Larger font
Smaller font
  • Results
  • Related
  • Featured
No results found for: "".
  • Weighted Relevancy
  • Content Sequence
  • Relevancy
  • Earliest First
  • Latest First
    Larger font
    Smaller font

    April 26, 1843

    Vol. V.—No. 8. Boston, Whole No. 104

    Joshua V. Himes


    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.HST April 26, 1843, page 57.1

    Letter from Wm. Miller


    My dear brother Himes.—I am now at home,—was brought home on a bed, six days since. I am very weak in body, but blessed be God, my mind, faith, and hope, are yet strong in the Lord—no wavering in my belief that I shall see Christ this year. Now is the time to try men’s souls. How many will stagger, and give up their hope, on the last inch of time, we cannot tell; but one thing is true, “he that endures unto the end the same shall be saved.” I find some in this vicinity are giving up their faith in the second advent, and are now our greatest enemies; but I can trace the cause to such influences as Dowling, Colver, Weeks, etc. etc. These persons were kept in check, until such men as Peter predicted, 2 Peter 2:1-2, began to show their spleen, and hatred. What an account will these men have to render, if Christ does come, as we believe, this year? And what have they done by way of argument to show to the contarary? Nothing, themselves being the judges; for after all, they admit he may come. What broken reeds the wicked are leaning upon! and what have they when they sum up the whole matter that these men give them? Why, they have Dowling’s misrepresentations, and Dr Weeks’ mistakes; Mr. Dowling attempts to turn an the little article the, as not being in the original text, Daniel 9:21, 23, 24. What evidence does he bring us, that it is not in the Hebrew? Why, he says so; very well; but I am informed he is not, and never was, a good Hebrew scholar, and cannot read the Hebrew with vowel points. I know he has misrepresented things; and his writings show to me a spirit of selfish dogmatism, and not enough of the meekness of Christ for me to trust in his assertions. But Dr. Weeks says so. Who is Dr. Weeks? He is a great—learned man—a D. D. in N. Jersey. That is well; but I have seen same of his writings recently, and I find the same unchristian spirit of self-esteem, the same dogmatical denunciation of all opinions but his own orthodoxy, and a propensity to gather chaff rather than wheat—to collect together the bad, and cast the good away. What evidence have we that the article the is either in or implied in the Hebrew? I answer. It is so understood by every translator into the English language, from Wickliffe to Bernard; and it is so translated into the French, Dutch, Spanish, Scotch, and Irish. I have conversed with as many as a score, more learned than Dowling, and nearly as learned as Dr. Weeks in Hebrew, who all tell me so. Here, there are 100 to 1 testimonies on the side of our translation, and disinterested witnesses too; and these all have common sense on their side of the question, while to me, with the article the left out, as in Dowling and Weeks, or to an English reader, it would not he common sense. At any rate, I had rather risk my soul on our bible as it is, than on these men who manifest such a spirit of haughtiness and pride.HST April 26, 1843, page 57.2

    Again. What have the wicked got from Colver, that makes them so triumph over us? I answer, they have a “tag” without a “tally,” and blackguardism without decency. They have a rabble of words without system, and when he gets through, the wicked cannot tell what Colver does believe, concerning Christ’s coming; neither do they care, if he destroys Miller’s views, and puts the judgment far off; but as he has done neither, he will soon be out of date; and the wicked will want another caterer. Now comes the great Dr. Weeks, D.D. of N. J. etc. chronologer, Historian, Mathematician, etc. etc. Now my former opponents must give way to this mighty champion. Stand back ye “profoundly ignorant rabble.” Give way, ye vile creeping herd of commoners, hear the wicked shout, “the conqorer comes!” Why all this excitement? I will tell you. There lives an old man away back in the country, (no matter where,) who by the grace of God was brought to believe in the bible as being the word of God, he read it over and over again, and he found, or thought he found, that God had revealed the time when his dear Master, Jesus Christ, would come to this world again. He believed it, and told some of his neighbors. Some of them believed also, and they requested the old man to publish his views in a public paper; he did so in the columns of an obscure paper printed in a country village, (as the Dr. would say.) This made many more call for light, kept the old man writing letters from morning till night; he then published his views in a pamphlet form, and when any one requested light he would send them a pamphlet.HST April 26, 1843, page 57.3

    In this way he scattered a number of hundred. Then the people called on him to lecture; with this he complied, and in twelve years he has delivered about five thousand lectures. They then called for him to write his lectures, which he also did, and spent many a weary day, and toilsome night, to give the light to others; and then instead of receiving the profits of his own labors, was actually fleeced by the publishers of several editions of his lectures, and lost his health. In all this he has claimed neither honor, nor emolument; he only claims to be a believer in God’s word, and to give his sentiments in plain smiple language, and hopes to be understood. And what followed?—The Infidels wrote a book to “overthrow” Miller,—the Universalists “destroyed” him,—the Baptists “used him I up”,—the Congregationalists threw out their “hints”,—and now this Presbyterian general, the great Dr. Weeks, is showing his “mistakes,” by making more mistakes than Miller, who is “profoundly ignorant.” He has put down every Second Advent writer as Mr Miller, and then by splitting and dividing every mistake into many parts, and making nine out of each one of his own mistakes, he has made in round numbers, at the last dates, eighty eight mistakes, out of three volumes of about three hundred pages, written by this “profoundly ignorant” old man.HST April 26, 1843, page 57.4

    What a great and wise man Dr. Weeks must be! and how “profoundly ignorant” Mr. M. is! Never did mortals behold such a contrast! But a school boy of my acquaintance, pledges himself to show forty-nine mistakes in the Dr.’s three articles; and if the Docter will call for them, and the Evangelist will publish them, they shall be published immediately. Let Dr. Weeks call for them; as desirable to get all the chaff out from our productions.HST April 26, 1843, page 57.5

    Let me tell a fable. At a certain time an eastern king lost his family physician by death. When he was about appointing another, two Drs. appeared as claimants; one only was appointed; the unfortunate one left the king’s court mortified, and chagrined; he therefore studied how he might be avenged on his more fortunate rival. Learning that his fortunate friend had recently written a treatise on medicine, and had dedicated it to his majesty the king, he went and purchased one of the books. He then set himself down to read, and find mistakes; as he found them, or thought he had, he would be very careful to mark, and number them until he found four score and eight. He then took his book under his arm, and went to the king. Sire, said he, have you noticed how many mistakes your physician has made in his book? recieving an answer in the negative, he then said, Sire, I have, taken much pains to read over and over the book, and have marked and numbered every mistake in the book, and have found four score and eight; will your majesty look it over and see them? The king nodded assent, and the Doctor left the court. A few days after, the king sent for the Dr. again to come to him in haste. The Dr. came, and the king commanded him to go out among the farmers, and get him a bag of clean wheat; and at the same time to take and fill another bag with the chaff. The Dr. did as he was commanded, and labored long and dilligently until he executed his task. He then came in, and cast down his bags before the king. The king rose up, opened and examined the bag of wheat, and said it was very fine and good. He then opened the bag of chaff, and said to the Dr. it is well done; as you are fond of chaff, Dr. you may take this for your pains; I will take the wheat.” The Lord make the application. Jeremiah 23:28.HST April 26, 1843, page 57.6

    After writing the above, Mr. Miller was proceeding to give a thorough exposition of Dr. Week’s mistakes, but being taken sick, is prevented for the present. His son writes us as follows.HST April 26, 1843, page 57.7

    Brother Himes.—My father requests me to say to you, that he commenced the above seven days since; but could write no farther on account of his health. He is quite low and feeble, and fears he may be no better. He wishes you success in the cause, and sends his love to you and all the friends. He has another carbuncle bile on his right shoulder. It has eight heads, and he has wasted considerably under it.HST April 26, 1843, page 57.8

    Yours truly in Gospel love. W. S. Miller.
    Low Hampton, April 13th, 1843.



    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 replay 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 15.) The father of the prodigal is on my side—and the man who lost of 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.HST April 26, 1843, page 58.1

    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 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. Matthew 24:25. “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 Peter 3:2-4.HST April 26, 1843, page 58.2

    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 able to perceive the value of a chart that would not tell that 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 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 Daniel, we might give a long list of her most worthy names to prove; and although there may have been 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 an directions of the apostles would be sufficient to settle that point. Peter has given us an undoubted explanation that of the design of these prophecies of Daniel in particular (though others of course are included,) and he with Christ and other apostles, directs us repeatedly to the “light.” Luke 16:29-31; 24:25; Romans 16:25, 26; Revelation 1:3-10; 10:5-7 Jude 14-18.HST April 26, 1843, page 58.3

    Let us hear Peter.—1 Peter 1:3-13. For whose benefit did the prophets understand their message to be 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.HST April 26, 1843, page 58.4

    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 shout come unto you,” and which you should receive “as the end of your faith, even the salvation of your souls.” v. 9, 10 252. What grace? “The grace that is to be brought unto you at the revelation of Jesus Christ.” V. 13. And the “salvation” was the “unto” which they were “kept by the power 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.”HST April 26, 1843, page 58.5

    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 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.” Daniel 7:13, 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;” (Matthew 25:31;) “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 foreverHST April 26, 1843, page 58.6

    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 sufferings of Christ, and the glory that should follow.” Dan. chapters 9, 12.HST April 26, 1843, page 58.7

    2. To him “it was revealed that not unto himself he did minister,” in the things named by the apostle. Daniel 8:26, 27; 12:4, 8, 9. 3. “The angels” are brought to view as having taken a particular interest in these “things” when communicated to Daniel. Daniel 7:16; 8:13, 14, 16; 9:21; 10:10-21; 12:5-7HST April 26, 1843, page 58.8

    Now to Daniel, with the other prophets, we are specially directed to guide us on this subject (2 Peter 3:1, 2.) To their “word” we do well that we take heed, as unto a light that shineth in a dark place, until the day dawn.” 2 Peter 1:19. 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 comingis near, even at the doors!”HST April 26, 1843, page 58.9

    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.HST April 26, 1843, page 58.10



    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 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?HST April 26, 1843, page 58.11

    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.HST April 26, 1843, page 58.12

    There can be none to “make infidels” of, then, but believers of the doctrine. And why should they turn infidels? They have taken their 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 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?HST April 26, 1843, page 58.13

    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 startling 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?HST April 26, 1843, page 59.1



    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.HST April 26, 1843, page 59.2

    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 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.HST April 26, 1843, page 59.3

    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.HST April 26, 1843, page 59.4

    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 a thousand years “to come.”HST April 26, 1843, page 59.5

    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 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 lest,—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 score of 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 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 13:20, is very strongly in favor of Mr. Miller’s chronology.HST April 26, 1843, page 59.6

    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.”HST April 26, 1843, page 59.7

    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 13:21,) 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 Canaan, until Samuel the prophet.” See Dr. Hales’ Chronology, vol. i. pp. 16, 17; vol. ii. p. 28.HST April 26, 1843, page 59.8

    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 begin 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.HST April 26, 1843, page 59.9

    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 date of events into confusion. A simple illustration will show that these dates are not affected by this addition.HST April 26, 1843, page 59.10

    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.HST April 26, 1843, page 59.11

    D_____DHST April 26, 1843, page 59.12

    B_____B C_____CHST April 26, 1843, page 59.13

    E_____EHST April 26, 1843, page 59.14

    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 to 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 he additionHST April 26, 1843, page 59.15

    “miller’s rule.”


    Again it is charged upon Mr. Miller as the very climax of “absurdity” and “ignorance,” that 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 elapsed;” 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 who are base enough to attempt to make fools of their neighbors, sometimes to make fools of themselves.HST April 26, 1843, page 59.16

    “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.”HST April 26, 1843, page 59.17

    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.HST April 26, 1843, page 59.18

    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 a 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. Ezekiel 4:6; Revelation 2:10. 2. An appointed time or season. Isaiah 34:8; 3:4.” Vol. iv. p. 494.HST April 26, 1843, page 59.19

    The rule of Professor Stuart is similar to the first one given by Horne. Hints, p. 68.HST April 26, 1843, page 59.20

    We insert Mr. Dowling’s view of the rule in question, with the note he has appended, for the sake of the important testimony it contains in favor of it—a witness who will not be suspected of any partiality in the case.HST April 26, 1843, page 59.21

    “I believe, as Mr. Miller does, and indeed most protestant commentators, that the 1260 years denote the duration of the dominion of the Papal Antichrist.”HST April 26, 1843, page 59.22

    “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 designation of 1260 years.” 2I 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, (Ezekiel 4:6,) “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. Dowling’s Reply to Mr. Miller, pp. 26, 27, 42. N. York Edition.HST April 26, 1843, page 59.23

    We here add the rules of Mr. Miller.HST April 26, 1843, page 60.1

    “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. Revelation 12:1, 2; 17:3-7.HST April 26, 1843, page 60.2

    Figures sometimes have two or more different significations, as day is used in a figurative sense to represent three different periods of time.HST April 26, 1843, page 60.3

    1. Indefinite. Ecclesiastes 7:14.HST April 26, 1843, page 60.4

    2. Definite, a day for a year. Ezekiel 4:6.HST April 26, 1843, page 60.5

    3. Day for a thousand years. 2 Peter 3:8.HST April 26, 1843, page 60.6

    If you put on the right construction it will harmonize with the Bible and make good sense, otherwise it will not.”HST April 26, 1843, page 60.7

    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.HST April 26, 1843, page 60.8

    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.HST April 26, 1843, page 60.9

    While the writer was lecturing in New York city, a practising 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.HST April 26, 1843, page 60.10

    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.” Matthew 24:35.HST April 26, 1843, page 60.11

    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.HST April 26, 1843, page 60.12

    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.”HST April 26, 1843, page 60.13

    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.HST April 26, 1843, page 60.14

    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 the emphasized “we” of the P. B. that “everybody knows that we count 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, moon and stars 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, once 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,—HST April 26, 1843, page 60.15

    “The world is out of joint,
    O, cursed spite!
    That ever I was born
    To set it right.”
    HST April 26, 1843, page 60.16

    But perhaps they had some P. B. or Rev. Mr. Thomas or Colver, to keep things straight for them.HST April 26, 1843, page 60.17

    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.HST April 26, 1843, page 60.18

    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 knew enough about astronomy to know when the sun shined, and to know day from night, and winter from summer; and they knew 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 as 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.HST April 26, 1843, page 60.19

    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,)HST April 26, 1843, page 60.20

    “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.”HST April 26, 1843, page 60.21

    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. Home, vol. iii. pp. 166, 167, 297.HST April 26, 1843, page 60.22

    “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 months 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 termed it) was celebrated. Exodus 12:2; Numbers 10:10; 28:11.” “The Jewish months being regulated by the phases or appearances of the moon, their years were consequently lunar years consisting of twelve lunations, or 354 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.”HST April 26, 1843, page 60.23

    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; 3“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, pp. 12—14.
    so that the “scheme” of the 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.
    HST April 26, 1843, page 60.24

    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 Revelation 12:6 and 14); and the history of fulfilled prophecy corresponds with that explanation.HST April 26, 1843, page 60.25

    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.HST April 26, 1843, page 60.26

    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 8. 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 3:1-23; Mark 1:6-15; Acts 10:36, 37,) and of the facts connected with his birth and death, that he was 37 years of age when “cut off”—that he was “cut off” 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 no fulfilled, and God by them has scaled 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.HST April 26, 1843, page 61.1

    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.HST April 26, 1843, page 61.2

    Let it be understood that the 70 weeks did not run 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 the 37th year of the true age 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. 1813. 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. 4We will illustrate by a simple diagram.
    The line A B represents the whole period of the vision, 2300 years, beginning B. C. 457 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 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 weeks 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 than 70 weeks, or 490 years, at A. D. 33,—or if any alteration be made here, a corresponding alteration must be made through the whole period: but it would not be very honorable, though honesty and candor demand it. for men of the pretensions of our opposers to practise 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.
    HST April 26, 1843, page 61.3

    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 thingabout 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 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?HST April 26, 1843, page 61.4

    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, (Genesis 7:4,) 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.HST April 26, 1843, page 61.5

    How de ye doctors “make void the word of God through your traditions!” Do ye know the scriptures, or the power of God?HST April 26, 1843, page 61.6

    We defy any man to find m Mr. Miller’s works, or even in what is ascribed to him by the ten thousand falsehoods in circulation, any thing more strongly characterized by ignorance, presumption and impiety than this.HST April 26, 1843, page 61.7

    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.HST April 26, 1843, page 61.8

    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.HST April 26, 1843, page 61.9

    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 of the word 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.HST April 26, 1843, page 61.10



    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.HST April 26, 1843, page 61.11

    There are other objections which were not deemed worthy of a detailed examination here,—their fallacy haying 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. (Matthew 24:32, 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 13:32.HST April 26, 1843, page 61.12

    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 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.HST April 26, 1843, page 61.13

    Finally, there are several fundamental positions of the doctrine which remain firm and immovable:—HST April 26, 1843, page 61.14

    1. God meant what he said when he dictated the prophecies.HST April 26, 1843, page 61.15

    2. Whatever the prophecies speak is “a sure word.”HST April 26, 1843, page 61.16

    3. According to the principles of this theory the prophecies have been so far fulfilled.HST April 26, 1843, page 61.17

    4. If we are wrong those who oppose our views are also wrong. They cannot be right.HST April 26, 1843, page 61.18

    5. If this view of the prophecies does not bring their grand development, we do not know what to make of them.HST April 26, 1843, page 61.19

    6. We must therefore lay hold of it as the truth till. God shall settle the question, and trust in him for the result.HST April 26, 1843, page 61.20

    Remark. 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.HST April 26, 1843, page 61.21

    Little Horn Prevailing

    No Authorcode




    The Romish church exerts an overwhelming influence through the order of Jesuits. The following brief description of the origin and character of the Jesuits is compiled from “Wards History of all Religions,” and an “Historical sketch of the Jesuits,” by Dr. Brownlee.HST April 26, 1843, page 62.1

    The order of Jesuits, or the society of Jesus, as it was termed, was founded in the year 1540, by Ignatius Logola, a Spaniard. The object of this society was to subdue the world to the pope, and to accomplish this, they bound themselves to go wherever he should command them for the service of religion. This society was under the direction of a general who was stationed at Rome. The power exercised by this general was despotic. His will became the will of the whole order. Wherever he bid them go, they must go. Whatever he bid them perform (though it were to take life,) they must be obedient. This order did not lead a monastic life; but became the most active body of men in the world; there was not an affair of state in Europe or India, where they did not exert their influence in the most effective manner. They found their way into schools, colleges, and theological institutions—they professed religion and united with different denominations of Christians.HST April 26, 1843, page 62.2

    This order was required to attend to all the transactions of the world on account of the influence which they might have upon religion; they were directed to study the dispositions of men in high rank, and to cultivate their friendship; and by the very constitution as well as genius of their order, a spirit of action and intrigue was infused into all its members.HST April 26, 1843, page 62.3

    The Jesuit general who resided at Rome, kept a register in which was found the name of every member of the society, with their character, their abilities, natural and acquired, and the particular department for which they were the best fitted. With this register before him, he laid his plans and selected such individuals from the society as were the best calculated to accomplish them.HST April 26, 1843, page 62.4

    (For a further description of the character of the Jesuits, see “Secret Instruction to the Jesuits.”)HST April 26, 1843, page 62.5

    In less than fifty years from the formation of this society, it numbered 11,000. In 1762, this order was abolished by the parliament of France, and the following reasons were assigned.HST April 26, 1843, page 62.6

    “The consequences of their doctrines destroy the law of nature; they break all the bonds of civil society by authorizing theft, lying, perjury, the utmost licentiousness, murder, criminal passions, and all manner of sins. These doctrines, moreover, root out all sentiments of humanity; they overthrow all governments; excite rebellion and uproot the foundation and practice of all religion; and substitute all sorts of superstition, irreligion, blasphemy and idolatry.”HST April 26, 1843, page 62.7

    The Order of Jesuits was abolished in Spain in 1767. “In a word,” says Dr Brownlee, “kingdom after kingdom followed up the same course of measures, against these intolerable enemies of God and man. They have been banished, either partially or entirely, no less than thirty-nine times from the different kingdoms and states of Europe.”HST April 26, 1843, page 62.8

    The Jesuits exerted such an overwhelming and pernicious influence, that pope Garganella Clement 14, (notwithstanding their oaths of allegiance to him,) abolished the order. This was done in 1773. “It will cost me my life” said he, “but I must abolish this dangerous order.” A few days after his bull was published against the Jesuits, a notice was placed upon his gate intimating that “the see would soon be vacant by the death of the pope.”—He was poisoned through the instrumentality of the Jesuits, a few days alter the notice was placed upon his gate. In the last moments of expiring nature he said, “I am going to eternity, and I know for what.” Brewster’s Encycl. vol. ii. 171. After this society was abolished, they kept up their organization privately, and in 1801, the emperor Paul, in Russia, for some political reasons, restored the Order of Jesuits, He was a wicked man, and needed the assistance of the Jesuits to accomplish his unhallowed designs. In 1804, the king of Sardinia restored the order for the same purposes. In 1814, the year in which Buonaparte ceased to “go forth with great fury to destroy,” pope Tius.7th “restored the Order of Jesuits to their full powers and prerogatives in all particulars.” At the same time he calls upon all papal princes in Europe, and the powers in South America, and all the establishments of popery “to afford them protection and encouragement “as the pope’s right arm, and the superior and most successful instrument of extending Catholicism, etc. etc.HST April 26, 1843, page 62.9

    “This order,” says Dr. Brownlee, “is now in active operation, and has been attended for the last twenty years with the most appalling success, in undermining the liberties of mankind, corrupting religion, sowing dissention in the churches, and in aiding the Holy Alliance in throwing a wall of iron around their kingdoms, to prevent the entrance and dissemination of liberal sentiments. Their labors extend to every papal and every protestant kingdom and state in Europe, and in South America, where they are the main cause of all these national convulsions and bloodshed, in order to prevent and put down all republicanism. They are also most active in Great Britian and the United States, which above all other nations they are the most anxious to win, and to woo over to papism.”HST April 26, 1843, page 62.10

    From what is now before us, we see that the Jesuits who are the most successful instruments of extending Catholicism, are scattered broadcast over the world. They have entered our seminaries of learning—they have a place in our churches—they have become our teachers.HST April 26, 1843, page 62.11

    “The Jesuits,” says the writer of their history in Brewster’s Encycl. “are a naked sword whose hilt is at Rome, but its blade is every where, invisible until its stroke is felt.”HST April 26, 1843, page 62.12



    The statistics of the Romish church, as far as I have been able to obtain them, are as follows—HST April 26, 1843, page 62.13

    Catholics in the world, 156,000,000 “in the new world, 26,541,000 Bishopirics in the world, 74 Bishops about, 818 Roman Catholic Priests, 400,000 Monks and Friars, 600,000

    The following from the Missionary Herald of Feb. 1841, will show what constitutes a part of that vast machinery of means, by which the Catholics hope to destroy our nation.HST April 26, 1843, page 62.14

    “An archbishop and fifteen bishops have collected around them a clergy of 500 members, and a catholic population of 1,250,000 souls. There have arisen already under the auspices of the prelates 11 seminaries, 16 colleges, 45 boarding schools, 42 charity schools, 25 asylums containing more than 1000 orphans, 7 hospitals, 14 institutions for the relief of various classes of the unfortunate.”HST April 26, 1843, page 62.15

    The following paragraph taken from the New York Observer, of Feb. 16, 1843, shows the rapid increase of Catholicism in the United States since 1841. “The number of Roman Catholics in the United States has been lately estimated at 1,500,000, an increase of 200,000 since the beginning of the year 1842. Of churches and chapels there are 674, and 82 in process of construction, making a total of 756. Of officiating priests the number is 572, of whom 19 have been made in the year 1842.—Thirty-four new churches were erected in 1842, fourteen of which are in the diocess of New York.” Within the past year the Catholic population in the United States has increased 200,000, and I am informed by a gentleman who devotes his time to lecturing upon popery, that about one third of them are Jesuits.HST April 26, 1843, page 62.16

    expenditures of the romish church


    I have not been able to ascertain the amount expended annually by the Catholics, but the following extracts from the Missionary Herald of 1842, are worthy of our notice. In the first number of the Herald, Mr. Hambling, missionary at Constantinople, says: “I may safely hazard the assertion, that the papists are spending more money in their effots to proselyte the nominal Christians of the east, particularly the Armenians, than all those American churches who act through the board are spending in all parts of the world. If any one questions this, let him examine the vast amount of real estate vested in colleges and schools, in convents, in large, numerous and costly churches, and in all the paraphernalia of their pompous worship; also the contributions of, and legacies from the people already proselyted, and in addition to this, the large sums annually received from Europe. Let him consider also, the number of their priesthood scattered over all this land, and forming one unbroken chain from the papal throne to the Koordish Mountains.”HST April 26, 1843, page 62.17

    On the 321 page of the Missionary Herald, of 1842, the same missionary says, “Besides three well endowed colleges at Vienna, Venice and Milan, devoted entirely to Armenian vouth, all their schools and colleges here, at Smyina and Syria, are open to them. Compared with this formidable array of means, * * * how utterly insignificant, how unworthy of the protestant churches of America, are the provisions which we have made for this people.”HST April 26, 1843, page 62.18



    According to the statements made by the missionaries at China, there are not much less than 400,000,000 of souls in that vast empire who are strangers to regenerating grace. In the February No. of the Missionary Herald for 1842, we learn what is being done for China.HST April 26, 1843, page 62.19

    Dr. Cumming says in his letters, “God is doing his strange work here. * * * He has opened China, and the pope is availing himself of the opportunities presented. Six priests arrived last month, and their stations are to be at new places. The building of their chapel and school at Hong Kong is advancing. It will cost, it is said, $26,000, at least 20,000; more than your mission at China has cost from the beginning. They have twenty men to our one.”HST April 26, 1843, page 62.20

    Dr. Bridgman, at Macao, writes, 26 March, 1842, as follows, “they” the Catholics “are sending their men and building up their establishments at all the places now opened in China, and especially at Hong Kong. Six separate sites for building have already been secured at Hong Kong by the papal missionaries, and their buildings are going on rapidly.”HST April 26, 1843, page 62.21

    success of the catholics


    I cannot spend time to notice the prosperity which attend the efforts of the Catholics at the present time in various parts of the world; the following extracts, however, will show their success in the Sandwich Islands, which is the most flourishing mission in the world. Missionary Herald, June, 1842, page 246. “Quite a number out of the church have joined the papists from the districts of Waialua, Waianae and Koolau, perhaps one fifth of the whole population.”HST April 26, 1843, page 63.1

    In the December No. for 1842, page 473, under the head of “Romanism advancing,” we find the following:HST April 26, 1843, page 63.2

    “Romanism has unquestionably made considerable progress during the past year. It has enlarged its borders, strengthened its stakes, and penetrated many districts where it was before unknown. * * * * On Kauai the excitement in consequence of the spread of Romanism is considerable. Two priests are there laboring with indefatigable zeal, and we are sorry to say they have a good deal of success.”HST April 26, 1843, page 63.3

    The following extract is from Dr. Spring’s thanksgiving sermon for 1842, copied from the New York Observer, of Feb. 16, 1843; speaking of the Catholic church, he says: “Her stake is deep, her game is high, and she is playing for nations. She spreads her great drag net over the marshes and miry places of our earth, and gathers all manner of creeping things, and then throws it over crowns and thrones. She aims chiefly at controlling human governments. She has her spies at every court and in every university in Europe, and almost every town of the Hanseatic Confederacy; nor is there a treaty, nor any measure of universal interest but she watches it with a jealous eye.”HST April 26, 1843, page 63.4

    From the above we lean how the Roman Catholics (little horn,) now make war and prevail against the saints. Their influence is every day increasing, like the stream as it approaches its ocean home, they gather strength, and were it not for the word of God, which assures us that the Man of Sin will soon be destroyed by the brightness of Christ’s coming, we should be compelled to come to the conclusion, that the world would again be made to tremble as it listened to the mandates of the Romish church. If there is any prospect of any denomination rising above all others, if there is one church which is to bring the entire world into its pale; the page which is now unfolding teaches us that it must be the Roman Catholic.HST April 26, 1843, page 63.5

    The Mother of Harlots has thrown her arms around the world; she leads a host to listen to her syren song, and to drink from her cup of abominations, where one is regenerated by the grace of God. How cheerless the prospect of those who are looking for the world’s conversion. On the other hand the part performed by the Romish church at the present time, is in perfect accordance with what Daniel saw in his vision.HST April 26, 1843, page 63.6

    “I beheld and the same horn made war with the saints and prevailed against them, until the Ancient of Days came and judgment was given unto the saints of the Most High, and the time came that the saints possessed the kingdom.” C. GHST April 26, 1843, page 63.7

    Colchester, Vt. March 1, 1843.HST April 26, 1843, page 63.8


    No Authorcode

    “The Lord is at Hand.”
    BOSTON, APRIL 26, 1843.

    “Of that Day and hour Knoweth no Man.”


    Many are living in carnal security respecting the approach of the day of Christ’s appearing, from a supposition that that day can never be known. A comparison of the various portions of Scripture that speak, to our knowledge, of that day, and the manner in which it will come upon the world, will convince all candid readers that it will come suddenly only upon the wicked. We will give those passages which may seem at first view to denote that it will come unexpected to all, in one column; and opposite those passages which explain upon whom it will so come.HST April 26, 1843, page 63.9

    Luke 17:26, 27, “And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all.” Genesis 6:3, 17,-7:4, 7, 21 “And the Lord said, my Spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years. And behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven: and every thing that is in the earth shall die. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights: and every living substance that I have made will I destroy from off the face of the earth. And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, because of the waters of the flood.” And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man.” Luke 17:28-30, “Likewise also as it was in the days of Lot: they did eat, they drank, bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all: Even thus shall it be in the day when the Son of man is revealed.” Genesis 19:12-15, 25, “And the men said unto Lot, Hast thou here any besides? Sons-in-law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: for we will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it. And Lot went out, and spake unto his sons-in-law, which married his daughters, and said, Up, get you out of this place; for the Lord will destroy this city: but he seemed as one that mocked unto his sons-in-law. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters which are here, lest thou be consumed in the iniquity of the city. And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.” Mark 13:32, “But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” Revelation 1:1-3, “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw Blessed is he that readeth and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.” Acts 1:7, “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.” Acts 1:8, “But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.” Mark 13:33, “Take ye heed, watch and pray: for ye know not when the time is.” Mark 13:28, 29, “Now learn a parable of the fig-tree: When her branch is yet tender, and putteth forth leaves, ye know that summer is near: so ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors.” Mark 13:35, 36, “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: lest coming suddendenly, he find you sleeping.” Revelation 3:3, “Remember therefore, how thou hast received and heard, and hold fast, and repent. If therefore thou shall not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” Luke 12:45, 46, “But and if that servant say in his heart, My Lord delayeth his coming; and shall begin to beat the menservants, and maidens, and to eat and drink, and to be drunken; the Lord of that servant will come it, a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder and will appoint him his portion with the unbelievers.” Luke 12:35-38, 43, “Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord when he cometh shall find watching: verily, I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. Blessed is that servant, whom his Lord

    when he cometh shall find so doing.” Luke 17:24, “For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.” Hebrews 10:25, “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more, as ye see the day approaching.” Luke 21:34-36, “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that swell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” Luke 21:28,—Hebrews 9:28, “And when these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh. So Christ was once offered to bear the sins of many; and unto them that look for him shall be appear the second time without sin unto salvation.” 1 Thessalonians 5:1-3, “But of the times and the seasons, brethren ye have no need that I write unto you. For yourselves know perfectly, that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape.” 1 Thessalonians 5:4-6, “But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober.” Daniel 12:9, “And he said, Go they way, Daniel: for the words are closed up and sealed till the time of the end.” Daniel 12:10. “Many shall be purified, and made white, and tried: but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” Deuteronomy 29:29, “The secret things belong unto the Lord our God.” Deuteronomy 29:29, “But those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law.”

    Dr. Jarvis says in a late letter, “I HOPE and trust that the work I am about to publish, will prove beyond the possibility of a cavil, that he (Mr. Miller,) has placed the death of our Savior exactly five years too late, and consequently if the seventy weeks ended with the death of Christ, and the 2300 years would end with the purifying of the world by fire 1810 years after the Crucifixion then the world ought to have been burned up five years ago.”HST April 26, 1843, page 64.1

    Indeed! He hopes he can prove that Christ will not come this year! Doubtless many are also hoping that Christ cannot come, but does that prove he will not come? It would be more conclusive if he would show his proof: merely hopeing to show it, amounts to but little. This question has been settled by Ferguson by astronomical calculations that the crucifixion as A. D. 33.HST April 26, 1843, page 64.2

    Ye shall be Hated of all Nations.—We learn that two of our friends (names unknown) have been to St. Louis to proclaim the good news of the gospel, but were not permitted to give the reasons for their belief. According to the report they were hauled from the stage, hooted at, pelted, and treated with much indignity; and their charts torn to pieces. The slave-holding portion of our country seems to be shut out of the reach of truth.HST April 26, 1843, page 64.3

    A Subscriber.—From Bennington, Ohio, sends us the outline of a discourse of a clergyman against the Advent, and wishes our opinion of it. The clergyman takes the ground of Ethan Smith in his key to Rev. and holds to a temporal millennium. Our opinion is that the clergyman in question has a weak defense against the truth he opposes, as his ground work has been repeatedly shown to be fallacious. The fact that the tares must grown with the good seed till the end and that that Wicked must be destroyed by the brightness of Christ’s coming proves, conclusively aside from other evidence, the millennium must succeed the coming of Christ and end of the world.HST April 26, 1843, page 64.4

    Calvin French’s Confession,


    and a renunciation of his errors.HST April 26, 1843, page 64.5

    To the dear friends in Providence and Boston, who have, in christian faithfulness and love, investigated my character. I am most deeply humbled before my God that I have sinned against Him, and brought an open reproach on the cause of my dear Savior. I am deeply sensible what a wound I have made on your hearts, and on the hearts of all, who love the Lord Jesus in truth.HST April 26, 1843, page 64.6

    As the errors into which I have fallen, are of recent date, only of a few weeks continuance, I am glad that they are thus early exposed, for as sin, while it blinds, at the same time hardens the heart, had it not been rebuked in me, I might have continued in it, falsely dreaming of doing that which was innocent, until my case was hopeless. But as my eyes have been opened to see the sin of delusion into which I was led, and as I have humbly repented of it before God and man, and in my heart, by the grace of God forever forsaken it, my only hope is in the mercy of God through Christ.HST April 26, 1843, page 64.7

    Dear friends, I am in the furnace of affliction, its flames sometimes roll over me with suck power that I almost sink under them, but God hath yet sustained me that I am not in utter despair, now and then a ray of hope has shone into my mind enough to show me that his mercy is not clear gone forever.HST April 26, 1843, page 64.8

    To enumerate my trials would be impossible! I have sinned against God, brought reproach on his cause, grieved his dear children, my influence gone, and then here is my wife and children around me while I am writing; but I forbear, my heart is pained within me, it is broken, my spirit is bowed down. “Have pity upon me, have pity upon me, O, ye my friends, for the hand of God hath touched me.” Yes, his chastening hand is on me, may I endure it with meekness, that it may bring forth in me the peaceable fruit of righteousness. Will you, my dear friends who read this, forgive me, and pray for me that I may be forgiven?HST April 26, 1843, page 64.9

    Should any read this and rejoice over my fall, I would say, as in Micah 7:7-8. “Rejoice not against me, O mine enemies: when I fall I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness.”HST April 26, 1843, page 64.10

    My confidence in the fulfillment of God’s word remains unshaken, I believe beyond a doubt that Christ will soon come, and that they who are ready will enter in with him to the marriage.HST April 26, 1843, page 64.11

    I hope my friends, who can, will visit me; those who cannot, I hope will write by mail; direct to Dover, Mass.HST April 26, 1843, page 64.12

    Needham, April 19th, 1843. Calvin French.HST April 26, 1843, page 64.13

    Opening of the Tabernacle


    We are happy to announce to the friends of the advent that the Tabernacle, in Howard at Providence permitting, will be opened for public worship on the 4th of May next. Bro. SILAS HAWLEY is expected to preach on the occasion. The meetings will continue several days; and Bro. Whiting is expected to give several lectures during the meetings, which will continue over the following Sabbath. We shall be glad to see our friends from the country. We expect a general gathering of the faithful.HST April 26, 1843, page 64.14



    Murders, crime, insanity, and disorder continue to abound in the eastern world. A Liverpool paper says that the formidable list of outrages, committed or attempted to be committed by maniacs, would lead strangers to believe they are a nation of madmen. The family of the wrong heads is on the increase, and so extensive are their ramifications, that they compass Bishops, Chancellors of the Exchequer, Ex-Ministers of State, the Premier, and even Majesty herself.HST April 26, 1843, page 64.15

    What is the cause of insanity in Europe? It surely cannot be Millerism.HST April 26, 1843, page 64.16

    The shock of an earthquake was experienced at Liverpool, on the morning of the 17th ult. Persons were awakened out of their sleep by the shaking of their houses. Similar symptoms were experienced at the same time at Manchester, Preston, Kendal, various parts of the north of England, the Isle of Man and Wales. The shock was also felt in Guernsey.HST April 26, 1843, page 64.17

    For many months the crime of murder has been of almost nightly occurrence in Paris and its neighborhood. An unfortunate operative, who was late on his return home, was taken up bathed in blood in the Rue de Bourdonnais, and shortly after was expired.HST April 26, 1843, page 64.18

    Secession in the Scottish Church. Great Preparations are making in Scotland for the new secession of Nonintrusionists from the established Church. Members of the body are perambulating the country, giving lectures and canvassing for support for the “free presbyterian church.” The project, in which Doctor Chalmers takes the lead and an active part, is to create a general fund by subscriptions, which is to be distributed in allowances for the support of the several churches and their ministers, an arrangement intended to protect the poorer congregations from the hostility of the upper classes.HST April 26, 1843, page 64.19



    from post masters, to april 22nd, 1843

    Prospect, Me; Orleans, Me; Natick, R I; Rockingham, N C; Honesdale, Pa; Bentsville,; Va; Wert, Sand Lake, N Y; Leominster, Ms; Nicholville, N Y; Woods Hole, Ms; Weybridge, Lower Falls, Vt; Middle Haddam, Ct; Carroll, N H $3; Westford, Ct; Dexter, Me; Blacks, Me; N Chelmsford, Mrs; Swanville, Me; Georgetown, N Y; W Northwood, N H; Mendon, Ill; Feltonsville, Ms; Bristol, Ct; Pleasant Hill, Ia, can’t tell; Kennebunk Port; Me; Kensington, Ct.; Livermore Centre, Me; Cincinnati, O; Griggsville, Ia; Strafford Corner, N H books sent last week; Brookville N Y; Loudon Ridge, N H; No Danville, Vt; N Market, N H; Gilford, N H; Norwalk, O; Amelia, O; East Corinth; Tollant, Ct $3; Belfast, Me; Leverett, Ms; Windsor, Vt $1; Rochester, Vt; Herkimer, N Y; Dummerston, Vt; Bradford, N H; Akron, O; Dexter, Mr; Swanville; Brunswick, Me; Kensington, N H; Great Falls, N H; Tunbridge, Vt; Low Hampton, N Y; Ashby Ms; Mason, N H; Lunenburg, Va; Kennebunk Port, Me; Gilmanton, N H; W. Braintree, Vt; Littleton, Ms.HST April 26, 1843, page 64.20


    Dr Lee; S C Rugg, $3,50; R E Ladd, $15;J Hayden; A Way; C Swartwout; H Patten; J E Jones; N Y Herred; H Shipman, money rec’ all right; Geo Neil; Wm Grisell; A C White $2.53, balance of acc’t $5,31; G Glidden; T L Tulluck; A Ward; J E Emerson; H M Sowle; T S H $10 for Canada mission; J Lenfest; A R Brown; C S Russell; L Wiswell; Asa Haskell; Sarah H Knight $5; T Anderson $6; C French; C J Willey; J D Johnson, $10; Joseph Catlin, $10; J Burditt, Jr; Jas Clough, $10; W B Stuart; S L Carroll, all right! J C Cromack.HST April 26, 1843, page 64.21

    Bundles Sent


    Box to Dr Lee, Charleston, S C; Box 36 Park Row, N Y; A C White, Yarmouth; A M Billings, Claremont, N H; S L Carroll, Pomfret Depot, Ct.HST April 26, 1843, page 64.22

    Larger font
    Smaller font