The Second Advent Manual

THE SECOND ADVENT MANUAL

IN WHICH

THE OBJECTIONS TO CALCULATING THE PROPHETIC

TIMES ARE CONSIDERED; THE DIFFICULTIES CONNECTED
WITH THE CALCULATION EXPLAINED;
AND THE FACTS AND ARGUMENTS ON
WHICH MR. MILLER'S CALCULATIONS
REST, ARE BRIEFLY STATED
AND SUSTAINED.

WITH A DIAGRAM.
By APOLLOS HALE.
BOSTON:
PUBLISHED BY JOSHUA V. HIMES,
14 Devonshire Street.
1843.

BOSTON:
DOW & JACKSON POWER PRESS.
14 Devonshire Street.

PREFACE

It is not the design of this manual to enter into the details of the
Second Avent doctrine, as held by Mr. Miller: these may be found
in many of our publications, from the pen of Mr. Miller himself,
and others. Nor is it intended to be, in any sense, a critical work.
The writer makes no pretensions to the qualifications which are
indispensable to prepare one's self for exact, learned, biblical
criticism; nor has he time. Those who may desire, and have leisure,
to make the prophecies the subject of such attention, must
necessarily explore a wider field than would be consistent only to
give the outlines of it in a work of this kind.
Its design is to present the events of history on which the
calculations of the time are based, with the texts and some of the
arguments which justify the application of the prophecies to these
events, and to meet the most important objections which are
brought against this application of the prophecies and the
calculations of which it is the basis.
Other periods and calculations form an interesting portion of
Mr. Miller's views, such as the Jubilees, the Typical Sabbath, etc.;
but these are regarded rather as incidental and collateral, and
would not of
iv
themselves be supposed to furnish conclusive evidence in support of
any theory. The facts and arguments in support of those prophetic
periods only which are deemed vital to the system, are contained in
this work.
The materials for this purpose are here presented as the writer
has been in the practice of using them, when exhibiting the
doctrine as a lecturer; others can use them as their taste or
judgment may suggest.
The difficulty of access, with many readers, to the original
sources of the information contained in this little volume; the oft-
repeated wish for such a compilation; the desire that as many as
possible may become established in what the writer considers the
particular truth of our time; and that all who will regard its calls, and
yield to its claims, may be prepared for the scene which is to decide
the destiny of men, and which is rapidly hastening upon the
world,-are the motives for thus occupying the time which he is not
permitted, on account of ill health, to occupy at present in
lecturing.
Boston, May 1, 1843.
OBJECTIONS TO CALCULATING THE PROPHETIC TIMES
CONSIDERED
 One mode by which the God of truth commends his word to
men, is, by exhibiting the absurdity, sometimes the wickedness, of
the positions which are taken in opposition to his truth. So Christ
repelled the blasphemous slander of the Jews, on one occasion,
who charged him with casting out devils through Beelzebub, the
prince of devils. "If I, by Beelzebub, cast out devils, by whom do
your sons cast them out!" Are they connected with Beelzebub! So,
also, the reply of Christ to those who complained of him for
receiving "sinners and eating with them," was intended to contrast
the position which they condemned with their own position. As
much as if he had said, "Yes, I receive sinners and eat with them-
you do not; very well; let us make a comparison or two. (See Luke
xv.) The father of the prodigal is on my side-and the man who lost
a sheep, he is on my side-and the woman who lost a piece of silver,
she is on my side-and the angels of God-these are all on my side.
But you don't receive sinners! nor eat with them; very well, I do."
Every age has had its contests for and against some particular form
of truth, and the opposition is always characterized by ignorance
and absurdity.
If ever there was a time when all the antitypes of the old
recorded enemies of the truth, from the magicians of Egypt to
Simon Magus, were on the stage at once, and all of them actively
engaged, the day in which, we live must be the time; and if there is
any one particular part or form of truth in reference to
6
which their special anxiety is manifested, it is the sublime and
clearly stated doctrine of Christ's second coming. No person who is
at all acquainted with the subject can doubt for a moment, that, if
a heathen should come among us, and compare the various and
contradictory opinions which prevail everywhere, in reference to it,
he must certainly think that the Bible has said nothing about the
subject, or that we do not believe our Bibles. The Bible, however,
has predicted exactly the state of things which we now witness
upon this subject; it has warned us in view of it, and pointed out
the only safety-"Behold," says Christ, "I have told you before," etc.
Matt. xxiv. 25. "Be mindful of the words which were spoken before
by the holy prophets, and of the commandment of us the apostles
of the Lord and Saviour: knowing this first, that there shall come in
the last days scoffers, walking after their own lusts, and saying,
Where is the promise of his coming?" etc. 2 Pet. iii. 2-4.
But the particular question involved in the subject, against which
"the head and tail" of society is moved, is the question of time. This
is the question against which the scoffing infidelity, refined and
vulgar,-much of the reputed christian wisdom,-and not a little of
the undoubted piety of the land, stand forth in their most
expressive attitudes of scorn, contempt, or horror. To the infidelity
we have no apology to make, (though we rejoice to know that not a
few of its more candid votaries have been converted to Christ,
through the special instrumentality of Mr. Miller.) To the literati
ecclesiastical, who look upon Mr. Miller with so many airs of
affronted superiority,-we say, Point out the mistakes, and give us a more
scriptural explanation of these prophecies. We solemnly aver, that if any
man will do this, we will not only abandon the explanation now
defended, but we will labor to disseminate the better one to the
utmost of our ability; but, to tell us that we have "no business to
meddle with the prophecies," or that "we cannot understand the
prophecies until they are fulfilled," will not do. We have never been
7
able to perceive the value of a chart that would not tell the sailor
where to find his port, until after he had arrived. We have become the
disciples, and advocates, of Mr. Miller's theory from a sincere
conviction of its truth, in opposition to all our prejudices and
worldly interests,-we do not wish to be deceived ourselves, and we
would not for our lives deceive others. If we are mistaken, we will
thank any man to set us right. To the piety of the land we bow with
the most sincere respect and tender sympathy. We would not take a
step or speak a word to give offence for our right hand, and
wherein we may seem to offend we frankly and fully give the
reasons for so doing. We feel that we have the fullest authority, from
the plain statements and directions of the word of God, to give our
attention to this particular question; and that we have every reason
to believe, from the prophecies, the events of history, and the signs
of the times, that the period has come for the question of time to be
understood. That it has generally been supposed, in every age of
the church, that the time in which the end of all things is to take
place, is indicated to us in the prophecies of Daniel, we might give
a long list of her most worthy names to prove; and although there
may have been a difference of opinion upon the time for
commencing the prophetic periods of his visions, every age, we
believe, has spoken with the strongest confidence that they would
be understood before the end should actually come; but if the
church had not thus looked upon the subject during this long
period, the statements and directions of the apostles would be
sufficient to settle that point. Peter has given us an undoubted
explanation of the design of these prophecies of Daniel in
particular, (though others of course are included,) and he, with
Christ and the other apostles, directs us repeatedly to the prophets
for "light." Luke xvi. 29-31; xxiv. 25; Rom. xvi. 25, 26; Rev. i. 3-10;
x. 5-7; Jude 14-18.
Let us hear Peter.-1 Peter i. 3-13. For whose benefit did the
prophets understand their message to be
8
intended? Unto whom (the prophets) it was revealed, that not unto
themselves, But unto us they did minister the things which are now
reported unto you by them that have preached the gospel unto you with the Holy
Ghost sent down from heaven; which things the angels desire to look into. v. 12.
Here, then, are "things" brought to view, to communicate which
the prophets "did minister;" and "them that have preached the
gospel with the Holy Ghost sent down from heaven, have reported;"
and "which the angels desire to look into." Now if these "things"
should happen to involve the coming of Christ, and the time of his
coming, let those sneer and scoff who will; they do it not to men,
but unto God.
What, then, are the "things," in reference to which it is said, "unto
us they did minister?" 1. "The prophets have inquired and searched
diligently,-searching what the spirit of Christ which was in them did signify,"
"when it testified beforehand" of a "salvation" which consisted "of the
grace that should come unto you," and which you should receive "as the end of
your faith, even the salvation of your souls." v. 9, 10. What grace? "The
grace that is to be brought unto you at the revelation of Jesus Christ." v.
13. And the "salvation" was that "unto" which they were "kept by
the power of God, through faith," and their faith looked "to an
inheritance incorruptible, and undefiled, and that fadeth not away, reserved in
heaven"-and "ready to be revealed in the last time." v. 4, 5. Which
"faith, more precious than gold which perisheth, though tried with
fire," the apostle desired "might be found unto praise and honor and glory
at the appearing of Jesus Christ." v. 7. These "things" are "what"
"the prophets inquired about, and apostles reported," and "angels
desire to look into."
2. "The prophets have inquired and searched diligently what manner of
time the spirit of Christ which was in them did signify, when it testified
beforehand the sufferings of Christ, and the glory that
9
should follow." v. 11. The "time," which referred to "the sufferings of
Christ," has been filled up. "The glory," which belongs particularly to
"his appearing and kingdom," has not yet been realized. The 70
weeks which indicated the time of the sufferings of Christ, explain the
"manner" in which the prophetic times of Daniel are to be
understood; and by their exact fulfilment give us a demonstration
that "at the time appointed the end shall be," when Daniel saw "one
like the Son of man come with the clouds of heaven, and came to
the Ancient of days, and they brought him near before him. And
there was given him dominion, and glory, and a kingdom, that all
people, nations, and languages, should serve him: his dominion is
an everlasting dominion, which shall not pass away, and his
kingdom, that which shall not be destroyed." Dan. vii. 13, 14.
"When the Son of man shall come in his glory, and all the holy
angels with him, then shall he sit upon the throne of his
glory;" (Matt. xxv. 31;) "and them that sleep in the dust of the earth
shall awake; and they that be wise shall shine as the brightness of
the firmament; and they that turn many to righteousness as the
stars forever and ever."
That Daniel is particularly referred to by the apostle here, is
evident from three considerations. 1. He is the only one of the
prophets who has given us the time in connection with "the
suffering of Christ, and the glory that should follow." Dan. chapters
ix. xii.
2. To him "it was revealed that not unto himself he did
minister," in the things named by the apostle. Dan. viii. 26, 27; xii.
4, 8, 9. 3. "The angels" are brought to view as having taken a
particular interest in these "things" when communicated to Daniel.
Dan. vii. 16; viii. 13, 14, 16; ix. 21; x. 10-21; xii. 5-7.
Now to Daniel, with the other prophets, we are specially
directed to guide us on this subject. (2 Peter iii. 1, 2.) To their
"word" we do well that we take heed, as unto a light that shineth in
a dark place, until
10
the day dawn." 2 Peter i. 19. And by the plain terms of the prophecy
of Daniel itself, the vision is to be understood "at the time of the
end:"-that is, a short period before the end shall actually come. And
is there not good reason to believe, that, according to every series of
prophetic events, we have nothing else to look for but "the end?" Can
any man put his finger upon the prophecies, and point out a single
event, which has not already taken place, except those events which
are to accompany or follow the coming of Christ? And while these
prophecies all tell us that the "time of the end" is come; "the signs"
which were immediately to precede his coming, have given their note of
warning and retired, or are now hovering over the very point we occupy, to
assure us that his coming "is near, even at the door!"
Have we not reason, then, to believe that the time has come for
the vision to be unsealed? May we not expect to understand the
"time" as well as the other "things" of which it speaks? For ourselves,
we think there is at least tenfold more reason to believe that the end
of all things will come before another year shall have passed away,
(though we cannot but expect it every day and every hour,) than
those who were exposed to the deluge-the fires of Sodom-the
famine of Egypt, her plagues and the ruin of her armies-the
destruction of Babylon or Jerusalem, had to expect those events at
the time they came. We are sure no truly serious person, whose
mind is sufficiently enlightened upon the prophetic scriptures to
appreciate at all their clear and full and awful burden, will lightly
treat this question.
CONSEQUENCES

But you object to making calculations of the time for fear of

consequences. What consequences? Why, if we make our
"calculations of the time and the event does not come, others will
not believe when it is actually coming." Well, perhaps the snare
which you are anticipating for other generations, is the one in
11
which the present generation may be taken. That others who have
fixed the time, have been mistaken, we know, and that should
inspire us with modesty and caution; but it no more proves that the
truth can never be known upon the subject, than the fact that men
have been mistaken on other subjects proves that the truth on those
subjects can never be discovered. And, after all, is it not better that
there should be ten false alarms, than that there should be one
surprise without any warning? And may it not be as likely that the
false alarms in times past have been given by the great enemy to
lull the present generation to sleep, that they may be taken in the
"snare," as that this is a false alarm to which some future
generation may point as a means of quieting themselves when the
end, as you suppose, may actually come?
You tell us again-"It will make infidels, if we make such
calculations, and the end don't come." Who will be made infidels?
Not those, surely, who are opposed to our views. And it would be
remarkable indeed if those who are neutral, or "halting between
two opinions," should suppose the Bible has failed, and therefore
"throw it away," after time shall have proved our views not to be the
correct explanation of it, when they now decline to receive our
views as the doctrine of the Bible.
There can be none to "make infidels" of, then, but believers of
the doctrine. And why should they turn infidels? They have taken
then position not simply from what they believe the prophetic
periods to teach, but also from those prophecies which bring the
end to view in connection with the history of the world, and "the
signs of the times;" so that we must still believe the end to be near,
even if the year '43 should pass away, though we may not fix upon
any other time for the event. And we think those who have
exhibited fortitude enough to bear the opposition already shown to
them on account of their faith, will not be quite ready to turn
infidel even if they should see a few more years on earth, and it
should be their lot to suffer more
12
than they have yet suffered. May we here ask our brethren to pray
that they may have grace enough to bear with us, if we should not
happen to turn infidels, should we be spared to see '44, though their
predictions, in that case, might fail as well as our calculations?
But this objection anticipates the results with as much
confidence as any "prophet" might be permitted to do. We do not
see any special necessity for such a conclusion. Why should the
non-fulfilment of prophecy according to our calculations lead to
more starting results than in other cases? According to the
calculations of Professor Stuart, Mr. Dowling, and a host of others
who believe with them, these prophetic times have never been
fulfilled, and are they infidels? We can, at least, fall into the popular
current-"have nothing to do with the prophecies"-and be as good
Christians as others. We would ask, in turn, where is the propriety,
in reference to this particular subject, of leaving the question, first
to be considered, Is it true? and passing to the question, What will be
the results? or, in looking at the results, to inquire, "What if it don't
come?" instead of asking, What if it does come? All the danger lies
there. What if it does come?
OBJECTIONS

Our object, however, in this article, is to direct your attention to

the character of the objections to these calculations. If the
calculations are so very "absurd" and "ridiculous," it could be no
very difficult thing for some of their able opposers to point out
some mistake in the facts or dates on which they are based, or in
the principles involved in the theory, without resorting to falsehood
and slander, or at least without throwing away the most valuable
labors of the old defenders of the Bible and Protestantism, or
certainly without impeaching the Bible itself.
But we assert it, in the full expectation of speedily meeting the
Judge of all the earth, that we do not know of a single writer who
has opposed the doctrine, (and some of them we would not speak
lightly of, as Christians, for our right hand,) who has not entirely
omitted
13
the only inquiry, which, in the very nature of the case, could
amount to any thing, and apparently labored for the mastery in
some one or all of the above fruitless, not to say wicked
experiments.
No doubt they supposed they were doing God service, and that
the cause they had undertaken to defend, demanded the best
efforts which could be made for it; and as these were the only
efforts they could make, it did not probably occur to them that they
were doing evil that good might come, as they understood it, or
that they were making concessions to the cause they opposed which
must satisfy all candid spectators of the contest, that nothing could
be fairly done against it.
We shall speak only of the objections brought against the
calculation of the time. And yet not all of them against this, but
against that view of it which brings the time so near; for many who
pretend to object to "fixing the time," as they call it, when the
calculations which bring us to the end in '43 are mentioned, go
right on and make other calculations which put it off perhaps 20,
50, 100, or 1000 years "to come."
CHRONOLOGY OF THE WORLD

It is said there are difficulties connected with the subject which

make it impossible to fix upon any thing with certainty, and none
but fanatics will have any thing to do with it. We will say nothing of
the reflection which such a view of the subject casts upon God,
who has directed us to the prophecies to guide us in the midst of
the greatest dangers, for what is it but tantalizing us to give such a
direction if the prophecies cannot answer their design? The
supposed difficulties, however, are not so great as we at first sight
might apprehend. "It is impossible," we are told, "for any one to tell
the age of the world." Very well. No one pretends to tell, positively
how long the world has stood, but still it is believed there are
serious reasons for supposing that its age is not far from 6000 years.
And if a general tradition,-which supposes that the present order of
things is to be
14
changed at the end of six thousand years, and which appears to be
founded upon some portions of the word of God, may be worthy
of our attention,-from what we can tell of the chronology of the
world, it appears to harmonize with the more certain indications of
the plainer prophecies. Dr. Weeks has strung up a catalogue of
what he calls "mistakes of Mr. Miller and his friends, in relation to
his chronology," to the number of sixty. He might, on the same
principle, have carried the number up to as many thousands, and
then he might find as many more in every other system of
chronology. But how he will make the apparent, contradictory
statements of Josephus; and the variations from Ferguson, Rollin
and Jahn, with Mr. Miller's literary and theological deficiencies,
"mistakes of Mr. Miller and his friends in relation to his
chronology," and all this without any criterion by which to make the test,-
those who have the time and ability to devote to the subject can tell
better than we. If any one should think it worth the while to make
a new collection of "Curiosities of Literature," they would find the
Doctor's article a rare specimen; it would be a perfect match for the
celebrated performance of a clerical prototype, who preached
some during sermons on the letter O. We wonder if the Doctor
ever had anything to do with a permutation lottery! The Doctor
seems to have fallen into the common "mistake" of making a jest of
the subject, and to have forgotten that he is old enough to "put
away childish things." The fact that our Bible adopts the Hebrew
record of time, and that this has been deemed of superior merit to
the Samaritan, Septuagint, etc., is argument enough in favor of the
source of our chronology, in the mind of all but those whose hyper-
criticism has destroyed or impaired their confidence in the truth
and faithfulness of God. And until some one can show that we may
not rely upon it, or will furnish a better account, we cannot but
regard its statements with some respect. That the Hebrew text gives
a correct record of time from Adam to Moses, and from Saul to
the time when
15
the Old Testament scriptures close, we think there is little room to
doubt. The period from which the difficulties arise is the time of
the Judges. We have, so to speak, the depots and mile-posts all
along on the track of time from Adam down to that period, and
again from Saul down to the time of Ezra and Nehemiah.
According to Mr. Miller's calculation of the period of the Judges
the time before Christ was 4157 years; according to Usher, 4004.
That Mr. M. is near the truth, we have no doubt: that he or any
other man can tell the exact time, we do not expect. The time
given for that period by Paul, Acts xiii. 20, is very strongly in favor
of Mr. Miller's chronology.
Dr. Clarke, in his preface to the book of Judges, makes this
remark on "the Chronology of Archbishop Usher on this period,"
which is the standard generally adopted: "Its correctness is justly
questioned."
Dr. Clarke also quotes from Dr. Hales as follows: "It is truly
remarkable, and a proof of the great skill and accuracy of Josephus
in forming the outline of this period, that he assigns, with St. Paul, a
reign of forty years to Saul, (Acts xiii. 21) which is omitted in the
Old Testament. His outline also corresponds with St. Paul's period
of four hundred and fifty years from the division of the conquered
land of Cannan, until Samuel the prophet." See Dr. Hales
Chronology, vol. i. pp. 16, 17; vol. ii. p. 28.
Now if the reader will take the trouble to examine Mr. Miller's
chronology, in the diagram appended to this article, and compare it
with the Bible, he can judge, perhaps as well as any one of its
claims to his serious consideration. But let that be correct or not,
the prophetic periods which are involved in his theory are not
affected by it; they all be on this side of the time of the Judges. In
reference to these there is not the uncertainty which exists in
reference to the chronology of the world.
The supposition has been named that the addition of 153 years
to the age of the world must derange the whole matter of the
prophetic times, by throwing the
16
date of events into confusion. A simple illustration will show that
these dates are not affected by this addition.
In the following diagram, B B represents the time from Adam to
Joshua. C C the time from Samuel to Christ. D D represents the
period of the Judges, according to the shorter calculation. E E the
same period according to the longer calculation.
D D
B B C C
E E
The period from Samuel to Christ is no more according to one
calculation of the period of the Judges than the other. And all the
intermediate periods or dates between Samuel and Christ stand
related to each other exactly alike, according to either computation
of the period of the Judges. Now all the prophetic periods involved
in Mr. Miller's theory begin after Samuel; so that the addition of
153 years before his time only affects the relation of the events in
the two grand sections of time which lie before and after the
Judges, to each other: that is, it makes the time from Adam to
Christ, or from Moses to Christ, 153 years longer; but as the
prophetic periods all begin this side of Samuel, they are not
affected by the addition.
"MILLER'S RULE."

Again it is charged upon Mr. Miller as the very climax of

"absurdity" and "ignorance," that he reckons the prophetic periods
by supposing them to express in days the number of years
intended. And to make the alleged absurdity most palpable, we
have been told by those who prefer the charge, that "Miller's rule of
a day for a year would leave Nebuchadnezzar at grass at the
present time and 130 years to remain. And apply it to the 70 years
captivity of the Jews at Babylon, they have at present more time to
fulfil than has yet clapsed;" and "that the end of this world, on his
own terms, cannot come yet for thousands of years!" It is no new
thing for those
17
who are base enough to attempt to make fools of their neighbors,
sometimes to make fools of themselves.
"These calculations" which are ignorantly or designedly ascribed
to Mr. Miller, or are said to be "according to his rule," are no more
"according to his rule" than the calculations in "Bowditch's
Practical Navigator."
The rule of Mr. Miller in the case is precisely that of every
intelligent writer upon the interpretation of the word of God,
including some of his most noted and influential opposers. We will
insert the rules given by Horne, a standard author in biblical
interpretation, that the reader may compare them with the rules of
Mr. Miller.
"The received signification of a word is to be retained, unless weighty and
necessary reasons require that it should be abandoned or neglected." Horne's
Introduction, vol. ii. p. 504. "Where the literal meaning of words is
contrary either to common sense, to the context, to parallel passages, or to the
scope of passage, it must be given up." Ib. p. 583. And again in giving the
meaning of the word day, in his "index to the Symbolical Language
of the Scripture," he says, "Day-1. A year in prophetical language. Ezek.
iv. 6; Rev. ii. 10. 2. An appointed time or season. Isa. xxxiv. 8; lxiii. 4."
Vol. iv. p. 494.
The rule of Professor Stuart is similar to the first one given by
Horne. Hints, p. 68.
We insert Mr. Dowling s view of the rule in question, with the
note he has appended, for the of the important testimony it
contains in favor of it-a witness who will not be suspected of any
partiality in the case.
"I believe, as Mr. Miller does, and indeed must protestant
commentators, that the 1260 years denote the duration of the
dominion of the Papal Antichrist."
 "We have every reason to conclude that the time of the
continuance of this persecuting power is equally true, viz: a time,
times, and half a time, which, we have before seen, is the prophetical
18
designation of 1260 years." 11 Dowling's Reply to Mr. Miller, pp.
26, 27, 42. N. York Edition.
We here add the rules of Mr. Miller.
"How to know when a word is used figuratively. If it makes good
sense as it stands, and does no violence to the simple laws of
nature, then it must be understood literally, if not, figuratively. Rev.
xii. 1, 2; xvii. 3-7.
Figures sometimes have two or more different significations, as
day is used in a figurative sense to represent three different periods
of time.
1. Indefinite. Eccles. vii. 14.
2. Definite, a day for a year. Ezek iv.6.
3. Day for a thousand years. 2 Pet. iii. 8.
If you put on the right construction it will harmonize with the
Bible and make good sense, otherwise it will not."
Now all the contempt which is cast upon Mr. Miller, under the
pretence that his rule is "absurd," etc., is cast equally upon the
worthiest men who have ever lived, including the prophets and
apostles themselves.
But those writers who object to Mr. Miller's rule, give us no
other by which these prophecies can be understood, and this might
be passed over, if they did not profess to explain them. We might
name at least a score of men who have made the promise and the
attempt, but have had to confess, often in plain words, that they
could not make out an explanation.
19
While the writer was lecturing in New York city, a practicing
lawyer there who became somewhat interested in the subject,
attended one of the churches in the city, in which a notice had
been given out of an evening lecture against Mr. Miller's theory.
The house was crowded, and the minister for the occasion read an
article of about half an hour's length, which was of the usual
character. The next time I fell in with my friend, I inquired about
the lecture against us. "O," said he, "he used up Mr. Miller at
once." Ah, indeed, how did he do that? "Why, he proved to us that
the Bible was not true." Well, I replied, if he has done that, we are
used up. It is a gone case. If the Bible is not true, Millerism is dead,
(or to that effect.) Then, explaining himself, he said, that according
to what the preacher called the fulfilment of the prophecies
considered, though applied in the past, they had never been
fulfilled and of course the Bible could not be true. How many
others have placed themselves and the Bible in the same
predicament, it would be impossible to tell.
Now if the contempt shown to the above old and venerable
writers on the prophecies were not enough to fix upon these men
the brand of theological infamy, their treatment of the word of
God will do it. It is virtually saying, His word is not exactly true. A
higher authority has said, "Heaven and earth shall pass away, but
my word shall not pass away." Matt. xxiv. 35.
But these writers are forced to take this position or yield in
silence to Mr. Miller. It is the best they can do, if they do any thing
against his views, or it remains yet to be done.
Mr. Miller only advances upon the track of time as it has been
extended since the days of these worthy laborers in the
interpretation of the prophecies, referred to above, and, guided by
the same principles, he finds them confirmed, as the prophecies
have been filled up by the events of history. The position taken by
his opponents may be considered as one of the most striking and
clearly marked "signs of the times."
DIFFERENT MODES OF RECKONING TIME

Again we are pointed to sundry difficulties in the way of

calculating the time. It is said the difference in the mode of
computing time at different periods, makes it impossible to tell
when the prophetic periods run out, even if we can tell when they
begin. We will let one speak for a great many. "Our readers are
aware that the ancient mode of reckoning the year was by 360 days.
The 2300 years of Daniel were of course years of 360 days each;
in these 2300 years, the 490 years are included: but everybody
knows that we count 365 days in the year. This fact has been
overlooked. The 1810 years which remain of the 2300, after the
accomplishment of the 490 years, are too long by 5 days and 6
hours each, and this makes a difference of upwards of 26 years. We
must therefore deduct 26 years from 1843, and this takes us back to
the year 1817, when, if this scheme had been correct, the world
would have been destroyed." Protestant Banner, July 19th, 1843.
We may reply with the strictest propriety in the language of the
Protestant Banner. "It is seldom that so large an amount of
arrogance, egotism, and ignorance is found condensed in a single
sentence; but the author possesses the faculty of condensing these
elements in a wonderful degree." The P. B. must presume very
largely upon the ignorance of its "readers," to suppose them to be
"aware that the ancient mode of reckoning the year was by 360
days." We challenge the P. B. or any other Banner to point out a
single nation, "ancient" or modern, whose mode of reckoning the
year was by 360 days. If it can be shown that this was ever "the
mode of reckoning the year," it certainly has not been since the
time stated for the commencement of these obnoxious prophetic
periods. See Prid. Con. Preface; Tegg's Chronology, and Roll. It is
of very doubtful credit to the emphasized "we" of the P. B. that
"everybody knows that we count
21
365 days to the year." In our part of the country we have 366 once in
a while. And this talk about the difference between the ancient and
modern computation of the year, and the years that are lost on
account of it, is really amusing. We wonder if the sun, mean and
starts stood still to accommodate the supposed "ignorance" of the
ancients, so that the natural year should agree with theirs! If not,
what a state of "confusion confounded" must things have got into
when winter came in July, summer in January, autumn in March,
and spring in October. At any rate, they might have sung, without
any poetic license, one in a while, "December's as pleasant as May."
Though one would suppose they would have felt more like singing
with the German poet, especially when May should find the
thermometer below zero,-
"The world is out of joint, O, cursed spite! That ever I was born
To set it right."
But perhaps they had some P. B. or Rev. Mr. Thomas or Colver,
to keep things straight for them.
The great unerring standard of time which God established
when he set the sun, moon, and stars to be for signs and for
seasons, for days and years, has never varied. And however men
have computed time, God's years have always been the same.
Moreover, it has been the work of astronomers, mathematicians,
chronologers and historians, since men were upon the earth, to
bring their defective computations to correspond with the true
natural year-the time required for the earth to pass from a
particular point in its orbit round to the same point, usually
beginning at the equinoxes. This time, it has been demonstrated, is
365 days, 5 hours and a fraction.
It was by referring to this never varying standard that the
necessity of the leap year was discovered. It was this which led to
the change of O. S. for N. S.-So with the ancients and their modes
of reckoning the year. There is pretty clear evidence that they
know
22
enough about astronomy to know when the sun shined and to know
day from night, and winter from summer: and they know enough
to make up the deficiency in their current years by intercalary
months or days, as the case required; just as we should have to do
at a broker's in exchanging money on which there might be 5 or 10
per cent discount, to get par money,-we must add enough to ours to
make it of equal value with his. They always had the true solar
year as much us we have, whether their current year included the
whole of it or not; and they always contrived some way to keep the
current and natural year along together, near enough at least not to
lose more than a whole year every century.
These lost years are all nonsense, and would never have been
mentioned but by men whose "arrogance, egotism and ignorance"
are of a sufficiently "large amount" to disqualify them to perceive
that they have lost their reckoning. Rollin tells us, (vol. ii. p. 627,
Harpers' Edition,)
"Though all nations may not agree with one another in the
manner of determining their years, some regulating them by the
motion of the sun, and others by that of the moon, they, however,
generally use the solar year in chronology. It seems at first, that as the
lunar years are shorter than the solar, that inequality should
produce some error in chronological calculations. But it is to be
observed, that the nations who used lunar years, added a certain
number of intercalary days to make them agree with the solar:
which makes them correspond with each other; or at least, if there
be any difference, it may be neglected, when the question is only to
determine the year in which a fact happened"
But the years used in the Bible history were undoubtedly Jewish
years, so that we know exactly the "difference" to be considered,
and what allowance to make for lost time. Horne, vol. iii. pp. 166,
167, 297.
"The ecclesiastical or sacred year began in March, or on the first
day of the month Nisan, because at that time they departed out of
Egypt." "The Jewish month were originally calculated from the first
appearance of the moon, on which the Feast of the New Moon, or
beginning of months (as the Hebrews
23
termed ii) was celebrated. Exod. xii. 2; Num. x. 10; xxviii. 11."
"The Jewish months being regulated by the phases or appearances
of the moon, their years were consequently lunar years, consisting
of twelve lunations, or 351 days and 8 hours; but as the Jewish
festivals were held not only on certain fixed days of the month, but
also at certain seasons of the year, consequently great confusion
would, in process of time, arise by this method of calculating: the
spring month sometimes falling in the middle of winter, it became
necessary to accommodate the lunar to solar years, in order that
their months, and consequently their festivals, might always fall at
the same season. For this purpose, the Jews added a whole month
to the year, as often as it was necessary; which occurred commonly
once in three years, and sometimes once in two years. This
intercalary month was added at the end of the ecclesiastical year
after the month Adar, and was therefore called Ve-Adar, or the
second Adar."
Now by regulating the "lunar years" so as to correspond with the
"solar," their years must, of necessity, at every nineteenth,
correspond, "within an hour and a half," with the same number of
solar years, a "difference" which would not amount to one month
in six thousand years; 22 so that the "scheme" of the
24
P. B. and its worthy coadjutors, "which takes us back to the year
1817, when the world would have been destroyed," will afford no
relief to their "readers," except to those whose "ignorance" may be
of a sufficient "degree" to disqualify them to appreciate the more
"wonderful" "arrogance" and "egotism" of the writers.
PROPHETIC AND SOLAR YEARS

"But does not Mr. Miller reckon some years at 360 and some at
365 days!" No-unless you refer to the prophetic years, as
distinguished from chronological or historical years. In history and
chronology no other years are ever used but true solar years.
Prophetic years, generally called "times" in scripture, are always of
360 days. God has so explained them in his word (compare Rev.
xii. 6 and 14); and the
25
history of fulfilled prophecy corresponds with that explanation.
When these two modes of time are used in reckoning, prophetic
years are never put alongside of solar years as if they were to be
matched together as years; i. e. it is not to be supposed that the seven
times, for instance, are to be matched with seven solar years:-nor, as
some have thought, are we, 1st, to suppose the days in the prophetic
period indicates a corresponding number of solar years; and 2nd,
that the period thus obtained is to be compared with the same
number of prophetic years; and 3rd, to get at the result, deduct the
difference between the prophetic and solar years from the whole
period; but prophetic or symbolic times are always interpreted to
mean as many true solar years as there are days in the period
considered. "Each day" of the prophetic period represents a true
solar year-there being 2520 days in 7 times, understood
symbolically, the period expresses 2520 true solar years. Prophetic
time is the measure, true time the article to be measured. There is
the same difference between the measure and the article to be
measured in this case that there is in all other cases: the measure is
an arbitrary abstract rule, by which the natural and real thing is to
be measured off for use.
DIFFERENCE IN THE DATES OF THE BIRTH OF CHRIST

It has been supposed again that the difference of four years,

between the true date of the birth of Christ and A. D., affects the
exact application of one of the most important prophetic periods,
the 2300 days or years of Daniel viii. The 70 weeks, a part of this
period, terminated when "Messiah" was "cut off" "to make
reconciliation for iniquity," "and to anoint the Most Holy." One
week, or seven years, he was to "confirm the covenant with many."
In determining this question-How did Christ confirm the covenant one
week, or seven years?-it has been ascertained, from what the sacred
historians say of the age of Christ when he commenced his
ministry, (Luke iii. 1-23;
26
Mark i. 6-15; Acts x. 36, 37,) and of the facts connected with his
birth and death, that he was 37 years of age when "cut off"-that he
was "cutoff" A. D. 33-that he was born four years "before the
account called Anno Domini," and therefore, as he commenced his
ministry at 30, he confirmed the covenant, according to the
prophecy, by preaching 7 years. These facts have all been proved, not
to say demonstrated. But the caviller has started a new difficulty,
though others besides cavillers may have been entangled with it. It
is this: "If Christ was born 4 years before A. D., and was 37 at his
death, then the 70 weeks did not run out till the true A. D. 37, and
the 2300 days, or years, cannot end till A. D. 1847." Now in
determining the question whether the 70 weeks, as a whole, were
fulfilled, so as to "seal up," or make sure "the vision" which ends at
the termination of the 2300 days or years, we have nothing at all to
do with the birth or age of Christ, we only want to know when he was
"cut off;" as to this simple question, it matters not whether he was
20, 30, or 50 years of age at the time. In determining the question,
whether Christ confirmed the covenant one week, or seven years,
by his personal ministry, as we know his age when it began, we
must ascertain his age at his death. In the other question, whether
the 70 weeks expired at his death, we must ascertain whether it
took place 70 weeks or 490 years from the going forth of the
commandment referred to. The 70 weeks were so fulfilled, and God
by them has sealed the vision. Christ did confirm the covenant, by his
personal ministry, 7 years-he was 37 when he died, A. D. 33, and
was therefore born 4 years before the "account commonly called A.
D." See note D. in the Diagram.
But let not the caviller make the correction in one particular
part of the calculation, in order to introduce difficulties, which,
when the whole is corrected, have no existence; if the correction is
to be made, it should be carried through.
Let it be understood that the 70 weeks did not run
27
out till the true A. D. 37, and that the whole period will not run out
till the true A. D. 1847; and let it be further understood that the
true A. D. 37 was A. D. 33, and the true A. D. 1847 is A D. 1843,
and it is as exactly 490 years from the 7th year of Artaxerxes to at
37th year of the true of Christ, as from the same year to A. D. 33;
and it is as exactly 1810 years from the 37th year of the true age of
Christ to the true A. D. 1847, as from A. D. 33 to A. D. 1843. As
the "difference" has no connection with the time of Christ's death, the
difficulty it is supposed to present in applying the prophetic period
which brings us to "the end," has no existence. 33
THE END HID FROM US

Again we have been told, that the time of this event (the end of
all things) "is not suitable to be revealed," "and it is wisely hid from
us." If by the "time" here, "the day and the hour" be meant, the
objection can have no fair application to Mr. Miller's calculations;
but if it be meant that every thing "about the time" "is wisely hid from
us," and "is not suitable to be revealed," the objection deserves a
passing notice; though to point out its unscriptural character will be
28
sufficient. Has God commissioned his angels to our earth, to tell
the prophets, to whom it was revealed that not unto themselves but
unto us they did minister, how long it was to these things, and that
the wise should understand-have the apostles directed us to these
same prophets, telling us that we do well to take heed unto their
word as unto a light that shineth in a dark place-has God
connected the setting up of his kingdom, the judgment, and the
coming of the Son of man in the clouds of heaven, with the
destruction of all earthly kingdoms, telling us which of those
earthly kingdoms in the succession should exist at the time-has
Christ pointed us to the signs by which we might know when his
coming is near, even at the door, and after all is it hid from us?
Has God seen it to be "suitable" to give notice of the time of the
flood which was to destroy the world, even to a day, (Gen. vii. 4,)
and of a famine which should affect only a few nations at most-and
of the judgment of Egypt, a single nation, for oppressing his
people-and of the final dissolution of the ten tribes, and of the
captivity of Judah 70 years in Babylon, and of the destruction of
Jerusalem, and is it unsuitable for God to make known to the world
the time of its final destruction! And who shall dare to say what is
suitable for God to do in such a case! Away with such affected
regard for the character of God, which, assuming to guard the
portals of the inner sanctuary, dares to dictate to the Sovereign
who sits upon its throne; and while it ignorantly claims to be the
guardian of his wisdom, impeaches every one of his perfections, as
manifested in the express design of his most wonderful and
important transactions.
How de ye doctors "make void the word of God through your
traditions!" Do ye know the scriptures, or the power of God!
We defy any man to find in Mr. Miller's works, or even in what is
ascribed to him by the ten thousand falsehoods in circulation, any
thing more strongly
 29
characterized by ignorance, presumption and impiety than this.
UNFAIR COMPARISONS

It has been attempted more than once to add to the

unpopularity of Mr. Miller's theory, by invidiously comparing him
with the "religious theorists" who have assumed to be "inspired to
explain the prophecies," or have read the world's destiny in the
stars, or have had the dreadful message communicated to them in
dreams and revelations of their own, or have explained the
prophetic periods sometimes by solar years, sometimes by lunar
years, and sometimes by the time taken for one of the distant
planets to pass through its orbit, and so on.
But Mr. Miller makes no "pretensions of this sort." He claims
the gift of inspiration only for the men who wrote the Bible. He has
nothing to do with the stars or planets, but for the purposes for
which God has expressly made them. He has but one kind of year
for chronology or history, and no other but the sanctioned
principles in interpreting the prophetic periods which are not
understood literally, He has nothing to do with dreams or visions,
except those of holy men of old who wrote as they were moved by
the Holy Ghost. His views are based upon the word of God, and
the undeniable facts of history; and however crudely they may
have been expressed to the classic ear, there is no ambiguity about
them.
If any mistake can be pointed out in the dates of these events, or
any impropriety in the application of the prophecies to them, or if
a more scriptural and fair explanation can be given us, let it be
done. The man who does it shall have our hearty thanks for
ourselves, and our hearty cooperation to confer the benefit upon
others. God's word will be verified, and it is to be understood by
those for whom it is intended, before the sublime reality shall come
to pass. But while we are fully aware that the belief of our views
will not hasten the end, we are also sensible that the disbelief
30
of the world will not defer it. It will be as easy for the world to be
deceived now as it has ever been; as easy for sinners to sleep, and
for professors to dream under the lullaby of their slumbering
watchmen, and for all to be taken in the snare, as at any time; but
ready or not ready-awake or asleep, what God hath written he will
surely perform.
CONCLUSION

We have thus considered the principal objections and difficulties

which have been presented against calculating the termination of
the prophetic periods, especially that view of them which supposes
that they bring us to the end in 1843.
There are other objections which were not. deemed worthy of a
detailed examination here,-their fallacy having been so often
shown, or their weakness being so very palpable, that nothing but
the most obsequious bigotry, or the most unpardonable ignorance,
could ever think of them. Of the former, "No man knoweth the
day or the hour," is a specimen,-of the latter, "The doctrine is not
according to the standard writers of our church," and Mr. Miller is
not a learned man," are examples. We do not think the Saviour
meant to say, when he spoke of "the day and the hour," "that we
can know nothing about the time;" (Dimmick;) that would make him
contradict himself, for he had just told how we might know when his
coming was near, even at the door. (Matt. xxiv. 32, 33.) Nor is it even
probable that he meant to say that "man" should never know the
day or the hour of his coming in the most literal sense, for that
would suppose that he himself could never know the day or the
hour. The text applies to "the Son" as well as to "man" and "the
angels of heaven." Mark xiii. 32.
The doctrine may not be according to the "standard writers" of
any sect, and yet it may be true. Mr. Miller may not be a learned
man, in the estimation of men, and yet his calculations may be
correct. These objections cannot prove any doctrine true or false-
no
31
man who is seeking for truth at the only source of truth, the word
of God, would allow them the weight of a feather. If Mr. Miller's
views are the truth, they are worthy of the ablest advocacy of the
most learned and able Christian, and it is high time they were
received among the "standard writings" of the several branches of
the church; if they are not true, no Christian is at liberty to treat
them or their disciples in any other than in a Christian manner.
Finally, there are several fundamental positions of the doctrine
which remain firm and immovable:-
1. God meant what he said when he dictated the prophecies.
2. Whatever the prophecies speak is "a sure word."
3. According to the principles of this theory the prophecies have
been so far fulfilled.
4. If we are wrong, those who oppose our views are also wrong.
They cannot be right.
5. If this view of the prophecies does not bring us to their grand
development, we do not know what to make of them.
6. We must therefore lay hold of it as the truth till God shall
settle the question, and trust in him for the result.
Remark. To those who may receive this article on the objections
against calculating the prophetic times, we would remark, that the
particular illustration of, and argument upon, those prophecies
named in the diagram of symbolic times, may be found in the
other articles of the series of which this is only one. They may also
be found in nearly all our more extended second advent
publications. The extract from Ferguson, referred to in the
Chronology, may be found in the "Bible Student's Manual,"
"Miller's Life and Views," etc. etc.
Chronological Order of the Prophets, From Horne's Introduction, Vol.
IV

"Much of the obscurity, which hangs over the prophetic

writings, may be removed by perusing them in the order of time in
which they were probably written; and, though the precise time, in
which some of the prophets delivered their predictions, cannot,
perhaps, be traced in every instance, yet the following arrangement
of the prophets in their supposed order of time, (according to the
tables of Blair, Archbishop Newcome, and other eminent critics,
with a few variations,) will, we think, be found sufficiently correct
for the right understanding of their predictions.
According to this table, the times when the prophets flourished
may be referred to three periods, viz. 1. Before the Babylonian
Captivity;-2. Near to and during that event;-and, 3. After the
return of the Jews from Babylon. And if, in these three periods, we
parallel the prophetical writings with the historical books written
during the same times, they will materially illustrate each other.
Jonah,. . . between B. C. 856 and 784.
Amos, . . . " " 810 " 785.
Hosea, . . . " " 810 " 725.
Isaiah, . . . " " 810 " 698.
Joel, . . . " " 810 " 660, or later.
Micah, . . . " " 758 " 699.
Nahum, . . " " 720 " 699.
Zephaniah, " " 610 " 698.
Jeremiah, . . " " 628 " 609.
Habakkuk, " " 612 " 586.
Daniel, . . " " 606 " 598.
Obadiah, . . " " 588 " 583.
Ezekiel, . . " " 595 " 536.
Haggai, . . . " " 520 " 518.
Zechariah, . " " 520 " 518.
Malachi, . . " " 436 " 420."
PROPHETIC PERIODS. THE SEVEN TIMES, OR 2520 YEARS

The first of the prophetic periods, which are considered as main

pillars in the calculations of Mr. Miller, is found in Leviticus xxvi.
18-28.
The objections urged against this are, 1. That it should not be
considered a prophetic period at all. 2. If it he so considered,-as the
seven times occur four times in the text,-it should be understood as a
period of four times seven times. 3. Admitting it to express only one
period of seven times, which, understood prophetically, would be
2520 years, why should the period begin B. C. 677?
1. Why consider the seven times of Leviticus a prophetic period?
Answer. That is the first meaning we should think of attaching to
the text. If the word times did not occur in other parts of the word
of God, when chronological arrangements are spoken of, there
would be some show of propriety in demanding the reasons for so
understanding it in this case. But when we read of the seven times in
the history of Nebuchadnezzar, Dan. iv., in which case only one
signification has ever been supposed; and of the time, times and half a
time, repeatedly spoken of in the prophecies of the Old and New
Testaments; and of the times of the Gentiles, Luke xxi. 21; and of
the times of the restitution of all things, Acts iii. 21; and of the
dispensation of the fulness of times, Eph. i. 10; and of the appearing
of our Lord Jesus Christ, which in his times ho shall show, 1 Tim. vi.
15, etc, etc., the text in Lev. is at once recognised as one of a most
numerous and important class. The text is a part of the last
communication which "the Lord spake unto Moses in Mount
Sinia, (xxv. 1; xxvii. 34,) and was specially designed for the warning
of the
34
children of Israel," when they should "come into the land which
God gave them"-a portion of truth which brought before them, in
a most impressive manner, conditionally, their future history as a
nation.
And this, if any doubt might exist, would confirm the idea that
the text was intended to be understood chronologically. "And if ye
will not for all this hearken unto me, then I will punish you seven
times more for your sins." "Then will I also walk contrary unto you,
and will punish you yet seven times for your sins." "And if ye will
not for all this hearken unto me, but walk contrary unto me; then I
will walk contrary unto you also in fury; and I, even I, will chastise
you seven times for your sins." Lev. xxvi. 18, 24, 27, 28.
"But does not the text mean to express that God would punish
them in measure according to perfect justice?" That is a truth which it
could hardly bb necessary to assert. None could doubt that his
administration would be according to perfect justice; and to punish
them seven times might be as perfectly just as to punish them for any
other period.
If any class of expositors should be called upon to give special
reasons, they should do it who understand the text in any other sense
than its obvious, chronological sense. Besides Mr. Miller, we know
the Rev. Mr. Duffield, and Mr. Campbell, and others in our
country, understand the text to contain a prophetic period, which
they all understand figuratively to be 2520 years-as it must be
understood in the nature of the case. Among the European writers,
Mr. Philip (I think that is the name) understands and applies the
period exactly as Mr. Miller does. I refer to him because he could
have no knowledge of Mr. M. (See "Morning Watch"-a rare work
in this country.)
2. "If the seven times be understood as a prophetic period, does
not the text contain four of those periods?" I may be excused for
inserting a quotation, which shows at once the carelessness and
"ignorance"
35
upon questions which every man may decide who can read his
Bible, which are so characteristic of many who fill the most
important stations in the modern church. It is from the pen of the
editor of the Protestant Banner, published in Philadelphia-a most
efficient antagonist of nominal popery. The writer had made a
display of his powers on that side of the question of "Millerism" so
honorable at the present time, in which he had shown from "Mr.
Miller's own terms," as he called them, that the seven times could
not run out till "A. D. 9103," and then adds,-
"It will be in vain for any advocates of Millerism to evade this
conclusion, from the premises which they assume; they dare not tell
us that the seven times here spoken of are merely a repetition of the
same period, because it is emphatically staled after each separate
enumeration of the different judgments,-which are impending,-that
they shall be punished seven times more, if they do not hearken."
 Such a Protestant would not, of course, claim that kind of
infallibility which might correct the written word; and if the reader will
turn to the verses under consideration, it will he seen the word
"more" occurs but twice at all; only once when the seven times are
employed in stating their prospect of continued punishment, which is
the first time the period is named, (v. 18,) and once when the measure
of their punishment is compared with their sins-the only clear case of such
comparison, (v. 21,) the second time the. seven times are used. I am
sorry that so many of our able opponents art; willing thus to
expose such an utter want of every essential qualification for
scriptural discussion, as to take such a position, and then "dare the
advocates of Millerism" to take that view of a text which every one,
who is at all acquainted with the Bible, must see at once is the most
consistent and obviously correct view of it,-"that the seven times here
spoken of are merely a repetition of the same period," with the
exception, perhaps, of the second case referred to
36
above. I have yet to see "the advocate of Millerism," who is so
ignorant of his Bible and so regardless of its contents, as to "dare"
to make a statement like the above by the Rev. Mr. B--.
Surely, it can be no strange thing to suppose that God may have
made "a repetition of the same" thing in the revelations he has given
us of his designs and will, especially when the matter is one of such
moment to the recipients of the revelation. God saw fit to make
known to Pharaoh the seven years of famine by "a repetition" of
dreams, which Joseph dared to tell the monarch were "one;" and, in
explanation, adds-"And for that the dream was doubled unto Pharaoh
twice, it is because the thing is established of God, and God will shortly
bring it to pass." Gen. xii. 32. In the predicted subjection of the
Jews and other nations to the king of Babylon, we have "a
repetition of the same period" four or five times by different
prophets, (Isaiah xxiii. 15-17; Jer. xxv. 11, 12,) and I do not know
that it has ever been considered an evidence of any particular form
of courage to suppose this "repetition" to speak of only one period
of "seventy years." So invincible were the prejudices of Peter, and
so important was it that he should understand the truth in the case,
that there was "a repetition of the same" thing, three times, Acts. x.
9-16. John is remarkable for "a repetition of the same period:"-the
forty-two months, or its equivalents, are named fives times, Rev. xi.
xii. xiii.; and the one thousand years are named six times certainly,
chap. xx.; and yet I believe there are very few who suppose that the
repetition, in each case, refers to more than one period.
The mystery of the seven times is, therefore, explained by the
very natural and scriptural supposition of "a repetition of the same
period."
One important feature of this prophecy, however, appears to
have been overlooked. The language implies, and the history of the
Jews proves, that these predictions of national judgments were
conditional; not
37
merely in the sense that the conduct of the Jews would determine
whether they should begin or not,-that is too plain to be mistaken,
vs. 14-18; but after they had been inflicted in part, and the different
forms of the threatened punishment had begun, the remainder of it
might have been suspended or remitted; for after the first
threatening of the punishment, it says, vs. 23, 24, "And IF ye will
not be reformed by me by these things, but will walk contrary unto
me; then will I also walk contrary unto you, and will punish you
YET seven times for your sins,"-implying that, after the judgments
had begun, if they would hearken and do his commandments, he
would not punish them to the full; but if not, then he would punish
them yet seven times,-the full punishment of the first threatening shall
be poured out upon them. So the prophets understood the subject,
and in accordance with it they addressed their countrymen, until
they finally rebelled by rejecting their Lord, and the wrath came
upon them to the uttermost. Jer. iii. 7-20; iv. 1, 2; vii. 5-7; xvii.
19-26; xxii. 1-4.
3. Why commence the seven times at the captivity of Manasseh, B. C. 677?
1. The prediction itself points to that event. The first form of
their punishment stated in connection with the first mention of the
period is,-"And I will break the pride of your power." If their kingly form
of civil government is here referred to, it was never "broken" until
the captivity of Manasseh. Although it was the case, after the
division of the Hebrews into the ten tribes and two tribes, that they
were several times made tributary to foreigners, still one division
remained independent while the other was subdued and tributary
until his captivity; but at this period the ten tribes had lost their king,
(2 Kings xvii. 1-18,) and as soon as Manasseh, the king of the
remaining division, was carried into captivity, their "power," as an
independent people, was gone. Manasseh was the pride and the ruin
of the Jews.
38
Again; the prediction specifies the particular sins on account of
which this evil should befall them.
Some of these sins are as specifically charged upon Manasseh
and the Jews as the direct cause of their calamity. Compare Lev.
xxvi. 14, 18, 27, with 2 Kings xxi. 9-13; and Lev. xxvi. 1, 2, with 2
Kings xxi. 2-8; 2 Chron. xxxiii. 2-11.
2.Those texts which speak of the instruments of Providence in
effecting this judgment, all point to his captivity as the time for the
commencement of the period. Compare Isaiah x. 5, 6, with 2
Kings xxi. 10-14. 2 Chron xxxiii. 10, 11. Neh. ix. 32.
3. The sacred historians refer to Manasseh's sins as the cause of
their captivity and sufferings long after his captivity. 2 Kings xxiii.
26, 27; xxiv. 1-4; Jer. xv. 1-7.
4. Although Manasseh was restored to his throne, and there
were a few other kings of the Jewish nation after him, they have
never been an independent people "from the day of the kings of
Assyria unto this day." Neh. ix. 32. Nebuchadnezzar brought the
kingdom, in its subjected form, to an end; when Babylon was
conquered by Cyrus, the Jews passed under the power of the
Medes and Persians; then under that of the Greeks; in the division
of Greece, they were connected with Egypt; as a part of Egypt,
were conquered by Syria; they prospered awhile under the
Maccabees, and the protection of the Romans, who eventually
"took away their place and nation." Since the destruction of their city,
they have been "wanderers among the nations,"-a hissing and a by-
word,-pitying none, pitied by none.
 5. The prophets, who lived long before the captivity of
Manasseh, point to that event as the time of the passing away of
the Jewish independence, by connecting it with other events. One
of them gives the date. Hosea, more than a hundred years before,
had said,-"And the pride of Israel (the ten tribes) doth testify to his
face: therefore shall Israel and Ephraim (the principal tribe of the ten)
fall in their iniquity; Judah
39
(the other division) shall also fall with them." Hosea v. 5. Isaiah, in
the year 742 B. C., according to date in the margin, had said,-"And
within three-score and five years shall ephraim be broken that it be not a
people." vii. 8.
From 742
deduct 65
leaves B. C. 677,-the only date ever given, I believe, for the
captivity of Manasseh.
For an explanation of the quotations from Hosea and Isaiah,
and for the most authentic history of the period before us, we add
the following
HISTORY

Prideaux's Con., vol. i., pp. 149-131. "In the eleventh year of
Manasseh, B. C. 688, died Tirhakah, 4 4 king of Egypt, after he
had reigned there eighteen years, who was the last of the Ethiopian
kings that reigned in that country.
"The same year that this happened in Egypt, by the death of
Tirhakah, the like happened in Babylon, by the death of
Mesessimordacus. For, he leaving no son behind him to inherit the
kingdom, an interregnum of anarchy and confusion followed there
for eight years together, 5 5 of which Esarhaddon, king of Assyria,
taking the advantage, seized Babylon, and, adding it to his former
empire, thenceforth reigned over both for thirteen years; 66 he is, in
the canon of Ptolemy, called Assar-Adinus. And in the scriptures he
is spoken of as king of Babylon and Assyria jointly together. 77
 "In the 22nd year of Manasseh, B. C. 677, Esarhaddon, after he
had now entered on the fourth year of his reign in Babylon, and
fully settled his authority
40
there, began to set his thoughts on the recovery of what had been
lost to the empire of the Assyrians in Syria and Palestine, on the
destruction of his father's army in Judea, and on that doleful retreat
which thereon he was forced to make from thence; and, being
encouraged to this undertaking by the great augmentation of
strength which he had acquired by adding Babylon and Chaldea to
his former kingdom of Assyria, he prepared a great army, and
marched into those parts, and again added them to the Assyrian
empire. And then was accomplished the prophecy which was
spoken by Isaiah, in the first year of Ahaz, against Samaria, 8 8
that, within threescore and five years, Ephraim should be
absolutely broken, so as to be from thenceforth no more a people.
For this year, being exactly sixty-five years from the first of Ahaz,
Esarhaddon, after he had settled all affairs in Syria, marched into
the land of Israel, and there taking captive all those who were the
remains of the former captivity, (excepting only some few, who
escaped his hands and continued still in the land,) carried them
away into Babylon and Assyria; and, to prevent the land from
becoming desolate, he brought others from 99 Babylon, and Cutha,
and from Avah, and Hamath, and Sepharvaim, to dwell in the
cities of Samaria in their stead. And the ten tribes of Israel, which
had separated from the house of David, were brought to a full and
utter destruction, and never after recovered themselves again.
Esarhaddon, after he had thus possessed himself of the land of
Israel, sent some of his princes, with parts of his army, into Judea,
to reduce that country also under his subjection; who, having
vanquished Manasseh in battle, 10 10 and taking him, hid in a
thicket of thorns, brought him prisoner to Esarhaddon, who bound
him in fetters and carried him to Babylon.
41
 Archbishop Usher, after referring to the above facts in the
history of Egypt and Babylon, stated by Prideaux, in reference to
the points in question, says:-
"Year of the world 3327. Julian period 4037. Before Christ 677.
This year also was fulfilled the prophecy of the prophet Isaiah,
(chap. vii. 8,) in the beginning of the reign of Ahaz, "Within sixty
and five years, Ephraim shall be broken in pieces so that it shall be
no more a people." For although the greatest part of them were
carried away by Salmaneser 44 years before, and the kingdom
utterly abolished, yet among them which were left there was some
show of government. But now they left off to be any more a people by
reason of the great multitude of foreigners which came to dwell
there. New colonies or companies were sent out of Babel, Cuth,
Hava, and Sepharvaim; and this was done by Esarhaddon, king of
Assyria, as is easy to be understood, by the concession of the
Cuthites, mentioned Ezra iv. 2, 10.
"At which time, also, as it should seem, and in the same
expedition, whereby these things were done in the land of Israel,
some of the chief commanders of the Assyrian army made an
inroad into Judea, and then took Manasseh the king, as he lay hid
in a thicket; after binding him with chains of brass, carried him
away to Babylon. Jacobus Capellus hath noted in his Chron. that the
Jews in Sedar Olam Rabba, and the Talmudists, cited by Rabbi
Kimchi upon Ezra, chap. iv., do deliver, that Manasseh, 22 of his
reign, was carried away captive into Babylon, and that he repented
him of his sin thirty-three years before his death."-[Usher's Annals
of the World, p. 75. Lond., 1658. See also Newton on Prophecy,
pp, 98, 99. Rollin, B. iii., chap. 2.]
From all the light we have upon the event to which this
prophecy refers, and from which the seven times should
commence, no other date could be named for the event-no other
point for the starting-point, any more than we could fix upon any
other date than 1776 for the date of American Independence.
Having thus disposed of the difficulties; connected with this first
and most important detailed prediction of the history of the Jews,
so far as it relates to the prophetic period it contains, we will close
our remarks by showing that it must terminate in 1843; and by
referring to those texts which assure us that the coining of Christ,
and the end of all things, in their present
42
state, also come at its termination. God has explained a "time" to
be a period of 360 days, (Rev. xii. 6, 14.) In seven of those periods
there are 2520 days, which, understood as years,-for they cannot be
understood literally,-and commencing B. C. 677, end A. D. 1843.
360
7
2520
677
1843
The proofs that the end will come at the end of this period are
found Dan. xii. 1-7. Luke xii. 24-27. See also remarks on the
cleansing the sanctuary and last end of the indignation.
TWO THOUSAND THREE HUNDRED DAYS

The second of the prophetic periods, which are considered main

pillars in Mr. M's calculations, is found Dan. viii. 14.
The objections on this period are, 1. "It is not to be understood
as years. 2. And if it be so understood, the cleansing of the sanctuary is
not the end of the world. 3. There is no evidence that it begins with the
seventy weeks. 4. If it does begin with the seventy weeks, we do not
know with which of the several decrees it begins."
1. Should the 2300 days of Dan. viii. 14, be understood as years?
The difference of opinion which exists upon this question
appears to arise from the use of the words "evening-morning,"
which specify the portions of time enumerated, and which are
translated days in the
43
text, (2300 evenings and mornings, it is contended, make only half
that number of whole days;) and, from the supposition that the
question, in answer to which they are given, refers only to some
particular pollution of the sanctuary which might occupy but a
small portion of the time comprehended in the whole vision. That
the marginal and original reading, evening-morning, is the Hebrew
expression of the natural day, is admitted by the most respectable
Hebrew scholars. Professor Stuart, as a witness, will not be
suspected.
"On the whole, then, we must consider these 2300 evening-
mornings as an expression of simple time, i. e., of so many days,
reckoned in the Hebrew manner. So Gesenius, Rosenmueller,
Haverniek, and others."-Hints, p. 100.
On the other point, whether the question and answer refer to a
part of the vision or the whole of it, there seems to be less room for
dispute.
In determining the true application of any particular portion of
prophecy, we should refer, 1st, To the views of standard writers on
the prophecies; and, 2nd, In a difficult case, we should make use of
the following rule. It is quoted from Macknight, and may be found
in Dr. Clarke's notes on 2 Thess. ii. We regard it as a complete
"counterfeit detector," and have no doubt its value will be
appreciated at the present time.
Rule.-"In every case where different interpretations of a
prophecy have been given, the proper method of ascertaining
meaning is, to compare the various events to which it is thought to relate, with
the words of the prophecy; and to adopt that as the event intended which
most exactly agrees, in all its parts, with the prophetic description."
These criteria will commend themselves to every enlightened
and candid mind.
The Jewish writers appear generally to have understood this and
the other periods of Daniel as years.
"Rabbi Isaac Abarbanel proves that the days are to be
interpreted as years, when shall be the days of our redemption, and
so have explained them all our other interpreters."-Political destiny of the earth,-
Preface.
44
Bishop Newton, who may be considered a host of himself, and
whose works on the prophecies have been considered equal to any
other for nearly a hundred years, expresses himself on the point
before us as follows:-"The days, without doubt, are to be taken,
agreeably to the style of Daniel in other places, not for natural, but
for prophetic days or years; and as the question was asked not only how
long the daily sacrifice shall be taken away, and the transgression of
desolation continue, but also how long the vision shall last, so the
answer is to be understood, and these two thousand and three
hundred days denote the whole time from the beginning of the vision to the
cleansing of the sanctuary.-Newton on Proph., p. 259.
Fletcher, the devout and eloquent vicar of Madeley, in a letter
on the prophecies, dated 1775, says,
"Chronologists may mistake a few years, but cannot err upon
the whole, and as God is true and faithful, so it is manifest that the
prophecy of 2300 years must, be fully accomplished in our days, or
those of the next generation." See also Dr. Clarke's notes on Dan.
viii. 26.
We might fill a volume of similar quotations from the best and
most able men who have ever lived; but we pass to "the words of
the prophecy."
The first thing attempted in the interpretation of this vision, is
to show that it extends to "the end," (v. 17,) the exact meaning of
which is explained to be "the last end of the indignation," (v. 19,)
and, that "the vision," and the time given in it, terminate together,-"at
the time appointed the end shall be." (v. 19.) All this was said by
Gabriel before a word was said about the historical emblems of the
vision-the ram, goat, etc.,-evidently implying that these points were
the most important to be understood.
What, then, is "the time appointed?" It must be the time mentioned
in "the vision;" for it was "the meaning" of "the vision" Daniel
sought, (v. 15,)-it was the vision Gabriel was sent to "make" him
"understand," (v. 16,) and it was the vision Gabriel
45
"came" to explain to him, (v. 17;) the time appointed, therefore,
must be the time given in "the vision," or Daniel's prayer was
answered with mocking, Gabriel forgot his commission, and
directed his attention to something foreign from the matter to be
attended to. No other time is given in the vision but the "2300
days," (v. 44,) and that this was specially designed to be
communicated to Daniel is evident from this fact: when the
question was asked, "How long the vision!" though it does not appear
to have been proposed by Daniel, the answer is addressed to
him,-"And he said unto me," etc.
This, then, is "the time appointed," at the end of which "the
vision" is to end,-"then shall the sanctuary be cleansed," "the last
end of the indignation" come, and the power represented by the
"little horn" "shall be broken without hand."
It is sufficient to settle the question whether this period is to be
understood literally or not, to know that 2300 days, literally, will
not cover the history of the power which continued for the shortest
time of any one in the vision-the "king" represented by "the great
horn" of "the goat"-Alexander.
If anything more were needed, the fact that all who have
attempted to apply it literally, have failed to do so, many of them
confessing it unequivocally, puts it forever to rest. It must, therefore,
be understood symbolically, as equal to 2300 years.
2. If the period is understood to be years, does the cleansing of the sanctuary
bring us to the end of the world?
What are we to understand by the "cleansing the sanctuary!" To
"understand" this correctly we must ascertain what is meant by
"the sanctuary." The word sanctuary is used by the inspired writers
in the following significations. (1) It is the name of a particular part
of the temple. Heb. ix. 2. (2) The different apartments of the
temple. Jer. li. 51.
46
(3) The temple itself. 1 Chron. xxii. 19; xxviii. 10 (4) Places of
worship generally, true or false. Amos vii. 9; Ezek. xxviii. 18; Dan.
viii. 11. (5) Heaven is called the sanctuary. Ps. cii. 19. (6) The
promised land. Ex. xv. 17; Ps. lxxviii. 54; Isa. lxiii. 18. (7) The
tabernacle of God in the heavenly state. Ezek. xxxvii. 26, 28.
These are the principal significations of the word sanctuary, in the
word of God. According to which of these significations is the
word to be understood in the text before us? I think the most
obvious sense is that which points out the promised land; for it must be
evident to every one that the sanctuary here spoken of must be
capable of being "trodden under foot," and of being "cleansed," and, as
I think we shall see, of being cleansed at the coming of Christ and the
resurrection of the righteous dead. The text should also be understood in
a sense that will harmonize with other cases in which the word is
used by Daniel in particular, with the views of the other prophets,
and the word of God generally.
The promised land, of which old Jerusalem was the metropolis,
was given to Abraham, (Gen. xvii. 4-9,) and to his seed after him,
for an everlasting possession, in a covenant established with
Abraham, and to be established with his seed after him in their generations.
And this seed are thus to possess it as a peculiar inheritance when
the promise to Abraham that he should be the heir of the habitable
earth (kosmou) shall be realized. There will be the "city which hath
foundations, whose builder and maker is God," to which they have "looked"
while "strangers and pilgrims on the earth." There "the king shall be seen in
his beauty,"-"upon the throne of David, to order and to establish it with
judgment and with justice, from henceforth even forever." "For the Lord hath
chosen Zion: he hath desired it for his habitation." "this is my rest
forever: here will I dwell; for I have desired it." Ps. cxxxii. 13, 14. "This
is the hill which God desireth to dwell in; yea, the Lord will dwell in it
forever." Ps. lxviii. 16. See also Ex. xv.
47
17, 18; Isa. lx. 13; Ezek. xxxvii. 24-28; Rev. xxii. 3.
On this territory the great battle is to be fought, which will make
an end at once of the desolator and the desolations. "The Lord of
hosts hath sworn, saying, Surely as I have thought, so shall it come
to pass: and as I have purposed, so shall it stand; that I will break
the Assyrian in my land, and upon my mountain tread him under
foot: then shall his yoke depart from off them, and his burden
depart from off their shoulders. This is the purpose that is
purposed upon the whole earth; and this is the hand that is stretched
out upon all the nations. For the Lord of hosts hath purposed, and
who shall disannul it? and his hand is stretched out, and who shall
turn it back!" Isa. xiv. 24-27. See also xxix. 5-8; xxxi. 4, 5:xxxiv.
1-8; lxiii. 1-4 ; Joel iii. 9-16; Zech. xiv. 3; Rev. xvi. 13-16; xix. 11-21.
"Then shall the sanctuary be cleansed," "and the host" of "the
ransomed of the Lord," delivered from the power of death and the
grave, and their oppressors on earth, "shall return and come with
singing unto Zion; and everlasting joy shall be upon their head."
This cleansing is to take place at the last end of the indignation. A
remark or two will show that this is to come, at the time of Christ's
coming to judge the world, to raise the righteous dead, and to enter
upon his glorious and everlasting reign. If there were any doubt
whether this indignation were God's general indignation against a
guilty world, or against the wicked and unworthy occupants of His
"heritage"-the promised land,-it would make no difference as to the
events which are to take place at the last end, or termination of it. In
the most general sense it must bring the last manifestation of God's
wrath against sinners, and that we know will not be till "the day of
judgment and perdition of ungodly men."
But the indignation is evidently that which is so often spoken of
by the prophets, which was poured
48
out upon the covenant people of God on account of their sins;
which first subjected them to the dominion of foreign masters, and
afterwards removed them from the land of their fathers, to be
fugitives among all nations. See Isa. v. 5-7, 13; x. 5, 6; xlii. 24, 25;
Jer. vii. 17-34; ix. 13-16; xliv. 2-6; Ezek. xxxvi. 17-19; Dan. ix. 7-12,
16.
Now we have the clearest proof that this condition of "the
sanctuary"-"the holy mountain," which "the Lord hath chosen for his
habitation, to dwell in it forever;" and which without doubt is to be
the location of "the city of the great King," "when the Lord of
hosts shall reign in Mount Zion, and in Jerusalem, and before his
ancients gloriously," "King over all the earth;" and which "the heirs" are
"to possess as an everlasting inheritance," together with "the kingdom and
dominion under the whole heaven,"-we have the clearest proof, I repeat,
that this condition of the sanctuary is to terminate at the coming of
Christ, and not till then. Daniel, in the 9th chapter, the appendix to
the 8th, where he gives us the fate of "the city and sanctuary," says
"for the overspreading of abominations he shall make it desolate, even
until the consummation." And also xii. 1-7, the accomplishment of
the predicted "scattering of the power of the holy people"-in other words,
the desolation, or "treading under foot," of the inheritance-is the
point at which the "wonders" stated in the preceding verses, are to
"be finished." What are "these wonders?"
1. "At that time shall Michael stand up, the great Prince which standeth for
the children of thy people." Michael is one of the names which is
applied to Jesus Christ. It means, "Who is like God?" To "stand up,"
means, in this prophecy, to reign. xi. 2-4. The first of these wonders,
then, is the reign of Jesus Christ; which is always stated to commence
with the destruction of all earthly kingdoms. See Dan. vii. 9-14;
Rev. xi. 15-18. When "He whose right it is" to reign takes the
throne, his kingdom will be
49
"all the earth;" and "the throne" of every usurper shall be "cast
down" Psalm ii.; Zeph. iii. 8-18; Luke xix. 11-27.
2. "And at that time thy people shall be delivered, every one that shall be
found written in the book." There no other "time" in which the
"deliverance" of "people" is to be determined by referring to "the
book" but in the judgment scene. Dan. vii. 10; Rev. xx. 12, 15; xxi.
27. The second of these wonders is, therefore, the judgment scene,
which brings "trouble" to the wicked and deliverance to the righteous.
3. "And many of them that sleep in the dust of the earth shall awake, some
to everlasting life, and some to shame and everlasting contempt." This a clear
statement that the resurrection, particularly of the righteous, will take
place when the predicted scattering of the holy people is
"accomplished." It takes place "at his (Christ's) coming." 1 Cor. xv,
23; 1 Thes. iv. 14-17.We would remark upon this text, which has
been supposed to be difficult to reconcile with the theory of two
resurrections, a thousand years apart, that it certainly supposes an
arrangement of the process which gives it a double character. And if
the angel intended to have said that all would come forth at once,
he could hardly have spoken as he has-"many of them," etc.; but,
them that sleep, or, all that sleep. The intention, evidently, is not to
go into the details of the resurrection, as John has done, (Rev. xx.,)
but to state the fact so as to place the righteous dead "who are
written in the book," among them who are "delivered" at the time
referred to, and yet so as not to clash with what was to be more
fully communicated as to the order of the resurrection at a
subsequent period. "Many of them that sleep in the dust of the
earth shall awake"-and then, lest the "many" should be understood,
as in some other cases, to include the whole, he immediately
adds-"some" of them that sleep in the dust of the earth shall awake
"to everlasting life, and some" of them that sleep in the dust of the
earth shall awake "to shame and everlasting contempt." The
50
order is implied here. John tells how long a time shall intervene between
the resurrection of the two classes. But if all were to rise at once, it
must take place "at the time" here referred to. The third of "these
wonders," therefore, is the resurrection.
4. "And they that be wise shall shine as the brightness of the firmament:
and they that turn many to righteousness as the stars forever and ever." This
can mean nothing less than the glorification of the righteous. Paul
uses similar language in speaking on the same point. 1 Cor. xv. 41,
42. The Saviour uses very similar language in his parable of the
tares and wheat. Matt. xiii. 37-43. And he assures us that "at the
end of this world" the righteous "shall shine forth as the sun in the
kingdom of their Father."
Now "all these wonders" are to "be finished," "when he shall have
accomplished to scatter the power of the holy people." The
testimony of Christ, (Luke xxi. 24-27,) is equally clear, that the
desolation of" the sanctuary, the holy mountain," is to end at his
coming to judge the world, and to reign forever. "And Jerusalem shall
be trodden down of the Gentiles, until the times of the Gentiles be
fulfilled. And there shall be signs in the sun, etc. And then shall they see
the son of man coming in a cloud with power and great glory." Here
the coming of Christ is intimately connected with the fulfilment of
the times of the Gentiles, the period during which Jerusalem shall
be trodden under foot. Of course the whole country follows the
condition of its capital. It must continue in this condition till Christ
comes. "And in that day thou shall say, O Lord, I will praise thee: though
thou wast angry with me, thine anger is turned away, and thou. comfortest me."
Isa. xii. 1. "Comfort ye, comfort ye my people, saith your God. Speak ye
comfortably to Jerusalem, that her warfare, (appointed time, margin,) is
accomplished, that her iniquity is pardoned: for she hath received at the Lord's
hand double for all her sins." Isa. xl. 1. "For your shame you shall have
double, and for confusions
51
they shall rejoice in their portion: therefore in their land they shall possess
the double; everlasting joy shall be unto them." Isa. lxi. 7. See also Isa.
lxvi. 13-16.
By "the sanctuary," then, I understand to be meant, "the place
which the Lord made for himself to dwell in, the mountain of his
inheritance,"-the land given to Abraham, "the land wherein he was a
stranger, all the land of Canaan, for an everlasting possession;" of which
he received, during his life, according to the apostle, (Acts vii. 5.)
"none inheritance in it, no, not so much as to set his foot on:" for it was the
"place which he should after receive for an inheritance" Heb. xi. 8.
In this sense Daniel seems to have used the word in the 9th
chap, verse 17. He had just prayed, "O Lord, I beseech thee, let thine
anger and thy fury be turned away from thy city Jerusalem, thy holy mountain,"
etc., and continues in this verse, "Now, therefore, O our God, hear the
prayer of thy servant, and his supplication, and cause thy face to shine upon thy
sanctuary that is desolate." Can "Thy (God's) sanctuary" mean
anything else here but "Jerusalem, thy holy mountain," including
the territory to which Moses applies the word the first time it
occurs in the Bible? Ex. xv. 17.
By the cleansing the sanctuary I understand to be meant, 1. Its
purification from the wicked agents of its desolation, and, 2. The
removal of the curse which is upon it, at the termination of its
predicted desolation. Isa. i. 27, 28; xlix. 13-17, 19.
It may be asked, perhaps, how can this particular land be
possessed in the eternal state? Will it survive the conflagration? To
what extent the geological and geographical features of the earth
will be affected, when "changed," or "melted" by the fire unto
which it is reserved, we do not pretend to say. That it will exist in
the same form in which it now exists, a globe, is evident from the
fact that there is to be day and night, though "the city hath no need
of the sun, neither
52
of the moon, to shine in it;" (Rev. vii. 15; xx. 10;) and if it exist in
its present form there must be the same diversities of latitude and
longitude; and a portion of the new earth which corresponds with
the latitude and longitude of the promised land in this old earth,
may be selected for the location of the heavenly Jerusalem, "the
city of the great King."
But from the repeated assurances that "the land promised to
Abraham, Isaac and Jacob," "the mountains of Israel," "the holy
mountain," "Mount Zion," etc. etc., are to be "possessed forever,"
"stand for ever," "never to be removed," etc., we may suppose that
some of the present features of the earth will survive the
conflagration.
It may be asked again, Will not the process of cleansing-"the
great battle," and "the burning flame," etc., require a long time for
its accomplishment? We cannot tell how long a time it will require
to complete the work; it may be but a few days, it may be as many
years as the Israelites were in conquering the Canaanites, after they
entered the land-seven years; it may be more or less; but that it will
be commenced suddenly, and by the personal interposition of the
"King of kings and Lord of lords," and that its commencement will
be decisive upon the hopes of mankind, is clearly stated in the
word of God. See Zeph. i. 18; Isa. lx. 22; Luke xxi. 35; 1 Thess. v.
2, 3; 2 Thess. i. 7-10; Jude 14, 15.
The vision ends when the sanctuary is cleansed, (or justified, as the
margin reads,) and the last end of the indignation comes, at the time
appointed-the end of the 2300 days.
3. What reasons are there for supposing that the 2300 days, or years, of the
8th of Daniel, begin with the 70 weeks of the 9th?
1. It must be, in the nature of the case, that the matters
contemplated in the 9th chapter are included in the 8th, just as a
part of a thing must be included in the whole. The vision of the
8th surveys the whole
53
field from Persia to the end; the 9th, though its special burden is the
70 weeks, also reaches "even to the consummation."
 2. But the nature of the view taken in both cases points out the
special bearing of one upon the other. The vision of the 8th shows
the particular relation of the kingdoms of this world to the
church-"the host," and her inheritance-"the sanctuary." This, with
what is said of the time, character and results of the mission and
death of Messiah, is also the whole burden of the 9th.
3. The great question of interest to Daniel in the vision of the
8th, was, as we have seen, "How long the treading under foot of the
sanctuary and the host" was to continue? It was this also which led
him to the acts-"to seek by prayer and supplications, with fasting,
and sackcloth, and ashes"-which introduce the 9th, and which
called forth the communications contained in it. Read chap. 9th,
verse 3rd to the end.
4. From all the circumstances of the mission of Gabriel, as
recorded in the 9th chapter, it is plain that Daniel labored under
some mistake in the case.
"While he was speaking in prayer. Gabriel, being caused to fly
swiftly, touched him and talked with him, and said unto him, O
Daniel. I am now come forth to give thee skill and understanding." And
again, "I am come to show thee." There must have been something
that was not understood by Daniel, or Gabriel would not have
been sent thus, on express, as it were, "to show" him about it. But
what could have been Daniel's mistake? It was not in supposing
that the "70 years" predicted by "Jeremiah the prophet" had come
nearly or quite to an end; no, that was understood. "I, Daniel,
understood by books the number of the years." v. 2. From Daniel's prayer,
and the course taken by Gabriel, the mistake seems to have been
this: Daniel supposed that "to accomplish 70 years in the
desolations of Jerusalem" would make an end of her desolations.
Mark the words as they fell from his lips in prayer. After confessing
the sins of the
54
"kings, princes, fathers and all the people of the land," and that
"the curse poured upon them" by "the Lord their God," was
"righteous"-being also a fulfillment of "his words," he proceeds-"I
beseech thee, 1. Let thine anger and thy fury be turned away from thy city
Jerusalem, thy holy mountain." 2. "Open thine eyes, and behold our
desolations, and the city which is called by thy name." 3. "And cause thy face to
shine upon thy sanctuary that is desolate, for the Lord's sake." 4. "O Lord,
hear, O Lord, forgive; O Lord, hearken and do; defer not, for thine own
sake, O my God." Such importunity brought Gabriel from heaven,-
not to tell him his prayer should be answered, but to show him that
"the city and sanctuary" should be "destroyed," and continue
"desolate even until the consummation." But why should Daniel make
such a mistake? There does not appear to be anything in "the
books" of Jeremiah, to which he refers, to warrant such an
expectation. The most obvious reason which can be assigned is,
that Daniel supposed that the vision of the 8th chapter, which
brought to view the time when "the sanctuary should be cleansed,
or justified," run out at the same time with the 70 years of Jeremiah.
This appears still further evident from the first attempt of Gabriel
"to show" Daniel. "I am come forth to show thee; therefore
understand the matter, and consider the vision." How could he
"give" him "skill and understanding," and "show" him, by telling
him to "consider the vision?" Daniel could not but see that the
vision had not run out with the 70 years, and of course there was
no reason to expect the sanctuary to be cleansed, for it was to be
"trodden under foot" until the vision should end. "Consider the
vision!" Daniel. Has the ram-the kings of Media and Persia, been
conquered by the rough goat-the king of Grecia? Has Greece, after
being a unit, been divided into "four kingdoms?" And have these
been followed by a "king of fierce countenance," who was to arise
"in the latter time of their kingdom-and who should "destroy
wonderfully, and destroy the mighty and the
55
holy people-stand up against the Prince of princes?" etc. Consider
the vision! So far is it from having run out, that "70 weeks (sevens)
of the vision are determined, or cut off, 11 11 upon thy people, and
thy holy
56
city, to finish the transgression, and to make an end of sins, [fill up
their iniquity by putting to death their Messiah, the event which
shall] make reconciliation for iniquity, and bring in everlasting
righteousness, [and by this also] to seal up the vision and prophecy,
and to anoint the Most Holy."
Now the point to be settled is, what "vision" did Gabriel refer to?
It must be evident to all that he refers to what is stated in the 9th
chapter, or to some previous vision. This must be admitted, or
Gabriel spoke nonsense. If what is said in connection with the 70
weeks may, with any propriety, be considered a vision, it is, to say
the least of it, quite singular that Gabriel should call Daniel to
"consider and understand" a vision before it had been given. In all
other cases the vision is first unfolded, and then, after special prayer
for its meaning, in most cases, the interpretation is given; but in this
case, that uniform and natural order is departed from, unless some
other vision besides that in the 9th chapter, (supposing it to be a
vision,) is the one intended by Gabriel. Well, what other vision
could it be? Why, the one speaking to Daniel in the 9th chapter is
"the man Gabriel, whom he had seen in the vision at the
beginning," but we have no account of his being seen in any other
vision than that of the 8th chapter, verse 16; and there he is
commanded to make Daniel understand the vision.
Here, then, is the same messenger, Gabriel, seen in the previous
vision. His work is the some-to make Daniel "understand." The manner
of his address implies that he had come to finish up the work
assigned him in that, vision-"to show" Daniel its commencement,
the only point before omitted. The words declare it. "Consider the
vision," Daniel, to "understand the matter."
And, to put the last query in the case to rest, he adds,-"Know,
therefore, and understand, that from the going forth of the commandment
to restore and to build Jerusalem, unto the Messiah the Prince, shall be
seven weeks, and threescore and two weeks" = 69 weeks, "and he shall
confirm the covenant with many for one week," which added to the
69 make out the 70. This makes out "the matter" plain. The 70
weeks are made a part of the 2300 days, or years, by telling us they
are to be "cut off" from the vision referred to; and being a part of
that period, they fix its commencement. For the 70 weeks cannot
be cut off from the 2300 days, unless they were included in that
period; and if cut off, they must be cut off so many weeks from the
beginning of the period; and if cut off from the beginning, they must
commence together. And from what we are told was to be done in the
70 weeks, they must have terminated at the death of Christ; and
this settles
57
the question that they are to be understood to express in days the
number of years intended. There being 490 days in 70 weeks, we have
only to go back that number of years from the death of Christ and
we are brought necessarily to the year 457 B. C. 12 12 That year is
the remarkable seventh year of Artaxerxes, when the ram did according to
his will. That is the year in which the decree of Ezra vii. was issued;
and when, according to the plain declaration of the vision,-the
undoubted testimony of history,-and the evident connection of the
8th and 9th chapters of Daniel, the 2300 years commenced, and of
course they terminate in 1843. 1313
They make sure, "seal up," the vision; and they demonstrate
"the manner" in which the whole period is to be reckoned. If the
weeks are weeks, or sevens, of years, the days are of course to be
understood in a corresponding manner. And you can no more cut
70 weeks of years from 2300 days literally, than you can cut 7 times
70 yards of broadcloth from 2300 inches of broadcloth.
5. From all these reasons, drawn from the most general
character of the prophecy to the most minute particulars of the
subject of the two chapters, we are assured of such a connection as
we have supposed between them.
Again; without such a connection, one of the portions of the
prophecy could not be understood, though an express command to
"make" it understood was given and the other is involved in the
strangest difficulties
We cannot therefore but regard the 9th chapter as a designed
and indispensable appendix of the 8th chapter. As such, it gives the
undoubted clue to the chronological period of the vision, both as to
its commencement, and "the manner
58
of time the spirit did signify" by that period. We also consider the
exact fulfilment of the 70 weeks of the 9th chapter as a pledge, that
the whole period, which reaches to the end, will be as exactly verified at
the time appointed.
4. Admitting the 2300 years and seventy weeks begin together, can we tell at
which of the decrees issued in favor of the Jews they began?
Such is the peculiar character of the prophecy of the seventy
weeks, that one would suppose there could hardly be a doubt as to
the time of their termination; and if a decree could be found which
was issued four hundred and ninety years prior to their termination,
it must follow that that is the decree referred to in the prophecy.
Our views on this question are those of nearly or quite all the old
evangelical writers upon the subject; and, as they cannot be
suspected of any bias in favor of Millerism, they may settle the
point for us.
"Many are the opinions concerning the beginning and end of
these seventy weeks among chronologers. Some begin them in the
first year of Cyrus, and end them in the nativity of Christ; others, from
the second of Darius Nothus (successor to Artaxerxes,) and conclude
them with the destruction of Jerusalem, by Titus Vespasian. Some
make them commence from the 20th of Artaxerxes, and to conclude
with the passion and death of Christ; and others will have them begin in
the 20th year of Artaxerxes Mnemon, and end in the desolation of the city by
the Romans. But many there are who, rejecting all these,-with best
reason,-fix the beginning of them in the 7th of Artaxerxes Longimanus,
and their conclusion in the death of Christ-in which termination
most of the learned, both ancient and modern, agree. For if we seriously
consider the account of time, and judge of it according to the best
approved authors, the three former opinions will be found either to
exceed or come short of the number. From the beginning of the
Persian Empire to Christ's nativity passed about 530 years. From
the second of Darius Nothus, indeed, to the destruction of
Jerusalem, near 490 years intervened; but concerning any edict
made by that prince, there is not a word in scripture. From the 20th of
Artaxerxes Longimanus, to the death and passion of Christ, are
found 476, or 477, which come too short by thirteen of the 490;
and betwixt the 20th of Artaxerxes Mnemon and the destruction
of Jerusalem, are found but about 450, which come
59
far short of the account; as also the chronology of such as would
fetch the rise of the 490 from the first of Darius Medus, and the
second or sixth of Darius the son of Hystaspes.
"But if we reckon from this 7th of Artaxerxes Longimanus,
down by his successors in the Persian Empire the Ptolemics of
Egypt, after that of Alexander the Great, and then by the
Asmoncans or Jewish princes, till we come at length to Herod the
Great, and so to Christ, the just number of 490 we shall find at his death,
with such small difference as is pardonable to so many authors
handling so many things. Or if we reckon the years of the
Olympiads and the building of Rome, we shall find Christ to have died
in the 490th year after the promulgation of this decree."-[Institution of
General History, vol. 1., p. 209; by Wm. Howell, LI. D., London,
1680. "See Dr. Clarke's notes, Horne's Int. Vol. 1., p. 336. Vol. 4, p.
191. Also Note D, in the Diagram.]
1290 AND 1335 DAYS, OR YEARS

The third prophetic period, which is considered a fundamental

part of Mr. Miller's calculations, is that contained in the 12th of
Dan. v. 12-the 1335 days, with which the 1290 are intimately
connected. The only material objections against Mr. Miller's views
of this text, I believe, are," 1. We cannot tell what the event is from
which the periods are to be dated;" or 2. If we can tell what the
event is, "we know not when it took place."
As an attempt has also been made to pervert the evident design
and meaning of this text, as to the events it predicts to take place at
the termination of the periods it contains, a few remarks in
reference to those particulars should be made.
What, then, are the events contemplated in the portion of
prophecy connected with these prophetic periods, and which are to
take place at their termination? The three verses so inseparably
connected,-the last in the prophecy,-are a part of the answer to the
60
question of Daniel, (v. 8,) which referred directly to the wonders
which had just passed before his mind in the vision, (vs. 1-3,) and
which in the remarks on the last period considered,-the 2300
years,-have been shown to be, 1. The reign of Christ. 2. The judgment
scene. 3. The resurrection. 4. The glorification of the righteous. "These
wonders" had apparently closed up the vision, (v. 4,) when there
appeared "other two," besides the angel of the vision, (v. 5,) one of
whom inquired, How long shall it be to the end of these wonders?
(v. 6.) The answer to this question is given verse seventh. "And I
heard," says Daniel, (v. 8,) "but I understood not:" and, as if
incapable of repressing his anxiety,-and perhaps encouraged by
hearing the answer to the other question-"then said I," he
continues, "O my Lord, what shall be the end of these things?"
What Daniel "heard" that he did not fully understand, it is
impossible to tell any farther than the matters which precede his
question, and the answer to it imply. It is very clear that his
question referred to the "wonders" stated. "I heard" all that was said
of the wonders. "I heard the" question, "How long to the end of"
them? "I heard" the answer,-that they were to "be finished" when
the predicted political dispersion "of the holy people" should be
"accomplished,"-which makes this vision synchronize in its
termination, with the seven times and the 2300 years-these
wonders also come at the last end of the indignation, the cleansing of the
sanctuary and the deliverance of the host.
Daniel's question does not appear to refer directly to the time of
the events brought to view, though the answer, besides removing all
doubt as to the propriety of feeling or even expressing an anxiety in
reference to it, by giving an apparently gratuitous statement of the
time, without any intimation of reproof, would imply that he
referred in part to that.
It is more clearly intimated that Daniel wished to have a fuller
disclosure, 1. Of the fate and history of
61
the truth-an object of the deepest interest to the heart of every true
man of God. 2. Of the future character and condition of "his
people," as these must be determined by the manner in which they
should regard the truth; and, 3. Of his own personal prospects.
The answer agrees with this supposition.
"Go thy way, Daniel." It is not consistent fully to remove the veil
now, "for the words are closed up and sealed till the time of the end." But I
may gratify you part. As to thy people, the church, "many shall be purified,
and made white, and tried;"-a most encouraging declaration, inasmuch
as it implies a great increase of numbers, superior attainments, and
persevering fidelity under affliction; "but the wicked shall do wickedly;"
"iniquity shall abound." As to the truth, "none of the wicked shall
understand" or regard it; "but the wise shall understand." And as to the
"end of these things" to yourself, Daniel, "from the time that the
daily (sacrifice) shall be taken away and the abomination that
maketh desolate set up, there shall be 1290 days. Blessed is he that
waiteth and cometh to the 1335 days."
"But go thou thy way till the end be, (the end of these wonders,) for thou
shall rest (the condition of the righteous dead from their decease till
the resurrection, Rev. vi. 11; xiv. 13,) and stand in thy lot" (or, more
literally, stand up for, i. e., be raised from the dead, to receive thy
part in the inheritance) "at the end of the days."
Here Daniel is informed. 1. That he must he satisfied "till the
end," when the "wonders" to which his question referred will
undoubtedly "be finished." 2. That: "the end" shall come "at the
end of the days." 3. That his reward will take place at the same
time that those who wait and come, who am purified, and made
white, and tried, who live through all the wickedness of the wicked,
are "blessed."
4. By the evident bearing of Daniel's question, and the
connection of his reward, as to time, with those who are blessed at
the end of the 1335 days, we are
62
assured that the righteous dead and the righteous living participate
alike in the glories then to he revealed; and we have also another
statement of the time when the "wonders" referred to take place.
See Newton on Proph., p. 622. Dr. A. Clarke, Dr. Gill, and Poole,
notes.
 One clause in this portion of prophecy, which we cannot but
consider of the first importance, on account of its bearing upon
individual character, has been made the occasion of no small
degree of contempt and ridicule on the part of our enemies. It is
this-the wise shall understand. Only to quote this text seriously, we are
thought at once to lay claim to some supernatural endowments of
wisdom upon the mysteries of prophecy, which exposes a person to
the suspicion, if not the direct charge, of "fanaticism"-perhaps
"insanity." As a maxim in theology, which applies to the whole field
of practical and experimental religion, the principle of this text is
asserted from every truly evangelical pulpit in the Christian world;
and why should so many of those who fill these pulpits, and their
hearers, take the same position in reference to their second advent
brethren that the infidel and neologist take in reference to the
whole church? "The wise shall understand!" "The wise man built
his house upon a rock!" "The wisdom of this world is foolishness
with God!" Have these, and other portions of the word of God, too
numerous to mention, no meaning? are or they now to be thrown
away? Surely those who would harbor a supposition of the kind are
the one to make an apology for pretensions to fancied endowments.
They are the ones who assume to be "wise" enough to decide a
question without "hearing it," or without even using the means
which man always must use, in his present condition, especially in a
case where the plain word and the grace of God are his only hope
of success.
Or if the offensive text is used with particular reference to the
events and times of the prophecy in which it stands,-as the best
commentators have supposed
63
(see Clarke on vs. 4 and 9,) and as the Hebrew and some other
versions positively and clearly assert,-and we can obtain a
satisfactory understanding of the prophecy in these respects, we
shall certainly rejoice that our attention has been called to the
subject,-that we have been favored with the means and
opportunities for understanding it,-and above all for a
consciousness that God has disposed us by his Spirit to use these
means, as all the means of salvation must be used to become
effectual. If others prefer to sneer and mock, rather than to take
this course, they will have no complaint to make, hut against
themselves, if they are "in darkness, and that day overtakes them as
a thief !"
We pass to consider objection 1. What is the event from which these
periods are to be dated?
"From the time that the daily (sacrifice) shall be taken away and the
abomination that maketh desolate set up."
What may this "daily," and "abomination that maketh desolate,"
be? The word abomination is applied as a general name of every
substitute for the true worship of God-the most revolting idolatry,
or the nominally true worship corrupted and perverted Deut. xii.
31. Jer. viii. 12. Ezek. xvi. 50. Rev. xvii. 4, 5. Daniel uses the word
in reference to both of these forms of wickedness, chap. ix. 27,
where the instruments of effecting and perpetuating the desolation
of the city and sanctuary are spoken of; but to which of them does
it apply "in this text! We may be assisted in settling its true
application by determining the meaning of "the daily." Upon the
meaning of this very ambiguous term, there are but two, or at
farthest three, opinions. The older and more prevalent opinion
applies it to the Jewish worship; a few apply it, in a secondary or
figurative sense, to the true Christian worship, of which the Jewish
was typical; recently it has been applied, and I think it will be seen
to be the true application, to Paganism. That it cannot apply to the
Jewish worship is evident from
64
this circumstance, which has been an insurmountable difficulty
with every commentator who has attempted it; these periods,
understood literally or figuratively, and dated from any "taking away"
of that worship, cannot possibly bring us to the events predicted, or
to any other events worthy of note. And this circumstance, if there
were no other, would be sufficient to settle the question that the
Jewish worship cannot be intended by "the daily." There is no
agreement between its history "and the words of the prophecy"
which speak of it, supposing the "daily" "to relate" to the Jewish
worship.
Again; the Jewish worship is never called the daily or daily sacrifice,
in any other part of the word of God. There would be as much
propriety in calling it the yearly, monthly, weekly, evening, or morning
sacrifice, as the daily sacrifice.
The word occurs, as a proper name, only in the book of Daniel;
and in each of the five places in which it is found, the word
"sacrifice" is in italics, implying that the original would not
authorize its insertion, but that the translators introduced it to
express what they supposed to be the sense of the passage.
The only other translation of the word rendered "daily," of
which I have any knowledge, is equally obscure as the received text.
It would read "the continual," or "constant." (Hengstenbergh.) But
it is evident that if the Jewish worship had been intended by
Daniel, he would have made use of a term which could not have
been misunderstood.
Can anything be done, then, to determine the application of
that word? Have we any other source of light? I think we have. It.
is the principle of analogy, or comparison. "Comparing spiritual things
with spiritual." I cannot state that principle, in its application to the
present case, in a more striking manner than by giving an item of
Mr. Miler's experience, as stated by himself. I insert this at length
for two reasons. 1. As a striking instance in which God has signally
honored the principle he has given to guide
65
us in the study of his word. 2. To induce others to follow so worthy
and successful an example. Preaching on this text, "All scripture is
given by inspiration of God," etc., he dwelt upon the mode of
studying the Bible. He said-
"I was once a deist, and continued so for twelve years; and I will
tell you how I came to be a deist. I was taught to read the Bible
from my youth, by my father and mother, and at school. But 1 was
taught in such a manner that it seemed to be full of contradictions,
I used to go to our minister, when he called at our house, and ask
him what such and such texts meant, and how to reconcile those
which appeared so contradictory. He would say, 'You cannot
understand it.' I would ask, Do you understand it? 'No,' he would
say. Well, did God mean to keep us in the dark? O, it is, revealed in
a mystical manner.' But is not God a wise God? and could not he
make it plain? Is he not just and good, and will he punish us for not
understanding that which is a mystery They at last would have
nothing to do with me. I looked upon the Bible as priestcraft, and
became a deist. I continued so till I came out of the service. I was
in the army two years and a half.
"In the month of May, 1816, I was brought under conviction,
and O, what horror filled my soul! I forgot to eat. The heavens
appeared like brass, and the earth like iron. Thus I continued till
October, when God opened my eyes; and O, my soul, what a
Saviour I discovered Jesus to be! My sins fell like a burden from my
soul: and then how plain the Bible seemed to me! It all spoke of
Jesus; he was in every page and every line. O, that was a happy day!
I wanted to go right home to heaven; Jesus was all to me, and I
thought I could make everybody else see him as I saw him, but I
was mistaken.
"During, the twelve years I was a deist, I read all histories I
could find; but now I loved the Bible It taught of Jesus! But still
there was a good deal of the Bible that was dark to me. In 1818 or
19, while conversing with a friend! To whom I made a visit, and
who had known and heart me talk while I was a deist, he inquired,
in rather a significant manner, 'What do you think of this text, and
that?' referring to the old texts I objected to while a deist. I
understood what he was about, and replied-If you will give me
time, I will tell you what they mean. 'How long time do you want?'
I don't know, but I will tell you, I replied, for I could not believe
that God had given a revelation that could not be understood
66
I then resolved to study my Bible, believing I could find out what
the Holy Spirit meant. But as soon as I had formed this resolution
the thought came to me-'Suppose you find a passage that you
cannot understand, what will you do?' This mode of studying the
Bible then came to my mind:-I will take the words of such passages, and
trace them through the Bible, and find out their meaning in this way. I had
Cruden's Concordance, which I think is the best in the world; so I
took that and my Bible, and set down to my desk, and read nothing
else, except the newspapers a little, for I was determined to know
what my Bible meant. I began at Genesis, and read on slowly; and
when I came to a text that I could could [sic] not understand, I
searched through the Bible to find out what it meant. After I had
gone through the Bible in this way, O, how bright and glorious the
truth appeared! I found what I have been preaching to you. I was
satisfied that the seven times terminated in 1843. Then I came to
the 2300 days; they brought me to the same conclusion; but I had
no thought of finding out when the Saviour was coming, and I
could not believe it; but the light struck me so forcibly I did not
know what to do. Now, I thought, I must put on spurs and breeching; I
will not go faster than the Bible, and I will not fall behind it. Whatever the
Bible teaches, I will hold on to it. But still there were some texts
that I could nor understand."
So much for his general mode of studying the Bible. On another
occasion he stated his mode of settling the meaning of the text
before us-the meaning of "the daily." "I read on," said he,
"And could find no other case in which it was found, but in
Daniel. I then took those words which stood in connection with it,
'take away.' He shall take away the daily, 'from the time the daily
shall be taken away,' etc. I read on, and thought I should find no
light on the text; finally I came to 2 Thess. ii. 7, 8. "For the mystery
of iniquity doth already work, only he who now letteth, will let,
until he be taken out of the way, and then shall that wicked be
revealed," etc. And when I had come to that text, O, how clear and
glorious the truth appeared! There it is! that is 'the daily!' Well,
now, what does Paul mean by 'he who now letteth,' or hindereth?
By 'the man of sin,' and 'the wicked,' Popery is meant. Well, what is
it which hinders Popery from being revealed? Why, it is Paganism;
well, then, 'the daily' must mean Paganism."
This led Mr. Miller to believe that the "daily" of Daniel was
Paganism, or idolatry.
67
 If anything were wanting to confirm this view of the daily, it is
found in the exact agreement of history with "the words of the
prophecy." There are two or three predicted cases of the taking away
of the daily in the prophecy of Daniel. The first is in Dan. viii. In
speaking of the operations of the "little horn," it is said-"And by
him the daily was taken away, and the place of his sanctuary was
cast down. (v. 11.) And an host was given him against the daily by
reason of transgression" (v, 12.) But here the question comes up-
What power is denoted by the "little horn" of Dan viii.?
I believe our opposers have become united in applying it to
Antiochus Epiphanes. The absurdities of this application have been so
often pointed out, not only since, but long before, the present
agitation of the subject began, that I shall not state them here. 1414
Now, whatever may be denoted by this little horn, it is the only
power brought to view after the division of Alexander's kingdom,
down to the time when the sanctuary is to be cleansed, and the last
end of the indignation comes; enough, one would think, to assure
us that it never could apply to any single individual, for the last end of
the indignation has not yet come, nor has the sanctuary been
cleansed.
As this vision evidently harmonizes with the other visions of
Daniel in its scope and design, this little horn must correspond with
the fourth kingdom of the other visions, as the ram and he-goat do
with the second and third, and the fourth kingdom must be Rome-
Rome in its comprehensive character,-pagan and papal, a unit or divided.
Was Paganism "taken away by" the Roman civil power? We
present the following statement of the most important and well-
known transactions in the history of the church and the world,
which we believe to be intended by this prophecy. It refers to
Constantine, the first Christian Emperor.
68
"A. D. 324. His first act of government was the despatch of an
edict throughout the empire, exhorting his subjects to embrace
Christianity."-Croly, p. 55.
What can be meant by the "sanctuary" of Paganism? Paganism,
and error of every kind, have their sanctuaries, as well as truth.
These are the temples or asylums consecrated to their service.
Some particular and renowned temple of Paganism may, then, be
supposed to be here spoken of. Which of its numerous
distinguished temples may it be? One of the most magnificent
specimens of classic architecture is called the Pantheon. The name
signifies "the temple or asylum of all the gods." The "place" of its
location is Rome.-Goodrich's Universal His, and Guthrie's Geog.,
p. 606.
The idols of the nations conquered by the Romans were
sacredly deposited in some niche or apartment of this temple, and
in many cases became objects of worship by the Romans
themselves. Could we find a temple of Paganism that was more
strikingly "his sanctuary?" Was Rome, the city or place of the
Pantheon, "cast down by" the authority of the state? Read the
following well-known and remarkable facts of history:
"The death of the last rival of Constantine had scaled the peace
of the empire. Rome was once more the undisputed queen of
nations. But, in that hour of elevation and splendor, she had been
raised to the edge of a precipice. Her next step was to be downwards
and irrecoverable. The change of the government to Constantinople
still perplexes the historian. It was an act in direct repugnance to
the whole course of the ancient and honorable prejudices of the
Roman mind. It was the work of no luxurious Asiatic, devoted to
the indulgences of eastern customs and climates, but of an iron
conqueror, born in the west, and contemptuous, like all Romans, of
the habits of the orientals; it was the work of a keen politician, yet
it was impolitic in the most palpable degree. Yet Constantine
abandoned Rome, the great citadel and throne of the Caesars, for an
obscure corner of Thrace, and expended the remainder of his
vigorous and ambitious life in the double toil of raising a colony
into the capital of his empire, and degrading the capital into the feeble
honors and humiliated strength of a colony." Croly, p. 207-8.
Was there a host given to the state or government of Rome "by
reason of transgression?" And, if so, what transgression? We
should suppose, at first sight, that, if a host was given against
Paganism by reason of transgression, the transgression must be on
the part of Paganism. What particular enormity could it be? What
is the transgression which God has uniformly interposed to punish?
Is it not
69
brought to view in the following brief but frightful item of history?
"A. D. 303. The progress of the faith stirred up the last
paroxysm of expiring Paganism. The sovereigns, Maximian and
Galerius,-ferocious soldiers, and owing their elevation to the
sword,-had already been secret persecutors in their camps and
palaces. The superstition of the mother of Galerius; the insolence
of the tyrant himself, inflated by recent Persian victory; the artifices
of the priesthood, dreading the rapid extinction of their shrines;
and the cold and infirm nature of Diocletian, perhaps alarmed at
the growing multitude of the Christians,-had worked together, until
the whole vengeance exploded in one burst of popular, kingly, and
military persecution. The 23rd of February of the year 303, the
day of the festival of the Terminalia was appointed for levelling to
the ground the principal church of Nicomedia, the imperial
residence. On the next day, the General Decree of persecution was
issued, commanding (1) the instant demolition of all the Christian places
of worship; (2) the death of all who dared to worship; (3) the delivery of the
Scriptures to be burned; (4) the confiscation of all property belonging to
the churches; (5) the acceptance by the tribunals of every charge
brought against a Christian, the refusal of every complaint brought by
a Christian, and, finally, the exclusion of the whole body from the
protection of the law."-Croly, p. 205. See Fox' Book of Martyrs.
If ever the Almighty interposed to avenge the injuries of His
people, might we not expect it in this case? Supposing Paganism to
be intended by the daily, we have here a most literal and exact
fulfillment of this prophecy of the little horn in the history of
Rome and its doings in reference to Paganism.
The great subject of the vision of Dan. viii., to which the
question (v. 13) refers, is, the condition of the church and the chosen
inheritance, "trodden under foot." Now, what agents are brought to
view, in the most clear and striking representations of the word of
God, as sustaining this relation to the church and the promised
land? Daniel, in speaking of the city and sanctuary, chap, ix., says,
"For the overspreading of abominations, (plural,) he shall make it
desolate even till the consummation." As this prophecy, so far as the
agent are concerned, has become history, there can be no mistake
about its meaning. The desolation was completed by Rome, to
whom Christ undoubtedly refers, Luke xxi. 20, as one of the agents
of the work; it has been perpetuated by Rome, Pagan or Papal, and
the Mohamedans, till the present time.
Paganism and Popery are also brought to view, as the great
organizations of depravity by which the church has been "trodden
70
under foot." The little horn of Daniel vii. (Popery) is to "make war
and prevail against the saints until the judgment;" the same power that
Paul and John saw "destroyed by the brightness of Christ's
coming."
There can be no doubt that Paul spoke of Pagan Rome and
Popery in 2 Thess. ii., or that the former is "what withheld," that the
latter "might be revealed in his time."
John is still more clear. The "great red dragon," Rev. xii. 3, is the
admitted symbol of Pagan Rome. After he and his angels had
fought and prevailed not, vs. 7, 8, still, determined to make war
with the woman and her seed, 17, he gives his seat, and power, and
great authority, unto the beast, (Popery,) xiii. 2; and the same world
that worshipped the dragon, worships the beast also, 3, 4; also
chap. xvii. 1, 7, 15.
All the arguments from analogy will be seen, we think, to be in
favor of Mr. Miller's supposition that this "daily," or continual,
denotes Paganism.
By the different forms of Paganism,-which was the daily, or then
existing abomination of Daniel's day, and the "transgression of
desolation," Popery,-"the church has been trodden under foot "from the
days of the kings of Assyria unto this day."
On this supposition, also, the question of the vision might be
thus paraphrased-"How long the vision" which gives Paganism and
Popery "to tread both the" church and her inheritance "under
foot?" Or to give a still more specific construction,-as the question,
considered in relation to the previous statements of the angel, with
the answer, and subsequent communications, seem to indicate that
it was intended to be understood,-it might be thus paraphrased-1.
How long the vision which gives both the sanctuary and the host to
be trodden under foot? 2. How long shall the Pagan abomination
tread them under foot? and 3. How long shall Popery tread them
under foot? The answer to each part is given in the vision and the
subsequent prophecy. 1. The sanctuary shall be cleansed at the
time appointed. 2. "He-'the little horn'-(Rome while a unit,) shall
take away the daily"-Paganism (viii. 11, 12.) 3. "They"-the
conquerors of the Roman empire-"shall take away the daily, and
they shall place the abomination that maketh desolate." (xi. 31.)
"And from the time
71
that the daily shall be taken away and the abomination that maketh
desolate set up, there shall be 1290 days. Blessed is he that waiteth
and cometh to the 1335 days. But go thou thy way till the end be,
for thou shalt rest and stand in thy lot at the end of the days."
Will the prophecy in all these cases apply to Paganism? If the
days are understood literally, I do not know of any taking away of
Paganism from which these periods can bring us to the events
spoken of; we must therefore understand them to mean years, as
the best of the old writers have supposed.
But if the periods are to be dated from a taking away merely, we
should not know but it might be the acts of imperial Rome that
were referred to, only as time should determine; the text, however,
is very exact. The periods are to be dated "from the time that the
daily-Paganism-shall be taken away, and the abomination that
maketh desolate set up;" a later act must therefore be referred to.
As it is generally believed that Christ referred to the armies of
pagan Rome,-Matt. xxiv. 15,-the question may arise-Can "the daily
and the abomination of desolation" both refer to Paganism? Ans.
Christ undoubtedly referred to that abomination of which Daniel
spoke as the instrument of desolating Jerusalem, for it was that of
which he was speaking; and of course it is not to be supposed that
he referred to any other abomination than that which Daniel had
predicted should do that work "of vengeance"-unless Christ may
be understood, as in some other mixed prophecies, to refer also to
the papal abomination, or antichrist, who should "sit in the temple
of God, showing himself that he is God:" which should be the
signal to the church that "the desolation thereof was nigh." If we
understand Christ literally, the prediction of "Daniel the prophet,"
to which he refers, must be that in chap. ix. 27.
Paganism or Popery might either of them, however, be called
"the abomination that maketh desolate"
72
when one was spoken of by itself, though, when spoken of in
connection, the then present desolation might more properly and
clearly be called the daily, to distinguish it from that form of the
desolation which was to take its place, and of course was yet future.
It is very remarkable that Paul is just about as ambiguous as Daniel
is supposed to be in speaking of the existing scourge of the church in
his day; 2 Thess. ii. 5-8. Paul calls the pagan empire of Rome "He
who now letteth, or hindereth;" and which was to continue "until
he be taken out of the way; and then shall that Wicked be revealed,
whom the Lord shall consume with the spirit of his mouth, and
shall destroy with the brightness of his coming." The view in each
case is identical, the terms employed so similar, that there is hardly
a difference. See Dr. Clarke's notes on the words of Paul
2. When did the event referred to in the prophecy take place? The event,
for the date of which we are now to inquire, is not the giving of the
saints into the hand of Popery, but the change of religion in western
Rome, which gave to the Catholic faith-"the abomination that
maketh desolate," the "place" and the power to act the part of
Paganism. When was this abomination placed in a position to start
on its career of usurpation, blasphemy and blood?
The date of the acts of the Christian emperors, as they are
called, is well known. It is also well known that the same agents
which destroyed the empire, restored Paganism. It must be the
Paganism of these conquerors of the empire which gave place to
Popery, and to the transition then effected, the prophecy refers. We
wish to know its date. That France and other nations of western
Rome were pagan up to the time of the conversion of Clovis, A. D.
496, we have abundant proof.
"In the west, Remegius, bishop of Rheims, who has been called
the Apostle of the Gauls, labored with great zeal to convert idolaters
to Christ; and not without success, especially after Clovis, king of
the
73
Franks, had embraced Christianity."-Mosheim, vol. 1, p. 379.
And still farther. "It is said that the conversion of Clovis gave rise
to the custom of addressing the French monarch with the titles of
Most Christian Majesty, and Eldest Son of the Church; for the kings of
the other barbarous nations which occupied the Roman provinces,
were still addicted to idolatry, or involved in the errors of
Arianism."-Ib., vol. 1, p. 315.
The part taken by Clovis in behalf of the Catholic faith, after
his conversion, is clearly brought to view by these extracts from
Mosheim. But we wish to present to our readers a more extended
view of his history, with the chronology of the important events of
his life. We quote from Gifford's History of France, pp. 32, 39.
Speaking of the marriage of Clovis, which took place A. D. 493,
the history says-"The court of Burgundy, fearful of offending a
young prince whose arms were everywhere victorious, granted his
request, and the princess Clotilda was accordingly espoused to him.
The death of their first son, who, with the king's consent, received
baptism, notwithstanding the earnest remonstrances and soothing
persuasions of his wife, inspired him with aversion to the Christian
religion. His conversion took place 496.
Between that time and 508, "by alliances," "capitulations," and
conquests, "the Arborici," the "Roman garrisons in the west,"
Brittany, the Burgundians and the Visgoths, were brought into
subjection.
"A. D. 508. It was on his return from this (last) expedition 15 15
that he received, at the city of Tours, the ambassadors
74
of Anastasius, emperor of the East, who sent him the title and
insignia of patrician and consul, and conferred on him the
dignified appellation of August. The new patrician, after dismissing
the ambassadors, returned to Paris, which he made the capital of
his empire. Success had hitherto attended all the plans of Clovis;
and, allowing for the ferocious and martial spirit which then
prevailed, he had preserved his fame from any material pollution;
but his good fortune and his heroism appear to have forsaken him
at the same time. It was probably to wipe out the infamy incurred by the
commission of so many crimes, that he founded a great number of churches and
monasteries. It was probably from similar motives that he assembled a council of
thirty-three bishops in the town of Orleans, A. D. 511. We learn from
history 16 16 that it was not only assembled by his orders, but that
hat fixed on the topics of discussion. The: assembling of the
council of Orleans was the last remarkable event in the life of
Clovis, who died the same year, at the age of forty-five, and was
buried in the church of St. Peter and St. Paul, which he had caused
to be built." See also Howel's Int. of Gen. Hist., vol. 3, pp.
342-347.
Paganism in the Western Roman Empire, though it doubtless
retarded the progress of the Christian faith, especially in those
nations which were molested, as in the case of England, 1717 by the
inroads of
75
the barbarous clans, who continued idolaters,-henceforth had not
the power, if it had the disposition, to suppress the Catholic faith,
or to hinder the encroachments of the Roman pontiff.
From that time, the Papal abomination was triumphant, so far as
Paganism was concerned. Its future contests were with the other
Christian sects, who were always treated as heretics; and with
princes, who were always treated as rebels, or dividers of the body
of Christ. The prominent powers of Europe gave up their
attachment to Paganism only to perpetuate its abominations in
another form; for Paganism only needed to be baptized to become
Christian, in the Catholic sense;-they became wedded to it as a
matter of policy, and when the interests or vengeance of
76
its presiding minister made the demand, their possessions and
thrones,-perhaps their lives,-must be laid on the altar.
We pass to consider the condition of the See of Rome, as
indicated by the history of the ruling Pope at that time, and his
relation to the kings of the earth. Symmachus was Pope from 498
or 9 to 514 His pontificate was distinguished by these remarkable
circumstances and events:-
1 He "left Paganism" when he entered "the church of Rome."
2 He found his way to the Papal chair by striving with his
competitor even unto blood.-Du Pin.
3 By the adulation paid to him as the successor of St. Peter.
"How greatly the ideas of many had advanced, respecting the
powers of the bishop of Rome, cannot be better shown than by the
example of Ennodius, the insane flatterer of Symmachus, who,
among other extravagant expressions, said-The Pontiff judges in the
place of God."-Mosh., vol. l, p. 389.
4 By the excommunication of the emperor Anastasius. The
position of Symmachus against the emperor was not to punish the
latter as a heretic, but to bear down, whenever prudence would
permit, every thing which dared to oppose his authority.
Read the following from Du Pin. It shows the interesting
position of the bishop at an important point of the contest.
According to Baronius, the emperor was excommunicated 499.
This letter was probably written about 503.
"The sixth letter of Symmachus is his apology, wherein he
vindicates himself from the crimes charged upon him by the
emperor. After calling upon the whole city of Rome to witness that
he had never warped from the faith he had received in the church
of Rome, since he left Paganism, he reproves him (the emperor) for
despising the authority of the Holy See, and of the bishop who was
successor to St. Peter. He maintains that his dignity is higher than that
of the emperor. 'Let us compare,' says he to him, 'the dignity of a
bishop with that of an emperor. There is as great difference
between them as between the things of this earth, whereof the
latter has the administration,
77
and the things of heaven, whereof the former is the dispenser.
Wherefore the office of a bishop is at least equal, if not superior, to
yours. Honor God in us, and we will honor him in you; but if you
have no respect for God, you cannot claim that privilege from him
whose hand you despise. You say I have excommunicated you with
the consent of the senate. In this I have done nothing but followed
the righteous example of my predecessors. You say that the senate
has evil entreated you. If you think that you are abused by
exhorting you to separate from heretics, can it be said that you
would have treated us well when you would have, forced us to join
with heretics? You say that what Accasius has done does not at all
concern you; if it be so, trouble yourself no more about him, join
no more with his followers. If you do not this, it is not we that
excommunicate you, but yourself, by joining yourself to one that is
excommunicated."-History of Ecclesiastical Writers, vol. 1, p. 527.
Dublin, 1722.
The contest between the bishop and the emperor was but a
continuation of the quarrel which arose between the churches of
the East and West upon the introduction of this clause: "Thou who
wast crucified for us!" as an appendage to the established devotions of
the church in the days of the emperor Zeno. Anastasius adopted
the "Henoticon" of Zeno-a sort of compromise, which in the
present case only served to make three parties of two. But
Symmachus was not satisfied with that.
"He charged the emperor, and his bishop, Accasius, and others,
with contempt for the council of Chalcedon, and some other
things. But in reality, as many facts demonstrate, Accasius became thus
odious to the Roman pontiff because he denied by his actions the
supremacy of the Roman See.
"The Greeks defended the character and memory of their
bishop against the aspersions of the Romans. This contest was
protracted till the following century, when the pertinacity of the
Romans triumphed, and caused the names of Accasius and Peter
Fullo to be stricken from the sacred register, and consigned, as it
were, to perpetual infamy."-Mosh. vol. 1, p. 369.
 A word of this triumph of "Roman pertinacity," and we have
done with this point. By the strength secured to the Catholic cause
in the west, and the
78
agency of the vicars and other agents of the See of Rome, of
whom we hear at this time in several nations, the Papal party in
Constantinople were "placed" in a position to justify open
hostilities in behalf of their master at Rome. In 508 the whirlwind
of fanaticism and civil war swept in fire and blood through the
streets of the eastern capital.
"The people of Constantinople were devoid of any rational
principles of freedom; but they held as a lawful cause of rebellion
the color of a livery in the races, or the color of a mystery in the
schools. The Trisagion, with and without this obnoxious addition,
was chanted in the: cathedral by two adverse choirs, and, when
their lungs were exhausted, they had recourse to the more solid
arguments of sticks and stones: the aggressors (Catholics) were
punished by the emperor, and defended by the patriarch; and the
crown and mitre were staked on the event of this momentous
quarrel. The streets were instantly crowded with innumerable
swarms of men, women, and children; the legions of monks, in
regular array, marched, and shouted, and fought, at their head.
'Christians! this is the day of martyrdom! let us not desert our
spiritual father! anathema to the ManichÊan tyrant! he is unworthy
to reign!' Such was the Catholic cry; and the galleys of Anastasius lay
upon their oars before the palace till the patriarch had pardoned
his penitent, and hushed the waves of the troubled multitude. The
triumph of Macedonius was checked by a speedy exile; but the zeal
of the flock was again exasperated by the same question-'Whether
one of the Trinity had been crucified?' On this momentous
occasion, the blue and green factions of Constantinople suspended
their discord, and the civil and military powers were annihilated in
their presence. The keys of the city and the standards of the guards
were deposited in the forum of Constantine-the principal station
and camp of the faithful, (the Catholics.) Day and night they were
incessantly busied either in singing hymns to the honor of their
God, or in pillaging and murdering the servants of their prince. The head
of his favorite monk, the friend, as they styled him, of the enemy of
the Holy Trinity, was borne aloft on a spear; and the firebrands
which had been darted against heretical structures, diffused the
undistinguishing flames over the most orthodox buildings. The
statues of the emperor were broken, and his person was concealed
in a suburb, till, at the end of three days, he dared to implore the
mercy of his subjects. (Popery is triumphant.) Without his diadem,
and in the posture of a suppliant, Anastasius
79
appeared on the throne of the circus. The Catholics, before his
face, rehearsed the genuine Trisagion; they exulted in the offer,
which he proclaimed by the voice of a herald, of abdicating the
purple; they listened to the admonition that, since all could not
reign, they should previously agree in the choice of a sovereign;
and they accepted the blood of two unpopular ministers, whom
their master, without hesitation, condemned to the lions."-Gibbon
A. D. 508-514.
This first outbreak in the East was followed by a still more
important "rebellion," in which Vitalian, whom Gibbon styles "the
champion of the Catholic faith," "depopulated Thrace, and
exterminated sixty-five thousand of his fellow-Christians."
As the part taken by Vitalian exhibits in a striking light the
desolating character of Popery at this time, we give also what Du Pin
says of him. Vol. pp. 531, 532.
"Vitalian, general of the cavalry of the emperor Anastasius, rose
in arms against him and came with his army towards
Constantinople. He made religion the pretence of his revolt, and
declared that he had taken arms for no other reason but to protect
the Catholics, and restore Macedonius to the See of
Constantinople. The emperor was forced to make peace with him,
upon condition that a council should the called to regulate the
affairs of the church, by the advice of the Bishop of Rome. This obliged
the emperor to write to pope Hormisdas, successor of' Symmachus,
to pray him that he would be mediator for pacifying these
commotions, and that he would labor to restore the unity of the
church." 1818
We now invite our modern Gamaliels to take a position with us
in the place of the sanctuary of Paganism, (since claimed as the
"patrimony of St. Peter,") in 508.
We look a few years into the past, and the rude Paganism of the
northern barbarians is pouring down upon the nominally Christian
empire of Western Rome-triumphing everywhere-and its triumphs
everywhere distinguished by the most savage cruelty; Christians
and Christian priests are slaughtered in
80
cold blood, or deem it a mark of peculiar mercy when their
petitions, that life only may be spared, are granted them. The
empire falls, and is broken into fragments. One by one the lords
and rulers of these fragments abandon their Paganism, and profess
the Christian faith. In religion, the conquerors are yielding to the
conquered. But still Paganism is triumphant. Among its supporters
there is one stern and successful conqueror. More through fear
than respect, he is allowed to make a Christian princess his wife.
But soon he also bows before the power of the new faith, and
becomes its champion. He is still triumphant, but, as a hero and
conqueror, reaches the zenith at the point we occupy, A. D. 508.
In or near the same year, the last important subdivision of the
fallen empire is publicly, and by the coronation of its triumphant
"monarch," christianized.
The pontiff for the period on which we stand, is a recently
converted Pagan. The bloody contest which placed him in the
chair was decided by the interposition of an Arian king. He is
bowed to, and saluted as filling "the place of God on earth." The
senate is so far under his power that, on suspicion that the interests
of the See of Rome demand it, they excommunicate the emperor.
In this contest we hear the Pope "speaking great things and
blasphemies," and assuming "to change times and laws." And by
the power of his spiritual and military agents, who are posted as
their service is required, 19 19 to use the figurative language of the
Bible, in referring to civil and ecclesiastical dignitaries, he
 81
points to "the stars of heaven and the constellations thereof," and
demands their subjection to his will; and in 508 the mine is sprung
beneath the throne of the Eastern Empire. The result of the
confusion and strife it occasions, is the humiliation of its rightful
lord. Now, the question is,-At what time was paganism so far
suppressed as to make room for its substitute and successor; the
Papal abomination? When was this abomination placed in a position
to start on its career of blasphemy and blood? Is there; any other dale
for its being "placed" or "set up" in the room of Paganism but 508? If the
mysterious enchantress has not now brought all her victims within
her power, she has taken her position, and some have yielded to the
fascination. The others are at length subdued, "and kings, and
peoples, and multitudes, and nations, and tongues," are brought
under a spell, which prepares them, even while "drunken with the
blood of saints, and with the blood of the martyrs of Jesus," to
"think they are doing God service," and to fancy themselves the
exclusive favorites of heaven, while becoming an easier and richer
prey for the damnation of hell.
Commencing the prophetic periods of the text at this date, and
understanding them as our most able commentators have done,
and as they must be understood, (for supposing them to mean
literal days, they bring us to nothing worthy of note,) by the first
period, 1290 days, or years, the only one now fulfilled, we are
brought to the date of events of the most sublime and important
character in the history of the church or the world. At the
termination of the other, the 1335 days or years, we most assuredly
expect the fulfilment of what remains: Daniel, with all the
righteous dead, will stand in his lot; the living; righteous will be
changed, and, "glorified together," they "shall shine as the
brightness of the firmament, and as the stars forever and ever."
The first period terminated in 1798, the last will terminate in 1843.
THE TIME TIMES AND HALF A TIME; 1260 DAYS, OR YEARS, AND 42
MONTHS
 The "time, times and a half," or its equivalents, express the
period, during which "the saints were to be given into the hand of
the little horn," (Popery,) Dan. vii. 25,-the "two witnesses were to
prophesy in sackcloth," Rev. xi. 3, "the holy city was to be trodden
under foot," Rev. xi. 2; the church was to be in "the wilderness,"
Rev. xii. 6, 14; and "the beast that made war with the saints and
overcame them was to continue," Rev. xiii. 5.
The period in any one of these cases evidently synchronizes with
all the rest. In the different forms in which they occur, they express
the period of the legalized depression of the true church, and of
the relative condition of her great persecutor, Popery.
The only objections against Mr. M's. view of this period, which
are worthy of our consideration, are
1. "Let us suppose it to commence where we may, it is to end
with the destruction of Popery, at the coming of Christ, and the
introduction of the millennium."
2. "It is difficult, if not impossible, to tell where it begins."
1. Does the period end with the destruction of Popery at the coming of
Christ? In applying this period to the history of Popery and the
church, there are several points which demand our particular
attention.
1st. It became a persecutor, "the abomination that maketh
desolate," before "any authoritative effort to give supremacy to the See of
Rome." 2nd. It is to continue to make "war with the saints," after its
"dominion is taken away;" and to "prevail against them, until the
Ancient of Days shall come, and judgment shall be given to the
saints of the Most High, and the time comes that the saints possess
the kingdom."
3. This prophetic period is in every case stated to give the time
of the dominion of Popery over the true church. "They, the saints,
shall be given into his
83
hand." "The holy city shall they tread under foot." "And power was
given unto him to continue forty-two months." 4. It could not be in the
nature of the case that such an event could take place till after the
nominally Christian faith had gained the ascendency over
Paganism. This is very clearly intimated both by Daniel and John.
Daniel says, chap. xi. 31, in speaking of the conquerors of
Rome, "They shall take away the daily, and they shall place the
abomination that maketh desolate." John, in speaking of Popery as the
mother of harlots and abominations of the earth, which sat upon
the beast, says, Rev. xvii., "God hath put in their hearts (the kings)
to fulfil his will, and to agree, and give their kingdom unto the beast, until
the words of God shall be fulfilled." Daniel says again, "And they shall
take away his dominion to consume and destroy it unto the end,
vii. 26. John adds, xvii, 16, "These shall hate the whore, and shall
make her desolate, and naked, and shall eat her flesh, and burn her
with fire." France, during the reign of Clovis, was the principal
actor in placing "the abomination;" and France under Napoleon
was the prime mover in the drama which brought the desolator
into desolation. 'By a very common error,' says Mr. Croly, 'it has
been conceived that the close of the 1260 years was to be the
extinction of the Papacy, but the prophet says no more: than that it
shall be the end of its power over the saints. Its end is predicted to
subsequent, and cotemporaneous with the great battle of God
Almighty. At this moment, the Popedom, shaking off the sackcloth
and dust of the French Revolution, is rising; into a haughty stature
and strength, ominous of the part it is yet to perform, and in the
midst of which it shall be extinguished by the last avenging
judgments of heaven.'
We have seen that the final change in the religion of Western
Rome from Paganism to the Christian faith, was so far effected as
to place the latter in the ascendency in A. D. 508.
2. When did the bishop of Rome receive "authority," "power" and "dominion"
over the saints!
That Popery is the power denoted by the "little horn" of Dan.
vii. is clear, inasmuch as the description of it will apply to no other
power. No Daguerreotype likeness can agree
84
better with the original than this description does with Popery.
Nearly all Protestant writers on the prophecies (excepting a few
who have recently written with the avowed design of opposing Mr.
Miller's calculations) agree in the opinion that Popery is intended
by this power.-Set: Mr. Dowling's note, p. 18: and Dr. Clarke on 2
Thess. chap. ii.
To ascertain the commencement of the prophetic period named
for the triumph of Popery, we must take particular notice of the
facts stated in the prophecy upon its history prior to the saints
being given into his hand.
1. It was to rise "after" the division of Rome into ten kingdoms.
2. It was to "subdue" three "kings" or kingdoms. 2020
3. These were to be "three of the first" kings, or kingdoms.
4. The period is to be dated from the time that "power was given
unto him."
Before A. D. 483 the following ten kingdoms had risen in
western Rome.
1. The Huns, about A. D. 356.
2. The Ostrogoths, 377.
3. The Visigoths, 378.
4. The Franks, 407.
5. The Vandals, 407.
6. The Sueves and Alans, 407.
7. The Burgundians, 407.
8. The Heruli and Turingi, 476.
9. The Saxons, 476.
10. Lombards in the north of Germany, 483, in Hungary, 526.-
See Meede, Newton, etc.
Have we any account of three of these being "plucked
up" (conquered) by, or in behalf of, Popery? The wars in behalf of
the Catholic faith began early in the sixth century. The fall of the
first of these kingdoms by the agency of Popery, and its date, is
thus noticed by Du Pin, who was himself a Catholic. "Gaul was
divided between the Burgundians and Franks. The Burgundians
were Arians: the Franks were more happy, for most of the nation
followed their king, Clovis, who had embraced Christianity, and
was baptized in 496. The power of the Burgundians having been
destroyed in 524,
 85
the Catholic religion flourished throughout France, under the kings
of the first race."-Du Pin's Ecclesiastical; History, vol. 2, p. 257,
London, 1724.
The kingdom of the Vandals in Africa, who were also Arians,
fell A. D. 533 before the arms of Justinian, emperor of the east; a
war which was from beginning to end avowedly a Catholic war.
The war against the Ostrogoths, in Italy, commenced A. D. 534,
by the same army which had conquered the Vandals, and in
March, A. D. 538, the Pope was placed in quiet possession of the
capital-Rome.
We have before us a work on The Apocalypse, by Rev. George
Croly, of England, published in 1827, and dedicated to the Right
Rev. Thomas, Lord Bishop of Salisbury, in which he gives the
detailed history of the acts from which the supremacy of the Pope
is to be dated. We give an extended quotation from his work, with
the references and original extracts, which we consider decisive
testimony of the time when Popery was "set up," that is, when the
saints were formally and publicly given into its hands.
See, also, "Prospects of the Church of Christ," by Hon. G. T.
Noel, p. 100; "Political Destiny of the Earth," by Wm.
Cunninghame, Esq., p. 28. Encyclopedia of Rel. Knowl., art.
Antichrist.
Mr. Croly, pp. 113-117, says:
A. D. 533, the Pope was declared Head of all the Churches, by
the Emperor Justinian.
The circumstances of a transaction so pregnant with the most
momentous results to the Christian world, are to be found at large
in the annals of Baronius, the chief Romish Ecclesiastical historian.
2121

Justinian being about to commence the Vandal war, an

enterprise of great difficulty, was anxious previously to settle the
religious disputes of his capital. The Nestorian heresy had formed
a considerable number of partisans, who, conscious of the
Emperor's hostility to their opinions, had appealed to the bishop of
Rome. To counteract the representations of Cyrus and Eulogius,
the Nestorian deputies, the Emperor sent two distinguished
prelates, Hypatius, bishop of Ephesus, and Demetrius, bishop of
Phillippi, in the character of envoys, to Rome.
86
Justinian had been remarkable for taking an unkingly share in
the dubious theology of the time: he felt the passions of a
disputant; and to his latest day enjoyed the triumphs of controversy
with the delight of a zealot, as he sometimes signalized them by the
fury of a persecutor. On this occasion, whether through anxiety to
purchase the suffrage of the Roman bishop, the patriarch of the
west, whose opinion influenced a large portion of Christendom; or
to give irresistible weight to the verdict which was to be
pronounced in his own favor; he decided the precedency which
had been contested by the bishops of Constantinople from the
foundation of the city, and in the fullest and most unequivocal
form declared the bishop of Rome the chief of the whole
ecclesiastical body of the empire.
His letter was couched in these terms: "Justinian, pious,
fortunate, renowned, triumphant, Emperor, consul, etc., to John
the most holy Archbishop of our city of Rome, and patriarch.
"Rendering honor to the apostolic chair, and to your holiness, as
has been always and is our wish, and honoring your blessedness as
a father; we have hastened to bring to the knowledge of your
holiness all matters relating to the state of the churches. It having
been at all times our great desire to preserve the unity of your
apostolic chair, and the constitution of the holy churches of God
which has obtained hitherto, and still obtains.
"Therefore we have made no delay in subjecting and uniting to your
holiness all the priests of the whole east. 2222
"For this reason we have thought fit to bring to your notice the
present mailers of disturbance; though they are manifest and
unquestionable, and always firmly held and declared by the whole
priesthood according to the doctrine of your apostolic chair. For we
cannot suffer that anything which relates to the state of the church,
however manifest and unquestionable, should be moved without
the knowledge of your holiness, who are the Head of all the Holy
Churches, 2323 for in all things, as we have already declared, we are
anxious to increase the honor and authority of your apostolic
chair."
The letter then proceeds to relate the matter in question, the
heresy of the monks, and the mission of the bishops, and desires to
have a rescript from Rome to Epiphanius, archbishop
87
of Constantinople, giving the papal sanction to the judgment
already pronounced by the Emperor on the heresy. It further
mentions that the archbishop had also written to the pope, "he
being also desirous in all things to follow the apostolic authority of
his blessedness."
The Emperor's letter must have been sent before the 25th
March, 533, For, in his letter of that date to Epiphanius, he speaks
of its having been already despatched, and repeats his decision,
that all affairs touching the church shall be referred to the Pope,
"Head of all bishops, and the true and effective corrector of heretics."
2424

In the same month of the following year, 534, the Pope returned
an answer repeating the language of the Emperor, applauding his
homage to the See, and adopting the titles of the imperial
mandate, He observes that among the virtues of Justinian, "one
shines as a star, his reverence for the apostolic chair, to which he
has subjected and united all the churches, it being truly the head of
all; 25 25 as was testified by the rules of the fathers, the laws of
princes, and the declarations of the Emperor's piety."
The authenticity of the title receives unanswerable proof from
the edicts in the "NovellÊ" of the Justinian code.
The preamble of the 9th states that "as the elder Rome was the
founder of the laws; so was it not to be questioned that in her was
the supremacy of the Pontificate."
The 131st, on the ecclesiastical titles and privileges, chapter 2,
states: "We therefore decree that the most holy Pope of the elder Rome is the
first of all the, priesthood, and that the most blessed archbishop of
Constantinople, the; new Rome, shall hold the second rank after
the holy apostolic chair of the elder Rome." 2626
 The supremacy of the Pope had, by those mandates and edicts,
received the fullest sanction that could be given by the authority of
the master of the Roman world. But the yoke sat uneasily on the
Bishop of Constantinople; and on the death
88
of Justinian the supremacy was utterly denied. The Greek, who
wore the mitre in the imperial city of the east, must have looked
with national contempt on a pontiff whose city had lost the honors
of the imperial residence, and whose person was in the power of
the barbarians. Towards the close of the sixth century, John, of
Constantinople, surnamed for his pious austerities the Faster,
summoned a council and resumed the ancient title of the See,
"Universal Bishop." The Roman bishop, Gregory the Great,
indignant at the usurpation, and either hurried away by the
violence of controversy, or, in that day of monstrous ignorance,
unacquainted with his own distinctions, furiously denounced John,
calling him an "usurper aiming at supremacy over the whole
church," and declaring, with unconscious truth, that whoever
claimed such supremacy was anti-Christ. The accession of Phocas
at length decided the question. He had ascended the throne of the
east by the murder of the Emperor Mauritius. The insecurity of his
title rendered him anxious to obtain the sanction of the patriarch
of the west. The conditions were easily settled. The usurper
received the benediction of the Bishop of Rome, and the Bishop in
606 vindicated from his rival patriarch the gorgeous title, that had
been almost a century before conferred on the papal tiara by
Justinian. He was thenceforth "Head of all the churches," without
a competitor, "Universal Bishop" of Christendom. 27 27 That
Phocas repressed the claim of the Bishop of Constantinople, is
beyond a doubt. But the highest authorities among the civilians
and annalists of Rome spurn the idea that Phocas was the founder
of the supremacy of Rome; they ascend to Justinian as the only
legitimate source, and rightly date the title from the memorable
year 533. 2828
And referring again to these transactions, pages 8 and 9, he says:
 "On reference to Baronius, the established authority among the
Roman Catholic annalists, I found the whole detail of Justinian's
grants of supremacy to the Pope, formally given.-The entire
transaction was of the most authentic and regular kind, and
suitable to the importance of the transfer. The grant of Phocas was
found to be a confused and imperfect transaction, scarcely noticed
by the early writers, and, even in its fullest sense, amounting to
nothing beyond a confirmation
89
of the grant of Justinian. The chief cause of its frequent adoption
by the commentators, seemed to be its convenient coincidence with
the rise of Mahometanism." 2929
But these provisions of the Justinian code could not go into
effect in favor of the Bishop of Rome at the time they were issued,
because Rome and Italy were then in possession of the
Ostrogoths,-who, being strongly attached to the Arian faith, were
as violently opposed to the religion of Justinian, as they were
envious of his imperial wealth and power. It was not till the
conquest of Rome, in March, 538, that the Catholic bishop could
exercise the power with which he had been clothed by the
Emperor. The Vandal war, which commenced in 533, and the
Italian war, the result of which was the conquest of Rome in 538,
were prompted by the same spirit, as they were a part of the same
object, which gave existence to the ecclesiastical provisions of the
code; for proof we refer to Gibbon, the most minute historian, in
our language, of the events of those times. He tells us that
Justinian, even during the reign of his uncle Justin, "assumed the
powers of government," and "already meditated the extirpation of
heresy, and the conquest of Italy and Africa, (ch. 39;) and that on
receiving the news of the success of Belisarius against the Vandals
in Africa, after he had "celebrated the Divine goodness and
confessed in silence the merit of his successful general, impatient to
abolish the temporal and spiritual tyranny of the Vandals,
proceeded without delay to the full establishment of the Catholic
church."-Decline and Fall, vol. 7, page 150.
 And again, in speaking of the. conquest of Italy, he says: "When
Justinian first meditated the conquest of Italy, he sent ambassadors
to the kings of the Franks, and adjured them, by the common ties
of alliance and religion, to join in the holy enterprise against the
Arians."
90
This war commenced in 534. On the approach of Belisarius,
several cities forsook their Gothic and heretical sovereign, who
retired before the armies of the Catholic Emperor, and, after
deciding in council to delay the "offensive operations of war till the
next spring," allowed Belisarius without opposition to enter Rome.
While he was on his way to the city, the "Romans furiously
exclaimed, that the apostolic throne should be no longer profaned
by the triumph or toleration of Arianism." "The deputies of the
Pope and clergy, of the senate and people, invited the lieutenant of
Justinian to accept their voluntary allegiance, and to enter the city,
whose gates would be thrown open for their reception."
"Belisarius entered Rome December 10th, 536. The first days,
which coincided with the old saturnalia, were devoted to mutual
congratulation and public joy, and the Catholics prepared to
celebrate, without a rival, the approaching festival of the nativity of
Christ." "But the senate, the clergy, and the unwarlike people
trembled, as soon as they understood that he had resolved, and
would speedily be reduced, to sustain a siege against the powers of
the Gothic monarchy." "The Goths commenced the siege in
March, 537." In the extremities of the siege, Belisarius
apprehended the most fatal results from the "despair and
treachery" of the citizens. "On the proof or suspicion of treason,
several senators were banished, and the Pope, Sylverius, was
despoiled of his pontifical ornaments, and embarked for a distant
exile in the east. At the Emperor's command, the clergy of Rome
proceeded to the choice of a new bishop, and, after a solemn
invocation of the Holy Ghost, elected the deacon Vigilius, who had
purchased the papal throne by a bribe of two hundred pounds of
gold."
 "The whole nation of the Ostrogoths had been assembled for
the attack, and was almost entirely consumed in the siege of Rome.
If any credit be due to an intelligent spectator, one third at least of
their enormous host was destroyed in frequent and bloody
91
combats under the walls of the city." Vitijes, king of the Goths,
being informed that another detachment of the Roman army,
under "John the Sanguinary," was spreading devastation through
other portions of his kingdom, "before he retired made a last effort
either to storm or to surprise the city." This effort was fruitless, and
in the month of March, 538, the Goths ended the siege, and
retired from the city.
"One year and nine days after the commencement of the siege,
an army, so lately strong and triumphant, burnt their tents and
tumultuously passed the Milvian bridge." 3030
An extract from a work written by Edward King, Esq., F. R. S.
A. S., and published in London in 1798, we believe gives the true
idea of the prophecy, as to the commencement and termination of
this prophetic period. The author cannot of course be suspected of
any partiality to "Millerism."
"Is not the Papal power, at Rome, which was once so terrible,
and so domineering, at an end."
"But let us pause a little. Was not the end, in another part of the
Holy Prophecies, foretold to be at the END of 1260 years? and was it
not foretold by Daniel to be at the END of a time, times, and half a
time? which computation amounts to the same period.
"And now let us see; hear; and understand. THIS IS THE
YEAR 1798.-And just 1260 years ago, in the very beginning of the
year 538, Belisarius put an end to the empire and dominion of the
Goths, at Rome.
"He had entered the city on the 10th of the preceding
December, in triumph, in the name of Justinian, Emperor of the
East, and had soon after made it tributary to him; leaving
thenceforward, from A. D. 538, no Power in Rome, that could be
said to rule over the earth-excepting the ECCLESIASTICAL
PONTIFICAL POWER."
 "It is true, that, after this entry of Belisarius, Rome was twice re-
taken by Totila and the Goths. But instead of setting up any empire
there, he, the first time, carried away all the Senate, and drove out
all the inhabitants; and, the
92
second time, he was himself soon defeated and killed, and Rome
was recovered for Justinian by Narses.
"Still, however, no dominion, 'no power ruling over the would,
ever had any seat there, any more, except the papal.' For the Duke
of Rome, appointed by Longinus, in 568, was no more than a
subordinate civil office; and even under the Exarch. Whilst the
Exarch of Ravenna (at the same time that he was, in reality, no
residing power at Rome) was, at most, himself only a subordinate
officer under the Emperor of the East. And the dominion and
power of the Emperor of the East was quite different and distinct
from what could at all properly be called the Roman Power. For
nothing could, by any means, fairly come under such a description,
but either the dominion of the Western Emperor, or the dominion
of the kings of the Goths, or the Papal dominion.
"We have reason to apprehend, then, that the 1260 years are
now completed, and that we may venture to date the
commencement of that period, not, as most commentators have
hitherto done, either from Pepin's giving the Pope Ravenna, or
from Charlemagne's determining and adjudging the Pope to be
God's Vicar on earth, but from the end of the Gothic power at
Rome. Because both those other circumstances were only (like
subsequent gifts, or acquisitions of territory and revenue) mere
augmentations of splendor, and confirmations of that state of
Ecclesiastical Supremacy, in which the Papal Power had been left at
Rome By Belisarius, on his diving out the Goths and ruining their
kingdom."
On the Fall of Popery we refer again to Mr. Croly, p. 100. He
says-
"On the 10th of February, 1798, the French army, under
Berthier, entered Rome, took possession of the city, and made the
Pope and the cardinals prisoners. Within a week Pius VI was
deposed; Rome was declared a Republic; the tree of liberty was
planted; and the city and the states were delivered up to a long
series of the deepest insults, requisitions, military murders, and the
general injury and degradation of the feelings and property of all
classes of the people. Pius VI. died in captivity. Pius VII. was
dragged across the Alps to crown Napoleon, was held in duress,
and was finally restored only on the fall of the French Empire. The
papal independence was abolished by France, and the son of
Napoleon was declared King of Rome." See also Their French
Revolution, Vol. 4, p. 246, and Allison's History of Europe.
93
To these extended, but important extracts, but one remark needs
to be added. The efforts which resulted in the actual supremacy of
the See of Rome by placing the haughty Vigilius in full possession,
in 538, were commenced as early as 533: so, in its fall, the first
shock of the earthquake which prostrated the Papal throne to the
dust in 1798, was given in 1793, when the Republic of France
"declared that death was an eternal sleep; that Christianity was an
imposture; and that there was no God!" (Croly, p. 61.)
The 1260 years must begin somewhere within the period of
these transactions,-the writing of the letter of Justinian to the Pope,
the issuing of the "NovellÊ," and the conquest of the city of Rome.
So their end must be dated within the period of the corresponding
transactions, the laws of the republic which abolished Popery in
France, and the captivity of the Pope in his ancient capital by the
republican armies. Mr. Miller adopts the date in both cases when
the events were completed.
CLOSING REMARKS ON THE PROPHETIC PERIODS

These several prophetic periods, applied as above, are

considered the main pillars of Mr. Miller's theory of the
prophecies. There is one grand consideration in favor of it, yet to
be noticed, which distinguishes his from all other theories. It is this.
He applies these periods to those events in the history of the people
of God, which, of all others, one would suppose, should be made
the landmarks, or eras, from which to reckon; and between the
prophecies and the events of history, down to the present time,
according to this theory, the agreement is like that between face and
face in a glass. Indeed, the remarkable naturalness and propriety of
the application might at first be considered an objection. On this
account more than any other, probably, the question has been so
often proposed,-"Why was it not found out before?"
94
And the question would be a puzzling one if we did not know, as a
matter of fact, that one of the universal features of the arrangements
of Infinite Wisdom is simplicity; and, on the other hand, it is as
universally true that the pride and blindness of man's heart has
presented the greatest difficulty in the way of his discovering what
is true, or has disposed him to reject the truth when it is presented.
Its common fate has been, like that of its great Author, to be
regarded as a root out of dry ground. But he who is willing to forsake
all for the truth, and with a single eye to lay hold of it, shall see and
exclaim, "The one half has never been told me." In this case, also, there is
a special provision that the discovery should not be made "till the
time of the end." The first grand period, which includes all the rest,
and expresses the whole time of the usurpation and triumph of the
different forms of worldly power, together with the depression of
the visible kingdom of God, begins where every one would suppose
it must begin, at the passing away of independence from the
Theocracy-an event predicted centuries before it took place, and
deplored as the opening of the full tide of all their troubles for
centuries after. It terminates with the overthrow of all worldly power, and the
restoration of the visible kingdom of God on earth, with Him upon its throne
whose right it is to reign, to order and to establish it with judgment and with
justice henceforth, even forever. The zeal of the Lord of hosts will perform this.
The second of these periods begins at a most important point in
the history of the depressed covenant people of God-the issuing of
an edict in their favor, under the provisions of which they
experienced a partial, though temporary, deliverance, from a
condition which threatened their political existence long before it
actually took place. But though this period commences some time
after the first, they terminate together.
The third begins at that point where the final change
95
in the visible agents of the long-continued subjection of the people
of God took place, so distinctly pointed at by Daniel, but more
clearly brought to view by the revelator, and so well understood by
Paul, though future in his day. These last-named periods, that given
for the desolation of the sanctuary,-the 2300 years,-and the period
at the end of which Daniel shall stand in his lot,-the 1335 years,-
terminate together, as is evident both from the nature of the
prophecy in each case, and from the only possible dates for their
commencement. One began B. C 457, and the 70 weeks are at
once the seal of its truth and the pledge of its fulfilment in 1843.
The other began, not when the first blow was struck against the
worship of Paganism by the Christian emperors, as they are called,
but when Popery stood in the place and acted the part of Paganism in
western Rome. All the histories of the transition point to about A.
D. 508, as the time when it took place. The 1290 days, or years,
which terminated in 1798, by taking away the dominion of Popery, and
modifying its character, are the pledge of its termination and
fulfilment in 1843.
FIXING THE DAY

It may be expected, perhaps, that something will be said in this

manual upon the days which have been named by some for the
coming of the Lord. The opinion of the writer on that point is the
same as it has always been, since he embraced the doctrine. He has
never seen the propriety of directing attention to any particular
day or month with the least degree of positiveness. The only
ground for so doing, which has ever been claimed, is the fact that
some of the intermediate periods,-the 70 weeks and the 1290 years,
in particular,-which have already been fulfilled, are known to have
run out, one on the 3rd of
96
April, in the year of our Lord 33, the other Feb. 15, 1798; therefore
it has been supposed that the grand periods would run out on the
anniversary of the fulfilment of the intermediate ones. But, surely,
no plausible argument could be drawn from this fact, because we
know nothing, within the year, of the commencement of the grand
periods; and if we did, it would be difficult to tell the day on which
the anniversary of their commencement would now occur.
The case has appeared to be like this. Some person, we will
suppose, gave his note in 1823, without inserting month or day, for
500 dollars, 100 of which should be paid in ten years, 1833, and
the balance in twenty years, 1843, and he saw fit to call and make
the first payment on the 3rd of April, 1833. Now there might, from
that circumstance, be some plausibility in expecting the payment of
the balance on the 3rd of April, 1843; but still there is nothing in
the terms of the note to warrant such an expectation. It may be
redeemed any time in 1843. The promise, in its different forms,
runs thus:-"At the time appointed the end shall be." "When he shall have
accomplished to scatter the power of the holy people, all these things shall be
finished." "Thou shalt stand in thy lot at the end of the days."
But nothing can be determined from the periods with which
these promises stand connected, within the year, for these reasons: 1.
We know nothing of the commencement of the seven times, or
2520 years, nor of the 1335 days, or years, only of the year in which
the events took place from which they are dated; and in the case of
the 2300 years, it would be presumptuous to attempt to fix even
upon the month in which the decree, from which the period should
be commenced, was issued, though the 1st, 5th, and other months
are spoken of in the history of proceeding under the provisions of
that decree. But we have no positive guide to its date nearer than
"the seventh year of Artaxerxes the king;" and this, in all probability,
means the 7th year from the commencement of his
97
reign, which might not have been either at the vernal equinox, the
beginning of the Jewish sacred and Persian year, nor at the
autumnal equinox, the beginning of the Jewish civil year. I do not
know that any historian gives any intimation of the time of the
year when his reign began.
But, by the different modes of reckoning time we are brought to
a different termination; for the termination must correspond, as to
the time of the year, with the reckoning; adopted in the
commencement. We will try to present the idea by a diagram;-
The lines A A and B B represent the whole period of 2300
complete years. 2300 complete years must include 457 full years
before Christ, and 1843 full years after Christ; the whole period
must therefore extend from the beginning of 457, B. C., to the end of
1843, A. D.,-the whole time. between the last moment of 458, B. C,
and the first moment of 184421, A. D.; so that we cannot have
2300 full years during 1843, without supposing the seventh of
Artaxerxes to have begun before, or with, 457, and that the decree
was issued early in that year; the later the period began in 457, the
farther the end of it is pushed into 1844.
457 full years from the common date of the birth of Christ,
would take us back to Tebeth, the 10th month of the Jewish sacred
year, and the 4th month of the Jewish civil year, answering to a
part of our December and January. 1843 full years, from the same
point, would carry us down to December of 1843.
98
The seventh of Artaxerxes Longimanus might run parallel with,
and cover the whole of, the year 457 B. C.; it might begin before
that year and run half through it, or some time during that year
and run into the following year. Of that we know nothing, and of
course we cannot tell in what part of the year 457 the decree was
issued.
So, also, the months of the book of Ezra being Jewish months,
we can get no clue to the date of the decree from them, because we
know not whether the year referred to is reckoned from the
coronation of the king, from the vernal equinox, according to the
Jewish sacred and Persian year, or according to the Jewish civil
year; unless it be obtained by comparing the book of Esther with
that of Ezra.
 In the account of the marriage of Esther, we are told that, in
connection with the feast on the occasion, the king "made a release
unto the provinces, and gave gifts according to the state of the king."
Esther ii. 18. 31 31 Her marriage was in the 10th month, in the
seventh year of the king, (ii. 16,) answering to our Dec. and Jan.
See Horne, vol. iii. p. 166. We will suppose the seventh of his reign
began with or soon after the year 457 began; that he was married
on the anniversary of his coronation; that the decree was issued at
the time of his marriage, through the influence of the queen, as on
another occasion, Neh. ii. 6; that, two months after the marriage of
Esther, Ezra started to go up from Babylon, (Ez. vii. 9; viii. 21, 31,
32;) and that he arrived at Jerusalem four months after he set out,
(vii. 9,) and all in the seventh year of the king.
C C, therefore, may represent the 2300 complete years, beginning
with the seventh of Artaxerxes, early in 457 B C.
D D represents the same period, commencing with
99
the Jewish sacred and Persian year, in the March following.
E E, the same period, commencing in the Jewish civil year, in
September.
Now, all the uncertainty which surrounds the commencement of
the period, surrounds the termination; one must correspond with
the other.
2. We are not only unable to fix upon the commencement of the
grand periods, nearer than the year, but we do not know that God
will confine himself to the exact day of their termination; anywhere
within the year of the exact point at which the period began, would
certainly be in harmony with the fulfilment of periods in analogous
cases, and may safely and properly be considered as all that we
have reason to expect. The three days predicted to be the time that
the Savior should be in the earth, were not fulfilled in three full
days; but he arose on the third day-that is, he was crucified on
Friday, and arose on Sabbath morning. It may also be considered
very clear, that the "week," or seven years, during which he was to
"confirm the covenant with many," was not fulfilled in seven full
years. He commenced his ministry when he "began to be about
thirty years of age," and was "cut off", "as is generally supposed,
before the seven years had fully expired-"in the midst," or last half,"
of the week." So in the 1260 years of Papal triumph: it
commenced in March, 538, by the success of the Papal armies,
according to the uniform testimony of the most careful historians,
and terminated in February, 1798. The fulfilment was surprisingly
exact, but not to a day. All our speculations, therefore, which attempt
to determine the time of events, within the year, may be considered
of questionable propriety, and doubtful utility.
There are texts which suggest the supposition that there may be
an early fulfilment of those prophecies which bring the great day to
view; there are others, which intimate that it may seem to tarry. I
need not refer to those texts.
HAS MR. MILLER "CHANGED HIS GROUND?"

In this work, devoted to the explanation and defence of the

chronological questions of the Second Advent doctrine, it may not
be improper to say a word upon the complaints against Mr. Miller
of "shifting his ground," "putting off the event," etc, which have
been rather severely and clamorously made, since his letter (which
was written to correct the false reports about his fixing the day, etc.)
was given to the public. Not that his position needs to be vindicated
by me; he is well able to do that. Nor is it to satisfy those who are
acquainted with his works; they know very well that these
complaints come only from those who have never looked at the
subject, or, if they have, seem to be doomed to an incapability of
speaking the truth in reference to it, unless the admission of the
truth on some one point may give greater effect to a falsehood
against the subject in general.
I wish to show that the true and enlightened view of the point in
question, such as Mr. Miller has always expressed, is in accordance
with the views of other writers, of unquestioned ability and
integrity. The title-page of every edition of his works
reads-"Evidence from Scripture and History of the Second
Coming of Christ, about the Year 1843; exhibited in a Course of
Lectures. By William Miller."
The portion of his letter, referred to above, which bears upon
the point, we also insert:-
"My principles, in brief, are, that Jesus Christ will come again to
this earth, cleanse, purify, and take possession of the lame, with all
his saints, some time between March 21, 1843, and March 21, 1844. I
have never, for the space of more than twenty-three years, had any other time
preached or published by me; I have never fixed on any month, day, or hour
between that time; I have never found any mistake in reckoning,
summing up, or miscalculation; I have made no provision for any
other time; I am perfectly satisfied that the Bible is true, and is the
word of God, and I am confident I rely wholly on
101

that blessed book for my faith in this matter. I am not a prophet; I

am not sent to prophesy, but to read, believe, and publish, what
God has inspired the ancient prophets to administer unto us, in the
prophecies of the Old and New Testaments. These have been, and
now are, my principles, and I hope I shall never be ashamed of
them.
Yours, respectfully,
Wm Miller.
Philadelphia, Feb. 4.
Those who have listened to his lectures know very well, that the
sentiments advanced by him from the pulpit have been in
accordance with those of the letter and title-page.
Now, supposing the greatest possible precision in the historical
dates, (and Mr. Miller does not fix the dates of the events on which
his calculations are based, but adopts those which are commonly
received,) there will not have been 1843 complete, years, from the
common era of the birth of Christ, till the 1844th year begins; just
as, in our own case, a man is not 20 years of age, complete, until he
enters upon his 21st year.
Far be it from the writer to open the door for a supposition that
the Savior may not come at any moment, or to protract,
unnecessarily, the interest which ought to be excited by the obvious
import of the prophetic periods. He does not wish to be misled,
nor does he wish to mislead others; he only wishes to know and
express the truth. If he can do it, the truth shall be stated plainly
and without equivocation; and, although he has usually regarded
these minute points as comparatively of little consequence, he was
not aware that a question, like the one involved in the particular
point now under consideration, had been publicly discussed, and
settled so as to harmonize with Mr. Miller's position, until his eye
was directed to the following passage in a favorite author, whom
the writer has considered the most profound and exact theologian
of the present age, Richard Watson:-
"There is not a more prolific source of confusion and
embarrassment in ancient chronology, than the substitution of the
102
cardinal numbers, one, two, three, for the ordinals, first, second,
third, etc., which frequently occurs in the sacred and profane
historians. Thus, Noah was six hundred years old when the deluge
began, Gen. vii. 6; and, presently after, in his six hundredth year:
confounding complete and current years. And the dispute whether
A. D. 1800, or A. D. 1801, was the first of the nineteenth century,
should be decided in favor of the latter; the former being in reality
the last of the eighteenth century, which is usually, but improperly, called
the year one thousand eight hundred, complete; whereas it is really
the one thousand eight hundredth." 3232
If the 1800th year did not terminate till 1801 began, then the
1843rd year will not terminate till 1844 begins; and if the years of
the long period began at the vernal equinox, about March 21, 457
B. C., 2300 complete years will not have passed till the same point
1844.
To our brethren and sisters I would say, "Be patient!" To our
enemies, Improve the time!
Direction. We here give, for the assistance of those into whose
hand this manual may fall, who are not acquainted with our
publications, a partial list of works which treat of some of the most
important topics connected with the subject.
 For a full exhibition of the subject,-Miller's Works, 3 vols.;
Exposition of the Prophecies, by J. Litch, 2 vols.
For a compendious view of it,-Midnight Cry, by L. Fleming;
Reasons, by C Fitch; Litch's Address; Synopsis of Miller's Views.
On the question of the Jews' return,-Israel and the Holy Land,
by H. D. Ward; Judaism overthrown, by J. Litch; Return of the
Jews, by G. Storrs.
On the Millennium,-History and Doctrine of the True
Millennium, by H. D. Ward; Spaulding's Lectures.
The two Resurrections,-a tract by Br. Litch; Spaulding's
Lectures.
The Battle of Gog, and Magog,-Spaulding's Lectures.
Those who may wish for an able vindication of the Second
Advent doctrine, will find it in a sermon preached at the dedication
of the Tabernacle at Boston, by Br. S. Hawley.
MILLER'S RULES OF BIBLE INTERPRETATION

In studying the Bible, I have found the following rules to be of

great service to myself, and now give them to the public by special
request. Every rule should be well studied, in connection with the
Scripture references, if the Bible student would be at all benefitted
by them.
RULES. PROOFS.
I. All Scripture is necessary, and may be 2 Tim. iii. 15, 16, 17.
understood by diligent application and study.

II. Every word must have its proper Matt. V. 18.

bearing on the subject presented in the Bible.

III. Scripture must be its own expositor, Ps. Xix. 7-11; cxix. 97-105.
since it is a rule of itself. If I depend on a Matt. xxiii 8-10. 1 Cor. ii 12-16.
teacher to expound it to me, and he Should Eze. xxxiv. 18, 19. Luke xi. 52.
guess at its meaning, or desire to have it so Mal. ii. 7, 8.
on account of his sectarian creed, or to be
thought wise, then his guessing, desire,
creed, or wisdom, is my rule, not the Bible.
 IV. To understand doctrine, bring all the Isa. xxviii. 7-29; xxxv. 8. Prov.
Scriptures together on the subject you wish to xix. 27. Luke xxiv. 27, 44, 45.
know; then let every word have its proper Rom. xvi. 26. James v. 19. 2 Pet. i.
influence, and if you can form your theory 19, 20.
without a contradiction, you cannot be in an
error.

V. God has revealed things to come, by

visions, in figures and parables; and in this
way

104
RULES. PROOFS. the same things are oftentimes revealed
again and again, by different visions, or in different figures and
parables. If you wish to understand them, you must combine them
all in one. Ps. lxxxix. 19. Hos. xii. 10. Hab. ii. 2. Acts ii. 17. 1 Cor.
x. 6. ix. 9, 24. Ps. lxxviii. 2. Matt. xiii. 13, 34. Gen. xli. 1-32 Dan.
ii., vii., and viii. Acts x. 9-16. VI. Visions are always mentioned as
such. 2 Cor. xii. 1. VII. How to know when a word is used
figuratively. If it makes good sense as it stands, and does no
violence to the simple laws of nature, then it must be understood
literally; if not, figuratively. Rev. xii. 1, 2; xvii. 3-7. VIII. Figures
always have a figurative meaning, and are used much in prophecy
to represent future things, times, and events; such as mountains,
meaning governments; beasts, meaning kingdoms. Waters, meaning
people. Lamp, meaning Word of God. Day, meaning year. Dan. ii.
35, 44; vii. 8, 17. Rev. xvii. 1, 15. Ps. cxix. 105. Ezek. iv. 6. IX. To
learn the true meaning of figures, trace your figurative word
through your Bible, and, where you find it explained, put it on your
figure, and if it makes good sense, you need look no further; if not,
look again. X. Figures sometimes have two or more different
significations; as day is used in a figurative
105
 RULES. PROOFS. sense to represent three different periods of
time. 1. Indefinite. 2. Definite, a day for a year. 3. Day for a
thousand years. Eccles. vii. 14. Ezek. iv. 6. 2 Pet. iii. 8. XI. Parables
are used as comparisons to illustrate subjects, and must be
explained in the same way as figures, by the subject and Bible.
Mark iv. 13. XII. To know whether we have the true historical
event for the fulfilment of a prophecy. If you find every word of the
prophecy (after the figures are understood) is literally fulfilled, then
you may know that your history is the true event. But if one word
lacks a fulfilment, then you must look for another event, or wait its
future development. For God takes care that history and prophecy
doth agree, so that the true, believing children of God may never
be ashamed. Ps. xxi. 5. Isa. xlv. 17-19. 1 Pet. ii. 6. Rev. xvii. 17. Acts
iii. 18.
XIII. The most important rule of all is, that you must have faith.
It must be a faith that requires a sacrifice, and, if tried, would give
up the dearest object on earth, the world and all its desires,
character, living, occupation, friends, home, comforts, and worldly
honors. If any of these should hinder our believing any part of
God's word, it would show our faith to be vain. Nor can we ever
believe, so long as one of these motives lies lurking in our hearts.
We must believe that God will never forfeit his word. And we can
have confidence that He that takes notice
106
of the sparrow, and numbers the hairs of our head, will guard the
translation of his own word, and throw a barrier around it, and
prevent those who sincerely trust in God, and put implicit
confidence in his word, from erring far from the truth, though they
may not understand Hebrew or Greek.
These are some of the most important rules which I find the
word of God warrants me to adopt and follow, in order for system
and regularity. And if I am not greatly deceived, in so doing, I have
found the Bible, as a whole, one of the most simple, plain, and
intelligible books ever written, containing proof in itself of its
Divine origin, and full of all knowledge that our hearts could wish
to know or enjoy. I have found it a treasure which the world cannot
purchase. It gives a calm peace in believing, and a firm hope in the
future. It sustains the mind in adversity, and teaches us to be
humble in prosperity. It prepares us to love and do good to others,
and to realize the value of the soul. It makes us bold and valiant for
the truth, and nerves the arm to oppose error. It gives us a powerful
weapon to break down infidelity, and makes known the only
antidote for sin. It instructs us how death will be conquered, and
how the bonds of the tomb must be broken. It tells us of future
events, and shows the preparation necessary to meet them. It gives
us an opportunity to hold conversation with the King of kings, and
reveals the best code of laws ever enacted.
This is but a faint view of its value; yet how many perishing
souls treat it with neglect, or, what is equally as bad, treat it as a
hidden mystery which cannot be known! Oh, my dear reader,
make it your chief study. Try it well, and you will find it to be all I
have said. Yes, like the Queen of Sheba, you will say the half was
not told you.
INDEX

................................................................................

Page.
Abomination, meaning of the word, . . . . ...................................63
Age of Christ, (see diagram, note D.,) . . .....................................2 5 ,
26
Christ confirmed the covenant by his ministry seven
years, (diagram, note D.,) . . . .....................................2 5 ,
26
Chronology of the world, (see diagram,) . . .
13-16
" of the period from Adam to Christ, . . ..............15
" of the period of the judges, . . . .........................15
Chronological order of the prophets, . . . . ..................................32
Clarke, Dr., testimony on Usher's chronology of the
judges, . . . . . . . . .........15
Clovis, history of, . . . . . .
72-74
"Cut off," the proper meaning of the word translated
determined, Dan. ix. 24, . . . . ....................................55
Daily ( s a c r i fi c e ) , what, . . . . .
63-70
Date of the death of Christ, . . . . . ..............................................26
" of the birth of Christ, different views of it
considered, . . . . . .......25-27
" of the captivity of Manasseh, . . .
37-41
" of the decree from which the seventy weeks
and 2300 years begin, . . . . ........................................59
" of the final change of Paganism for Popery in
western Rome, . . . .....72-81
" o f t h e d e c r e e o f Ju s t i n i a n , . . . .
85-89
" of the conquest of Rome by Belisarius, . .
91-93
" of the captivity of the Pope by the French, . ....9 2 ,
93
Day, fixing the, . . . . . . .................................................................95
Day for a year, when so understood, . . . ......................................1 7 ,
18
Days, 2300, to be understood as years, . . .
42-45
Dowling, Rev. Mr., testimony of, . . . ...........................................1 7 ,
18
End the is it hid from us?. . . . . ....................................................2 7 ,
28
End of the present order of things in 6000 years,
traditional, . . . . . . . ....................................................1 3 ,
14
England, change in religion about 508, (note,). ...........................7 4 ,
75
Evening-morning, the Hebrew expression of a natural
day, . . . . . . . . . 43
Faber, extract from, on the Jewish year, . . . .................................2 3 ,
24
Hales, Dr., testimony of, on the period of the judges, ................15
"Infidels" to be made by our calculations, why, . .........................1 1 ,
12
Indignation, the, what, . . . . . . .....................................................47
108

Macknight's rule, . . . . . . ..............................................................43

Mr. Miller, has he changed his ground? . . . .................................100
" unfairly compared with "religious
theorists,". . . . . 29, 30
Mr. Miller's experience, sketch of, . . . . ........................................65
" mode of studying the Bible, . . . ........................66
" Rules, . . . . . . .
103-106
"Miller's Rule," alleged "absurdity" of it considered, . . . . . .
16-19
Objections to calculating the prophetic times
considered, . . . . . . . . . .................................................................5
Pantheon, the, sanctuary of Paganism, . . . ..................................68
Paul's view of Paganism and Popery like Daniel's, . ....................72
Prophecy designed to inform us of the time of events, .
7-10
Prophetic and solar years, . . . . .
24,25
" periods, . . . . . . . ................................................33
" " .......c l o s i n g r e m a r k s u p o n , . . .
93-95
" " .......not affected by the chronology of the
judges, . . . . 15, 16
Sanctuary, significations of the word, . . . . ..................................4 5 ,
46
 " the, the land of promise, . . . . ...........................4 6 ,
51
" " .......the place of the great battle, . . ................47
" " .......its cleansing, what, . . . .............................51
" " .......i t s c o n d i t i o n t i l l C h r i s t ' s s e c o n d
advent, . . . . . . 48
" " .......the metropolis of the future and everlasting
kingdom, . . . . 46
Time of the events predicted may be understood, . ....................1 0 ,
28
" different modes of reckoning, . . . ..............................20
" times, and a half, etc., considered, . .
82-93
" " " .......or 1260 years, begin 538,
and end 1798, . . .........89-93
Times, seven, or 2520 years, . . . . . ..............................................33
" " .......a prophetic period, . . . .............................3 3 ,
34
" " .......its repetition not designed to express four
periods, . . . . 34-37
" " .......begin with the captivity of Manasseh,
B. C. 677, . . . . 37-41
" " .......terminate in 1843, . . . . ............................4 1 ,
42
Weeks, the seventy, seal the vision, . . . .........................................2 6 ,
58, 95
Wise, the, shall understand, . . . . . ...............................................6 2 ,
63
Year, solar, the standard always referred to, . . .............................21
" " .......generally used in chronology, . . ...............22
" Jewish, regulated necessarily by the seasons, .
22-24
Ye a r s , 2 3 0 0 , b e g i n w i t h t h e s e v e n t y w e e k s , . .
52-58
" 1290 and 1335, considered,
59-81
1 I have read attentively the attempt of a distinguished Hebrew scholar, in the
Biblical Repository, to prove that days in prophetical language are always to be
understood literally, and never signify years, but am by no means convinced by
his arguments. The interpretation of the prophecies in which these expressions
are found, is infinitely more improbable and inconsistent, upon his scheme, than
upon that which understands in these passages, as Ezekiel was commanded
(ch. iv. 6,) "a day for a year." Even the weight of authority is vastly in favor of this
latter interpretation. On the former side, are, I suppose, most of the Andover
school of divines, sitting at the feet of their German oracles, from whom the
doctrine advocated in the above article is imported; and on the other, such men
as Sir Isaac Newton, Bishop Newton, Mede, Faber, Adam Clarke, Scott, Fuller,
Robert Hall, etc.
2 "The Lunar Cycle, called also the Golden Number, is the revolution of nineteen
years, at the end of which the moon returns, within an hour and a half, to the
same point with the sun, and begins its lunations again in the same order as at
first." Rollin, vol. 2, p. 627.
"From the very time of the original institution of the Passover, the observance of it
was fixed to the fourteenth day of the first month Nisan, otherwise denominated
Abib, or the month of green ears, at which time in Judea the harvest was
beginning: and, in a similar manner, the feast of tabernacles was fixed to the
middle of the seventh month Tisri, and to the time of the ending of the vintage.
Now, these feasts were thus observed-The Passover they celebrated on the
fourteenth day of Nisan or Abib by killing the paschal lamb: the fifteenth was the
first of the days of unleavened bread, and was ordained to be kept as a sabbath:
and on the morrow after this sabbath, as being the beginning of the barley-
harvest, they were directed to bring a sheaf of the first-fruits for a wave-offering
before the Lord. The feast of tabernacles they celebrated on the fifteenth day of
Tisri: and this festival was also called the feast of ingathering, because it was
celebrated after they had gathered in their corn and their wine. If then the ancient
Jewish year consisted of no more than 360 days, and if it were neither annually
lengthened by the addition of five supernumerary days, nor occasionally
regulated by monthly intercalations, it is evident, that all the months, and among
them the months Abib and Tisri, must have rapidly revolved through the several
seasons of the year, Hence it is equally evident, since the Passover and the feast
of tabernacles were fixed, the one to the fourteenth day of Abib and the other to
the fifteenth day of Tisri, that they must similarly have revolved through the
seasons. Such being the case, how would it be possible to observe the
ordinances of the law, when the months Abib and Tisri had passed into opposite
seasons of the solar year? How could the Jews, in the climate of Judea, offer the
first fruits of their harvest after the Passover, when the month Abib, in which it
was celebrated, had passed into autumn or winter? And how could they observe
the feast of tabernacles, as a feast of the ingathering of their corn and their wine,
in the month of Tisri, when that month had passed into spring or summer? It is
plain, that, unless Abib and Tisri always kept their places in the solar year, unless
Abib were always a vernal month and Tisri an autumnal month, the Passover and
the feast of tabernacles could not have been duly observed. And hence it is
equally plain, that the ancient Jews could not have reckoned by years of 360
days without some expedient to make those years fall in with solar years." Faber,
vol. i. pp. 12-14.
3 We will illustrate by a simple diagram.
The line A B represents the whole period of the vision 2300 years, beginning B.
C. 437 and ending A. D. 1843. The line from A to X represents the. 70 weeks, or
490 years, which terminated at the death of Christ. C represents the true date of
the birth of Christ, four years before A. D. Now you may remove C the birth of
Christ to any point between B. C. 457 and A. D. 33 and it cannot possibly affect
the 70 week which terminated at his death; it only makes Christ younger or older
as it is removed nearer to or farther from his death. You can have no more nor
less then 70 week or 490 years at A. D. 33-or if any alteration be made here a
corresponding alteration be made through the whole period: but it would not be
very honorable, though honestly and candor demand it for men of the predictions
of our opposers to practice an exhibition of wisdom like that of a man who should
attempt to add to the dimensions of his house by taking out the lower story and
putting it upon the upper one. It is enough for them to pull down the
superstructure, they are "under no particular obligation" to put it up again.
4 Africans and Cyncellum, p. 74.
5 Canon Ptolemaei.
6 Canon Ptolemaei.
7He is said, as king of Assyria, to have brought a colony out of Babylon into
Samaria, 2 Kings xvii. 24. Ezra iv. 9, 10, which he could not have done, if he had
not been king of Babylon, as well as of Assyria, at that time. And in 2 Chron.
xxxiii. 11, he is said, as king of Assyria, to have taken Manasseh prisoner, and to
have carried him to Babylon, which argues him, at that time, to have been king of
Babylon also.
8 Isa. vii. 8.
9 2 Kings. xvii. 24. Ezra iv. 2, 10.
10 2 Chron. xxxiii. 2. Joseph. Antiq. lib. 10, 4.
11 A Hebrew scholar, of high reputation, makes the following remarks upon the
word which is translated "determined," in our version.-"The verb chathak (in the
Niphal form, passive, nechtak,) is found only in Daniel ix. 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 guided by
these, it has single signification of cutting, or cutting off. In the Chaldeo-Rabbinie
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 Dan. ix. 24, by "pracisa 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,
"decisae sunt"-were cut off.
In the Latin version of Junius and Tremellius, nechtak is rendered "decisae sunt"-
were cut off.
Again, in Theodotion 's Greek version of Daniel, (which is the version used in
Vatican copy of the Septuagint as being the most faithful,) it is rendered by
[original illegible] "were cut off," and in the Venetian copy by [original illegible]
"have been cut." The idea of cutting off is pursued in the Vulgate; where the
phrase is "abbreviatae 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."
Hengstenburg, who enters into a critical examination of the original text,
says,-"But the very use of the word, which does not elsewhere occur, while
others, much more frequently used, were at hand, if Daniel had wished to
express the idea of determination, and of which he has elsewhere, and even in
this portion, availed himself; seems to argue, that the word stands from regard to
its original meaning, and represents the seventy weeks in contrast with a
determination of time (en platri) as a period cut off from subsequent duration, and
accurately limited." Christology of the Old Test. vol. 2, p. 301. Washington, 1839.
12 The 70 weeks were closed up by the cutting off of Messiah, and the great
transactions which were essential "to make reconciliation for iniquity, to bring in
everlasting righteousness and to anoint the Most Holy;" all of which were effected
near the time-certainly in the same year-of the death of Christ.
In 70 weeks or sevens, of years,
there are 490 years. The death of Christ took place: A. D. 33.
From 490
deduct 33
and we have 457 for the year B. C. when the 70 week must have begun.
13 From 2300 years, the whole period.
take 457, the year B. C. on which they began,
and A. D. 1813 is the year for their termination.
14"Sir Isaac Newton, Bishop Newton, and Dr. Hales, have clearly shown that the
Roman temporal power, and no other, is intended: for, although some of the
particulars may agree very well with that king, (Antiochus,) yet others can by no
means be reconciled to him; while all of them agree and correspond exactly with
the Romans, and with no other power whatever."-Horne's Int., vol. 4, p. 191.
15 Mazary, in his History of France, page 16, places these latter among the
"religious wars" of Clovis, and says they "were waged under the specious
pretence of religion." Baronius, in connection with the details of these wars,
refers to Clovis as a model for the encouragement of princes, and ascribes the
expenditures and toils of the war to his piety, and his success to the favor of God.
We give the original.
"His visis, jam narrare aggrediamur, quisnam fuerit Christianissimi Principis
bellicus apparatus, nonmsi praevia religione dispositus: ut simul intelligas,
quantum valeat ad debellandos hostes cum Dei timore pietas optime custodita."-
Tome, 6, p.695. Venetiis. 7
16The letter of the bishops assembled at this council, addressed to Clovis, begin
as follows,-Domino sno Catholicae Ecclesia filio Clodoveo gloriosissimo Regi.
Omnes sacerdotes, tes, quos ad Concilium venire jussistis, quiatantu ad
Catholieae religionis cultum gloriosae fidei cura vos excitat, etc. Bar. Tome 6, p.
698.
17 At the same time that this change was going on among the nations on the
continent, a similar one, though not so mature and positive in its character, nor so
fully presented in any history now extant, was at work in another important
division of the fallen empire-England. The truth in the case should not be lost.
The conquest of England by the Anglo-Saxons was not effected till about A. D.
585. At the period now before us, Arthur was king, and the Britons triumphant.
And amidst all the fable and uncertainly with which the history of England, at that
period, is surrounded, there is a general agreement among historians,-
1. That Arthur put an end to Paganism among the Britons.
"Having succeeded in this enterprise, (one of his battles,) he directed his course
to York, where he is said to have established the Christian worship on the ruins of
the Pagan."-Recs' Encyclopedia, art. Arthur.
2. That he was the first Christian king; and that he was crowned by a Catholic
bishop; and that his coronation was according to the Papal mode in its more
mature condition. "Arthur was crowned by Dubricius, Archbishop of Caerleon."-
Kippis. Biog. Brit.
His royal and military equipments exhibited "his shield, whereon was pictured the
Virgin Mary, bearing the child Jesus in her arms."-Ib.
On the date of his coronation there is a difference of opinion among historians.
Some place it as late as A. D. 516; others place it in 508.
Rapin, who claims to be more exact in the chronology of events in his history,
dates them as follow:-
1. "He mounted the throne of Dammonium in 467, at the age of fifteen.
2. "In 476 he was created Patrician by Ambrosius.
3. "In 508 he was elected Monarch of Britain.
4. "In 528 he assumed the imperial purple."-Book II., p. 129. See Milton's History
of England, BOOK III., A. D. 508.
18 Howel refers to these events as a series which characterized "these years," i.
e. A. D. 508-515.
19 In the account of a visit of Avitus, bishop of Vienna, and some others, to
Gondebald, king of the Burgundians, during the war between him and Clovis,
"Gondebald, seeing them, came to meet them, and spoke reproachfully of the
king of the Franks, Clovis. The bishops answered him, That the way to make
peace was to agree about the faith."-Du Pin, vol. 1, p. 530.
Vitalian was also recognised as the avowed agent and instrument of the Roman
See in the East.-Ib.
20 By comparing verses 37, 39, and 40 with verse 44 of the 2nd chapter, and
verses 17, 18 23 and 24 of the 7th chapter, the reader will perceive that the word
"king" is frequently used to signify "kingdom" in the prophecy of Daniel.
21 Vol. 7, p. 194, fol. AntwerpiÊ.
22"Ideoque omnes sacerdotes universi orientalis tractus et subjicere et unire
vestrÊ sanctitati properavimus."
23 "Vestrae sanctitati quae caput est omnium sanctarum ecclesiarum."
24"Vel eo maxime, quod quotics in his locis a bÊretici pullularunt, et sententia et
recto judicio illius venerabilis sedis correcti sunt."
25"Et ei cuncta subjicitis, et ad ejus deducitis unitatem, quam esse omnium vere
ecclesiarum caput, et patrum regular, etc."
26"The 131st NovellÊ contains the following chapters. In the 1st, 'tis ordained
that the four first Councils shall be received. In the 2nd, the first place is given to
the Pope of Rome, and the second to the Patriarch of Constantinople."-Du Pin,
Hist. of Ecclesiastical Writers, vol. 1, p. 549.
27 "Anastatius Historia Ecc. Paulus diaconus de gestis Longobardorum."
28 Gothofredus Corpus Jur. Civ. etc.
29 Baronii annal, ceo. 6.
30 Decline and Fall, chap. 41, Vol. 7, pp. 173-210. Howel, Inst. of Gen. His., Vol.
3, pp. 81-88.
31 The reason for supposing Artaxerxes Longimanus to have been the husband
of Esther, may be found at length in Prideaux' Connexions. See also Dr. Clarke's
Commentary, Pref. to Esther.
32Theological Dictionary, Art. Year; to which the reader is directed, in addition to
the works on chronology referred to on page 20.