I went home used up, convicted, humbled, and resolved to examine the question.” ^{4Bliss, Memoirs, p. 143.}PFF4 763.2

As a result of these meetings, D. I. Robinson and Thomas F. Barry had embraced the advent teachings and had begun to preach them. Lorenzo D. Fleming, pastor of the Casco Street Christian Church in Portland, Maine, invited Miller to preach to his congregation in March, and another great revival resulted. Prayer groups were formed throughout the city, and real reformations wrought. The entire region had felt the impact. ^{5Ibid., pp. 147, 148.} One conspicuous result was the large number of infidels and deists converted, which gave Miller unusual satisfaction. Another was a pronounced return to the Bible-Bible sales being accelerated sharply wherever he went. And Miller was by now surrounded by scores of ministers of ability, many doing an even greater work than he. Thus it went in hundreds of communities, as the movement constantly gained momentum and influence.PFF4 763.3

Take the situation in New York City. By 1842 the officers and executive committee of the New York Adventist Association were elected, and group meetings appointed for Sunday afternoons. The large Melodeon Hall was rented and a Bible class formed to search the Scriptures. Many ministers served their own churches in the morning and evening public services, but gathered for mutual study and help in the afternoon. And copies of the Midnight Cry were sent to all clergymen in New York City. The Philadelphia Association was similarly active. But, after personal investigation within the circle of these study groups, many ministers felt that they must devote their entire time to proclaiming the “advent nigh.” Such relinquished their pastoral charges and gave their entire time to the proclamation of the advent message. In other instances, where a large majority of the church had accepted the advent faith, they released their pastor to go out and conduct conferences or other group meetings. But up to this point these associations disclaimed starting a new sect, maintaining that they did not interfere with personal church membership and belief.PFF4 764.1

There was no specific provision for paying the expenses of these lecturers. Bates paid his own and even others’ expenses. And Miller, as mentioned, used up two thousand dollars of his own personal funds. Usually the minister, after renting an auditorium, was soon sustained by the local friends of the advent cause, being supported entirely by freewill offerings. But, despite attempts to avoid forming a new sect, there was, by the summer of 1843, a definite drawing away from the churches. And several ministers were ordained at the Millerite camp meetings that summer, in harmony with common procedure among the Baptists and certain others. A break was slowly developing.PFF4 764.2