All we have are words they wrote. Now if I posted a writing by someone who rejected Miller's time setting, BUT who also thought that Jesus' coming was near,and advocated that, and who expressed happiness about that would you accept that as evidence? Or would you say he was just lying again based only on Ellen White?
Can't say. Have to see what He wrote and would need to know His intentions. Every person proclaiming God's return up to this day has either had a personal agenda to get money, or has lead their followers to their deaths. So yeah, I think we have a good record on knowing who's behind what message.
George Duffield was a Presbyterian minister during the Millerite movement. In 1842 Duffield published
Dissertations on the Prophecies Relative to the Second Coming of Jesus Christ, putting into written form a series of lectures that he had delivered in 1841-42. In them Duffield defended the premillennial, literal view of the second coming and answered many objections of the critics of that view. Duffield both believed that Jesus' second coming was near and "loved His appearing," contrary to Ellen White's condemnation and accusations against those who had rejected Miller's message. This is evident in these quotes from Duffield's book (emphasis in bold and color added):
When Noah began to preach to the antediluvian world, and to forewarn them of the coming flood, one hundred and twenty years* was stated to be the term of God's forbearance till its occurrence. When Israel were oppressed in Egypt, they had the prediction, made to Abraham, of the four hundred years[**] of their affliction, which dated at the mocking of Isaac by Ishmael, and terminated in their deliverance. Isaiah predicted the period when the kingdom of Israel[***] should be overthrown; Jeremiah the seventy years of Judah's captivity;§ and Daniel the period of seventy weeks, or four hundred and ninety years, when the Messiah would have appeared.|| We are not therefore to be told that there is no such thing as chronological prophecy.
It pleased God, however, in every instance to leave the precise date for the commencement of the period somewhat obscure; but the events fulfilling the prediction demonstrated, not only when that date occurred, but the precision with which the prophecy had been accomplished. Daniel was not a poetical prophet, but a plain, matter-of-fact man; or, as we would say, in our modern parlance, a business man, acquainted with the nature and importance of statistical matters. Events have proved that one of his chronological predictions was not indeterminate. It is therefore assuming too much to affirm, that his other periods are of a different character, and John's also, who takes his principal chronological prophecy from him.
Our object is not to adjust dates, but merely to show that we have certain chronological signs or series of dates, by which to compute the period of Christ's coming. It is true, that the period of their commencement cannot positively be determined, inasmuch as there are several series of events, occurring at different periods, from any one of which they may be severally commenced, and calculating forward, we shall be pointed to as many different dates for their termination. Thus the period of 2,520, for the chastening of the Jews, may be dated from 731 B. C., when Shalmanezer invaded the ten tribes, and made Samaria tributary to him; or 727 B. C., when he carried Israel captive; or 724 B. C., when he laid siege to Samaria; or 722 B. C., when he took it the second time ; or 714 B. C., when Sennacherib invaded Judea; or 708 B. C., when his army was destroyed; or 677 B. C., when Esarhaddon extinguished the kingdom of Israel. Counting 2,520 years, the period of Israel's trial, from each of these dates, we are brought to important dates in the world's history from 1780 to 1843-4, in all of which, as far as they have transpired, some remarkable movements have taken place in God's providence, evidently preparing the way for a great and final catastrophe in the affairs of the nations.[****] In like manner, the period of 2,300 years in the vision of Daniel, may be dated from the edict of Cyrus, 536 B. C.; or of Darius Hystaspes, 518 B. C.; or of the seventh year of Artaxerxes, 457 or 456 B. C.; or of the twentieth of the same monarch, 444, or 434, or 432 B. C., not to mention others, which will bring us to A. D. 1764, 1782, 1843, 1856, 1866, 1868.
Mr. Miller has assumed the third date, and confidently preaches that the coming of Christ will be in 1843. He has not proved his assumption to be correct; but, on the contrary, neglecting the harmony of prophecy, and spiritualizing all that is said about the conversion and restoration of the Jews, the war of Gog and Magog, the battle of Armageddon, and other important predictions, he relieves himself from much trouble and embarrassment as an interpreter of prophecy, and, as we think, with unauthorized confidence announces the year and day of Christ's appearance.
God, we think, has purposely left these dates in doubt, so that we may not be able to know precisely the day of Christ's coming. We regret, therefore, that so much confidence and boldness of assertion, not sustained by sufficient proof, should have been indulged in on this subject. We believe it is impossible, for the reasons already stated, and others which might be added, to demonstrate the precise day and hour. Nevertheless, we can descry with sufficient distinctness the general period or season during which the grand event will take place, so that we cannot be more remote from it, at the furthest assignable date, than one hundred and seventy-five years. We may be, and most probably are, much nearer, and although we cannot but condemn the confidence with which it is asserted that next year will be the period, as do Mr. Miller and many others, yet we believe that somewhere from 1843 to 1847, will be marked by very clear and decided movements in God's providence, tending to shape the character of approaching political commotions, and to affect the interests of the Jewish nation, and of the church and the world, which shall render it a marked epoch, and prove that we are advanced one stage nearer to the time of the end.
* Gen. 6. 3.
[**] Gen. 15.13.
[***] Isaiah, 7. 1-9.
§ Jer. 25. 12; 29. 10.
|| Daniel, 9. 1,4,20-27.
[****] See Habershon's Dissertations on the Prophetic Scriptures. (387-389)
[In the above quote, some of the symbols were not displaying properly, so I replaced them with asterisks. My substitutions are enclosed in brackets.]
__________________________________________________ _________
We wrest your objection from you, oh ye that are slow of heart to believe all the great things which God has promised. It is not true, that "all things continue as they were from the beginning of the creation." God has never been long absent from the world by the direct interpositions of his miraculous power. The last 1,800 years have been the longest period in which the world has not seen the visible tokens of his presence. He has but retired till the times of the Gentiles be fulfilled. He is gathering his elect, taking out of the world a people for his glory.
The work will soon be done. The day of "the restitution of all things," spoken of by the holy prophets, draws near. More suddenly shall it come than the rush of the tempest in the heavens. The lightning's flash shall not be more rapid or vivid than the coming of the Son of Man. Where, then, ye scoffers, will ye find a place to hide your guilty heads?how then shall you be able to meet the indignant flashes of his eye? In vain will ye call on the rocks and hills to shelter you, and hide you from the wrath of God and of the Lamb. A power you cannot resist shall seize your guilty spirits, and drag them to his bar. Terrible, beyond conception, will be the agony of your soul, there, in the full sight of his glory, to see him whom you have so cruelly rejected, and malignantly insulted, and awake to the full horror of your doom.
But happy, unspeakably happy will be the soul prepared for that glorious revelation of the Lord from Heaven:Behold! Heaven opens! glory bursts at once
Upon the sight! Messiah; King of kings
And Lord of lords! Hosanna! sing aloud,
Hosanna, hallelujah!
See the Lamb
Comes in his wedding garments!
Hark, the Church,
The new Jerusalem, his favored bride,
Arrayed in white, attending him through Heaven,
Tunes her unnumbered voices to the song,
Hosanna, hallelujah!
Angels join
The glorious anthem in melodious tones,
And through the skies re-echo far and wide,
Hosanna, hallelujah!
Saints on earth
Catch the glad sound of joy; and, as they rise
To meet their Lord in airy regions, shout
Hosanna, hallelujah!
Earth, redeemed
From thine oppressors, highly favored world,
Thou birth-place and thou dwelling-place of God.
Join every voice to swell the mighty choir,
Hosanna, hallelujah!
Ocean, tune
Thy never ceasing music to the theme,
Hosanna, hallelujah! Mountains, hills,
Groves, forests, valleys, lakes and flowing streams,
Speak your delight in one united strain,
Hosanna, hallelujah! And let all
The full creation, the glad chorus join,
Till the vast echo fills the realms of space
Hosanna, hallelujah! Praise the Lord.
(Ragg's Poem on the Deity)
* Acts, 1. 11. (433-434)