This now seems to be the main question. If he was, our conclusions fail. If he was not I think they are irresistably confirmed.HST December 28, 1842, page 113.2

Let us enter on the inquiry, with the closing words of the vision fully in our view. “Shut thou up the vision, for it shall be for MANY days.” It was so grand and extensive that it overwhelmed him. “He fainted, and was sick certain days,” after seeing it. The fact that the vision was “shut up,” explains a little seeming obscurity in it,—which now ceases to be obscure when we compare it with other parts of the Book, and the rest of Scripture, and with a more enlarged view of the facts. This is exactly as might have been expected from the language of Christ, (Daniel 12:9,) “Go thy way, Daniel, for the words are closed up and sealed, till the time of the end,”—and the words of Gabriel, (Daniel 12:4,) “Shut up the words and seal the book, even to the time of the end.” What follows, in Gabriel’s language, might be better rendered as it is in the French,—(auquel plusieurs le parcourrout et auquel la connoisance sera augmentee,)—“when many shall run all over it, (or all through it,) [i. e. the prophecy,] and to them knowledge shall be increased.”HST December 28, 1842, page 113.3

This teaches us to study Daniel, instead of Jewish historians, who wrote before the time of the end, while the vision was shut up. Josephus may declare that the vision related to Antiochus, but he could not know it, for he did not live at the time of the end.HST December 28, 1842, page 113.4

This “Little Horn” is said to have “waxed exceeding great, toward the south, and toward the east, and toward the pleasant land.” Daniel 8:9-12. The angel in explaining this part of the vision calls this little horn “a king of fierce countenance, and understanding dark sentences,” which is the same description that Moses in Deuteronomy 28:49, 50, applies to the Roman power, in a prediction of the destruction of Jerusalem by that nation. “The Lord shall bring against thee a nation from far, from the end of the earth, as swift as the eagle flieth—a nation whose tongue thou shalt not understand, a nation of fierce countenance.” The angel said, “and his power shall be mighty, but not by his own power.”HST December 28, 1842, page 113.5

The Roman Generals derived their power from the people, while in the three former powers the people were treated as if created only for the glory of the monarch.HST December 28, 1842, page 113.6

Angel.—“And he shall destroy wonderfully and shall prosper and practice and shall destroy the mighty and the holy people.”HST December 28, 1842, page 113.7

No power ever so wonderfully “devoured the whole earth,”—to use an angel’s language—as the Roman power. It was founded by two deserted children, who were suckled by a wolf, and, by a long series of astonishing successes, “broke in pieces and bruised” all other nations. Moses said that same nation of fierce countenance should “besiege,” and “distress” the Jews, till they should be “destroyed.” The Roman power fulfilled this prediction; and they have destroyed Christians more wonderfully than any other power,—both as Rome Pagan and Rome Papal.HST December 28, 1842, page 113.8

Angel.—“And through his policy also, he shall cause craft to prosper in his hand, and he shall magnify himself in his heart, and by peace, [or prosperity,] shall destroy many.”HST December 28, 1842, page 113.9

Paul, in his epistle to the Thessalonians, speaks of a power which he calls the Man of Sin, “who opposeth and exalteth himself above all that is called God or that is worshipped.” Popery has “made craft prosper” by Jesuitism, and by its prosperity has destroyed many.HST December 28, 1842, page 113.10

Angel.—“He shall also stand up against the Prince of princes.”HST December 28, 1842, page 113.11

The word translated Prince of princes, is never used to denote the Jewish priest, or high priest, and this is evidently the same person that the angel speaks of in Daniel 9:26, as “Messiah” and in Daniel 12:1, as “Michael” “the Great Prince,” and he speaks in both of those places as if this person had been previously mentioned, and was familiar to the mind of Daniel. In the French Bible, published by the American Bible Society, I read the words, “Seigneur des seigneurs,” that is. Lord of Lords. No dominion could stand up against Christ, the Lord of lords, except the Roman. Antiochus did not stand up against him, for he died 164 years before the Prince of princes was born. But how does this power end?HST December 28, 1842, page 113.12

Angel.—“He shall be broken without hand.”HST December 28, 1842, page 113.13

Daniel could easily understand that,—for he was told before, that the fourth power was “broken to pieces” by the stone “cut out of the mountain without hands.” We have an additional clue, however, for Paul describes the end of the Man of Sin which shall be consumed “by the brightness of Christ’s coming.”HST December 28, 1842, page 113.14

In all this there is no difficulty. Rome strikingly fulfils the whole. But some apply all this language to Antiochus. Let us consider a few of the many absurdities and difficulties we thus run into, in order to avoid the natural connection of the visions which lead us directly to the second coming of the “Prince of princes.”HST December 28, 1842, page 113.15

First Absurdity.—The four dynasties, dominions, or sovereignties, which succeeded Alexander’s dominion,—or Grecia—are represented, each by its appropriate horn, one for Egypt, one for Syria, one for Macedonia, and one for Thrace and Bithinia.—Now Antiochus Epiphanes was but one of twenty-six individuals, who constituted the Syrian horn Could he, at the same time, be another remarkable horn?HST December 28, 1842, page 113.16

Second Absurdity.—The angel told Daniel, “At the time of THE END shall be the vision.... I will make thee know what shall be in the LAST END of the indignation, for at the time appointed, THE END shall be.” Dr. Scott properly inquires, “in what sense could the persecutions of Antiochus be called the last end of the indignation, seeing the destruction of Jerusalem by the Romans was to follow, and also all the calamities of the Jews to this day?” We shall not come to the last end of the indignation till the fourth power is “broken without hand,” and Christ’s everlasting kingdom is set up. Does not the angel identify this vision with the end of the world?HST December 28, 1842, page 113.17

Third Absurdity.—The Medo-Persian power is simply called “great,” (verse 4.) This power, the Bible tells us, “reigned from India to Ethiopia, over a hundred and seven and twenty provinces.” This was succeeded by the Grecian power, which is called “VERY GREAT,” (verse 8.) Of course, it was stronger, or more extensive, than even the Persian. Then comes the power in question, which is “EXCEEDING GREAT.” Here we might close the discussion on this point, for no one will pretend that the power of Antiochus was exceedingly great! above that of Alexander, the Conqueror of the world! Rollin gives us the following item in his history:—“He was obliged to furnish the Romans, by the articles of the peace concluded between them, 1000 talents annually, and the twelve years of this tribute end exactly with his life. He reigned but eleven years.” Surely there need be no question which power was EXCEEDING GREAT,—that which was obliged to pay tribute, or that which exacted it.HST December 28, 1842, page 113.18

Let us give the degrees of comparison, according to the angel’s rules, and thus compare truth with error. How easy and natural is the following gradation:HST December 28, 1842, page 113.19

Great. Very Great. Exceeding Great.HST December 28, 1842, page 113.20

persia, GREECE, ROME.HST December 28, 1842, page 113.21

How absurd and ludicrous is the following!HST December 28, 1842, page 113.22

Great. Very Great. Exceeding Great.HST December 28, 1842, page 113.23

persia, GREECE, ANTIOCHUS.HST December 28, 1842, page 113.24

Fourth Absurdity.—The power in question was “little” at first, but it waxed or grew “exceeding great, toward the south and toward the east, and toward the pleasant land.” What can this describe but the conquering marches of a mighty power? Rome was almost directly north-west from Jerusalem, and its conquests in Asia and Africa were of course towards the east and south; but where were Antiochus’ conquests? Did he rise up from a small beginning and conquer vast countries to the east and south of him? Let two items from Rollin answer. One relates to Antiochus the great, (the father of Antiochus Epiphanes,) a few years before his death. He “enlarged his conquests daily, and was undoubtedly preparing to cross over into Europe.”—towards the north-west, not south and east. Of the king whose greatness! we are now considering, Rollin says: “He assumed the title of Epiphanes, that is, illustrious, which title was never WORSE applied. The whole series of his life will show that he deserved much more that of Epimanes, (mad or furious,) which some people gave him.” Rollin then records a catalogue of his foolish actions, to show “how justly the epithet vile is bestowed upon him;” then gives a detailed account of his life, and records the success he met with in attempting to take the city of Elymais, and plunder the temple of Diana. It seems that Antiochus had grown so weak, (instead of waxing exceeding great) that the people, who had formerly paid tribute, were not afraid to withhold it. When he came against them, they “took up arms to defend their temple, and gave him a shameful REPULSE. Antiochus, enraged at this disgrace, withdrew to Ecbatana,” where Josephus finishes his history thus:—“When he was grieving for this disappointment, some person told him of the defeat of his commanders whom he had left to fight against Judea, and what strength the Jews had already gotten. When this concern about these affairs was added to the former, he was confounded—and, by the anxiety he was in, fell into a distemper, which, as it lasted a great while, and, as his pains increased upon him, so he at length perceived he should die in a little time; so he called his friends to him, and confessed withal, that his calamity was sent upon him for the miseries he had brought upon the Jewish nation, while he plundered their temple and contemned their God; and, when he had said this, he gave up the ghost.” We shall refer to Josephus again, but we will now simply inquire where were Antiochus’ exceeding great conquests?HST December 28, 1842, page 113.25

Fifth Absurdity.—The crowning absurdity of all is, to suppose that Rome is left out of a vision which extends to “the LAST end of the indignation.” Daniel had a view through the dark clouds which conceal the wonderful landscape of futurity from uninspired eyes. His vision is expressly directed to the things which shall befall his people in the latter days. ^{29The Hebrew word translated here ‘latter days,’ is the same, and denotes the same period of time as in Joel 2:23, “It shall come to pass in the last days that I will pour out my spirit upon all flesh.”} His eye pierces even to the resurrection of the dead, and the glorious kingdom beyond it. Now what are some of the objects in this wondrous prospect? The great object is his Savior on the cross, dying under a Roman governor, and pierced by a Roman spear. Will he not see this object, on which all heaven gazes.HST December 28, 1842, page 114.1

There the “latter days” commence. Daniel’s people, after that, are still Abraham’s seed, Christ’s true Israel, and will he see nothing relating to them? Will he not see that “exceeding great” power, under which the Jews “fell by the edge of the sword, and were led away captive into all nations,”—under which Jerusalem was desolated, and the temple burned,—under which 3,000,000 of Christians were killed, crucified, burnt, tortured, torn, or devoured, while it denied Christ,—and under which FIFTY MILLIONS have fallen “by flame, sword, captivity, and spoil,” during “many days” since? O why, beloved brother in the Lord, why run into this absurdity? Is it not because Josephus, an unbelieving Jew, wishing to magnify the affairs of his own nation, dared to give an oracular decision respecting a vision which was “shut up” till the time of the end? Oh, it amazes me to see Christian teachers, under the command of that same Jew, rank after rank, straining themselves to the utmost to puff up Antiochus, and make him fill this prophecy. A portion of the world, looking through magnifying glasses, and forgetting a large part of the prophecy, having cried out, “How completely it fits!” But such men as Sir Isaac Newton have told us how fallacious such reasoning is. That great philosopher, after tracing God’s laws in the heavens, turned to the still brighter revelation in his Word. There, as he had done before, he exposed the absurdity of long cherished notions. Hear him:HST December 28, 1842, page 114.2

A horn of a beast is never taken for a single person: it always signifies a new kingdom; and the kingdom of Antiochus was an old one. Antiochus reigned over one of the four horns; and the little horn was a fifth, under its proper kings. This horn was at first a little one, and waxed exceeding great; but so did NOT Antiochus. His kingdom, on the contrary, was weak, and tributary to the Romans; and he did NOT enlarge it. The horn was a “king of fierce countenance, and destroyed wonderfully, and prospered and practiced:” But Antiochus was frighted out of Egypt by a mere message of the Romans, and afterwards routed and baffled by the Jews. The horn was mighty by another’s power; Antiochus acted by his own. The horn cast down the sanctuary to the ground, and so did NOT Antiochus; he left it standing. The sanctuary and host were trampled under foot 2300 days, (14) and in Daniel’s prophecies, days are put for years: but the profanation of the temple, in the reign of Antiochus, did NOT last so many natural days. These were to last to “the end of the indignation” against the Jews; and this indignation is NOT YET at an end. They were to last till the sanctuary which had been cast down should be cleansed; and the sanctuary is NOT YET cleansed.”HST December 28, 1842, page 114.3

Dr. Jenks, one of the most learned theologians in America, quotes Dr. Scott, as applying this prophecy to the Roman power. Here is a part of his note:HST December 28, 1842, page 114.4

“Antiochus’ kingdom was nothing more than a continuation of one of the four kingdoms; and cannot possibly be reckoned as a fifth kingdom springing up among the four. When he stood up, “the transgressors in the Jewish nation were not come to the full.” The holy city was inhabited “with all peace; and the laws were kept very well; because of the godliness of Onias the high priest, and his hatred of wickedness. 2 Mac. iii. 1.” Bp. Newton. These and other [modern expositors, in contradiction to the ancient,] therefore, suppose this little horn to mean the empire of the Romans, from the time when they had got footing in Greece and Macedonia; which formed one horn of the goat. They then entered on that stage, on which these events were to take place. At first they seemed to have little power in the regions which Alexander had governed; yet that increased exceedingly, by the forces brought from Rome and Italy: and as these formed no part of this goat, “the horn grew strong not by its own power.” The Roman emperors also became terrible persecutors of the Christian church, putting to death many of the brightest ornaments of the Gospel, especially several of the apostles of Christ. Yea’ they “magnified themselves against this Prince of the host,” the King of kings; both as Pilate the Roman governor ordered his crucifixion, and as they persecuted his followers for three centuries. And after the emperors became Christians, then the church and bishop of Rome arose to great dominion, by power given from others; and they have proved “rulers of fierce countenance and, understanding dark sentences;” being ever notorious for savage cruelty and dark machinations against their opposers.HST December 28, 1842, page 114.5

Now, let us suppose that a natural landscape had been spread before Daniel, partly covered with clouds. In that landscape, there is a huge volcano, piercing the clouds and sending forth vivid flames, and pouring red hot streams of lava on the thickly peopled cities in the plains below, where Daniel’s people dwell. This volcano is so terrific that Moses saw it eight hundred years farther back; yet Daniel, though guided by an angel to see the LAST end of the indignation, does nut once discern it. Why? Because his eye is filled with the fire and smoke which Antiochus raises in Jerusalem!!! I am not ridiculing the position which some unfortunately occupy. It ridicules itself.HST December 28, 1842, page 114.6

Has the vision of the 2300 days been fulfilled?HST December 28, 1842, page 114.7

“How long shall be the vision concerning the daily sacrifice to give both the sanctuary and host to be trodden under foot? And he said unto me unto 2300 days, then shall the sanctuary be cleansed.”HST December 28, 1842, page 114.8

Here it is particularly noticeable, that those who attempt to show that this prophecy has all been literally fulfilled, always represent this question as having no reference to “the vision” as a whole, although the inquiry is expressly “How long shall be “the vision?” i. e. how far down the stream of time do the events there symbolized, extend? And the vision evidently symbolizes, not only Antiochus as they would have it, but also the Medo-Persian empire from the period of its meredian glory, as denoted by the two horns of the ram being seen at their greatest height, which history informs us, was in the reign of Artaxerxes Longimanus, about 457, B. C. It inclndes also the Grecian empire during the whole period of its existence—and yet for good and sufficient reasons, that part of the vision is prominently noticed which relates to the treading under foot of the sanctuary and host by the daily and the transgression of desolation, denoted by the little horn. The 2300 days, then, being an answer to the question, “How long shall be the vision”? must be understood as beginning where the vision begins, and of course it is impossible that they should have been fulfilled literally in Antiochus, or in any other individual person or power.HST December 28, 1842, page 114.9

Again it is particularly noticeable that those who represent this vision as fulfilled in Antiochus, and this question as referring exclusively to the reign of the power denoted by the little horn, do not honestly tell their readers or hearers, what indeed is plainly indicated in the translation, that the Hebrew word translated “daily sacrifice” in the 11th and 13th verses, has no reference whatever to sacrifices of any sort. In commenting upon these texts, they proceed right on, just as if the word “sacrifice” belonged to the original Hebrew, although it is printed in italics to donote that it does not belong there.HST December 28, 1842, page 114.10

The 11th and 12th verses literally translated, as the English text itself clearly shows, would read thus, “By him the daily was taken away, and the place of his (i. e. the daily’s) sanctuary was cast down.’ “And an host was given him, (i. e. the little horn) against the daily”—and the question under consideration, would read, “How long the vision, the daily” etc. meaning evidently, “How long the vision including the daily and the transgression of desolation to give both the sanctuary and host to be trodden under foot.” It is, therefore, a species of deception to represent this word in either of these passages, as referring to Jewish sacrifices at all, for the original Hebrew makes no allusion to sacrifices of any sort. If the word “sacrifice” which our translators have supplied in each of these texts had been “desolation” or “desolator,” it would be equally consistent with the Hebrew text, and far more in accordance with the obvious design of the Holy Ghost. This is evident from the manner in which the word “daily” is used in this 13th verse. “How long the vision including the daily and the transgression of desolation, to give both the sanctuary and host to be trodden under foot,” i. e. including the treading under foot of the sanctuary and host, by the daily and the transgression of desolation. The word is here coupled with the transgression of desolation, showing that it designates, like that, a destroying or desolating power. And this indicates the true import of the word in every instance where it is used in the Bible. Of course it cannot mean the Jewish sacrifices which Antiochus is said to have taken away.HST December 28, 1842, page 114.11

But, “how long the vision?”—“Unto 2300 days.” Now since these days, which tell us the extent of the vision, commencing with the meridian greatness of the Medo-Persian empire, could not have been literally fulfilled in days; it is important to know what period of time they were intended to designate. This can be determined from what follows. Daniel says in the 15th and 16th verses, “When I had seen the vision, and sought for the meaning, then behold there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai which called and said, Gabriel make this man to understand the vision.” Gabriel then proceeds to fulfil his commission; but it is evident that he did not, at this time, finish it; for Daniel says in the last verse of the chapter, that “none understood it,” and on account of his anxiety respecting it, he “fainted and was sick certain days.”HST December 28, 1842, page 115.1

Now turn to the 21st verse of the 9th chapter.—Here Daniel says, “While I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, (ch. 8:16,) being caused to fly swiftly, touched me—and said, O Daniel, I am now come forth to give thee skill and understanding—therefore understand the matter, and consider the vision.” “Seventy weeks, [i. e. 490 days,] are determined,” or as Prof. Bush, and other Hebrew scholars say, (cut off, i. e. of course, cut off from the 2300 days spoken of in the vision)—determined upon, or cut off for, “thy people, and holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.” Christ, by his death on the cross, “made reconciliation for iniquity,” (Hebrews 2:17,) and “brought in everlasting righteousness,” (Romans 5:18,) and by crucifying him, the Jews “finished their [national] transgression,”—sealed their national doom, (Luke 19:42.) The death of Christ, then, “sealed up the vision,” i. e. established or confirmed the measure of time specified in it—for, in reckoning back from the time of his death, we find that 490 years brings us to the year 457 before his birth, the time when “the vision” commences, as denoted by the two horns of the ram; and this is also the time when Artaxerxes Longimanus gave “the commandment” referred to in the next verse, “to restore and build Jerusalem.”HST December 28, 1842, page 115.2

If, then, 490 days of “the vision” represent 490 years, it is certain that the whole 2300 days mean just so many years. Well, now just subtract 457, the number of years before Christ to the commencement of the vision, from 2300, and the remainder will be 1843, the year after Christ when “the sanctuary shall be cleansed.”HST December 28, 1842, page 115.3

The word “sanctuary” sometimes means the whole of the land of Palestine. (see Psalm 78:54, and 2 Chronicles 36:11-21,) and this is evidently its import in this vision. Attend now to the words of our Savior to his disciples, (Matthew 24:15,) “When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place,” etc. We have then, the testimony of the Lord Jesus Christ, that the “transgression of desolation” was to continue treading the sanctuary and host under foot, at least till the destruction of Jerusalem. Nay, further, he affirmed (Luke 21:24,) that “Jerusalem should be trodden down of the Gentiles till the times of the Gentiles should be fulfilled.” And this accords precisely with what Gabriel says to Daniel 9:27, “And for the overspreading of abominations” (meaning, evidently, the ‘daily’ desolator and the ‘transgression of desolation’) “he shall make it desolate even until the consummation, and that determined shall be poured up on the desolator.” And to determine what is meant by “the consummation,” and by that “which is to be poured upon the desolator,” we have only to consult and compare the following texts of scripture, Daniel 7:11, 13, 14, 21, 22, 25, 26; 12:11, 12; 2 Thessalonians 2:8; Revelation 11:15-18; Jeremiah 25:9-33.HST December 28, 1842, page 115.4

Thus it is evident that the little horn in this vision symbolizes the sovereignty of the Roman empire, and the “daily,” means Paganism as swayed by that sovereignty, and the transgression of desolation denotes Papacy, as swayed by the same sovereignty. It is evident also that the sanctuary will be cleansed in A. D. 1843, by the power of the Lord Jesus Christ as he shall then come in the clouds of heaven, to raise the righteous dead, to give reward to them who have feared his name, and to destroy those who have destroyed the earth.HST December 28, 1842, page 115.5

Reader, prepare to meet thy God!HST December 28, 1842, page 115.6

“How long shall Be the Vision?”

JVHe

Remember that the question is, how long shall be the vision?” not how long shall be a part of it, as our opponents contend. To prove therefore that the 2300 days are literal days, it is incumbent on them to prove a fulfilment of all the events foretold in the vision—that Medo-Persia, which was called “great,” Grecia which was called “very great,” and the power denoted by the little horn which was called “EXCEEDING GREAT,” all, arose, succeeded each other, and passed away in 2300 literal days. If they cannot prove that point, they utterly fail in their position.HST December 28, 1842, page 115.7

If it could be proved that Antiochus Epiphanes defiled the temple, or performed any exploits, which would tally with the 2300 days, as the vision was to be of that length, and as such defilement of the temple, or other exploits would not fulfil the vision, it would prove nothing. It however can not be shown that such defilement did continue that length of time. All who have written upon this point, admit that they cannot prove from history an exact fulfillment.HST December 28, 1842, page 115.8

Dowling attempts to show that the 2300 days are only 1150 days, and that the temple was defiled that length of time, but he admits that “we are not informed by any historian exactly how many days elapsed between the time when Athenaus stopped the daily sacrifice, and the setting up of Jupiter in the temple.” He has no doubt, however, that if we could find such historian, it would be the exact time; the nearest he can come to it, according to his owe admission, is 55 days.HST December 28, 1842, page 115.9

Prof. Stuart admits that the 3 1-2 times of Daniel 7. (which he claims was also fulfilled by this event,) cannot be shown to have been fulfilled with any more exactness. Josephus, however, says that the time of this defilement was just three years. But Prof. Sturrt only claims to show an almost exact fulfilment, and excuses it by saying, “No one can reasonably expect a more exact fulfilment of the time specified.” (Hints, p. 90.) And on page 93 he says, “A little more, or a little less, than 3 1-2 years would, as every reasonable interpreter must acknowledge, accord perfectly well with the general designation here, where plainly the aim is not statistical exactness.” Thus, according to Prof. S. God, in prophetic time, does not always aim to tell the truth.HST December 28, 1842, page 115.10

In the 1290 days of Daniel 12., Prof. S. (see p. 95) thinks is an “exact specification” of the time, and this is the only place where he admits that God did speak the exact truth, when he has specified time. And the only evidence that there was anything here fulfilled, in literal days, is that “we may naturally conclude” that Antiochus “arrived opposite Jerusalem in the latter part of May.”HST December 28, 1842, page 115.11

Of the 1335 days of Daniel 12. he only proves their exactness by “supposing now that Appolonius captured Jerusalem in the latter part of May, B. C. 168, the 1335 days would expire about the middle of February, in the year B. C. 164. The only way that he finds the commencement, is by “assuming that the terminus a quo of the 1335 days, is the same as that of the 1290 days,” and then he says “no more probable time can be fixed upon for” the death of Antiochus, than “some time in February, B.C.164.” p. 97.HST December 28, 1842, page 115.12

The 2300 days Prof. S. applies to the defilement of the temple by Antiochus, and he only shows their commencement by “counting back” from Dec. 25th, 195, B. C. which he assmes as their “terminus ad quem, and we come to Aug. 5, B. C. 171,” p. 101. Here he does not attempt to prove an exact fulfilment from any history.HST December 28, 1842, page 115.13

The “70 weeks,” which all admit to be so plain, the Professor calls a “locus vexatissimus,” gives them a hard name and leaves them. p. 105.HST December 28, 1842, page 115.14

The prophetic periods in the Apocalypse, are despatched by the Professor in the same summary manner. Of the “five months,” Revelation 9:10, he says, “Of course, a period strictly definite does not appear to be here designated.” p. 144. The 42 months of Revelation 11:2, he commences with “If we suppose now that the former part of Feb. was the month when war was declared,” etc., p. 117. The 42 months of Revelation 13:5, he attempts to show fulfilled exactly, with “only a few days of excess beyond that measure of time.” He says, “By this small excess of only a few days, no one of course can be stumbled; for how is it reasonable to suppose, that in respect to a celebrated period, so often repeated, and already become so famous, a statistical exactness could be aimed at? Enough that only a few days at most can be considered as supernumerary.” page 128.HST December 28, 1842, page 115.15

Again he says, “A statistical exactness cannot be reasonably supposed to be aimed at in cases of this nature. Any near approximation to the measure of time in question, would of course be regarded as a sufficient reason for setting it down under the general rubric.” p. 130.HST December 28, 1842, page 115.16

Thus we see that the best authorities against us, admit that these periods cannot be proved to have been fulfilled in literal days. Those who claim that they were thus exactly fulfilled, are challenged to show the historical evidence of it.HST December 28, 1842, page 115.17

If 1843 should pass away, and men should not become infidels then, it will not be because our opponents have not done their best to make infidels of them now.HST December 28, 1842, page 115.18

The 9th Chapter of Daniel—an explanation of the 8th

JVHe

The vision of the 8th of Daniel is all explained to him, but the time; that, is called 2300 days, and then, he is told, “the sanctuary shall be cleansed.”HST December 28, 1842, page 115.19

Now there is nothing in this chapter to indicate, before the fulfilment of a part of the vision, whether these three powers would arise and come to an end in 2300 days, or whether those days were a figure of years. Daniel therefore says he “was astonished at the vision, but none understood it.” Why? his ignorance respecting the time, must be the only reason.HST December 28, 1842, page 115.20

It appears however from the commencement of the 9th chapter, that fifteen year after this vision, he had supposed they were literal days, and had been all then fulfilled; for, he says, he understood by books—the 25th chapter of Jeremiah—that the seventy years that God would accomplish in the desolations of Jerusalem were then accomplished. Jeremiah was told that at the end of the seventy years God would punish the king of Babylon, and that nation. This was accomplished in that night when Belshazzar was slain, and Darius the Median took the kingdom, Daniel 5:30, 31. That being done, Daniel evidently thought the 2300 days were also expired, for at the end of those days, the Sanctuary was to be cleansed, and we find that he immediately set his “face unto the Lord God, to seek by prayer, and supplications, with fasting, and sackcloth, and ashes;” and he prayed for what? why, for the very thing that God said he would do at the end of the 2300 days—the cleansing of the sanctuary. He said (verse 17) “Now therefore O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary, that is desolate, for the Lord’s sake.”HST December 28, 1842, page 115.21

God saw that he had misapplied the days, and therefore at the beginning of his supplication, an angel was sent swiftly, to set him right—even the angel Gabriel, that he says he had seen in the vision, at the beginning. He informed Daniel, and talked with him, and told him that he had now come forth to give him skill and understanding; and he says “I am come to show thee, for thou art greatly beloved; therefore, understand the matter and consider the vision.” The information that he then gave Daniel, could not but convince him that he had been laboring under a mistake as to the time, and that the vision could not be fulfilled in 2300 literal days; for said he, “seventy sevens are cut off” (for so all our Hebrew scholars admit the original reads, and there is nothing from which to cut the seventy sevens, but from the 2300 days) “upon thy people” etc, “and to anoint the Most Holy.” All admit that these seventy sevens reach down to A. D. 33—the year that Christ was crucified; and as they were cut off from the 2300 days, they must be sevens of just such periods of time as those days symbolized. If therefore those sevens were sevens of years, as they are proved by the result, and are admitted to be, then the days from which they were cut off, were symbols of years and must end in 1843.HST December 28, 1842, page 116.1

After the angel had informed Daniel what was to be done in the seventy weeks which were cut off, he then glances over the remaining days which were not cut off; and informs him that Jerusalem is to be destroyed, and that “for the overspreading of abominations, he (the little horn) shall make it desolate, even until the consummation, and that determined” (see Jeremiah 25: that Daniel had been considering) “shall be poured upon the desolate.” At that time Jeremiah in this chapter informs us, that all the nations that had fought against that city, should be destroyed, and “the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth.” Jeremiah 25:33. According to the explanation therefore of the angel, the “sanctuary” could not be cleansed until the consummation.HST December 28, 1842, page 116.2

Mr. Colver’s Lectures—Important Admissions

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We have listened with great pleasure to these lectures thus far, and believe that they cannot but be productive of good. He admitsHST December 28, 1842, page 116.3

1. That he does not know but Christ will come in 1843.HST December 28, 1842, page 116.4

2. That if the 2300 days are symbols of years, that they will end in 1843, and that then the world will end, unless it can be shown that it is some other event which is then to take place, and he does not see how that can be done.HST December 28, 1842, page 116.5

3. That the great body of our standard Protestant commentators have understood the 2300 days as so many years.HST December 28, 1842, page 116.6

4. That in order for him to prove his case, it will be as necessary for him to show their fulfillment in literal days, as it would be for him to produce a tally with the same figures as those on the tag of his trunk, in order for him to get such trunk from the Rail Road Depot.HST December 28, 1842, page 116.7

5. That he cannot prove that they were fulfilled in the exact literal days, but can only show it so near, that he can guess it was so fulfilled, andHST December 28, 1842, page 116.8

6. He only attempted to show a fulfilment of the little horn in Antiochus, by the testimony of a Jew an Infidel, a Roman Catholic and guess-work, all of whom but the last died before the “time of the end,” to which time the words were ‘closed up and sealed,’ so that they could know nothing about it, and in opposition, to what he acknowledged to be the prevailing opinions of the standard commentators of the Protestant Church.HST December 28, 1842, page 116.9

With such admissions, the remarks that he made upon the question, could not in any respect injure the cause against which he is warring.HST December 28, 1842, page 116.10

There appears to be a general impression, that such reasoning will not prove that Christ will not come in 1843; and that is the proof that is required to calm the minds of those who are conscious that they are unprepared for the event. We hope he may be inclined to repeat his course of lectures.HST December 28, 1842, page 116.11

His wisdom was strikingly displayed in avoiding all those texts and questions where he anticipated the most difficulty. For instance, he was very careful to say nothing about Daniel’s standing in his lot, at the death of Antiochus! Nor how at that time was fulfilled the resurrection from the dead recorded in Daniel 12:2!! Neither did he show how the wicked could not understand the death of Antiochus, as well as the pious!!HST December 28, 1842, page 116.12

He also was very careful not to explain how the king of the north came against Antiochus like a whirlwind, in Daniel 11:40, as he had admitted Syria was the king of the north, and that Antiochus was king of Syria. Did Antiochus come against himself?HST December 28, 1842, page 116.13

Those and similar other points would have afforded him a fine field to have exercised his ingenuity, in avoiding the necessary conclusions.HST December 28, 1842, page 116.14

When he asserts that Mr. Miller applies the little horn of Daniel 8th to Bonaparte, he is requested to point to the page of such application. If he has read the book so often as he says, he must be blessed with a poor memory, or else, know that no such application is made.HST December 28, 1842, page 116.15

He is also requested to inform us whether a straight back and a straight nose, are the only qualifications to constitute a holy priest, and if his assertion is correct, that moral character was not implied by the term holy.HST December 28, 1842, page 116.16

In the last lecture of the course, Mr. Colver felt constrained to notice the above points to which we called his attention, but how? Having claimed that the Bible means just what it says, and that therefore days are simply days; to get around the above points, says he, “the Bible is exceedingly figurative.” Thus when it suits his purpose, he can make the Bible read as he pleases.HST December 28, 1842, page 116.17

The Seventy Weeks

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Some contend that the seventy weeks are weeks of years, and therefore have no reference to the 2300 days. They claim that the original says nothing about days, but is seventy sevens. Therefore, say they, “the key does not fit the lock.”HST December 28, 1842, page 116.18

We admit that there is nothing said about days, at this time by the angel, neither is there anything said about years. The Hebrew is seventy heptades, or seventy sevens. Now a “seven” among the Jews, when applied to time, signified a week; and they had their weeks of years, and also weeks of days. It is therefore correctly rendered “seventy weeks.” The question, then, is, are they weeks of years, or weeks of days? The angel told Daniel that he had come to make him understand the vision; and he could give him no understanding of the vision, unless the 70 weeks were weeks of just such periods of time as were denoted in the vision. If therefore, the 2300 days were simply days, the seventy weeks were weeks of days; but if they are 2300 years, then the seventy weeks are weeks of years. The key, therefore, not only fits the lock, but unlocks it.HST December 28, 1842, page 116.19

Prophetic Time

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We fully adopt the rule laid down by Prof. Stuart in his “Hints,” p. 68, that “every passage of Scripture, or of any other book, is to be interpreted as bearing its plain, primary, and literal sense, unless good reasons can be given why it should be tropically understood.” By this rule, a day, in scripture, always denotes a day, and a year a year, unless such good reason can be given. It therefore we find that a series of events were not, and could not have been fulfilled in the literal days specified, we have good reason to prove that they are to be tropically understood. The question then arises, What is a day ever used in the Bible as a type of? On turning to Numbers 14:34, and Ezekiel 4:5, 6, we find that a day is used as a type of a year. Therefore, when we are, from the necessity of the case, obliged to understand the days tropically, we know that if they are a type, they are a type of years.HST December 28, 1842, page 116.20

When any prophecy is given in plain and obvious language, we generally find that the time is literal time. But when all the events of the vision are foretold, under types and symbols, like the visions of Daniel, and it can be shown that they cannot have been fulfilled in literal days, we know that the time, as well as the events, must also have been given by a type, and we accordingly interpret it by the Bible rule for all such cases.HST December 28, 1842, page 116.21

The Little Horn.—Great stress is laid by our opponents upon the fact, that Rollin applies the “little horn” to Antiochus Epiphanes. Rollin applies all the other portions of this vision correctly, and why should he misapply the “little horn?”—Rollin was not a disinterested witness. He was a “Roman Catholic,” and they have always endeavored to escape the conclusion, that this little horn was the Papal Antichrist; and therefore they have always applied it to Antiochus.HST December 28, 1842, page 116.22

Those therefore who thus apply it, go against the interpretation of the whole Protestant church, and unite with the Catholics in such interpretation!—Reader, consider on what ground you stand.HST December 28, 1842, page 116.23

Mr. Colver, in his lecture last night, stated that “many were made crazy by the preaching of the coming of Christ, and had been carried to our insane hospitals.” He is hereby called upon to acknowledge that such is not the fact, or to give the names and residences of the persons thus affected.HST December 28, 1842, page 116.24

We have the name and residence of an individual, who has been restored to reason to this doctrine, which we will make public, when the name of one can be given, who has been affected the reverse.HST December 28, 1842, page 116.25

Mr. C. also stated that the 9th chap. of Daniel was an explanation of the 7th. Daniel says he saw the angel Gabriel that he had seen in the vision. Daniel does not say he saw him in the 7th; and the only vision in which he was seen was in the vision of the 8th chapter. That, therefore, must have been the vision, of which the 9th was an explanation.HST December 28, 1842, page 116.26

Remember, That Professor Stuart admits that he does not know but that Christ will come in 1843. Mr Colver who is trying to follow in his footsteps, also admits the same.HST December 28, 1842, page 116.27

“Who shall decide when Doctors Disagree?”

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Our opponents often fall back with dignity, upon their boasted wisdom, and their extensive erudition, which they seem to think should be satisfactory to all, so that their mere opinion should decide any controverted point.HST December 28, 1842, page 117.1

It is, however, trusting to such umpires, that has so tossed us upon the ocean of uncertainty; for there is no opinion, or sect, or creed, in the religious community, but can point to some great man, some lofty intellect, and comprehensive mind, whose talents and learning render them the champions of their cause.HST December 28, 1842, page 117.2

Around such their followers cling and cluster, and as they progress, those under different leaders separate more widely, instead of approximating to a knowledge of the truth. And they would continue to separate, unless they break away from the teachings of men, and take the word of God for their only guide.HST December 28, 1842, page 117.3

It is now generally supposed, that the doctrine of the Second Advent cannot be true, because the learned are arrayed against it. If, however, the truth of the doctrine depended upon the sanction of the learned, it would yet stand, for the learned have never been so united on any subject, as they have in the interpretation of a prophetic day for a year. Professor Stuart says in his “Hints on Prophecy,” page 77, “It is a singular fact, that the great mass of interpreters in the English and American world have, for many years, been wont to understand the days designated in Daniel and in the Apocalypse, as the representatives or symbols of years. I have found it difficult to trace the origin of this general, I might say, almost universal custom.HST December 28, 1842, page 117.4

The learned Joseph Wolfe, a converted Jew, who is one of the most finished Hebrew scholars in the world, agrees with Mr. Miller in the interpretation of prophetic time, and is teaching the end of the world in 2300 years from the commencement of the 70 weeks.HST December 28, 1842, page 117.5

Let it therefore be distinctly remembered, that those who adopt the conclusions of Stuart, Dowling, and others, are going in direct opposition to the fixed and settled principles of interpretation, of all our standard commentators.HST December 28, 1842, page 117.6

As a specimen of the boasted wisdom of those who thus reject all past commentators, we quote the following from the “Biblical Repository,” of 1835. page 62. It is from an article entitled, “Designations of time in the Prophecies,” by M. Stuart. It is a striking illustration of the manner in which those who are so much wiser than our fathers, look down upon their opinions, and look up upon their own.HST December 28, 1842, page 117.7

“In England, and in this country, it has not been the case, that many writers have engaged in the interpretation of the prophetic books of Daniel and the Revelation, who were or are in high repute for skill in the sacred languages, and especially in exegetical criticism. Not a few have written upon these books, or at least on the Apocalypse, who could not even compare the New Testament diction with the original of the Old Testament. How is it possible, now that a book invested so intirely with a Hebrew costume as that of the Apocalypse, should be interpreted to any good purpose, without an accurate knowledge of the Hebrew prophets themselves?HST December 28, 1842, page 117.8

I assume to myself very little, in respect to this knowledge. I have daily mortifying experience how small it is, compared with what it ought to be. But I have studied the original books of prophecy long enough to know, that nothing but a good knowledge of them can avail us in the interpretation of the Revelation. I have studied prophecy in the Old and New Testaments long enough to doubt of the “Sacred Calendars” of Prophecy, which are now so often proffered to the English and American public. I can find support for them neither in the principles of philology, nor in the facts of history; and why should we trust to imagination and conjecture?HST December 28, 1842, page 117.9

The reader will apologize for me, I hope, when I seem to speak in the way of direct assertion, where matter of opinion might be otherwise expressed.”HST December 28, 1842, page 117.10

An Admission

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“I see many, and some very sensible persons too, greatly agitated about the end of the world, which so many predict at the present day is to come in the spring of 1843. I do not say, it will not; for I do not know this.” M. Stuart.HST December 28, 1842, page 117.11

Here is an admission that comes from one who has exerted the mightiest engines of his giant mind to disprove that point, and after all, to what do his labors amount? Why that he does not know that it will not be so. He does not know but the united opinions, of all the best, and most learned expositors of the prophetic time which have existed in the protestant church, may after all be right. He knows nothing to the contrary.HST December 28, 1842, page 117.12

How humiliating must be such a confession; and how unsatisfactory must be such an admission, to those who are sensible of the danger they are in, unless it can be proved that the event cannot then take place. And yet what multitudes are risking their souls for eternity, upon the conclusions of men, who are forced to admit that they know of nothing, why the consummation of all things may not be in 1843.HST December 28, 1842, page 117.13

“The Wrath of Man shall praise thee, and the remainder of wrath shall he restrain,” says the Psalmist. This was never more true than at the present day, as is exhibited in the foolish and wicked displays of malice against the coming of Christ, on the part of an opposing and gainsaying world. It is almost impossible for any to allude to the question, but some good will result from it; for the more publicity is given these truths, the more will be induced to investigate them, and thereby embrace them.HST December 28, 1842, page 117.14

During the meetings in Newark, N. J. the “New York Herald” gave quite full reports of the principal discourses, which, though reported not just as we could wish, were nevertheless, circulated among the fifty thousand readers of that paper, a great proportion of whom would not be likely to gain the same amount of truth on this subject from any other source. The sober, serious, and reflecting, to whom the truth thus comes, although in connection with ridiculous absurdities, cannot but see from such reports—stripped of the gargabe for which honest minds make allowance in such prints—that the doctrine rests upon a “thus saith the Lord” for its authority; and that it is thus sustained in no ordinary degree. The discovering of this fact by such minds, cannot fail to result in an investigation which would otherwise be unhoped for.HST December 28, 1842, page 117.15

In connection with these reports, was also printed in the Herald a report of Dr. Brownlee’s discourse against this doctrine, so that with our strong points, were also presented the weakness of our opponents.HST December 28, 1842, page 117.16

We are under great obligations to those who have written and preached against us; for, although those who were desirous of being convinced that the day of the Lord is not at hand, would be, and have been confirmed in their security by such reasoning, yet such as require a reason in support of any position, have felt less confidence in their own belief, from the total want of all sound logic in such reasoners. The way has thus been unconsciously prepared to a large extent, so that when the truth has been after presented, it has been received into pure and honest hearts with joy, by such as love their Lord’s appearing.HST December 28, 1842, page 117.17

Even the foolish and contemptible newspaper squibs, the authors of which verily believe that they have displayed a degree of wit, and fertility of imagination, sufficient to eclipse a Sterne or Swift, are circulated far and wide, and cause many to doubt the safety of that position which is obliged to resort to such weapons of defence, and which denotes a want of any sound and logical argument on the part of those who wield them!HST December 28, 1842, page 117.18

Our opponents therefore, often, when they are making themselves the most merry at our expense, are sowing the seeds of truth which will yet result in a bountiful harvest. Verily the wrath of man shall praise the Lord and the remainder of wrath will he restrain.HST December 28, 1842, page 117.19

Review of the “Time of the End uncertain.”

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The December number of the “National Preacher,” contains a Sermon, entitled, “The time of the End uncertain,” by Rev. O. E. Daggett, pastor of the South Congregational church, Hartford, Ct. The object of this discourse appears to be, to prove that we can never know with any certainty, the time of the Second Advent; and therefore, that no confidence can be placed in any of the evidence upon which the near approach of that event is predicated. It is singular that while a centuary ago, the whole Protestant church were endeavoring to acquire all the light possible upon the prophecies of Daniel and John, yet, now, the same church are equally anxious to throw darkness upon those prophecies.HST December 28, 1842, page 117.20

The discourse under review has for its text, Acts 1:6, 7. “When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons which the Father hath put in his own power.”HST December 28, 1842, page 117.21

It is ably written, and, as far as we can discover, contains none of the bitterness, which too often characterises the writings of our opponents.HST December 28, 1842, page 117.22

The author does not discuss the questions of a temporal millennium, the return of the Jews, etc, etc, or attempt any exposition of the prophecies in opposition to the views of the believers of the Second Advent. Of the time of that event he says, “I am not to show that it will not take place at any particular time, whether in the next century, or next spring, or to-morrow; but only that we do not know when.” P. 266. As he has confined himself to that question, and does not attempt to show that it will not take place at any particular time, it follows, that there can be nothing in this argument, but what will be equally valid the day before the Advent—however near, or distant in the future, that day may be—as it was the day it was written.HST December 28, 1842, page 117.23

If his position is correct, that we cannot know when the time of the Advent will be, it will follow, that the present movement in expectation of that event may end in disappointment. We will therefore, briefly, first examine the arguments by which that position is sustained, believing that we may know the time of that event.HST December 28, 1842, page 117.24

He admits that “it may be possible to know something of its approach,” that “there may be reasons for expecting it within one, or two centuries;” and that “for aught they know, it may come a month after the present.” With these admissions, for aught that can be proved to the contrary, the adherents of Mr. Miller may be perfectly right in their expositions of prophecy, with the exception of an absolute knowledge of the fact.HST December 28, 1842, page 118.1

“That it is not for us to fore-know the time when this dispensation will end, or Christ’s glorious reign on earth will begin,” he argues—HST December 28, 1842, page 118.2

1. “From the analogy to be found in other great events under the government of God, and especially the event of death.”HST December 28, 1842, page 118.3

He says, “If it be found that in administering his government over this world, God has often revealed the certainty of great events, yet commonly concealed their dates, we would properly expect to find the same thing true as to the most signal deliverances of his people, or judgments against his enemies, yet to be experienced. Turn, then, to these two classes of events already recorded.” p. 267.HST December 28, 1842, page 118.4

To this we agree; and would also add, that if it be found that the dates of great events have often been revealed, “we would properly expect to find the same thing true as to” future events. We are therefore willing to abide in the decision of this question, by “the analogy found in other great events in the government of God.” The first event to which our attention is called, is that of the flood; an event, of which our Savior said, “thus shall it be in the day when the Son of Man is revealed.” We are willing to rest the question on the analogy to be found in this event alone. Mr. D. admits that “God revealed to Noah his purpose to deluge the earth, and to save him only with his family, from among mankind; and with this announcement, the patriarch received minute directions for the building of the ark.” The precise time he thinks was not revealed to Noah; or if we suppose it was, that it does not appear to have been made known to others.HST December 28, 1842, page 118.5

He says “some understand Genesis 6:3, ‘his days shall bean hundred and twenty years,’ of the interval predicted to the flood;” “and adds, but how could that be possible, when Noah’s three sons were living, and probably married at the time of the prediction, yet were born after he was five hundred years old, and therefore were not over one hundred years old at the flood which was in his six hundredth year?” That such was the case when the command was given to build the ark as recorded in Genesis 6:14, is evident; but it is not so clear, that the prediction in Genesis 6:3, was not given that length of time before the flood. In the connection as it there stands, there is no reference in the whole paragraph to the children of Noah. With the 9th verse of Genesis 6th, evidently begins new paragraph, and which seem to have no connection with the preceeding one, and bears the impress of being a more full prediction of the same event, and given at a subsequent period of time, when it had pleased God to reveal his plans and purposes to Noah more fully. In the 5th chapter is “the hook of the generations of Adam” and his geneology is continued till the time is brought to the sons of Noah, independently of the history of other events. When the record of that geneology is completed, down to the time or the flood, then Moses begins the sixth chapter, with, “When men began to multiply,” etc., “and God saw that the wickedness of man was great.” If therefore men began to multiply on the face of the earth, and God saw that the wickedness of man was great in it before the birth of Noah’s sons, it may then also follow that the prediction in the 3rd verse, being in the same connection with the record of the other facts, was also made prior to their birth. We are satisfied that it is so to be understood; and thus all difficulty is removed, and the “infidel cavil” is equally set aside, as with the other interpretation.HST December 28, 1842, page 118.6

The other view of this passage, that “refers it to the reduced age of mankind,” is encompassed with still greater obstacles; for it cannot be shown to have been thus applicable. Individuals can be rereferred to, whose age was about, or was precisely 120 years, but it does not appear from the Bible—and that is the only authentic authority we have on this point—that it was ever the average length of the age of man. We find that for a long time after this prediction was made, the age of man was extended far beyond this limit. Shem attained the age of 600 years; Arphaxed lived 438; Salah lived 433; Eber lived 464; Peleg lived 239; Rew lived 239; Serug lived 230; Nahor 148; Terah lived 205; Abraham lived 175; Isaac lived 180; Jacob lived 147; Joseph lived 110; Moses was 120 when he died, and Joshua was 110. Thus it appears that for about 1000 years after this prediction was made, the great majority, of whose age we have any knowledge, attained a much greater longevity. After the flood, the age of man appears to have gradually decreased, until it reached the limit of three score years and ten. There appears to have been no sudden cutting short of the age of man, from 900 to 120 years, as we should expect to find, if this prediction could have had such an application. Nor, as we should also expect, do we find any period when this was the usual limit of man’s life. From these considerations we can see no propriety in applying this prediction to the reduced age of man; while the evidence to our mind is clear, that it denoted the time that elapsed from the prediction to the flood.HST December 28, 1842, page 118.7

If such is the case, the “analogy” that is to be found in the event of the flood, is most striking. Thus, 1st. we find that at one time God only revealed the time when he would destroy the world, without revealing the manner.HST December 28, 1842, page 118.8

2. Afterwards the manner of that destruction is given, with a more full revelation of the event.HST December 28, 1842, page 118.9

3. As the time dráws nigh, and there are but seven days to the flood, the very day of the event is given.HST December 28, 1842, page 118.10

4. Every individual soul, that is saved, is looking for the event at the very time, otherwise they would not have gone into the ark, and been saved.HST December 28, 1842, page 118.11

5. Many who perished had an opportunity to know that God had purposed to drown the world; for if Noah did not reveal the time, the ark itself must have preached to them; and it is in vain to suppose that they were ignorant of Noah’s expectations: therefore every plank that was added to the ark was an admonition, that the time of its completion was drawing nigh; and when it was completed, and ready for the reception of its inmates, they then might know that no longer delay was necessary for the accomplishment of God’s purpose.HST December 28, 1842, page 118.12

We should therefore expect in the second destruction of the world, that God would not reveal at any one time the whole of his purpose, respecting the time and manner of its accomplishment; but that it would be revealed a little here, and a little there—in one place the time, and in another the manner—in language so plain, that the way faring man, though a fool. need not err therein; and yet, not in language so direct, and explicit, but that those disposed to doubt, might have an abundance of plausible reasons on which to predicate it. Even the time itself, we should expect from the analogy, would be given in such a manner, that it might be contended with some show of reason not to denote the duration of time, but only the defilement of the temple by Antiochus; as the prediction of the time to the flood is also applied to the reduced age of mankind. We should also expect that as the time of the event drew nigh, that all who would be saved would have a more clear conception of the great event; and when the time had about expired, would all be in the attitude of expectation of the event; even the day itself might be known seven days previous. On the other hand, we should also expect, that those who will perish, would, many of them, have an opportunity to acquaint themselves with the time and manner of the end, but would none of them believe in the reality of it—would know not until the door of mercy is closed—in other words, that the wicked would do wickedly, and none of the wicked would understand, but that the wise, who are to shine as the brightness of the firmanent, would all understand.HST December 28, 1842, page 118.13

From the “analogy,” we should expect all this. And even if the prediction in Genesis 6:3, was not a prediction of the time to the flood, the analogy would teach us, that it would not come as a thief in the night upon any of those who escape the sad catastrophe, for as the building of the ark was a warning to the old world, so when are seen the signs predicted by our Savior, we may know that it is near, even at the doors. The “analogy,” therefore, in this event, is most clear and satisfactory.HST December 28, 1842, page 118.14

The second event alluded to is the destruction of Sodom and Gomorrah. Here he says, “The hour was not foretold; and we know not how much time elapsed between the first announcement, and the visit of the two angels, which was the evening before they hasted away Lot.” p. 267.HST December 28, 1842, page 118.15

Here again we find, that all who were saved, were apprised of the event a sufficient time previous, to enable them to escape; and also to warn some of those who perished, unto whom Lot seemed as one that mocked. The “analogy” would therefore teach us that before Christ comes, all the truly righteous will be apprised of the fact; and know that it is so near, that they must be “up,” “for the Lord will destroy this city,” and yet they may not know the very “hour,” until God takes them by the hand to save them. We also learn by this, that some of the finally impenitent will be faithfully warned, but that they will look upon those who warn them as misguided fanatics, and men “that mock.” As it was in the day of this event, so our Savior assures us “it will be in the day when the Son of man is revealed.”HST December 28, 1842, page 118.16

“Again,” he says, “when the descendants of Jacob were to endure a cruel bondage in Egypt, they were not told when it would begin, nor how long it would continue, for that servitude lay between the death of Joseph and their departure under Moses, about 144 years, and was therefore only a part of the time indicated in the prediction to Abraham, and other passages; while yet the prediction gave them a right to expect deliverance; and the time of the event was revealed to them by its accomplishment.” p. 267HST December 28, 1842, page 118.17

In this case it was predicted that the seed of Abraham should be a stranger, in a land not theirs, 400 years; and afterward they should come out with great substance. This, with Abraham’s own sojourn, made 430 years. The children of Israel therefore, could, at any time during their captivity in Egypt, have calculated the time of its termination, by adding 400 years to the time when the seed of Abraham began to be afflicted in a strange land. We also find that “at the end of the 430 years, even the self-same day, it came to pass that all the hosts of the Lord went out from the land of Egypt.” Exodus 12:41.HST December 28, 1842, page 119.1

Notwithstanding it is so clear, that the time was revealed before their captivity in Egypt commenced, yet it is also evident that the predicted period had nearly elapsed before the children of Israel were aware of its near completion; and before its end, they did understand, and made all necessary arrangements for securing the “great substance,” that it was predicted they should carry out.HST December 28, 1842, page 119.2

There was also a fine opportunity for any who felt disposed to cavil respecting the time; as they might with much show of reason, have contended, that the 400 years were to be dated from the time that Jacob and all his children removed to Egypt; or it would have been plausible to have contended that it was to be dated from the time that “another king arose that knew not Joseph, and who evil entreated them,—the same as many now contend, that the rise of Popery should not be dated from the commencement of its power, but only from the time it became quite formidable, or from the zenith of its power.HST December 28, 1842, page 119.3

The “analogy” in this case would therefore lead us to expect, that the period which is to elapse before the end of the world would be a matter of prophecy—a definite prophetic period—but that it would not be fully understood until about the time of its termination, that there might he a question from what particular epoch it was to be dated; but that as the period drew near its termination, the time of the end would be more clearly understood, and at its termination those who are delivered would be all expecting immediate deliverance; nor would those not delivered be all ignorant that such was an expected event. There is also in this case a most striking “analogy.”HST December 28, 1842, page 119.4

Again he says, “When at length they began their march through the wilderness, they could not learn how long it was to continue; and in the same ignorance they remained probably not far from two years, till by their murmurings, they both incurred and learned the measure of their wanderings.” p. 267.HST December 28, 1842, page 119.5

If there is any “analogy” between their knowledge of the end of their wanderings, and our knowledge of the Advent of Christ, then surely, those who are delivered may have a definite knowledge of “the time of the end” of our wanderings during the last 38 years of their continuance.HST December 28, 1842, page 119.6

In all these events, the time of their fulfillment appears to have been “closed up and sealed,” till about “the time of their end,” when the time of the end was more clearly seen, and expected by those delivered. He says “their captivities were of unknown dates, so far as I have observed, with the exception of the 70 years in Babylon.” pp. 267-8. There however appears to have been an expectation of deliverance just immediately before their termination, and the “analogy” of the 70 years, certainly indicates a like predicted period to the end of time.HST December 28, 1842, page 119.7

He says, “The promise of a Redeemer we trace back to the very scene of the first transgression; but nearly fifty recorded generations, more than a hundred such as we reckon now, or about 3500 years, followed the transgressors before the time of his first coming could even be conjectured.” p 268. This is all very true, and yet we find that for 457 years previous to his coming, the very year of his death was a matter of prophecy. The “analogy” of this event would teach us, that although ages might roll away, and man be ignorant of “the time of the end,” yet before the event itself takes place, the seal would be broken, so that the wise, who are to shine as the brightness of the firmament, may understand.HST December 28, 1842, page 119.8

As in all the events to which we have alluded, the time has been revealed, for either a longer or shorter period before its completion, so “we would expect a similar procedure as to the end of the present dispensation of the world.”HST December 28, 1842, page 119.9

The last “analogy” to which we are referred is the “analogy” “found in the event of death.” He says “of all the events that can befall mankind, none is more certain than this, if the world continues as it has been; yet nothing is more uncertain as to its date.”HST December 28, 1842, page 119.10

Here again the “analogy” is not unfavorable to the supposition that we shall have some knowledge of the time of the end.HST December 28, 1842, page 119.11

It is true, that death sometimes overtakes its victim, without a moment’s warning; but this is not usually the case; if it were, the “analogy” would be against us. Death, however, in its approach usually admonishes us of the fact. During our whole existence, unless we are of those who will be changed at Christ’s coming, death stands before us as a certain event, which we know not how far it may be from us. As we approach the verge of life, sickness and pains, and disease, admonish us, that there is a probability that death is very near us. As our disease gains the mastery over us, and hope of life vanishes, we know that the time has come when we must shortly die; and soon we are informed that we have not a day or hour to live, and then we close our eyes, and all earthly scenes fade forever from our mortal sight.HST December 28, 1842, page 119.12

The “analogy” therefore to be found in the event of death would teach us, that while the end of time is far in the future, we should only be enabled to know that it is a certain event which will one day, we know not how soon, overtake the world: but as the event draws nigh, evidence would be exhibited which would convince us of the probability. of its being near; then would be seen the signs by which we might know that it was nigh even at the doors; and then we might realize that time had nearly reached its fartherest limit.HST December 28, 1842, page 119.13

Thus “from the analogy to be found in other great events under the government of God, and especially the event of death” we argue that “the wise shall understand;” and that the righteous will not be “in darkness that that day should overtake them as a thief.” We also argue, that all who are thus overtaken, will be in the condition of those who would not heed the warning of Noah and Lot—who despised, and wondered, and perished.HST December 28, 1842, page 119.14

To be continued.

Letter from Rev. N. Colver

JVHe

To the Editor of the “Signs of the Times.”HST December 28, 1842, page 119.15

Dear Sir:—As you have called upon me in your last number for an instance of insanity occasioned by Millerism, I send yon the following, with reference to my informer, and I do so with his permission.HST December 28, 1842, page 119.16

Mrs. Samuel Stone of Groton, was made insane at a Miller meeting in Littleton, in the fore part of October last. The wife of my imformant, Mr. Isaac N. Stone, took care of her until her insanity terminated in death. You will therefore learn the facts in the case if you wish them, by calling upon Mr. Isaac N. Stone of Harvard, I shall surely have no objection to being corrected if I have been wrongly informed. Will you be so good as to publish the above.HST December 28, 1842, page 119.17

Yours respectfully, Nath’l. Colver.HST December 28, 1842, page 119.18

28 Lagrange Place, Boston, Dec. 22. 1842.HST December 28, 1842, page 119.19

The above is thus far only based upon hearsay testimony. That a person predisposed to insanity, might become insane under any circumstances, we do not dispute; and instances of insanity can be shown by the reports of our Insane Hospitals, that have occurred under every variety of circumstances. We therefore again call for the proof that the preaching of the immediate coming of Christ has been signalized in any place, as a cause of insanity. This is the same old charge that has always been brought against the preaching of the gospel, and we can give the names of ten, who have been made insane from ordinary religious causes, for every one that can be proved to be so made from the preaching of this glorious doctrine.HST December 28, 1842, page 119.20

We give the following instance of recovery from insanity, by the preaching of the immediate coming of Christ.HST December 28, 1842, page 119.21

This certifies that my mother was insane and under the care of Dr. N. Butler at the Insane Hospital at Pepperell. The doctrine of the immediate coming of Christ was found to be so agreeable to her, that Dr. Butler recommended that I should keep that subject before her mind. The result was most happy, and she is now fully restored to her reason. Geo. A Reed.HST December 28, 1842, page 119.22

Hartford, Dec. 23rd, 1842.HST December 28, 1842, page 119.23

Sneering at Prayer

JVHe

In Mr. Colver’s last lecture, he stated that men did not embrace this doctrine by the exercise of their reason, but that they prayed themselves into it, [cheering]; and that two ministers in this city had acknowledged that they came into the belief by praying.HST December 28, 1842, page 119.24

Bless the Lord, there is a God in heaven that can hear and answer prayer! Daniel came into the same belief by the same means; and he blessed the Lord that “there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days.”HST December 28, 1842, page 119.25

This sneer at prayer accounts for the position which the gentleman occupies on this question; and we doubt whether there can be found a despiser of prayer, but what occupies the same position. We hope he may be induced to follow Daniel’s example, for no man can he enlightened by any other means, as God has said that he will be inquired of.HST December 28, 1842, page 119.26

Bro. D. Brown, of Fort Ann, N. Y., who has been extensively known in different sections of the country, and in different States, as a minister of the gospel, writes us that he has embraced our views of the Second Advent, which he believes will be in 1843.HST December 28, 1842, page 119.27

He writes us that he has so extensively preached the doctrine of 1000 years peace and safety before the coming of Christ, that he is anxious his change of views may be as generally known, that it may counteract as far as possible, the past errors he has promulgated, and which he says he now looks upon as destructive in a high degree.HST December 28, 1842, page 119.28

We would like to give the whole of his communication, in which he gives the operation of his mind in coming to this question, and which would interest our readers; but its length, with the crowded state of our columns, will prevent us.HST December 28, 1842, page 119.29

“The Midnight Cry.”

JVHe

This is the title of a new paper, as before noticed, which I have been publishing daily in New-York, for the last month. It is now complete in 26 Nos. half the size of the Signs of the Times. My object in publishing it, was, to set before the people in New-York and vicinity, the doctrine of the Second Advent, in a cheap and popular form, to meet the almost universal enquiry on the subject. The best articles have been selected from Bro. Miller’s works, containing first principles, including eleven of his best lectures on Daniel and John, his chronology etc., with a large amount of original matter from Bro. Litch, and others, all of which is peculiarly adapted to instruct enquirers on the subject, of the nature and the time of the Second Advent. There are several thousand complete setts now on hand, which can be obtained at 36, Park Row, New-York,—14, Devonshire St., Boston, Ms., by addressing J. V. Himes; or at 67, South Second St., Philadelphia, by addressing Orrin Rogers.HST December 28, 1842, page 120.1

TERMS

JVHe

For 2 setts, by mail or otherwise,	$1 00
“ 5 ” “ ”	2 00
“ 26 ” “ ”	10 00

For miscellaneous, or odd number, $1 25 per hundred. If 200 or more are taken, $1 00 per hundred.HST December 28, 1842, page 120.2

As we have been obliged to make a large advance of cash for these publications, it will be expected that the cash will accompany orders for them, as above. Those who wish to spread the doctrine, or send to their friends abroad, now have the opportunity to do it, by this most cheap, popular form.HST December 28, 1842, page 120.3

J. V. Himes.HST December 28, 1842, page 120.4

Boston, Dec. 18, 1842.HST December 28, 1842, page 120.5

Close of the Year 1842

JVHe

It is just at hand. All good Second Advent believers should have their financial affairs settled up. We ought, if in our power, to “Owe no man anything.”HST December 28, 1842, page 120.6

As a steward of my “Lord’s goods,” I wish to make a wise, and faithful appropriation of all that are in my hands. First, I wish to meet all the just claims of my creditors, that the glorious cause I advocate be not disgraced. Then what I have remaining, if anything, to scatter it abroad, while now there is a chance to do good. In order to this, I now call once for all, upon all my agents, for the Signs of the Times, and Second Advent publications, to make an immediate settlement. Of this I doubt not, every one will see the propriety, and even necessity, if I am to continue to carry forward my department of the work. Agents for this paper, and other publications, now have several thousand dollars in their hands in small sums, which they can very easy pay over, if they will set themselves about the work; but which I cannot raise, (being without capital,) on any resources, except from agents, who have what little I possess, in their hands. Let each one, then, on reading this, make it his business, to see how much money he has, now due to me, and remit by mail, without delay, after deducting the commission. Then let them take account of what publications they have on hand, and select such portion as they may wish to retain, at 25 per cent discount, and send the cash, with the remainder, to J. V. Himes, 14 Devonshire street, Boston, Ms.HST December 28, 1842, page 120.7

What business I do hereafter, I must do on the cash principle. If I have anything to give or distribute, I shall then know what I have, and can make the best appropriations. Brethren must see the propriety of this measure, and relieve me at once by promptly complying; with my earnest request.HST December 28, 1842, page 120.8

Boston, Dec. 1842. J. V. Himes.HST December 28, 1842, page 120.9

Lectures in Utica, N. Y

JVHe

Messrs. Miller and Himes Will commence a course of Lectures on the Second Coming of Christ, in Utica, N York, Jan. 10, 1843. Brethren in that vicinity will give notice accordingly.HST December 28, 1842, page 120.10

Great Jubilee at Groton

JVHe

There will be a Second Advent Conference at Groton, Mass., to commence the 29th of Dec. Let all those who love the glorious appearing of our Savior Jesus Christ come up. The earth is the Lord’s. Freely we have received, and freely give.HST December 28, 1842, page 120.11

In belief of Christ’s speedy coming,HST December 28, 1842, page 120.12

Charles Rumsdale, Nashua, N. H.HST December 28, 1842, page 120.13

Quincy Eaton, Weare, “HST December 28, 1842, page 120.14

Frederick Bendon, Milford, “HST December 28, 1842, page 120.15

Josiah Spaulding, New Ipswich, “HST December 28, 1842, page 120.16

Amos Scripture, Mason Village, “HST December 28, 1842, page 120.17

Luther Bantell, Groton, “HST December 28, 1842, page 120.18

Groton, Dec. 17, 1842.HST December 28, 1842, page 120.19

Syria. Advices to the 7th of November, speaks of serious disturbances in Lebanon. It is stated that the joined forces of the Druses and Maronites, after a sanguinary conflict completely routed the Albanian mercenaries of the Porte at Beshare. It is said to have been caused by an attempt of the Turks to disarm the Maronites.HST December 28, 1842, page 120.20

Timely Hints

JVHe

“Be ye also READY, for in such an hour as ye think not, the Son of Man COMETH.”HST December 28, 1842, page 120.21

“But as the days of Noah were, so shall also the COMING of the Son of Man be; for as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, knew not until the flood came and took them all away. SO shall also the COMING of the Son of Man BE—Matthew 24:37, 38, 39, 44.HST December 28, 1842, page 120.22

Reader, who knew not that the flood was coming? Those who PERISHED IN THE FLOOD. Those who were saved, took warning and entered the ark. So you may enter the ark, NOW.HST December 28, 1842, page 120.23

CHEAP LIBRARY

JVHe

The following Works are printed in the following cheap periodical form, with paper covers, so that they can be sent to any part of the country, or to Europe, by mail.HST December 28, 1842, page 120.24

The following Nos. comprise the Library.HST December 28, 1842, page 120.25

1. Miller’s Life and Views.—37 1-2 cts.HST December 28, 1842, page 120.26

2. Lectures on the Second Coming of Christ.—37 1-2 cts.HST December 28, 1842, page 120.27

3. Exposition of 24th of Matt, and Hosea 6:1-3. 18 3—4 cts.HST December 28, 1842, page 120.28

4. Spaulding’s Lectures on the Second Coming of Christ.—37 1-2 cts.HST December 28, 1842, page 120.29

5. Litch’s Address to the clergy on the Second Advent.—18 1-4 cts.HST December 28, 1842, page 120.30

6. Miller on the true inheritance of the saints, and the twelve hundred and sixty days of Daniel and John.—12 1-2 cts.HST December 28, 1842, page 120.31

7. Fitch’s Letter, on the Advent in 1843.—12 1-2 cts.HST December 28, 1842, page 120.32

8. The present Crisis, by Rev. John Hooper, of England—10 cts.HST December 28, 1842, page 120.33

9. Miller on the cleansing of the sanctuary.—6 cts.HST December 28, 1842, page 120.34

10. Letter to every body, by an English author, “Behold I come quickly.”—6 cts.HST December 28, 1842, page 120.35

11. Refutation of Dowling’s Reply to Miller,” by J. Litch.—15 cts.HST December 28, 1842, page 120.36

12. The “Midnight Cry.” By L. D. Fleming. 12 1-2HST December 28, 1842, page 120.37

13. Miller’s review of Dimmick’s discourse, “The End not Yet.”—10 cts.HST December 28, 1842, page 120.38

14. Miller, on the Typical Sabbaths, and great Jubilee.—10 cts.HST December 28, 1842, page 120.39

15. The glory of God in the Earth. By C. Fitch.—10 cts.HST December 28, 1842, page 120.40

16. A Wonderful and Horrible Thing. By Charles Fitch. 6 1-4 cts.HST December 28, 1842, page 120.41

17. Cox’s Letters on the Second Coming of Christ.—18 3-4 cts.HST December 28, 1842, page 120.42

18. The Appearing and Kingdom of our Lord Jesus Christ. By J. Sabine. 12 1-2 cts.HST December 28, 1842, page 120.43

19. Prophetic Expositions. By J. Litch. Vol. I. 31 cts.HST December 28, 1842, page 120.44

20, “ ” “ ” Vol. II. 37 1-2 cts.HST December 28, 1842, page 120.45

21. The Kingdom of God. By Wm. Miller. 6 1-4 cts.HST December 28, 1842, page 120.46

22. Miller’s Reply to Stuart. 12 1-2 cts.HST December 28, 1842, page 120.47

23. Marriage Supper of the Lamb; together with Daniel’s Visions harmonized and explained. By N. Hervey. 12 1-2 cts.HST December 28, 1842, page 120.48

This Library will be enlarged from time to time, by the addition of new works.HST December 28, 1842, page 120.49

DEPOTS OF SECOND ADVENT BOOKS

JVHe

No. 14 Devonshire Street, Boston, up stairs.HST December 28, 1842, page 120.50

Address J. V. Himes.HST December 28, 1842, page 120.51

No. 36 Park Row, New York, up stairs, opposite the Park.HST December 28, 1842, page 120.52

Address J. V. Himes.HST December 28, 1842, page 120.53

No. 67 South Second Street, Philadelphia.HST December 28, 1842, page 120.54

Address Orrin Rogers.HST December 28, 1842, page 120.55

Any person wishing to obtain Books, Charts, or Publications, can obtain them at either of the above depositories. For list of publications, see advertisements. J. V. HIMES.HST December 28, 1842, page 120.56

Boston, Dec. 7, 1842.HST December 28, 1842, page 120.57

Notice to Agents

JVHe

Bro. Wm. H. Peyton will shortly make a collecting tour, and will visit those with whom we have unsettled accounts.HST December 28, 1842, page 120.58

New Work

JVHe

“The Marriage Supper of the Lamb, together with Daniel’s Visions Harmonized and Explained: By Rev. N. Hervey.” For sale at this office, No. 14, Devonshire st.HST December 28, 1842, page 120.59

Letters

JVHe

Received up to Dec. 24, 1842. Middletown, Ct. Scottsville, Ala. Reynoldsburg, Frank, co. O. Schagticoke, N H. Shutesbury, Ms. Eastport, Me. Moodus, Ct Ware Ms. West Springfield, Ms. Edwardsburg, Mich. Walworth, N. Y. West Stafford, Ct. S. Sandwich, Ms. Princeton, Ms. Brooklyn, N. Y. Charleston, Me. Leominster, Ms. Hartford, Ct. Palmyra, Me. Flag-Creek, Cook co. Ms. Andover, O. Highgate, Vt. Pleasant Valley, N. Y. Ray’s Hill, Pa.HST December 28, 1842, page 120.60

W. H. Garland, D. Crhry, Jacob Weston, J. W. Spaulding, H. Harriman, H. A. Chittenden, J, D. Marsh, E. H. Weeks, B. C. Hoyt, B. F. Bissel, E. Caufield, S. G. Ladd, Jr. R. Plumer, S. S. Brewer, R. Hutchinson, Sr L. Green, H. Flagg. W. F. Remick, H. A. Chittenden, J. F Ruggles, M. Kibby. J. J. Allen, D. G. Drake, R. O. Ladd, J. D. Johnson, J. Bates.HST December 28, 1842, page 120.61

Bundles Sent

JVHe

One to Kimball, E. Bethel, Vt.—One to C. S. Brown, Concord, N. H.—One to T. M. Preble, Keene, N. H.—A. Beach, one Box, Buffalo, N. Y.—Rev. S. Hawley, New Bedford, Ms—Jas. Weston, New Ipswich, N. H.—J W. Spaulding, New Ipswich, N. H.—B. F. Bassett, W. Stockbridge, Ms.—H. A. Cnittenden, Hartford, Ct. via Springfield—Master J. V. Himes, Durham, N. H.—J. Bates, Fairhaven, Mass.—R. O, Ladd, Cobotville, Ms—J. D. Johnson, Rochester, N. Y.—S. A. Drake, Sturbridge, Ms.HST December 28, 1842, page 120.62

Signs of the Times

JVHe

Is published weekly, at No. 14 Devonshire Street, Boston, by JOSHUA V. HIMES, to whom all letter and communications must be addressed.HST December 28, 1842, page 120.63

Terms,—One Dollar per Volume of 24 Nos. (6 months.)HST December 28, 1842, page 120.64

dow & jackson, printers.HST December 28, 1842, page 120.65

Vol. IV.—No. 14. Boston, Whole No. 86

Vol. IV.—No. 16. Boston, Whole No. 88