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    May 24, 1843

    Vol. V.—No. 12. Boston, Whole No. 108

    Joshua V. Himes


    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.HST May 24, 1843, page 89.1

    J. V. Himes, J. Litch, and S. Bliss, Editors


    No Authorcode



    I. The word of God teaches that this earth is to be regenerated, in the restitution of all things, restored to its Eden state as it came from the hand of its Maker before the fall, and is to be the eternal abode of the righteous in their resurrection state.HST May 24, 1843, page 89.2

    II. The only Millenium found in the word of God is the eternal state of the righteous in the New Earth, wherein dwelleth righteousness.HST May 24, 1843, page 89.3

    III. The only restoration of Israel yet future, is the restoration of the saints to the New Earth, when the Lord my God shall come, and all his saints with him.HST May 24, 1843, page 89.4

    IV. The signs which were to precede the coming of our Savior, have all been given; and the prophecies have all been fulfilled but those which relate to the coming of Christ, the end of this world, and the restitution of all things. AndHST May 24, 1843, page 89.5

    V. There are none of the prophetic periods, as we understand them, that extend beyond the year 1843.HST May 24, 1843, page 89.6

    The above we shall ever maintain as the immutable truths of the word of God, and therefore till our Lord come we shall ever look for his return as the next event in historical prophecy.HST May 24, 1843, page 89.7

    Points of Difference between us and our opponents. 1. We hold that the prophetic days of Daniel and John, are years; as did Wesley, Scott, Clark, Fletcher, the learned Joseph Mede, Faber, Prideaux, Dr. Hales, Bishop Newton, and Sir Isaac Newton, with all the standard protestant commentators. Our opponents claim they are simply days, or half days!HST May 24, 1843, page 89.8

    2. We claim that the prophecies of Daniel and John are historical prophecies, extending to the end of time, as all Christians have held, according to the undoubted testimony of historians, till our day. And we do not see that the end is brought to view at all if it is not in these prophecies.HST May 24, 1843, page 89.9

    Our opponents, to say the least, leave us in doubt whether they have not all been fulfilled in the past.HST May 24, 1843, page 89.10

    3. We claim that the ninth of Daniel is an appendix to the eighth, and that the seventy weeks and the 2300 days or years, commence together Our opponents deny this.HST May 24, 1843, page 89.11

    If the “EXCEEDING GREAT HORN” of Daniel 8. is ROME, as all standard protestant commentators admit, it follows that the 2300 days must be years. And as the 2300 days extend to the cleansing of the sanctuary, and the sanctuary is to be desolated to the end of the world; if they begin with the seventy weeks, it follows that we have approached the very consummation, and may look daily for the coming of the Son of God.HST May 24, 1843, page 89.12

    The End of Time


    We cut the following from an exchange paper.HST May 24, 1843, page 89.13

    And the angel which I saw stand upon the sea and upon the earth, lift up his hand to heaven and swear by him that liveth forever and ever, who created heaven and the things that therein are, and the earth and the things that therein are, and the sea and the things that are therein, that there should be time no longer: Revelation 10:5, 6.HST May 24, 1843, page 89.14

    What tongue can speak, what pencil paint, or what pen portray the glory and sublimity of the second coming of the Son of man “without sin unto salvation!” As far as the glories of the upper world exceed the poor pageants of earth, so far will that most awful scene exceed all that we can imagine of grandeur and sublimity.—Perhaps at the solemn hour of midnight, when half the world, at least, is sunk into the arms of forgetfulness, and imagination on wide spread wings is flying through boundless space, the seven thunders that speak the end of time, and the “dissolving of those things that are made” may utter their voice. The sons and daughters of vanity then, as in the days of Noah, will be marrying and given in marriage. The voice of mirth and melody will be sounding through the halls of the rich and great. Many will be saying, “to-morrow shall be as this day, and much more abundant;” the great bulk of mankind will be perfectly secure and unconscious of the mighty event that is just about to take place; all the great machinery of nature will be moving on with its accustomed harmony; and the scoffer will be asking, where is the sign of his coming? In that moment of ease and imagined security, how many will unclose their sleeping eyes, to sleep no more forever! How many that lay down with the sound of mirth and merriment in their cars, will be aroused by the voice of the mighty angel, sent to sound the funeral dirge of time. How many will be laying schemes for future days of ease and pleasure, or sitting pale and solitary by the midnight lamp, seeking the honor that cometh from man, while that God who is about to call a world to judgment, is entirely forgotten.—Some will be sunk in beds of down, fed by the golden dreams of imagination, while others will be writhing and tossing under the lashes of a guilty conscience; a scattered few will be holding converse with their God, and looking for the appearing of their Lord and Savior. In that dread hour will the voice of the angel reach every sleeping ear. He that died before the flood, and he, above whose head the turf has not yet bloomed, alike will hear the all pervading sound; and he whose cold remains have lain for centuries beneath the rolling waves of the sea, will hoar the voice and live.—Throughout this earth on which we dwell, that voice which spoke a world into existence, will again say to sleeping dust, arise! The sound will be as animating to all the long line of Adam’s race, as that voice which said to a dead Lazurus, “come forth.” It will extend to earth’s remotest bound, calling the sleeping dust from every quarter of this ponderous globe. It will pierce the cold damp vaults of death, where human dust has been for ages commingling with its native earth. It will burst into atoms the proud monumental marble that marks the graves of princes; tear up the foundation of the mighty oceans—reach their deepest caves, and call the sleeping dead, to rise to light, and life, and judgment.HST May 24, 1843, page 89.15

    Who can think for a moment of the strange and numberless changes that have taken place in the animal, as well as the vegetable kingdom, since the creation of the world, without being struck with wonder and admiration at the power of that God who can again call atom to its fellow atom, and bone to its fellow bone! nation has risen against nation; armies have gone forth in all the pride and pomp of natural glory; human blood has been poured forth in hissing torrents; human carcasses have manured the fields, where subsequently grew the dark green corn, or yellow waving wheat, to support another generation of men, who have arisen to fill the places of those that have fallen. Perhaps the laurel that flourishes with such luxuriance in the fields, where once slaughtered thousands breathed their last, may draw its support from that organized clay, which here bled and died, and returned to its native element. But at the sound of the trump of God, all that ever constituted man, will again be in motion, to claim affinity with its fellow, and complete once more the long severed body. Throughout the earth, ocean, air, the scattered members will be flying, and while all below the throne of God seems utter confusion, at his judgment seat all will be order and harmony.—The head will have joined the distant body, the foot, the hand, the arm, will all have taken their places, and body land soul once more united, will stand in judgment before the Son of man.HST May 24, 1843, page 89.16

    With what horror and consternation will many of the living be struck by the awful cry: “there shall be time no longer!” The hero will pause in the midst of his half fought field, to listen to that sound which drowns the loud roar of the cannon forever. The tongue of the orator will cleave to the roof of his mouth in utter astonishment; while the lips of scandal will cease to move, and ashy paleness gather upon the brow; the reeking dagger will drop from the hand of the midnight assassin, and he who has just breathed out his last expiring groan beneath his hand, will again start into life to meet his murderer at the bar of God. The slanderer, who wore the mask of friendship, and dressed his face in smiles, while with cool calculating malice, he was aiming the death blow at all that could render life desirable, will hear the sound that calls him into light, and throw aside the covering that hides his black and fiend-like heart, and exposes him, in all his hidious deformity, to the gaze of the assembled world.HST May 24, 1843, page 89.17

    How little will it avail in that awful hour, that we have been honored of all men, that we have rolled in luxury and wealth, and feasted and pampered our bodies, while our souls have been suffered to perish for want of that bread which alone can cherish and sustain them? How little will it avail whether we have slept beneath proud monuments, which handed down our names to after times, or whether our dust has been reposing in some unknown corner of the earth, where no human foot but ours ever trod! Here will be the end of human grandeur, the closing scene of the drama of life. The poor man will have reached the end of his wearisome journey, and the pilgrim will throw aside his staff, to rest in the bosom of his family forever; the humble Christian, who has long wielded the sword of the Spirit, and been girded with the armor of God, will hear the sound which says to him, thy warfare is ended, thy battles are all fought, thy foes are all conquered, smiling peace bids thee lay aside thine arms, and enter into the land of eternal rest.HST May 24, 1843, page 89.18



    “The Lord is at Hand.”
    BOSTON, MAY 24, 1843.

    Public Morals. When Mr. Miller, some fifteen years since, drew a graphic sketch of the disregard to law and civil government, and gave it as his belief that this state of things would begin to be realized about the year 1839, it was looked upon as a mere wild speculation. It has also often been triumphantly alluded to as a failure. Anyone, however, who has carefully noticed the striking developments of the past few years, cannot but see that these expectations have been fulfilled in a remarkable manner.HST May 24, 1843, page 90.1

    The Mercantile Journal says, “the columns of our exchange papers, for some time past, have teemed with an unusual number of accounts of deeds of violence, inflicted by individuals upon others, in revenge for fancied or real insults and injuries.”HST May 24, 1843, page 90.2

    Scarcely a paper do we receive, but contains tales of blood, some deeds of horrid wrong, of hate, revenge, and crime. We hardly know where to begin to review this sad picture. We have seen the son of a high functionary of state lay an almost successful plot to excite to mutiny the crew of a national vessel, and desecrate by piracy the flag of our country. We have seen the ringleader of the plot, with some of his associates, strung up to the yard arm. We have seen female virtue most fiendishly violated, and the seducer publicly shot in open day. We have seen the murderer pass through the mere form of a trial, and though his guilt was beyond a doubt, yet he is cleared amid the shouts of the populace who desecrate the halls of justice with lawless impunity; and the judge in vain beseeches the mob to restrain the violence of their feelings. In the largest city of our union was a man shot down in one of its most public thoroughfares at the close of day, and after a painful and protracted examination of more than a week, not the least trace is discovered of the murderer. Next follows in the same city the death of an unprotected female, under circumstances which awaken the most painful suspicions of well concerted wrong, and yet the guilty escape. In the legislative hall of the state of Pensylvania, a man is struck with a cane and then dangerously stabbed, in the presence of the legislators, by one of their own members. In another state an editor, for a newspaper quarrel, is hunted with fiend-like malice; and, when taking from his pocket a pistol to defend himself, the pistol is seized, and with it he is shot through the heart, in the presence of many spectators. Yet the murderer walks at large, his hands reeking with human blood. The foregoing are but a few of the most aggravated and cold blooded, selected from a mass of reckless attrocities.HST May 24, 1843, page 90.3

    “Our soul is sick, our ear is pained
    With every day’s report of wrong
    And outrage, with which earth is filled,“
    HST May 24, 1843, page 90.4

    From every part of our land mingles the sound of lamentation and wailing over despoiled innocence and virtue, with the fiendish exultations of the vile seducer. Scarcely does the funeral dirge of one victim, entombed in the gulf of infamy, die away upon our ears, ere the note of wailing comes up from another source. So frequently are new cases added to the annals of crime, that their report seems to produce upon the mind of even the virtuous part of society but a comparatively faint impression.HST May 24, 1843, page 90.5

    In addition to the tales of blood, we have also witnessed a perfect recklessness and disregard of all the principles that bind society together. Twelve years ago, when Dr. Watkins was proved a defaulter to the amount of four thousand dollars, the moral sensibilities of the whole community were shocked; a public defalcation was then an unheard of affair, but how is it now? Peculation and breach of trust is the order of the day; men holding important stations under government walk off with thousands and millions of the public funds. Breaches of trust and Swartouting, are looked upon as occurrences so common, that they cease to awaken surprise, and the community know not whom to trust. Not only individuals, but states, repudiate their debts, and bid defiance to their creditors. And even men are elevated to important offices on the strength of their repudiating principles, and when elected seize the public treasure and make for Texas. Men who have been the most proverbial for their integrity, seem suddenly moved by some tempting fiend, and violate the most sacred trusts reposed in them. On every side the picture is most revolting, and “as it was in Sodom” is a fit emblem of the moral waste this world now presents. Scarcely a day passes, says the New York True Sun, in which we do not hear of some awful outrage of the Divine and human law.—Seduction, murder, and other crimes stalk through the land, and each new tale seems more dreadful than the last.HST May 24, 1843, page 90.6

    The New York Herald says, in view of recent crimes, that if such astounding realities “do not thoroughly arouse the community, from one end of our union to the other, we may at once make an end of our exhortations and prepare for some terrible universal catastrophe, like that which descended on the doomed cities of the plain.” Again, “were we not right in saying that the sleep which this startling warning fails to arouse must be the sleep of the dead? Would any but the dead remain motionless, unappalled, unawakened, when the flames are bursting forth on all sides? or when the earth sends forth premonitory echoes of the thundering avalanche, which is descending in fury from the hills, and is about to cover the plain with ruin and death? In fact no man or woman is safe. The authors of crimes of the deepest dye are rarely discoverable, and when brought to trial can laugh at our laws. Who is safe from assassination? If you have a personal enemy, can he not just as readily dismiss you from the world, as the murderer of Corlies dismissed that ill-starred man? If even you have not a single foe, are you sure that you may not be mistaken by some chuckling bravo for his enemy.” “Awake! all ye who desire the continuance of the good order of society—the security of your families—the safety of your lives. Awake! and make one mighty effort, or, sleep on, and let the murderers of female virtue and of human life, go on unabashed and with added recklessness, until our land be converted into one horrible sink of infamy—one wide reeking held of blood.”HST May 24, 1843, page 90.7

    The above are solemn considerations and startling truths, presented by one who laughs himself at religion; and yet the guardians of the flock, the paid watchmen on the walls of Zion, are slumbering over these moral desolations, and sounding no note of alarm. Yet notwithstanding the tales of iniquity which come to us wafted on every breeze, from every corner of the world, we are gravely told that the millennium is about being ushered in, and that this is the commencement of the latter day glory of the saints. The Lord deliver us from such a millennium.HST May 24, 1843, page 90.8

    Opposition.—No one can expect to engage in any holy cause, without meeting with opposition. It is therefore a great question how we should meet the attacks of the enemy, and defend ourselves from his wiles. We should remember that the glory of God should be our only aim. Self should be entirely lost sight of. If therefore opposition will advance the cause of God, we should be willing to encounter any obloquy which may be heaped upon ourselves for the faithful discharge of our duty. And we should fearlessly endeavor to do good as we have opportunity. When ourselves are likely to be the only sufferers, we should be willing to be offered a sacrifice for the cause of God, knowing that there is a just God who seeth not as man seeth, and judgeth not as man judgeth. We should never avenge ourselves, for God hath said vengeance is mine, I will recompense saith the Lord. We have therefore only to commit our cause into his hand, and await the Almighty decision. When we are assailed by falsehood and slander, we have only to show, by sober and godlike lives, that we are living with an eye single to the glory of God, and every falsehood will in the end recoil upon the head of its author. We should always return good for evil. We must forgive as we hope to be forgiven. We must not return railing for railing. When we are reviled, revile not again. If our enemy hunger, feed him; and if he thirst, give him drink; and in so doing thou shalt heap coals of fire upon his head.HST May 24, 1843, page 90.9

    The press and individuals have assailed the Advent cause with falsehoods for the last three or four years, but thus far their falsehoods have fallen pointless to the ground. And we fear not but that the same Being who has thus far guided us, will guide us unto the end.HST May 24, 1843, page 90.10

    We read that satan came down in great wrath, knowing his time is short. We therefore, for the more perfect trial of our faith, must expect that ere his head is bruised, he will exert his utmost powers to defeat our plans. And he will come, too, in a form we little expect. He will attack us within and without, and will use every means to draw us away from the sure word of God, and turn us unto fables. Some he will endeavor to overcome by flattering them with their own righteousness Others he will endeavor to intimidate by pointing to the defects of Christians. But we should let none of his wiles move us.HST May 24, 1843, page 90.11

    We should avoid vain glory. He that glorieth, let him glory in the Lord. For not he that comendeth himself is approved, but whom the Lord commendeth.HST May 24, 1843, page 91.1

    We should keep our eye continually fixed on God and his word, and then we shall feel so deeply humbled, that we shall find our own proper place at the foot of the cross. The true Christian needs no one to blow the trumpet before him, nor will he blow his own trumpet, for the Lord knoweth those that trust in him.HST May 24, 1843, page 91.2

    When we fancy we see a mote in our neighbor’s eye, let us see that we have no beam in our own eye. Let us Judge no man, neither be judged of man, for each one of us must stand or fall for himself.HST May 24, 1843, page 91.3

    Will the Editor of the Signs of the Times explain the import of Daniel 12:10, last clause, “None of the wicked shall understand, but the wise shall understand.” Does it refer to “the words” which, it is said in verse 9, were “closed up and sealed till the time of the end?” If so, what are these words? Does the language, “none of the wicked shall understand, but the wise shall understand,” exclude all the wicked, and include all the righteous? If not, what is meant by the phrase, “shall understand?” An Enquirer.HST May 24, 1843, page 91.4

    Ans. That was in answer to the question “what shall be the end of these things?” The end of those things must have been the end of the world, and resurrection of the dead. Daniel was told those words were closed up and sealed till the time of the end. It therefore follows that those were the words which the pious were to understand at the time the end, and which none of the wicked were to understand.HST May 24, 1843, page 91.5

    The wise, would seem to include all the pious; and “none of the wicked” must of course exclude all the wicked from understanding these things.HST May 24, 1843, page 91.6

    A new aspect.—Our opponents have been so often gulled by each other’s falsehoods respecting us that we perceive some of them, in copying new falsehoods, close with the remark, “but we do not believe the story.”HST May 24, 1843, page 91.7

    The Cause in Ohio


    Wm Griswald writes from Bennington, Ohio, that he has preached in a large number of places in that vicinity, and that the Lord has greatly blessed his labors. Opposition is also rife. He writes:HST May 24, 1843, page 91.8

    “I am not able to meet one fourth the call that I have to lecture; my plan is to give a course of lectures and follow them with a protracted effort. It seems the easiest thing in the world to persuade men to seek an interest in Christ; Holy Ghost preaching is all that is necessary, for God has promised to bless his own truth. We have no houses large enough to accommodate the crowds that assemble to hear the solemn message, “Behold the bridegroom cometh.” Ministers are waking up to the subject, and several have already given up entirely the idea of a worldy millennium.HST May 24, 1843, page 91.9

    Letter from Brother Storrs


    Br. Bliss—As “A Lover of Truth,” in a late “Signs of the Times,” has denounced “A belief in the future annihilation of the wicked,” and “The conscious sleep of the righteous, until the Second Coming of Christ,” as “the most gross infidelity”—and as you have sufficiently exculpated yourself from a belief in those doctrines, will you allow me just to say that I believe “all the wicked will God destroy”—and that “the dead know not anything.” If that is “infidelity” then I am an infidel; but I wish no second advent man to be responsible for my belief; nor do I wish to introduce any controversy into the Signs of the Times on that subject; but as you have admitted such a “gross” attack, by “A Lover of truth,” will you just permit me to say, that I have published my views on those subjects in the “Bible Examiner,” number 6, in sixteen pages quarto, which may be had by such as wish to see them, with, or without pay, at the office of the Signs of the Times, Boston, or at 36 Park Row, New York City. Yours in the “blessed hope” of the glorious appearing of the Great God, and our Savior Jesus Christ.HST May 24, 1843, page 91.10

    George Storrs.HST May 24, 1843, page 91.11

    New York, May 13th, 1843.HST May 24, 1843, page 91.12

    Remarks.—We cheerfully insert the above, but if brother Storrs will turn to the article in question he will find that denying the work of regeneration and substituting private revelations for the word of God, are included in what is called gross infidelity.HST May 24, 1843, page 91.13



    Air.—“The rose that all are, praising.”HST May 24, 1843, page 91.14

    Must Simon bear his cross alone, and all the world go free?HST May 24, 1843, page 91.15

    No! there’s a cross for ev’ry one, and there’s a cross for me.HST May 24, 1843, page 91.16

    Yes, there’s a cross on Calvary, thro’ which by faith the crown I see—HST May 24, 1843, page 91.17

    To me ‘tis pardon bringing. O that’s the cross for me, etc.HST May 24, 1843, page 91.18

    How happy are the saints above, who once went mourning here;HST May 24, 1843, page 91.19

    But now they taste unmingled love, and joy without a tear.HST May 24, 1843, page 91.20

    Yes, perfect love will dry the tear, and cast out all tormenting fear,HST May 24, 1843, page 91.21

    Which ‘round my heart is clinging. O that’s the love for me. etc.HST May 24, 1843, page 91.22

    We’ll bear the consecrated cross, till from the cross we’re free;HST May 24, 1843, page 91.23

    And then go home to wear the crown, for there’s a crown for me.HST May 24, 1843, page 91.24

    Yes there’s a crown in heav’n above, the purchase of my Savior’s love,HST May 24, 1843, page 91.25

    For me at his appearing. O that’s the crown for me, etc.HST May 24, 1843, page 91.26

    The church has heard the midnight cry, the Lord will soon appear.HST May 24, 1843, page 91.27

    Ye virgins, rise with burning lamps, go meet him in the air.HST May 24, 1843, page 91.28

    Yes there’s a home in heaven prepar’d, a house no wicked man has shar’dHST May 24, 1843, page 91.29

    Where Christ is interceeding. O that’s the home for me, etc.HST May 24, 1843, page 91.30

    Worcester, Mass.HST May 24, 1843, page 91.31

    Second Advent


    The second coming of Christ has long been expected by the true church of God. In former times, or in the days of the apostles, the end was supposed to be very near at hand, and some of the disciples expected that Christ would come in their generation. They looked forward with bright anticipations to the time when Jesus would be revealed from heaven, when he would come to be glorified in his saints and make the earth the everlasting habitation of the righteous. They desired to see this glorious day, but their hopes were not realized; and since our blessed Savior has not yet made his appearance, may we not reasonably suppose him to be now “near, even at the doors.” But some pretend to say that Christ came at the destruction of Jerusalem! Now the Savior, when on earth, in giving his disciples signs by which we may know that his coming is near, told them that nation should rise up against nation and kingdom against kingdom, but the end is not yet. In those days Cesar was at the head of all kingdoms and nations, and it was not till several centuries after Jerusalem was destroyed, that nation rose against nation, because they were in subjection to the Roman government. There were no wars of any importance, between the crucifixion of Christ and the destruction of Jerusalem; the Savior said there should be wars and rumors of wars, but all these things should be “only the beginning of sorrows.” This cannot be reconciled with the idea that his advent took place long before kingdom could rise against kingdom. It does not require any mighty effort to prove that his coming is yet in future, though just at hand; but it seems natural for some to cry “peace and safety,” when destruction is coming.HST May 24, 1843, page 91.32

    They spiritualize his advent all away, and say it means the conversion of the world, etc. But “we have a more sure word of prophecy.” The scriptures inform us that Jesus will come in like manner as he ascended to heaven, which was not spiritually, for a cloud received him out of the sight of the disciples. And he is to come again “with power and great glory.” But in order to delay his coming, the doctrine of a temporal millenium before the coming of Christ is proclaimed far and near; yet it is destined to fall, for it has a sandy foundation. For our Lord said that “as it was in the days of Noah, so shall also the coming of the Son of man be;” and surely there was no millennium in those days. The parable of the tares and the wheat proves that the wicked will remain with the righteous till the harvest or end of the world. And further, strait is the gate and narrow is the way which leadeth unto life, and few there be that find it. So this doctrine, together with the kingdom of the world, will soon be swept away. As it fails of support from the Scriptures, the restoration of the Jews is now brought forward to prove that Christ will not come yet. But the, carnal Jews have forfeited their heirship to the promises by sinning and transgressing the law of God, and walking contrary to His commands. And the Lord said that he would “bring an everlasting reproach upon them, and a perpetual shame, which should not be forgotten.” Jeremiah 23:40. And that he would “utterly forget them and cast them out of his presence.” And that He would “slay them and call his servants by another name.” Who then are the heirs of the promises? Galatians 3:29. “If ye be Christ’s then are ye Abraham’s seed and heirs according to the promise?” And “he is not a Jew which is one outwardly, (or in the flesh,) but he is a Jew which is one inwardly, and circumcision is of the heart. And further, “know ye therefore that they which are of faith the same are the children of Abraham.” “So they which are of faith are blessed with faithful Abraham.” Those passages prove that Christians are the heirs of the promises, and the time not far distant when they will be restored to the New Jerusalem; when all the saints, both the living and the dead, with Abraham at their head, will rise to meet their Savior, and come into possession of the heavenly land of Canaan.HST May 24, 1843, page 91.33

    Reader, are you an heir of the promises, a child of God? If not, awake from your slumber and prepare to meet the Bridegroom, for such an hour as ye think not, the Son of man may come. Beware, “lest coming suddenly he find you sleeping!” H. H.HST May 24, 1843, page 91.34

    Springfield, Mass., April, 1843.HST May 24, 1843, page 91.35



    There is one prominent peculiarity of the prophecy of Daniel which cannot fail of commanding the attention of every intelligent and thoughtful mind. It is most happily described by the prophet Isaiah 28:10, 13. The word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; hare a little, and there a little. The prophecy, as a whole, may be looked upon as the different views of an extended scene, of which the first vision is the well-defined outline, while the grouping of the parties, and the expression of character, and the detail of objects, and place, and time, and catastrophe, are given in the after visions.HST May 24, 1843, page 92.1

    The first grand communication of prophetic light was expressly intended to unfold “what shall be in the latter days” and, by connecting a succession of earthly kingdoms with the everlasting kingdom of God, time is connected with eternity, and of course the whole field of this world’s history is comprehended in the first prophetic survey. The second vision contemplates the same ground, but with greater particularity in the description of some of the more important features of the scene. The kingdoms are the same. The fourth is here divided into “ten kingdoms.” The catastrophe in this vision, though the same in its results is not effected by smiling, but by “the burning flame.” This brings us to the end, in which the ancient days sits in judgment—the Son of man comes in the clouds of heaven, “and there is 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 7:14. But perhaps the most interesting subject of this vision, (it certainly was to Daniel,) is the “little horn”—the abomination that maketh desolate. Here is its first portrait, with the chronology of an important period of its history in a form which can hardly be perverted or mistaken, and which gives an almost infallible clue to the correct application of the portrait itself, and of the other prophetic periods which do not admit of a literal application.HST May 24, 1843, page 92.2

    The subsequent visions of Daniel, in a similar manner, fill up the first general outline, by unfolding new features of the field first contemplated, or by showing the relations of its more important parts to each other. The visions are, therefore, necessarily involved in each other; and no person can obtain a full and clear view of the great panorama described, by the prophet, in all its parts, unless he has the several sketches of the prophetic pencil before his eye at the same time.HST May 24, 1843, page 92.3

    As instances that each succeeding view of the scene adds to the first or previous, and more general view, the following examples cannot fail of being at once recognized. In the first vision, the four kingdoms are referred to only in the most general manner; in the vision of the eighth chapter the second and third of these kingdoms are called by name—Persia arid Grecia. In the second vision the division of Greece into four parts is expressed by the four heads and wings of the leopard; in the third, by the four horns of the goat. In the more literal description of the eleventh chapter, (v. 4-15,) the particular history of two of the more important of those divisions is given. In this chapter, indeed, the particulars of personal and family injury and revenge—of intrigue and diplomacy—of the mustering and marching of armies—of defeat, and conquest, as they have since taken place in Persian, Grecian, Egyptian, Syrian and Roman history, are all portrayed by the prophetic hand. In the first vision we are left merely to infer that the “kingdom of the God of heaven” is to be possessed at all, by the phrase “it shall not be left to other people.” In the second vision it is repeatedly stated that “the saints of the Most High” are to possess it; but in the last and more literal description we are told that all “who are found written in the book,” whether they “sleep in the dust of the earth,” or “wait” among; the living, “shall shine as the brightness of the firmament and as the stars forever and ever” and the prophecy closes up with a particular promise to Daniel that he should partake of its rewards—“stand in his lot at the end of the days.”HST May 24, 1843, page 92.4

    This feature of the prophecy is not confined to events; but is equally striking in reference to the times of the prophecy. We have not only the chronology of the whole vision from Persia down to the end, and of several other important events brought to view, with a double statement of the time when the end is to come, in the last chapter; but we have even the duration of the Saviour’s ministry, noted exactly as it was fulfilled—“one week,” which, according to the scriptural rule in the case, is seven years.HST May 24, 1843, page 92.5

    The vision of the eighth chapter is now to be considered, with which the ninth stands connected as a sort of appendix. It commences with the second of the four great kingdoms brought to view in the previous visions, as the first, Babylon, had nearly or quite run out its appointed time. Jeremiah 25:12.HST May 24, 1843, page 92.6

    This vision brings particularly to view the relation of the kingdoms of this world to the church and her inheritance, and the fate of the last of the four, (though other visions assure us that all the other kingdoms are to be destroyed at the same time,) in connection with the deliverance of the church and “the redemption of the purchased possession.”HST May 24, 1843, page 92.7

    Daniel 8:1, 2. In the third year of the reign of king Belshazzar, a vision appeared unto me. Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was, at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai.HST May 24, 1843, page 92.8

    Verses 3, 4.HST May 24, 1843, page 92.9

    Then I lifted op mine eyes and saw, and behold, there stood before the river a ram which had two horns; and the two horns, were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand bffore him, neither was there any that could deliver out of his hand; but he did according to his will, and became great.HST May 24, 1843, page 92.10

    Verses 5-8.HST May 24, 1843, page 92.11

    And as I was considering, behold, a he-goat came from the west on the face of the whole earth, and touched not the ground; and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns; and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him; and there was none that could deliver the ram out of his hand. Therefore the he-goat waxed very great.HST May 24, 1843, page 92.12

    Verses 8, 9.HST May 24, 1843, page 92.13

    And when he was strong, the great horn was broken; and for it came up four notable ones, toward the four winds of heaven. And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward pleasant land.HST May 24, 1843, page 92.14

    Remark. The divisions of Greece were Macedon, in the west; Thrace, in the north; Syria, in the east, and Egypt in the; south,—marked in the diagram, M. T. S. E.HST May 24, 1843, page 92.15

    Verse 10.HST May 24, 1843, page 92.16

    And it waxed great, even to the host of heaven; and it cast down some of the host, and of the stars, to the ground, and stamped upon them.HST May 24, 1843, page 92.17

    [Daniel 9:26. And the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.]HST May 24, 1843, page 92.18

    Verses 11, 12.HST May 24, 1843, page 92.19

    Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was, taken away, and the place of his sanctuary was cast down. And a host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practised and prospered.HST May 24, 1843, page 92.20

    [Daniel 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.]HST May 24, 1843, page 92.21

    Babylon, the first kingdom of the four brough to view in the former visions of Daniel, was conquered by the Medes and Persians, B.C. 538HST May 24, 1843, page 92.22

    13. Then I herd one saint speaking, and another saint said unto that certain saint which spake How long shall be the vision concerning the daily sacrifice, and the transgression of desolations, to give both the sanctuarty and the. host to. be trodden under foot? 14. And he said unto me Unto two thousand and three hundred days; then shall the sanctuary be cleansed. 15. And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. 16. And I heard a man’s, voice between the banks, of Ulai, which. called, and said Gabriel, make this to understand the vision. 17. So he came near where I stood and when he came I was afraid. and fell upon my face; but he said, Understand, O son of the man, for at the time of the end shall be the visions. 18. Now as he was speaking with me, I was in a deep sleep on my face toward the ground; but he touched me, and set me upright. 19. And he said, Behold, I will make thee know what shall be in the last end of the indignation for at the time appointed, the end shall be.HST May 24, 1843, page 92.23

    20. The ram which thou sawest having two horns are the kings of Media and Persia.HST May 24, 1843, page 92.24

    21. And the rough goat is the king of Grecia; and the great horn that is between his eyes, is the firm king.HST May 24, 1843, page 92.25

    22 Now that being broken whereas four, stood up for it, four kingdoms shall stand up out of the nation, but not in his power. 23, And in the latter time of their kingdom when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up 24. And his power shall be mighty and the holy people. 25 And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many; he shall also stand up against the prince of princes; but he shall be broken without hand. 26. And the vision of the evening and the morning, which was told, is true; wherefore, shut thou up the vision, for it shall be for many days.HST May 24, 1843, page 92.26

    The first thing attempted in the interpretation of this vision, is to show that it extends to “the end,” (v. 17,) the exact meaning of which is explained to be “the last end of the indignation,” (V. 19,) and, that “the vision,” and the time given in it, terminate together,—“at the time appointed the end shall be. (v. 19.) All this was said by Gabriel before a word was said about the historical emblems of the vision—the ram, goat, etc., evidently implying that these points were the most important to be understood. We will therefore consider them first.HST May 24, 1843, page 93.1

    What, then, isthe time appointed?” It must be the time mentioned in “the vision;” for it was “the meaning” of “the vision” Daniel sought, (v. 15,)—it was the vision Gabriel was sent to “make” him “understand,” (v. 16,) and it was the vision Gabriel “came” to explain to him, (v. 17;) the time appointed, therefore, must be the time given in “the vision,” or Daniel’s prayer was answered with mocking, Gabriel forgot his commission, and directed his attention to something foreign from the matter to be attended to No other time is given in the vision but the “2300 days,” (v. 14,) and that this was specially designed to be communicated to Daniel is evident from this fact: when the question was asked, “How long the vision?” though it does not appear to have been proposed by Daniel, the answer is addressed to him,—“And he said unto me,” etc.HST May 24, 1843, page 93.2

    This, then, is “the time appointed,” at the end of which “the vision” is to end,—“the sanctuary shall then be cleansed”—“the last end of the indignation” come, and the power represented by the “little horn” “shall be broken without hand.”HST May 24, 1843, page 93.3

    What are we to understand by the “cleansing the sanctuary?” To “understand” this correctly we must ascertain what is meant by “the sanctuary.” The word sanctuary is used by the inspired writers in the following significations. 1. It is the name of a particular part of the temple. Hebrews 9:2. 2. The different apartments of the temple. Jeremiah 51:51. 3. The temple itself. 1 Chronicles 22:19; 28:10. 4. Places of worship generally, true or false. Amos 7:9; Ezekiel 28:18; Daniel 8:11, 5. Heaven is called the sanctuary. Psalm 102:19, 6. The promised land. Exodus 15:17; Psalm 78:54; Isaiah 63:18. 7. The tabernacle of God in the heavenly state. Ezekiel 37:26, 28. These are the principal significations of the word sanctuary, in the word of God. According to which of these significations is the word to be understood in the text before us? I think the most obvious sense is that which points out the promised land; for it must be evident to every one that the sanctuary here spoken of must be capable of being “trodden under foot,” and of being “cleansed,” and, as I think we shall see, of being cleansed at the coming of Christ and the resurrection of the righteous dead. The text should also be understood in a sense that will harmonize with other cases in which the word is used by Daniel in particular, with the views of the other prophets, and the word of God generally.HST May 24, 1843, page 93.4

    The promised land, of which old Jerusalem was the metropolis, was given to Abraham, (Genesis 17:4-9,) and to his seed after him, for an everlasting possession, in a covenant established with Abraham, and to be established with his seed after him in their generations. And this seed are thus to possess it as a peculiar inheritance when the promise to Abraham that he should be the heir of the habitable earth (kosmou) shall be realized.HST May 24, 1843, page 93.5

    There will he the “city which hath foundations, whose builder and maker is God,” to which they have “looked” while “strangers and pilgrims on the earth,” There “the king shall be seen in his beauty,”—“upon the throne of David, to order and to establish it with judgment and with justice, from henceforth even forever.” “For the Lord hath chosen Zion: he hath desired it for his habitation.” “This is my rest forever: here will I dwell; for I have desired it.” Psalm 132:13, 14. “This is the hill which God destreth to dwell in; yea, the Lord will dwell in it forever.” Psalm 68:16. See also Exodus 15:17, 18; Isaiah 60:13; Ezekiel 37:24-28; Revelation 22:3. On this territory the great battle is to be fought, which will make an end at once of the desolator and the desolations. Isaiah 14:24-27. See also 29:5-8 31:4, 5; 34:1-8; 63:1-4; Joel 3:9-16; Zechariah 14:3; Revelation 16:13-16; 19:11-21.HST May 24, 1843, page 93.6

    Then shall the sanctuary be cleansed,” “and the host” of “the ransomed of the Lord,” delivered from the power of death and the grave, and their oppressors on earth, “shall return and come with singing unto Zion; and everlasting joy shall be upon their head.”HST May 24, 1843, page 93.7

    This cleansing is to take place at the last end of the indignation. A remark or two will show that this is to come at the time of Christ’s coming to judge the world, to raise the righteous dead, and to enter upon his glorious and everlasting reign. If there were any doubt whether this indignation were God’s general indignation against a guilty world, or against the wicked and unworthy occupants of His “heritage”—the promised land, it would make no difference as to the events which are to take place at the last end, or termination of it. In the most general sense it must bring the last manifestation of God’s wrath against sinners, and that we know will not be till “the day of judgment and perdition of ungodly men.”HST May 24, 1843, page 93.8

    But the indignation is evidently that which is so often spoken of by the prophets, which was pouted out upon the covenant people of God on account of their sins, which first subjected them to the dominion of foreign masters, and afterwards removed them from the land of their fathers, to be fugitives among all nations. See Isaiah 5:5-7, 13; 10:5, 6; 42:24, 25; Jeremiah 7:17-34; 9:13-16; Ezekiel 36:17-19; Daniel 9:7-12, 16.HST May 24, 1843, page 93.9

    Now we have the clearest proof that this condition of “the sanctuary”—“the holy mountain,” which “the Lord hath chosen for his habitation to dwell in it forever;” and which without doubt is to be the location of “the city of the great king,” “when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously,” “King over all the earth;” and which “the heirs” are “to possess as an everlasting inheritance,” together with “the kingdom and dominion under the whole heaven,”—we have the clearest proof, I repeat, that this condition of the sanctuary is to terminate at the coming of Christ, and not till then. Daniel, in the 9th chapter, the appendix to the 8th, where he gives us the fate of “the city and sanctuary,” says “for the overspreading of abominations he shall make it desolate, even until the consummation. “And also 12:1-7, the accomplishment of the predicted “scattering of the power of the holy people”—in other words, the desolation, or “treading under foot,” of the inheritance—is the point at which the “wonders” before stated are to “be finished.” What are “these wonders?”HST May 24, 1843, page 93.10

    1. “At that time shall Michael stand up, the great Prince which standeth for the children of thy people.” Michael is one of the names which is applied to Jesus Christ. It means, “Who is like God?” To “stand up,” means, in this prophecy, to reign, 11:2-4. The first of these wonders, then, is the reign of Jesus Christ; which is always stated to commence with the destruction of all earthly kingdoms. See Daniel 7:9-14; Revelation 11:15-18. When “He whose right it is” to reign takes the throne, his kingdom will be “all the earth;” and “the throne” of every usurper shall be “cast down,” and their trouble shall come in one day, death and mourning and famine.HST May 24, 1843, page 93.11

    2. “And at that time thy people shall be delivered, every one that shall be found written in the book.” There is no other “time” in which the “deliverance” of “people” is to be determined by referring to “the book,” but in the judgment scene. Daniel 7:10; Revelation 20:12, 15; 21:27. The second of these wonders is, therefore, the judgment scene, which brings “trouble” to the wicked and deliverance to the righteous.HST May 24, 1843, page 93.12

    3. “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” This is a clear statement that the resurrection, particularly of the righteous, will take place when the predicted scattering of the holy people is “accomplished.” It takes place “at his (Christ’s) coming.” 1 Corinthians 15:23; 1 Thessalonians 4:14-17. The third of “these wonders,” therefore, is the resurrection.HST May 24, 1843, page 93.13

    4. “And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.” This can mean nothing less than the glorification of the righteous. Paul uses similar language in speaking on the same point. 1 Corinthians 15:41, 42. The Saviour uses very similar language in his parable of the tares and wheat. Matthew 13:37-43. And he assures us that “at the end of this world” the righteous “shall shine forth as the sun in the kingdom of their Father.”HST May 24, 1843, page 93.14

    Now “all these wonders” are to “be finished,” “when he shall have accomplished to scatter the power of the holy people.” The testimony of Christ (Luke 21:24-27,) is equally clear, that the desolation of “the sanctuary, the holy mountain,” is to end at his coming to judge the world, and to reign forever. “And Jerusalem shall be trodden down of the Gentiles, until the times of the. Gentiles be fulfilled. And there shall be signs in the sun, etc. And then shall they see the Son of man coming in a cloud with power and great glory.” Here the coming of Christ is intimately connected with the fulfilment of the times of the Gentiles, the period during which Jerusalem shall he trodden under foot. Of course the whole country follows the condition of its capital. It must continue in this condition till Christ comes. “And in that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me” Isaiah 12:1. “Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, that her warfare, (appointed time, margin,) is accomplished, that her iniquity is pardoned: for she hath received at the Lord’s hand double for all her sins.” Isaiah 40:1. “For your shame you shall have double, and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them.” Isaiah 61:7. See also Isaiah 66:13-16.HST May 24, 1843, page 93.15

    By “the sanctuary,” then, I understand to be meant, “the place which the Lord made for himself to dwell in, the mountain of his inheritance,”—the land given to Abraham, “the land wherein he was a stranger, all the land of Canaan, for an everlasting possession;” of which he received, during his life, according to the apostle, (Acts 7:5,) “none inheritance in it, no, not so much as to set his foot on;” for it was the “place which he should after receive for an inheritance.” Hebrews 11:8.HST May 24, 1843, page 93.16

    In this sense Daniel seems to have used the word in the 9th chap, verse 17. He had just prayed, “O Lord, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain,” etc., and continues in this verse, “Now, therefore, O our God, hear the prayer of thy servant, and his supplication, and cause thy face to shine upon thy sanctuary that is desolate.” Can “Thy (God’s) sanctuary” mean anything else here but “Jerusalem, thy holy mountain,” the same as that to which Moses applies the word the first time it occurs in the Bible Exodus 15:17.HST May 24, 1843, page 93.17

    By the cleansing the sanctuary I understand to be meant, 1. Its purification from the wicked agents of its desolation, and, 2. The removal of the curse which is upon it, at the termination of its predicted desolation. Isaiah 1:27, 28; 49:13-17, 19.HST May 24, 1843, page 93.18

    It may be asked, perhaps, how can this particular land be possessed in the eternal state? Will it survive the conflagration? To what extent the geological and geographical features of the earth will be affected, when “changed,” or “melted” by the fire unto which it is reserved, we do not pretend to say. That it will exist in the same form in which it now exists, a globe, is evident from the fact that there is to be day and night, though “the city hath no need of the sun, neither of the moon, to shine in it;” (Revelation 7:15; 20:10;) and if it exist in its present form there must be the same diversities of latitude and longitude; and a portion of the new earth which corresponds with the latitude and longitude of the promised land in this old earth, may be selected for the location of the heavenly Jerusalem, “the city of the great King.”HST May 24, 1843, page 93.19

    But from the repeated assurances that “the land promised to Abraham, Isaac and Jacob,” “the mountains of Israel,” “the holy mountain,” “Mount Zion,” etc. etc., are to be “possessed forever,” “stand forever,” “never to be removed,” etc., we may suppose that some of the present features of the earth will survive the conflagration.HST May 24, 1843, page 93.20

    It may be asked again, Will not the process of cleansing—“the great battle,” and “the burning flame,” etc. require a long time for its accomplishment? We cannot tell how long a time it will require to complete the work; it may be but a few days, it may be as many years as the Israelites were in conquering the Canaanites, after they entered the land—seven years; it may be more or less; but that it will be commenced suddenly, and by the personal interposition of the “King of kings and Lord of lords,” and that its commencement will be decisive upon the hopes of mankind, is clearly stated in the word of God. See Zephaniah 1:18; Isaiah 60:22; 2 Thessalonians 1:7-10; Jude 14, 15.HST May 24, 1843, page 93.21

    The vision ends when the sanctuary is cleansed, (or justified, as the margin reads,) and the last end of the indignation comes, at the time appointed—the end of the 2300 days.HST May 24, 1843, page 94.1

    When does the period terminate? To determine that we must ascertain “the manner” in which it is to be understood, and when it began. It is sufficient to settle the question whether this period is to be understood literally or not, to know that 2300 days, literally, will not cover the history of the power which continued for the shortest time of any one in the vision—the “king” represented by “the great horn” of “the goat”—Alexander.HST May 24, 1843, page 94.2

    If anything more were needed, the fact that all who have attempted to apply it literally, have failed to do so, many of them confessing it unequivocally, puts it forever to rest. It must, therefore, be understood symbolically, as equal to 2300 years.HST May 24, 1843, page 94.3

    The commencement of this period is indicated to us in two ways. 1. By stating the condition of Persia, the first kingdom in the vision, represented by the ram, at the time in her history when the vision began.HST May 24, 1843, page 94.4

    What was the condition of Persia at the point contemplated in the vision? 1. “I saw the ram pushing westward, northward and southward, so that no beast might stand before him.” 2. “Neither was there any that could deliver out of his hand.” 3. “But he did according to his will and became great.”HST May 24, 1843, page 94.5

    This must denote a state of complete triumph over all opposing nations, and of course Persia must have been at the zenith of her power and prosperity at the time. The vision cannot commence at any point in her history after she had passed the zenith. When was Persia in such a condition? I know of no historian whose statements will allow us to begin this vision at a later period than the reign of Artaxerxes Longimanus. Though the Persians were successful in many of their expeditions after his reign, there certainly is nothing in their history to correspond with the representations of this vision.HST May 24, 1843, page 94.6

    Rollin, in speaking of the “vices which first caused the decline, and at last the ruin of the Persian empire,” says, “The death of Darius Codomanus, (B. C. 130,) may very justly be considered as the era, but not as the sole cause, of the destruction of the Persian Monarchy.” * * “We easily perceive that this decline was prepared at a great distance, and carried on to its end by visible steps which denoted a total ruin.” Vol. 1. pp. 543, 544. Harpers’ Edition.HST May 24, 1843, page 94.7

    The period of its decline is thus noted in the Encyclopedia Americana, Art. Persia: “Under Artaxerxes Longimanus, the Ahasuerus of the Scriptures, (until 425 B. C.,) the first symptoms of decline became visible.” The period, then, must be commenced prior to 425 B. C. But Artaxerxes reigned from 464 to 425 B. C. In the third year, B. C. 461, he reigned from India even unto Ethiopia, over a hundred and seven and twenty provinces; (seven more than there were in the time of Darius, Daniel 6:1;) when he made a great feast unto all his princes and his servants; the power of Media and Persia, the nobles and princes of the provinces, being before him. Esther 1:1, 2. 8The reasons for supposing Artaxerxes Longimanus to have been the husband of Esther, may be found at length in Prideaux’ Connexions. See also Dr. Clarke’s Commentary, Pref. to Esther. Rollin declines the discussion of the point. But if the 2300 days, or years, had commenced earlier than the sixth of Artaxerxes, B. C. 458, they would have expired by this time. They must, necessarily, therefore, have commenced between the sixth and thirty-ninth year of Artaxerxes, a period of thirty-three years. How long before the close of his reign these “symptoms of decline appeared,” we are not exactly informed.HST May 24, 1843, page 94.8

    The seventh of Artaxerxes, 457 B. C, was distinguished by some of the most remarkable events in the history of his kingdom, or that of the Jews. On that year Esther became his wife and queen, in the place of Vashti, on which occasion “the king made a great feast,” “and he made a release to the provinces, and gave gifts, according to the state of the king.” Esther 2:16, 18.HST May 24, 1843, page 94.9

    On that year the famous decree mentioned Ezra 7 was issued in favor of the Jews.HST May 24, 1843, page 94.10

    And at that year must be dated the commencement of the seventy weeks of Daniel 9. And according to the vision and history of Persia before us, the 2300 days may begin there also.HST May 24, 1843, page 94.11

    2. But we have a more exact indication of the commencement of this period in the 9th chapter.HST May 24, 1843, page 94.12

    What are the reasons, it is frequently asked, for supposing the 8th and 9th chapters to be connected together, so that the latter is to be considered explanatory of the former? We answer,HST May 24, 1843, page 94.13

    1. That it must be, in the nature of the case, that the matters contemplated in the 9th chapter are included in the 8th, just as a part of a thing must be included in the whole. The vision of the 8th surveys the whole field from Persia to the end; the 9th, though its special burden is the 70 weeks, also reaches “even to the consummation.”HST May 24, 1843, page 94.14

    2. But the nature of the view taken in both cases points out the special bearing of one upon the other. The vision of the 8th shows the particular relation of the kingdoms of this world to the church—“the host,” and her inheritance—“the sanctuary.” This, with what is said of the time, character and results of the mission and death of Messiah, is also the whole burden of the 9th.HST May 24, 1843, page 94.15

    3. The great question of interest to Daniel in the vision of the 8th, was, as we have seen, “How long the treading under foot of the sanctuary and the host” was to continue? It was this also which led him to the acts—“to seek by prayer and supplications, with fasting, and sackcloth, and ashes”—which introduce the 9th, and which called forth the communications contained in it. Read chap. 9th, verse 3rd to the end.HST May 24, 1843, page 94.16

    4. From all the circumstances of the mission of Gabriel, as recorded in the 9th chapter, it is plain that Daniel labored under some mistake in the case. “While he was speaking in prayer, Gabriel, being caused to fly swiftly, touched him and talked with him, and said unto him, O Daniel, I am now come forth to give thee skill and understanding.” And again, “I am come to show thee.” There must have been something that was not understood by Daniel, or Gabriel would not have been sent thus, on express, as it were, “to show” him about it. But what could have been Daniel’s mistake? It was not in supposing that the “70 years” predicted by “Jeremiah the prophet” had come nearly or quite to an end; no, that was understood. “I, Daniel, understood by books the number of the years.” v. 2. From Daniel’s prayer, and the course taken by Gabriel, the mistake seems to have teen this: Daniel supposed that “to accomplish 70 years in the desolations of Jerusalem” would make an end if her desolations. Mark the words as they fell from his lips in prayer. After confessing the sins of the “kings, princes, fathers and all the people of the land,” and that “the curse poured upon them” by “the Lord heir God,” was “righteous”—being also a fulfillment of “his words,” he proceeds—“I beseech thee, 1. Let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain.” 2. “Open thine eyes, and behold our desolations, and the city which is called by thy name.” 3. “And cause thy face to shine upon thy sanctuary that is desolate’, for the Lord’s sake.” 4. “O Lord, hear, O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God.” Such importunity brought Gabriel from heaven.—not to tell him his prayer should be answered, but to show him that “the city and sanctuary” should be “destroyed,” and continue “desolate even until the consummation.” But why should Daniel make such a mistake? There does not appear to be anything in “the books” if Jeremiah, to which he refers, to warrant such an expectation. The most obvious reason which can be assigned is, that Daniel supposed that the vision of the 8th chapter, which brought to view the time when “the sanctuary should be cleansed, or justified,” run out at the same time with the 70 years of Jeremiah. This appears still further evident from the first attempt of Gabriel “to show” Daniel. “I am come forth to show thee; therefore understand the matter, and consider the vision.” How could he “give” him “skill and understanding,” and “show” him, by telling him to “consider the vision?” Daniel could not but see that the vision had not run out with the 70 years, and of course there was no reason to expect the sanctuary to be cleansed, for it was to be ‘trodden under foot’ until the vision should end. “Consider the vision!” Daniel. Has the ram—the kings of Media and Persia, been conquered by the rough goat—the king of Grecia? Has Greece, after being a unit, been divided into “four kingdoms?” And have these been followed by a “king of firece countenance,” who was to arise “in the latter time of their kingdom—and who should “destroy wonderfully, and destroy the mighty and the holy people—stand up against the Prince of princes?” etc. Consider the vision! So far is it from having run out, that “70 weeks (sevens) of the vision are determined, or cut off, 9A Hebrew scholar, of high reputation, makes the following remarks upon the word which is translated “determined,” in our version.—“The verb chathak (in the Niphal form, passive, nechtak,) is found only in Daniel 9:24. Not another instance of its use can be traced in the entire Hebrew Testament. As Chaldaic and Rabbinnical usage must give us the true sense of the word; if we are guided by these, it has the single signification of cutting, or cutting off. In the Chaldeo-Rabbinnie Dictionary of Stockius, the word “chathek,” is thus defined:
    “Scidit, abscidit, conscidit, inscidit, excidit”—To cut, to cut away, to cut in pieces, to cut or engrave, to cut off.
    Mercerus, in his “Thesaurus,” furnishes a specimen of Rabbinnical usage in the phrase chathikah shelbasar—“a piece of flesh,” or “a cut of flesh.” He translates the word as it occurs in Daniel 9:24, by “praecisa est”—was cut off.
    In the literal version of Arias Montanus, it is translated “decisaert,”—was cut off; in the marginal reading, which is grammatically correct, it is rendered by the plural, “decisae sunt”—were cut off.
    In the Latin version of Junius and Tremcllius, nechtak is rendered “decisae sunt”—were cut off.
    “Again, in Theodotion’s Greek version of Daniel, (which is the version used in the Vatican copy of the Septuagint as being the most faithful,) it is rendered by ooíaôiçeçoáí, “were cut off,” and in the Venetian copy by ôaôiçíôáé, “have been cut.” The idea of cutting off is pursued in the Vulgate; where the phrase is “abbreviatae sunt,” have been shortened.
    Thus Chaldaic and Rabbinnical authority, and that of the earliest at versions, the Septuagint and Vulgate, give the single signification of cutting off to this verb.”
    upon thy people, and thy holy city, to finish the transgression, and to make an end of sins, [fill up their iniquity by putting to death their Messiah, the event which shall] make reconciliation for iniquity, and bring in everlasting righteousness, [and by this also] to seal up the vision and prophecy, and to anoint the Most Holy.”
    HST May 24, 1843, page 94.17

    Now the point to be settled is, what “vision” did Gabriel refer to! It must be evident to all that he refers to what is stated in the 9th chapter, or to some previous vision. This must be admitted, or Gabriel spoke nonsense. If what is said in connection with the 70 weeks may, with any propriety, be considered a vision, it, to say the least of it, quite singular that Gabriel should call Daniel to “consider and understand” a vision before it had been given. In all other cases the vision is first unfolded, and then, after special prayer for its meaning, in most cases, the interpretation is given; but in this case, that uniform and natural order is departed from, unless some other vision besides that in the 9th chapter, (supposing it to be a vision,) is the one intended by Gabriel. Well, what other vision could it be? Why, the one speaking to Daniel in the 9th chapter is “the man Gabriel, whom he had seen in the vision at the beginning,” but we have no account of his being seen in any other vision than that of the 8th chapter, verse 16; and there he is commanded to make Daniel understand the vision.HST May 24, 1843, page 94.18

    Here, then, is the same messenger, Gabriel, seen in the previous vision. His work is the same—to make Daniel “understand.” The manner of his address implies that be had come to finish up the work assigned him in that vision—“to show” Daniel its commencement, the only point before omitted. The words declare it. “Consider the vision,” Daniel, to “understand the matter.”HST May 24, 1843, page 94.19

    And, to put the wit query in the case to rest, he adds,—“Know, therfore, and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks”=69 weeks, “and he shall confirm the covenant with many for one week,” which added to the 69 make out the 70. This makes “the matter” plain. The 70 weeks are made a part of the 2300 days, or yearn, by telling us they are to be “cut off” from the vision referred to; and being a part of that period, they fix its commencement. For the 70 weeks cannot be cut off from the 2300 days, unless they were included in that period; and if cut off, they must be cut off so many weeks from the beginning of the period; and if cut off from the beginning, they must commence together. And from what we are told was to be done in the 70 weeks, they must have terminated at the death of Christ; and this settles die question that they are to be understood to express in days the number of years intended. There being 490 days in 70 weeks, we have only to go back that number of years from the death of Christ and we are brought necessarily to the year 457 B. C 10The 70 weeks were rioted up by the cutting off of Messiah, and the great transactions which were essential “to make reconciliation for iniquity, to bring in everlasting righteousness, and to anoint the Most Holy;” all of which were effected near the time—certainly in the same year—of the death of Christ.
    In 70 weeks, or sevens, of years,
    there are 490 years. The death of Christ took place A. D. 33.
    From 490
    deduct 33
    and we have 437 for the year B. C. when the 70 weeks must have begun.
    That year is the remarkable seventh year of Artaxerxes, when the ram did according to his will. That is the year in which the decree of Ezra 7. was issued; and when, according to the plain declaration of the vision,—the undoubted testimony of history,—and the evident connection of the 8th and 9th chapters of Daniel, the 2300 years commenced, and of, course they terminate in 1843. 11From 2300 years the whole period,
    take 457, the year B. C. on which they began,
    and A. D 1843 the year for their termination.
    HST May 24, 1843, page 94.20

    They make sure, “seal up,” the vision; and they demonstrate” “the manner” in which the whole period is to be reckoned. If the weeks are weeks, or sevens, of years, the days are of course to be understood in a corresponding manner. And you can no more cut 70 weeks of years from 2300 days literally, than you can cut 7 times 70 yards of broadcloth from 2300 inches of broadcloth.HST May 24, 1843, page 95.1

    5. From all these reasons, drawn from the most general character of the prophecy to the most minute particulars of the subject of the two chapters, we are assured of such a connection as we have supposed between them.HST May 24, 1843, page 95.2

    Again; without such a connection, one of the portions of the prophecy could not be understood, though an express command to “makeit understood was given; and the other is involved in the strangest difficulties.HST May 24, 1843, page 95.3

    We cannot therefore but regard the 9th chapter as a designed and indispensable appendix of the 8th chapter. As such, it gives the undoubted clue to the chronological period of the vision, both as to its commencement, and “the manner of time the spirit did signify” by that period. We also consider the exact fulfilment of the 70 weeks of the 9th chapter as a pledge that the whole period, which reaches to the end, will be as exactly verified at the time appointed.HST May 24, 1843, page 95.4



    Having dwelt so long upon the chronological bearings of this vision, and the events which are to come at its termination, but little need be said upon its historical interpretation and application. No difficulties exist here, except in the case of the “little horn,” and some of his transactions; upon the meaning of the ram, he-goat, or the four horns which came up in place of the great horn, there is no difference of opinion. Upon the meaning of the little horn, etc., I believe our opposers have become united in applying it to Antiochus Epiphanes. The absurdities of this application have been so often pointed out, not only since, but long before, the present agitation of the subject began, that I shall not state them here.HST May 24, 1843, page 95.5

    The prophecy gives us, 1st. The origin of his prophetic career, v. 9 and 23. 2nd. His character,—geographical, 5:9; political, v. 10, 11, 24; military, v. 23, 24, 25; and as a persecutor, v. 10, 24, 25. 3rd. Some of the most noted of his operations are stated, v. 11, 12, 25, 65. And last, we have his fate, v. 25. Now, whatever may be denoted by this little horn, it is the only power brought to view after the division of Alexander’s kingdom, down to the time when the sanctuary is to be cleansed, and the last end of the indignation comes; enough, one would think, to assure us that it never could apply to any single individual, for the last end of the indignation has not yet come, nor has the sanctuary been cleansed.HST May 24, 1843, page 95.6

    As this vision evidently harmonizes with the other visions of Daniel in its scope and design, this little horn must correspond with the fourth kingdom of the other visions, as the ram and he-goat do with the second and third, and the fourth kingdom must be Rome—Rome in its comprehensive character,—pagan and papal, a unit or divided.HST May 24, 1843, page 95.7

    1. Can it be said that Rome “came forth out of one” of the four divisions of Alexander’s empire? The design of the prophecies is not to give a history of the nations of which they speak, in themselves considered, but in their relation to the cause and people of God. It is in this sense only, therefore, that the power intended by this little horn can be supposed to be referred to.HST May 24, 1843, page 95.8

    The first connection of the Jews and Romans was by the league mentioned in 1 Mac. 8th chap., which took place about B. C. 160 years.HST May 24, 1843, page 95.9

    The four divisions of Alexander’s empire, according to Rollin, were, “Syria, Egypt, Macedon, and Thrace” Macedonia was conquered by Rome, and made a province of the empire, B. C 168. Rollin, Book 20, Article 1, chap. 4. The remainder of Greece shared the same fate B. C. 146. By this it will be seen, that Rome superseded one of the four divisions of Alexander’s empire, a few years before the time of its first connection with the Jews. Now, if this were all that could be said, it would be true that Rome “came forth j out of one of them,” in the same sense that the ten horns of the fourth beast of Daniel 7th came out of the fourth or Roman kingdom; not that they were not independent nations before, but on the conquest of Rome, and the possession of her territory, they were first brought (the greatest number at least) into an important relation to the church of God. But it is a fact, of which all historians on the subject are full, that Rome owed all for which she became distinguished, except, perhaps, her military prowess, to the conquest of Greece. “The emperors themselves, who could not go to Greece, brought Greece in a manner home to them, by receiving the most celebrated philosophers into their palaces, in order to intrust them with the education of their children, and to improve themselves by their instruction.” Rollin, Book 20, Art. 2, sec. 5.HST May 24, 1843, page 95.10

    “The conquest of Greece at once put them in possession of everything most rare, curious, or elegant.” Guthrie, Int. Geog. p. 49. Their success in the conquest of Greece determined their future history as a nation, as it did their relation to the church of God. Thus it was that Rome arose out of one of the divisions of Greece, and also “in the latter time of their kingdom, when the transgressors had come to the full.”HST May 24, 1843, page 95.11

    Egypt and Syria were the divisions of Greece which had exhibited the character of transgressors, in that form which always has, and always will, call forth the marked interposition of Divine justice; they were blasphemers of God, and persecutors of His cause and people. Rome was the instrument of their punishment.HST May 24, 1843, page 95.12

    2. Did Rome wax great geographically towards the south, the east, and the pleasant land? According to Worcester’s Ancient Atlas, the Roman empire included all of northern Africa, from Thebes in Egypt to the 30th degree of north latitude on the Atlantic; the whole of Europe to the 60th degree; and all of Asia west of the Caspian sea, and north of the Euphrates, with “the pleasant land,” Palestine. See Luke 2:1.HST May 24, 1843, page 95.13

    3. Did Rome “wax great even to the host of heaven?” Was Rome the conqueror and persecutor the prophecy describes? These questions hardly need to be answered. Rome, in the person of the Pope, claimed to be “God’s vicegerent upon earth.”HST May 24, 1843, page 95.14

    Rome was mighty, but not by its own power; for, 1st. It “could have no power except it were given from above.” It was an agent and instrument, like other great nations, to effect the work and will of God. Or, 2nd. By its “craft and policy,” and “dark sentences,” it made the conquered nations the instruments of its own designs. See Rollin, Book 19, chap. 1, sec. 7. “By this means their authority gained strength daily, and prepared the nations for entire subjection.” Her armies were the terror of the world. The Romans did “destroy the mighty and the holy people;” they “took away their place and nation.” Rome “cast’ down the truth, with some of the host and the stars, to the ground.” Revelation 12:4. Revelation 17:6. See Book of Martyrs, or any church history.HST May 24, 1843, page 95.15

    Did Rome “stand up against the Prince of princes?” A Roman governor condemned him, and Roman soldiers nailed him to the cross, “and one of the soldiers with a spear pierced his side.”HST May 24, 1843, page 95.16

    Did Rome “take away the daily (sacrifice) and cast down the place of his ‘sanctuary?” and was there “a host given him against the daily (sacrifice) reason of transgression?” If the Jewish worship were here intended, it is true of Rome. But the Jewish worship cannot be intended by the daily (sacrifice.) Our reasons for this assertion are as follows:HST May 24, 1843, page 95.17

    1. The Jewish worship is never so called in the Bible. There would be as much propriety in calling it the yearly, monthly, weekly, evening, or morning sacrifice, as the daily sacrifice.HST May 24, 1843, page 95.18

    2. The phrase occurs, as a proper name, only in the book of Daniel; and in each of the five places in which it is found, the word “sacrifice” is in italics, implying that the original would not authorize its insertion, but that the translators introduced it to express what they supposed to be the sense of the passage.HST May 24, 1843, page 95.19

    Can anything be done, then, to determine the application of that word? Have we any other source of light? I think we have. It is the principle of analogy, or comparison; “comparing spiritual things with spiritual.”HST May 24, 1843, page 95.20

    The great subject of the vision, and to which the question of the vision refers, is, the condition of the church and the chosen inheritance, “trodden under foot.” Now, what agents are brought to view, in the most clear and striking representations of the word of God, as sustaining this relation to the church and the promised land? Daniel, in speaking of the city and sanctuary, chap. 9th, says, “For the overspreading of abominations, (plural,) he shall make it desolate even till the consummation.” As this prophecy, so far as the agents are concerned, has become history, there can be no mistake about its meaning. The desolation was completed by Rome, to whom Christ undoubtedly refers, Luke 21:20, as one of the agents of the work; it has been perpetuated by Rome, pagan or papal, and the Mohamedans, till the present time.HST May 24, 1843, page 95.21

    Paganism and Popery are also brought to view, as the great organizations of depravity by which the church has been “trodden under foot.” The little horn of Daniel 7th (Popery) is to “make war and prevail against the saints until the judgment;” the same power that Paul and John saw “destroyed by the brightness of Christ’s coming.”HST May 24, 1843, page 95.22

    There can be no doubt that Paul spoke of Pagan Rome and Popery in 2 Thessalonians 2., or that the former is “what withheld,” that the latter “might be revealed in his time.”HST May 24, 1843, page 95.23

    John is still more clear. The “great red dragon,” Revelation 13:3, is the admitted symbol of Pagan Rome. After he and his angels had fought and prevailed not, v. 7, 8, still, determined to make war with the woman and her seed, 17, he gives his seat, and power, and great authority, unto the beast, (Popery,) 13:2; and the same world that worshipped the dragon, worships the beast also, 3, 4; also chap. 17.HST May 24, 1843, page 95.24

    All the arguments from analogy will be seen, we think, to be in favor of Mr. Miller’s supposition that this “daily,” or continual, denotes Paganism.HST May 24, 1843, page 95.25

    By the different forms of Paganism,—which was the daily, or then existing abomination of Daniel’s day, and the “transgression of denotation,” Popery,—“the sanctuary,” (God’s “heritage,”) “and the host,” (his church,) have been trodden under foot “from the days of the kings of Assyria unto this day.” Nehemiah 9:32.HST May 24, 1843, page 95.26

    If anything were wanting to confirm our views of the little horn, the daily, etc., it is found in the exact agreement of history with the words of the prophecy.HST May 24, 1843, page 95.27

    Was paganism “taken away by” the Roman civil power? We present The following statement of the most important and well-known transactions in the history of the church and the world, which we believe to be intended by this prophecy. He refers to Constantine, the first Christian Emperor.HST May 24, 1843, page 95.28

    “A. D. 324. His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.” Croly, p. 55.HST May 24, 1843, page 95.29

    What can be meant by “the “sanctuary” of paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of paganism may, then, be suppose to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. The name signifies “the temple or asylum of all the gods.” The “place” of its location is Rome. (Goodrich’s Universal His., and Guthrie’s Geog., p. 606.)HST May 24, 1843, page 95.30

    The idols of the nations conquered by the Romans were sacredly deposited in some niche or apartment of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of paganism that was more strikingly “his sanctuary?” Was Rome, the city or place of the Pantheon, “cast down by” the authority of die state? Read the following well-known and remarkable facts of history:HST May 24, 1843, page 95.31

    “The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downwards and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but of an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the roost palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.” Croly, p. 207-8HST May 24, 1843, page 95.32

    Was there a host given to the state or government of Rome “by reason of transgression?” And, if so, what transgression? We should suppose, at first sight, that, if a host was given against Paganism by reason of transgression, the transgression must be on the part of Paganism. What particular enormity could it be? What is the transgression which God has uniformly interposed to punish? Is it not brought to view in the following brief but frightful item of history?HST May 24, 1843, page 95.33

    “A. D. 303. The progress of the faith stirred up the last paroxysm of expiring Paganism. The sovereigns, Maximian and Galerius,—ferocious soldiers, and owing their elevation to the sword,—had already been secret persecutors in their camps and palaces. The superstition of the mother of Galerius; the insolence of the tyrant himself, inflated by recent Persian victory; the artifices of the priesthood, dreading the rapid extinction of their shrines; and the cold and infirm nature of Diocletian, perhaps alarmed at the growing multitude of the Christians,—had worked together, until the whole vengeance exploded in one burst of popular, kingly, and military persecution. The 23rd of February of the year 303, the day of the festival of the terminalia, was appointed for levelling to the ground the principal church of Nicomedia, the imperial residence. On the next day, the General Decree of persecution was issued, commanding (1) the instant demolition of all the Christian places of worship; (2) the death of nil who dared to worships (3) the delivery of the Scriptures to be burned; (4) the confiscation of all property belonging to the churches; (5) the acceptance by the tribunals of every charge brought against a Christian, the refusal of every complaint brought by a Christian, and, finally, the exclusion of the whole body from the protection of the law.” Croly, p. 209. See Fox’ Book of Martyrs.HST May 24, 1843, page 95.34

    If ever the Almighty interposed to avenge the injuries of His people, might we not expect it in this case?HST May 24, 1843, page 95.35

    It only remains, then, to inquire whether Rome is reserved for such a fate as that contemplated for the little horn—“to be broken without hand.” The fate of Rome may be learned by referring to the doom of the image—“broken to pieces by the stone cut met without hands;” “destroyed, and given to the burning flame!” Daniel 7.HST May 24, 1843, page 95.36

    Here, then, we have a most literal and exact fulfilment of every part of the prophecy of this little horn in the history of Rome; and it cannot be found,—it never has been found,—but in part, in the history of any other power!HST May 24, 1843, page 95.37

    We have room only to remark, that, of the period given for the desolation of the sanctuary,—the 2300 years,—the 70 weeks is both the seal of its truth, and the pledge of its fulfilment in 1843.HST May 24, 1843, page 95.38

    Note.—We have not room to explain the date of the change of the ecclesiastical character of Rome from Pagan to Papal. All the histories of the transition point us to A.D. 508 as the time when it took place. See Second Advent ManualHST May 24, 1843, page 95.39



    BOSTON, MAY 24, 1843.

    The Tabernacle. Our citizens are evidently much disappointed with the Tabernacle and its arrangements. Instead of its being a tottering building just ready to fall upon the heads of the audience, they find that it is a large, pleasant, and well-supported place of worship. The exercises, they also find, are not such as their prejudices had pictured out, but are conducted in such a manner as to appeal to the hearts of the devout and pious, and the understanding of the intelligent. They find that we have a reason founded on the word of God, for the hope that is in us. Lectures have been delivered there the past week by Brn. Hale, Skinner and Bliss. Br. Skinner is on a visit from Canada, and is strong in the faith that the current Jewish year of 1843 will witness the coming of the Bridegroom.HST May 24, 1843, page 96.1

    Bro. Fitch was expected here the 21st, but had not arrived when our paper went to press. Bro. Litch is now here, lecturing; and Prof. Whiting is expected here next week. Lectures in the Tabernacle will be continued every evening.HST May 24, 1843, page 96.2

    Another Falsehood. The papers are circulating a report that the Tabernacle is insured for seven years. The facts are these: The Committee applied for insurance for one year, but the terms of that office were for seven years. They then went to another office and had it insured for one year only.HST May 24, 1843, page 96.3

    Mr. Miller’s Health, Wm. S. Miller writes that his father, William Miller, is still quite feeble and low.HST May 24, 1843, page 96.4

    The Philadelphia Conference. We learn that the meetings there have been of very general interest. The Saloon was thronged. More next week.HST May 24, 1843, page 96.5

    A fact for the cause.—One of our New Bedford whaling ships lately returned from her voyage, during which she touched in at New Holland, where England sends her convicts; she had on board two of Br. Miller’s books, which were sent out to a friend or brother for another ship; while lying in New Holland these books were lent on shore, and were sent for when the ship was ready to leave; word was sent that they would buy them, but no, they were not theirs to sell; they then brought them 26 Spanish dollars, and said if that is not enough we will give you more; but the books you cannot have. This speaks volumes. Since the year came in I have visited the principal Islands on this part of our coast—Nantucket, Martha’s Vinyard and Block Island, where many souls are rejoicing, and hourly looking for their coming Lord; the last mentioned place I left a few weeks since; many happy souls were then rejoicing and expecting daily to take their departure from that sea beat Island to meet their Savior and brethren from the main, and other Islands of the sea, on the sea of glass.HST May 24, 1843, page 96.6

    Fair Haven, April 22. Joseph Bates.HST May 24, 1843, page 96.7

    Letter from Indiana


    Dear Brother Himes:—I have witnessed with great pleasure the success which has attended the preaching of the doctrine of Christ’s coming at hand. The Times and the Cry come to us regularly, and we are glad to hear of the fruits of your labor of love. There are but few in this vicinity who believe that Christ will come this year, and but three or four in the range of my acquaintance who are confidently expecting it. Br. John Crouch and myself are the only individuals in this part of the country who are preaching it. There may perhaps be one other, but I am not certain. Your eastern lecturers are treading upon each others heels, while this whole western country is nearly destitute. We began to take courage when we heard that Brn. Litch and Hale were coming to Cincinnati, but our hearts were sad when we heard that they were going to retreat as far back as Philadelphia. I think that Cincinnati is a more central point than Pittsburgh, and should be occupied in preference to any other; should be a point from which the light should be sent forth in every direction. Perhaps our eastern friends think we are able to help ourselves; it is true we have our bibles, and God hears prayer here as well as east of the mountains. But God works by means, and the best means are evidently the most efficient. Send us, we pray you, a man who understands the whole subject, whose sword is as sharp as his who stood at the gate of paradise.HST May 24, 1843, page 96.8

    Br. Fitch has done nobly; who will imitate his example? There are friends here who will see that he lacks nothing of this world’s good, to make him comfortable; friends who believe the day is near and are anxious to hear the question discussed. A great door is here opened, and there are many adversaries. A Methodist lecturer would be preferable in this country, because he would have access to more pulpits than any other; I make not this as my own choice, for I would as soon hear from one man as another, but thousands of others would not.HST May 24, 1843, page 96.9

    It is evident that what little has been said on this subject here, has resulted in some good to the church; many have been stirred up to seek for holiness, and prepare to meet their God; and there have been some conversions; but our great and influential men almost universally oppose. But we are endeavoring to mind our own business, and do our own work, and not return railing for railing, looking hourly for the coming of Christ. Looking to the Lord for helping grace, we are determined to do what we can to give the midnight cry, that when the Chief Shepherd shall appear, we may meet him with exceeding joy.HST May 24, 1843, page 96.10

    Your brother in Christ. A. G. Perkins.
    Brownsville, April 17, 1843.
    Will Br. Haselton and others peruse the above?—Ed.

    Letter from B. H. Albee


    Dear Bro. Himes—Feeling that the last sands are dropping from the glass of time, I am prompted to improve this opportunity to once more, and, as I expect, for the last time, to warn my dear fellow beings to prepare to meet the impending storm of God’s wrath, that awaits an unregenerate world. Our moments are flying rapidly, and what we do, must be done quickly. Shall souls be left to perish through our neglect? No, my brethren, if we can do no more, let us cast in our mite, as did the widow anciently, and God will reward us. I feel to say to you, dear friends, that I believe the Bridegroom is at the door; and Oh, that the world would give earnest heed to the last warnings of the heavenly dove. For more than eight months I have been closely examining the subject of the Second Advent of the Savior, and am persuaded that my Lord will not delay his coming. Nature is uttering the sentiment in its most impressive language; and the inspired page sets out in bold relief the startling truth, “Surely I come quickly;” and Oh that every one that professes to be a Christian, would heartily respond, Amen, even so, come Lord Jesus. And now, kind reader, what is your prospect after the scene of this short life shall have closed? Have you an interest laid up in heaven? Do you possess that religion which assimilates to the life and example of Jesus? You must acknowledge that if there is a religion on this earth that would be pleasing to God, or honorable to man, it must be that manifested in the principles, life, and character of Jesus Christ. If God sent his Son into the world, it was partly to give the world a code of laws, by the which man might be reclaimed to God, and worship him in spirit and in truth; and if that code was ever given to the world, it must be the Bible. Therefore, I would solemnly inquire, have you that religion that will stand amid the wreck of nature and the crush of worlds? Are you prepared for eternity? Have you done the work which you have often promised God and your own soul you would before death and judgment should come upon you? Must you, can you, will you, slumber on in your mantle of unbelief, in your robes of carnal security, until you awake to shame and everlasting contempt? Oh, my friends, be rational, be candid; where can be the harm in being prepared? You all in your hearts answer none; you all will admit that it is better to be ready and not go, than to go and not be ready. But examine, dear friends, for yourselves, and see if the proof the word of God affords, is not sufficient to convince you that the time is at hand when you must go. Look in Daniel 8:13, 14, and see the answer to the question there asked, “How long shall be the vision?” The answer was, ‘Unto two thousand three hundred days, then shall the sanctuary be cleansed. The 70 weeks were cut off, and fulfilled in years, in A. D. 33, which leaves 1810 to the fulfillment of the vision; and brings us to 1843, when we expect the sanctuary will be cleansed, and the people of God justified.HST May 24, 1843, page 96.11

    Now, dear reader, are you willing to believe that in a few days or months, or in a few hours, for aught you know, these awful but glorious events will take place? If you are, then lift up your head, and rejoice, for your redemption is nigh. See to it that your lamp is trimmed and burning, that your faith is active, that your loins are girt about with truth, that you are established in the truths of God’s word. From him who wishes your salvation,HST May 24, 1843, page 96.12

    Benj. H. Albee.
    Machias, April 22, 1843.

    Anniversary Week


    Anniversary Week in this City.—We contemplate a large meeting of the friends of the Advent cause here, if time continue, on the above week. Meetings will be held at the Tabernacle, commencing on the evening of the 29th, and lectures will be continued every evening during the week. Meetings of conference will be held mornings at 9 o’clock A. M. and at 2 P. M. during the week, at Chardon Street Chapel. A large number of lecturers and laborers in the cause are expected to be present.HST May 24, 1843, page 96.13

    Agents and subscribers will find the above a convenient opportunity to make remittances for the paper and publications.HST May 24, 1843, page 96.14



    from post-masters, to may 20, 1843

    West Jefferson, O $1; Saco, Me $1; Weston, Vt $3; Montpelier, Vt; Lynchburg, Va; Killingly, Ct; Fluvana, N Y; Woodstock, Vt; Dover, N H; Newark, N J; Providence, R I; Norwich, Ct; No Scitnate, R I; Stafford Springs, Ct $1; Colchester, N Y; Salisbury, Mass; Garland, Me; Dover, N H; E St Albans, Me; N Bedford. Ms, $1; South Berwick, Me; East Washington, N H; Guild Hall, Vt; Strafford Corner, N H;HST May 24, 1843, page 96.15



    S Miller, $1, all right; J L Ewer, $1, all right; P Jaques; T L Tullock; B F Bissell, 5$; A M Billings; W Mason, Andover, Mass; Albert Lyford, W D Tuller, check $25; Charles Fitch, S Palmer; M Paul; Wms Thayer, $3; books sent! J Aldrich, $2 Canada mission; W K Pool, $1, $2 1-2 due! A G Holmes; J Marsh, Union Mills, N Y; Guy Glidden; T M Treble, $3.HST May 24, 1843, page 96.16

    Bundles Sent


    Box, J Litch, 40 Arcade, Philadelphia; 36 Park Row, N Y: Stephen Foster, Jr. Derby Line, Vt; Williams Thayer, Woodstock, Ct left at Pomfrets Depot, Ct; Thos Marsh, Sandwich,; Thomas M Preble, Nashua, N H.HST May 24, 1843, page 96.17

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