Chapter II: Part 2

“1. Every word must have its proper bearing on the subject presented in the Bible. Proof, Matt. v, 18.

“2. All Scripture is necessary, and may be understood by a diligent application and study. Proof, 2 Tim. iii, 15-17.

“3. Nothing revealed in the Scriptures can or will be hid from those who ask in faith, not wavering. Proof, Deut. xxix, 29; Matt. x, 26, 27; 1 Cor. ii. 10; Phil. iii, 15; Isa. xlv, 11; Matt. xxi, 22; John xiv, 13, 14; xv, 7; James i, 5, 6; 1 John v, 13-15.

“4. To understand doctrine, bring all the scriptures together on the subject you wish to know; then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error. Proof, Isa. xxviii, 7-29; xxxv, 8; Prov. xix, 27; Luke xxiv, 27, 44, 45; Rom. xvi, 26; James v, 19; 2 Pet. i, 19, 20.

“5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom, is my rule, and not the Bible. Proof, Ps. xix, 7-11; cxix, 97-105; Matt. xxiii, 8-10; 1 Cor. ii, 12-16; Eze. xxxiv, 18, 19; Luke xi, 52; Matt. ii, 7, 8.

“6. God has revealed things to come, by visions, in figures and parables; and in this way the same things are oftentime revealed again and again, by different visions, or in different figures and parables. If you wish to understand them, you must combine them all in one. Proof, Ps. lxxxix, 19; Hos. xii, 10; Hab. ii, 2; Acts ii, 17; 1 Cor. x, 6; Heb. ix, 9, 24; Ps. lxxviii, 2; Matt. xiii, 13, 34; Gen. xli, 1-32; Dan. ii, vii and viii; Acts x, 9-16.

“7. Visions are always mentioned as such. 2 Cor. xii, 1.

“8. Figures always have a figurative meaning, and are used much in prophecy to represent future things, times and events--such as mountains, meaning governments, Dan. ii, 35, 44; beasts, meaning kingdoms, Dan. vii, 8, 17; waters, meaning people, Rev. xvii, 1, 15; day, meaning year, &c. Eze. iv, 6.

“9. Parables are used as comparisons, to illustrate subjects, and must be explained in the same way as figures, by the subject and Bible. Mark iv, 13.

“10. Figures sometimes have two or more different significations, as day is used in a figurative sense to represent three different periods of time, namely: first, indefinite, Eccl. vii, 14; second, definite, a day for a year, Eze. iv, 6; and third, a day for a thousand years, 2 Pet. iii, 8.

“The right construction will harmonize with the Bible, and make good sense; other constructions will not.

“11. If a word makes good sense as it stands, and does no violence to the simple laws of nature, it is to be understood literally; if not, figuratively. Rev. xii, 1, 2; xvii, 3-7.

“12. To learn the meaning of a figure, trace the word through your Bible, and when you find it explained, substitute the explanation for the word used; and if it make good sense, you need not look further; if not, look again.

“13. To know whether we have the true historical event for the fulfillment of prophecy: If you find every word of the prophecy (after the figures are understood) is literally fulfilled, then you may know that your history is the true event; but if one word lacks a fulfillment, then you must look for another event, or wait its future development; for God takes care that history and prophecy shall agree, so that the true believing children of God may never be ashamed. Ps. xxii, 5; Isa. xlv, 17-19; 1 Pet. ii, 6; Rev. xvii, 17; Acts iii, 18.

“14. The most important rule of all is, that you must have _faith_. It must be a faith that requires a sacrifice, and, if tried, would give up the dearest object on earth, the world and all its desires--character, living, occupation, friends, home, comforts, and worldly honors. If any of these should hinder our believing any part of God’s word, it would show our faith to be vain. Nor can we ever believe so long as one of these motives lies lurking in our hearts. We must believe that God will never forfeit his word; and we can have confidence that He who takes notice of the sparrow’s fall, and numbers the hairs of our head, will guard the translation of his own word, and throw a barrier around it, and prevent those who sincerely trust in God, and put implicit confidence in his word, from erring far from the truth.

“While thus studying the Scriptures,” continuing the words of his own narrative, “I became satisfied if the prophecies which have been fulfilled in the past are any criterion by which to judge of the manner of the fulfillment of those which are future, that the popular views of the spiritual reign of Christ--a temporal millennium before the end of the world, and the Jews’ return--are not sustained by the word of God; for I found that all the scriptures on which those favorite theories are based, are as clearly expressed as are those that were _literally_ fulfilled at the first advent, or at any other period in the past. I found it plainly taught in the Scriptures that Jesus Christ will again descend to this earth, coming in the clouds of heaven, in all the glory of his Father.

“I need not speak of the joy that filled my heart in view of the delightful prospect, nor of the ardent longings of my soul for a participation in the joys of the redeemed. The Bible was now to me a new book. It was indeed a feast of reason; all that was dark, mystical or obscure, to me, in its teachings, had been dissipated from my mind before the clear light that now dawned from its sacred pages; and oh, how bright and glorious the truth appeared! All the contradictions and inconsistencies I had before found in the word were gone; and, although there were many portions of which I was not satisfied I had a full understanding, yet so much light had emanated from it to the illumination of my before darkened mind, that I felt a delight in studying the Scriptures which I had not before supposed could be derived from its teachings. I commenced their study with no expectation of finding the time of the Saviour’s coming, and I could at first hardly believe the result to which I had arrived; but the evidence struck me with such force that I could not resist my convictions. I became nearly settled in my conclusions, and began to wait, and watch, and pray, for my Saviour’s coming.”

“From the time that Mr. Miller became established in his religious faith, till he commenced his public labors--a period of twelve or fourteen years--there were few prominent incidents in his life to distinguish him from other men. He was a good citizen, a kind neighbor, an affectionate husband and parent, and a devoted Christian; good to the poor, and benevolent, as objects of charity were presented; in the Sunday school was teacher and superintendent; in the church he performed important service as reader and exhorter, and, in the support of religious worship, no other member, perhaps, did as much as he. He was very exemplary in his life and conversation, endeavored at all times to perform the duties, whether public or private, which devolved on him, and whatever he did was done cheerfully, as for the glory of God. His leisure hours were devoted to reading and meditation; he kept himself well informed respecting the current events of the time; occasionally communicated his thoughts through the press, and often for his own private amusement, or for the entertainment of friends, indulged in various poetical effusions, which, for unstudied productions, are possessed of some merit; but his principal enjoyment was derived from the study of the Bible.”

HIS VIEWS OF PROPHECY.

What can be more natural than for man, as he looks forth upon a world where evil is everywhere present, and the marks of disorder and decay everywhere visible, to inquire whether or not this state of things shall always continue? And what inquiry can be of more interest and importance to the race than that which has respect to the age of the world in which we live? It would therefore be reasonable to conclude that God would give to man a revelation informing him in respect to subjects of such absorbing interest. And the declaration of the scripture is in strict accordance with enlightened reason, when it says, “Surely the Lord God will do nothing, but he revealeth his secret unto his servants, the prophets.” Amos iii, 7.

The object of prophecy is to forewarn the world of things to come, in time for the requisite preparation, and to inspire the people of God with fresh courage as they see the time for the full fruition of their hopes drawing nigh. No judgment has ever come upon the world unheralded; and none have ever fallen therein unwarned. And if, from the uniform dealings of God with our world in the past, we may judge of the future, then may we conclude that of the events yet to transpire, and above all, the great event in which earth’s drama shall close--the ushering in of the great day of the Lord, and the coming of the Son of man--something will be known, and the world be faithfully warned thereof, ere they shall take place.

In calling attention to these things, William Miller and his associates were accused of prying into the secrets of the Almighty. From this charge, however, they needed no better vindication than the language of Moses, in Deut. xxix, 29: “The secret things belong unto the Lord our God, but those things _which are revealed_ belong unto us and to our children forever.” Prophecy belongs to that portion of the Bible which may properly be denominated a revelation. It is designed to reveal to us things of which we could not in any other way gain information.

Again, they were met with the plea that the prophecies could not be understood. But says the Saviour, referring directly to the prophecy of Daniel, “Whoso readeth _let him understand_.” Matt. xxiv, 15. That many of the prophecies, such as those portions of Daniel which reach to the close of earthly governments, have not been understood, is very true. But to assert that they cannot at any time be understood, is a virtual denial that they are a portion of God’s revelation to man.

The prophecy of Daniel, reaching far into the future, could not be understood by the prophet himself. Neither could it be understood by any until the time of the end, when much of it should be fulfilled. Hence the answer of the angel to the anxious inquiry of the prophet: “And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified and made white, and tried; but the wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.” Chap. xii, 8-10. Again says the angel to the prophet: “But thou, O Daniel, shut up the words and seal the book, even to the time of the end. Many shall run to and fro, and knowledge shall be increased.” Verse 4.

From the very nature of the prophecy of Daniel, it was closed up and sealed till the time of the end, when, most of its prophetic history being past, it was to be unsealed, understood, and many were to run to and fro with the knowledge of the great subject upon which it treats. The result of the increase and spread of knowledge in relation to the approaching Judgment, which is the great theme of the prophecy, is also given. The wicked shall do wickedly, and none of the wicked shall understand. But the wise shall understand. With these remarks the attention of the reader is called to

DANIEL, CHAPTER II.

The scene opens with the kingdom of Babylon, or Chaldea, at the summit of its greatness and glory, B. C. 603. Nebuchadnezzar, the Chaldean monarch, as it is natural for man to do, had been anxiously looking into the future, and pondering what should come to pass thereafter. Verse 29. Instead of rebuking or discouraging this spirit of inquiry in man, God takes occasion to grant to the king, and through him to the world, the information which he sought. Under the symbol of a great image he presents before him the most impressive history of the world, from that time on, that can anywhere be found. This image’s head was of fine gold, symbolizing the kingdom of Babylon, then existing. In his interpretation, the prophet addressed himself to the king in the following words: “Thou art this head of gold.” Verse 38. The breast and arms of silver represented Media and Persia, which shortly supplanted Babylon in the empire of the world. The belly and sides of brass prefigured Grecia, which, conquering its predecessors, enjoyed its period of universal dominion. And finally Rome, the legs of the image, bore its iron sway over all the earth. In development of the ten toes, said the prophet: “The kingdom shall be divided” [verse 41]: and so was Rome divided into ten kingdoms between the years A. D. 356 and 483. What next? The monarch beheld till a stone cut out of the mountain without hands smote the image upon its feet, ground its metallic parts to powder, became a great mountain, and filled the whole earth. The inspired interpretation of this impressive scene is given thus: “In the days of these kings shall the God of Heaven set up a kingdom which shall never be destroyed, ... but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” Verse 44.

The prophetic history of Babylon, Media and Persia, and Grecia, has long since been completed, and that of Rome also has been fulfilled, excepting the dashing in pieces to give place to the immortal kingdom of God. And mark: The stone smote the image upon the feet. And it was in the days of the kings, or kingdoms, represented by the ten toes of the image, that the God of Heaven was to set up an eternal kingdom purely his. This kingdom is not yet established. It is evident that it was not set up at the time of Christ’s first advent, from the fact that Rome was not then divided into the ten kingdoms, represented by the ten toes of the image.

Paul looked forward to this kingdom in his solemn charge to Timothy in view of the Judgment at the appearing and kingdom of Christ. 2 Tim. iv, 1. For this kingdom all Christians were to pray, “Thy kingdom come.” Matt. vi, 10. James speaks of this kingdom as a matter of promise to the poor of this world, rich in faith. Chap. ii, 5.

Adventists never believed, however, that all that is said in the New Testament relative to the kingdom of Heaven relates to the future kingdom of glory. Especially in some of the parables of our Lord does the term refer to the work of grace with the people of God in this mortal state. But if we may be allowed to express the relation between believers and their Lord in this mortal state by the term kingdom of grace; and the future relation of immortal beings with the King of kings by the kingdom of glory, the position that the kingdom was set up at the first advent is not relieved of any of its difficulties. For certainly the kingdom of grace was established immediately after the fall. Adam, Abel, Enoch, Noah, Abraham, and Moses, were as truly the subjects of the kingdom of grace as the apostles of Jesus. With this view of the subject every text relative to the kingdom can be harmonized.

It is true that both John and Jesus proclaimed the kingdom of Heaven at hand. The immortal kingdom of glory was then at hand in the sense that it was the next universal kingdom to come. In the time of the Babylonian kingdom, the kingdom of Persia was at hand. The kingdom of Greece was at hand in the period occupied by Media and Persia. And in the days of that kingdom, Rome was at hand, for it was the next kingdom to succeed. In this sense was the kingdom of Heaven at hand in the days of the ministry of John and of Christ.

DANIEL, CHAPTER VII.

In this chapter we have the same great outline of this world’s history as symbolized by the image of chapter ii, again brought to view, but in a different form. The prophet here saw four great beasts, explained in verse 17 to be four great kingdoms, corresponding respectively to the gold, silver, brass, and iron, of the great image.

The first was like a lion, and had eagles’ wings. Verse 4. The Chaldean empire, as advanced to its summit of prosperity under Nebuchadnezzar, was intended by this beast.--_Scott._

The second like to a bear, and it raised itself up on one side, and had three ribs in its mouth. Verse 5. A fit emblem of the character and conquest of the Persian nation which succeeded Babylon, B. C. 538.--_Prideaux_, Vol. I, p. 139.

And lo, another like a leopard, which had four wings and four heads. Verse 6. This was the emblem of the Grecian or Macedonian empire, which for the time was the most renowned in the world. It was erected by Alexander the Great on the ruins of the Persian monarchy, and it continued in four divisions under his successors. The leopard being exceedingly fierce and swift, represented the kingdom, and especially under Alexander, its founder, but the swiftness of the quadruped was not an adequate emblem of the rapidity with which he made his conquests; the leopard had therefore four wings of a fowl upon his back.--_Scott._ _Prideaux_, Vol. I, p. 380. _Rollin’s Hist. of Alexander_.

And behold a fourth beast, dreadful and terrible, and strong exceedingly. Verse 7. The kingdom that succeeded Greece was Rome, the invincible fortitude, hardiness and force of which, perhaps were never equaled. This beast had ten horns. These are declared in verse 24 to be ten kingdoms. The ten kingdoms are enumerated by Marchiaval, Bishop Lloyd, and Dr. Hales, as follows, 1. The Huns, A. D. 356. 2. The Ostrogoths, A. D. 377. 3. The Visgoths, A. D. 378. 4. The Franks, A. D. 407. 5. The Vandals, A. D. 407. 6. The Suevi, A. D. 407. 7. The Burgundians, A. D. 407. 8. The Heruli and Rugii, or Thuringi, A. D. 476. 9. The Anglo-Saxons, A. D. 476. 10. The Lombards, A. D. 483. It is certain that the Roman Empire was divided into ten kingdoms; and though they might be sometimes more and sometimes fewer, yet they were still known by the name of the ten kingdoms of the western empire.--_Scott._

I considered the horns, and behold there came up among them another little horn, before whom there were three of the first horns plucked up by the roots. In this horn were eyes like the eyes of man, and a mouth speaking great things. Verse 8. This little horn is by all Protestants acknowledged to be a symbol of the Papacy. Said the angel, speaking of this horn, “He shall subdue three kings.” Verse 24. The three kingdoms that were plucked up to make way for the Papacy were, 1. The Heruli, in 493. 2. The Vandals, in 534. And 3, The Ostrogoths in 538. _Gibbon’s Decline and Fall_. Into the hands of this power the saints, times, and laws, were to be given for a time, times, and the dividing of time, (1260 years; see Rev. xii, 6, 14). From 538, when the Papacy was set up, 1260 years extend to 1798; and it is a notable fact of history, that on the 10th of February, 1798, Berthier, a general of Bonaparte’s, at the head of the Republican army of France, entered Rome and took it. The papal government was abolished, and the Pope died in exile in 1799. (See _Croley_ on the Apocalypse, _Their’s History of the French Revolution_, _Clarke_ on Dan. vii, 25.) The Papacy has never been restored to its former power. We are by this chain of prophecy brought down to the eighteenth century. And the prophet does not see this beast gradually changing his wild and ferocious nature to the innocence and gentleness of the lamb, to make way for a temporal millennium; but he looks only a step further, and says,

“_I beheld even till the beast was slain, and his body destroyed, and given to the burning flame._” Dan. vii, 11.

DANIEL, CHAPTER VIII.

It is characteristic of the different chains of prophecy, that each succeeding one introduces particulars not furnished in any previously given. The seventh of Daniel, after covering the general field symbolized by the image of chapter ii, instructs us more particularly concerning the development of the little horn, or man of sin. In the eighth chapter we are again conducted over a portion of the world’s great highway, with additional particulars concerning the mighty kingdoms that stand as waymarks along our journey. On the symbols of this chapter, the ram, he-goat, and horn which waxed exceeding great, the prophet received the following instruction:

The ram which thou sawest having two horns are the kings of Media and Persia. Verse 20. The Persian division of the empire was the highest and came up last. The ram with the two horns was the well-known emblem of the Medes and Persians. It was usual for the Persian kings to wear a diadem made like a ram’s head of gold.--_Scott._

And the rough goat is the king of Grecia; and the great horn that is between his eyes, is the first king. Verse 21. This was Alexander, who was born B. C. 356, decided the fate of Persia at the battle of Arbela, B. C. 331, and died eight years thereafter in a drunken fit, at the age of 33, B. C. 323.

And whereas the great horn being broken, four came up in its stead, four kingdoms, said the angel, shall stand up out of the nation. Verse 22. These were Macedonia, Thrace, Syria, and Egypt, into which the empire was divided shortly after Alexander’s death, governed respectively by Cassander, Lysimachus, Seleucus, and Ptolemy.

And out of one of them came forth a little horn. Verses 9, 23-27. Rome was not connected with the people of God, and hence is not introduced into prophecy, till after its conquest of Macedonia, one of the horns of the goat; hence it is represented as coming forth from one of those horns. That this little horn which waxed exceeding great was Rome, the following considerations prove:

1. It was to rise in the latter part of their kingdom, that is, of the four kingdoms. So did Rome, so far as its place in the prophecy is concerned. Its connection with the Jews commenced B. C. 161.--1 Mac. viii. _Josephus’ Antiq._, B. xii, c. x, sec. 6. _Prideaux_, Vol. II., p. 166.

2. It was little at first. So was Rome.

3. It waxed “exceeding great, towards the east and towards the south.” So did Rome. It conquered Macedonia, B. C. 168; Syria, &c., to the river Tigris, B. C. 65; Egypt, B. C. 30. From this horn’s increasing toward the _south_ and _east_ particularly, Sir Isaac Newton infers that it arose in the north-west corner of the goat’s dominion, _i. e._, in Italy; which points directly to the Romans.

4. It cast down some of the host and of the stars to the ground. So did Rome; persecuting the disciples and ministers of Jesus as no other power ever did.

5. He magnified himself even to the Prince of the host. Thus did Rome, when both Herod and Pontius Pilate conspired against Jesus.

6. He shall destroy, wonderfully, the mighty and the holy people. Let from 50 to 100 millions of martyrs make good this charge against persecuting Rome. See _Religious Encyclopedia_.

7. It was the only power that succeeded the four kingdoms which waxed EXCEEDING GREAT.

8. In this vision Grecia succeeds Medo-Persia, just as it had been seen _twice before_; and it is absurd to suppose that the power which follows them in this vision is a _different_ power from the one which _twice before_ had been seen _succeeding them_, in chapters ii and vii; and that power was Rome.

9. He shall be broken without hand. How clear a reference to the stone cut out without hand, which smites the image upon its feet. Chap ii, 34.

THE 2300 DAYS.

Besides the symbols of governments contained in Dan. viii, there is a definite period of time brought to view, which claims attention. As recorded in verse 13, Daniel heard one saint ask another the question, how long the vision should be concerning the daily [sacrifice] and the transgression of desolation to give both the sanctuary and the host to be trodden under foot. The angel then addressed himself to Daniel and said, “Unto two thousand and three hundred days, then shall the sanctuary be cleansed.” Waiving for the present the question as to what may constitute the sanctuary, we wish to ascertain if possible the nature, the commencement, and termination of this period of time. There are two kinds of time to be met with in the Bible; literal and symbolic. In symbolic time, a day signifies a year. Num. xiv, 34; Eze. iv, 6. To which class do the 2300 days belong? Being brought in connection with acknowledged symbols, it would be both easy and natural to infer that they partook of the nature of the rest of the vision and were symbolic, presenting us with a period of 2300 years. And that such is the case is further evident from the fact, as is shown in the investigation of Dan. viii, that the field of the prophet’s vision, was the empires of Persia, Greece and Rome. The 2300 days there given cannot therefore be literal days; for literal days (scarcely six years and a half) would by no means cover the duration of any one of these empires singly, much less embrace so nearly the whole of their existence put together, as they evidently do. They must consequently denote 2300 years. Can we now ascertain the commencement of this period? We answer, Yes; the key to the matter being in the _ninth_ chapter of Daniel, between which and the eighth there is an unmistakable connection, as we shall now endeavor to show.

After their mention in verse 14, the 2300 days are not again spoken of in chapter viii. All the other parts of the vision are there fully explained; it must have been, therefore, this point concerning the time, that troubled the mind of the prophet, and in reference to which, solely, that he exclaims at the end of the chapter, I was astonished at the vision, but none understood it.

It was in the third year of Belshazzar, B. C., 553, that Daniel had this vision of chapter viii. Fifty-three years previous to this time, Jerusalem had been taken by Nebuchadnezzar, and the seventy years’ captivity commenced; and thirty-five years before this, the Chaldeans had utterly demolished the city, broken down its walls and burnt the house of God with fire. 2 Chron. xxxvi, 19. Daniel had learned from the prophecy of Jeremiah, [chapter xxv], that the seventy years of captivity were drawing near their close, in the first year of Darius, B. C., 538, as we read in the first verses of Dan. ix; and it is evident that he so far misunderstood the period of the 2300 days as to suppose that they ended with the seventy years of Israel’s servitude; therefore, turning his face toward the prostrate city and the ruined temple of his fathers, he prays God to cause his face to shine upon his sanctuary which is desolate. Verse 17.

“While I was speaking in prayer,” says he, [chapter ix, 20-23], “even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me and talked with me, and said, O, Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved; therefore understand the matter, and consider the vision. _Seventy weeks_ are determined upon thy people and upon thy holy city,” &c.

That this is a continuation of the explanation of the vision of chapter viii, would seem sufficiently evident without the aid of any special argument to prove it so. But as there is a vital point that hinges upon this fact, we will offer a few reasons which place it beyond the limits of contradiction.

1. Gabriel had received a charge [chapter viii, 16], to make Daniel understand the vision; but at the end of that chapter, Daniel says he was astonished at the vision, but none understood it. Gabriel therefore did not complete his mission in chapter viii; the charge still rested upon him, Make this man to understand the vision.

2. The being who came to Daniel at the time of the supplication, was the very same who had appeared to him in the vision at the beginning; namely, Gabriel. And that he had now come to undeceive him concerning his application of the time, is evident in that he says, I am _now_ come forth to give thee skill and understanding. Why did he not give him a full understanding of the vision at first? We answer, because he revealed to him all that he was then able to bear. He fainted and was sick certain days.

3. Direct reference is made to _the_ vision at the beginning. And if that is not the vision of chapter viii, it is impossible to find it. And again, if Gabriel does not explain in chapter ix, what he omitted in chapter viii, it is impossible for any man to show wherein Gabriel fulfilled his commission to make this man understand the vision.

4. When Gabriel commenced his further explanation, he did not explain the symbol of the ram; for that he had already explained. He did not explain the goat; for he had likewise explained that. Neither did he commence about the little horn; for he had made that plain also in chapter viii. What then did he explain? The very point there omitted; namely, the time: _Seventy weeks_ are determined upon thy people, &c. These facts are sufficient to show the connection of Dan. ix with the vision of chapter viii. But how do the words of Gabriel, Seventy weeks are determined upon thy people, &c., explain the period of the 2300 days? The answer is, The word rendered determined, signifies literally, _cut off_. Gesenius, in his Hebrew Lexicon, thus defines it: Properly, to _cut off_; tropically, to divide, and so to determine, to decree. The Englishman’s Hebrew Concordance says, Determined, literally divided. From what period are the seventy weeks divided, or cut off? From the 2300 days; for there is no other period given from which they can be taken; and this is placed beyond a doubt by the connection of the two chapters, which has already been proved.

Having now ascertained that the 70 weeks of Dan. ix are the first 490 years of the 2300 days, and that consequently the two periods commence together, we further learn that this period of weeks dates from the going forth of a commandment to restore and build Jerusalem. Dan. ix, 25. If then we can definitely locate this commandment, we have the starting point for the great period of the 2300 years. The Bible furnishes us with four tests by which to determine when the true date is found:

1. From the time of the commandment, 49 years were to witness the completion of the street and wall of Jerusalem. Dan. ix, 25.

2. Threescore and two weeks from this time, or, in all, 69 weeks, 483 years, were to extend to Messiah the Prince.

3. Sixty-nine and a half weeks were to extend to the crucifixion--the cessation of sacrifice and oblation in the midst of the week. Verse 27.

4. The full period of 70 weeks was to witness the complete confirmation of the covenant with Daniel’s people.

In the seventh of Ezra, we find the decree for which we seek. It went forth in B. C. 457. Much concerning this decree, and the date of its promulgation, might here be said. But a more full explanation of it may more properly be given in another place. I will say, however, that, admitting that B. C. 457, is the correct date for the commencement of the 2300 years, which is susceptible of the clearest proof, none will fail to see how William Miller came to the conclusion that this prophetic period would close in the year 1843.

From 2300
Take 457
----
And there remains 1843

“With the solemn conviction,” writes Mr. Miller, “that such momentous events were predicted in the Scriptures, to be fulfilled in so short a space of time, the question came home to me with mighty power regarding my duty to the world, in view of the evidence that had affected my own mind. If the end was so near, it was important that the world should know it. I supposed that it would call forth the opposition of the ungodly; but it never came into my mind that any Christian would oppose it. I supposed that all such would be so rejoiced, in view of the glorious prospect, that it would only be necessary to present it, for them to receive it. My great fear was, that, in their joy at the hope of a glorious inheritance so soon to be revealed, they would receive the doctrine without sufficiently examining the Scriptures in demonstration of its truth. I therefore feared to present it, lest, by some possibility, I should be in error, and be the means of misleading any.

“Various difficulties and objections would arise in my mind, from time to time. Certain texts would occur to me, which seemed to weigh against my conclusions; and I would not present a view to others, while any difficulty appeared to militate against it. I therefore continued the study of the Bible, to see if I could sustain any of these objections. My object was not merely to remove them, but I wished to see if they were valid.

“Sometimes, when at work, a text would arise like this: Of that day and hour knoweth no man, &c., and how, then, could the Bible reveal the time of the advent? I would then immediately examine the context in which it was found, and I saw at once that, in the same connection, we are informed how we may know when it is nigh, even at the doors; consequently, that text could not teach that we could know nothing of the time of that event. Other texts, which are advanced in support of the doctrine of a temporal millennium, would arise; but, on examining their context, I invariably found that they were applicable only to the eternal state, or were so illustrative of the spread of the gospel here, as to be entirely irrelevant to the position they were adduced to support.

“Thus, all those passages that speak of the will of God being done on earth as in Heaven, of the earth being full of the knowledge of the glory of God, &c., could not be applicable to a time when the Man of Sin was prevailing against the saints, or when the righteous and wicked were dwelling together, which is to be the case until the end of the world. Those which speak of the gospel being preached in all the world, teach that, as soon as it should be thus preached, the end was to come; so that it could not be delayed a thousand years from that time, nor long enough for the world’s conversion after the preaching of the gospel as a witness.

“The question of the resurrection and Judgment was for a time an obstacle in the way. Being instructed that all the dead would be raised at the same time, I supposed it must be so taught in the Bible; but I soon saw it was one of the traditions of the elders.

“So also with the return of the Jews. That question I saw could only be sustained by denying the positive declarations of the New Testament, which assert, There is no difference between the Jew and the Greek; that the promise that he shall be the heir of the world, was not to Abraham and his seed through the law, but through the righteousness of faith; that there is neither Jew nor Greek, bond nor free, male nor female; but that if ye are Christ’s, then are ye Abraham’s seed, and heirs according to the promise. I was, therefore, obliged to discard an objection which asserts there is a difference between the Jew and Greek; that the children of the flesh _are_ accounted for the seed, &c.

“In this way I was occupied from 1818 to 1823, in weighing the various objections which were being presented to my mind. During that time, more objections arose in my mind, than have been advanced by my opponents since; and I know of no objection that has been since advanced, which did not there occur to me. But, however strong they at first appeared, after examining them in the light of the divine word, I could only compare them to straws, laid down singly as obstacles, on a well-beaten road. The car of truth rolled over them, unimpeded in its progress.”

He continued to make the Bible his daily study, and became more and more convinced that he had a personal duty to perform respecting what he conceived the Bible to teach of the nearness of the advent. These impressions he thus describes:

“When I was about my business it was continually ringing in my ears, Go and tell the world of their danger. This text was constantly occurring to me: ‘When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thy hand. Nevertheless, if thou warn the wicked of his way to turn from it, if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.’ Eze. xxxiii, 8, 9. I felt that if the wicked could be effectually warned, multitudes of them would repent; and that, if they were not warned, their blood might be required at my hand. I did all I could to avoid the conviction that anything was required of me; and I thought that, by freely speaking of it to all, I should perform my duty, and that God would raise up the necessary instrumentality for the accomplishment of the work. I prayed that some minister might see the truth, and devote himself to its promulgation; but still it was impressed upon me, Go and tell it to the world; their blood will I require at thy hand. The more I presented it in conversation, the more dissatisfied I felt with myself for withholding it from the public. I tried to excuse myself to the Lord for not going out and proclaiming it to the world. I told the Lord that I was not used to public speaking; that I had not the necessary qualifications to gain the attention of an audience; that I was very diffident, and feared to go before the world; that they would not believe me, nor hearken to my voice; that I was slow of speech, of a slow tongue. But I could get no relief.

“As Mr. Miller’s opinions respecting the nearness and nature of the millennium became known, they naturally elicited a good deal of comment among his friends and neighbors, and also among those at a distance. Some of their remarks, not the most complimentary to his sanity, would occasionally be repeated to him.

“Having heard that a physician in his neighborhood had said that Esquire Miller, as he was familiarly called, was a fine man and a good neighbor, but was a monomaniac on the subject of the advent, Mr. Miller was humorously inclined to let him prescribe for his case.

“One of his children being sick one day, he sent for the doctor, who, after prescribing for the child, noticed that Mr. Miller was very mute in one corner, and asked what ailed him.

“‘Well, I hardly know, doctor. I want you to see what does, and prescribe for me.’

“The doctor felt of his pulse, &c., and could not decide respecting his malady; and inquired what he supposed was his complaint.

“‘Well,’ says Mr. Miller, ‘I don’t know but I am a monomaniac; and I want you to examine me, and see if I am, and, if so, cure me. Can you tell me when a man is a monomaniac?’

“The doctor blushed, and said he thought he could.

“Mr. Miller wished to know how.

“‘Why,’ said the doctor, ‘a monomaniac is rational on all subjects but one; and when you touch that particular subject he will become raving.’

“‘Well,’ says Mr. Miller, ‘I insist upon it that you see whether I am in reality a monomaniac; and if I am, you shall prescribe for and cure me. You shall, therefore, sit down with me two hours, while I present the subject of the advent to you, and, if I am a monomaniac, by that time you will discover it.’

“The doctor was somewhat disconcerted; but Mr. Miller insisted, and told him, as it was to present the state of his mind, he might charge for his time as in regular practice.

“The doctor finally consented; and, at Mr. Miller’s request, opened the Bible and read from the 8th of Daniel. As he read along, Mr. Miller inquired what the ram denoted, with the other symbols presented. The doctor had read Newton, and applied them to Persia, Greece, and Rome, as Mr. Miller did.

“Mr. Miller then inquired how long the vision of those empires was to be.

“‘2300 days.’

“‘What!’ said Mr. Miller, ‘could those great empires cover only 2300 literal days?’

“‘Why,’ said the doctor, ‘those days are years, according to all commentators; and those kingdoms are to continue 2300 years.’

“Mr. Miller then asked him to turn to the second chapter of Daniel, and to the seventh, all of which he explained the same as Mr. Miller. He was then asked if he knew when the 2300 days would end. He did not know, as he could not tell when they commenced.

“Mr. Miller told him to read the ninth of Daniel. He read down till he came to the 21st verse, when Daniel saw the man Gabriel, whom he had seen in the vision.

“‘In what vision?’ Mr. Miller inquired.

“‘Why,’ said the doctor, ‘in the vision of the eighth of Daniel.’

“‘Wherefore, understand the matter, and consider the vision. He had now come, then, to make him understand that vision, had he?’

“‘Yes,’ said the doctor.

“‘Well, seventy weeks are determined; what are these seventy weeks a part of?’

“‘Of the 2300 days.’

“‘Then do they begin with the 2300 days?’

“‘Yes,’ said the doctor.

“‘When did they end?’

“‘In A. D. 33.’

“‘Then how far would the 2300 extend after 33?’

“The doctor subtracted 490 from 2300, and replied, ‘1810. Why,’ said he, ‘that is past.’

“‘But,’ said Mr. Miller, ‘there were 1810 from 33; in what year would that come?’

“The doctor saw at once that the 33 should be added, and set down 33 and 1810, and, adding them, replied, ‘1843.’

“At this unexpected result, the doctor settled back in his chair and colored; but immediately took his hat and left the house in a rage.

“The next day he again called on Mr. Miller, and looked as though he had been in the greatest mental agony.

“‘Why, Mr. Miller,’ said he, ‘I am going to hell. I have not slept a wink since I was here yesterday. I have looked at the question in every light, and the vision must terminate about A. D. 1843; and I am unprepared, and must go to hell.’

“Mr. Miller calmed him, and pointed him to the ark of safety; and in about a week, calling each day on Mr. Miller, he found peace to his soul, and went on his way rejoicing, as _great a monomaniac_ as Mr. Miller. He afterward acknowledged that, till he made the figures 1843, he had no idea of the result to which he was coming.”

HIS PUBLIC LABORS.

The public labors of Mr. Miller, according to the best evidence to be obtained, date from the autumn of 1831. He had continued to be much distressed respecting his duty to go and tell it to the world, which was constantly impressed on his mind. One Saturday, after breakfast, he sat down at his desk to examine some point, and, as he arose to go out to work, it came home to him with more force than ever, Go and tell it to the world. He thus writes:

“The impression was so sudden, and came with such force, that I settled down into my chair, saying, I can’t go, Lord. Why not? seemed to be the response; and then all my excuses came up--my want of ability, &c.; but my distress became so great, I entered into a solemn covenant with God that if he would open the way, I would go and perform my duty to the world. What do you mean by opening the way? seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord’s coming. Instantly all my burden was gone, and I rejoiced that I should not probably be thus called upon; for I had never had such an invitation. My trials were not known, and I had but little expectation of being invited to any field of labor.

“In about half an hour from this time, before I had left the room, a son of Mr. Guilford, of Dresden, about sixteen miles from my residence, came in, and said that his father had sent for me, and wished me to go home with him. Supposing that he wished to see me on some business, I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord’s coming. I was immediately angry with myself for having made the covenant I had; I rebelled at once against the Lord, and determined not to go. I left the boy without giving him any answer, and retired in great distress to a grove near by. There I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him; but I could get no relief. It was impressed upon my conscience, Will you make a covenant with God, and break it so soon? The exceeding sinfulness of thus doing overwhelmed me. I finally submitted, and promised the Lord that, if he would sustain me, I would go, trusting in him to give me grace and ability to perform all he should require of me. I returned to the house, and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.

“The next day, which, as nearly as I can remember, was about the first Sabbath in August, 1831, I delivered my first public lecture on the second advent. The house was well filled with an attentive audience. As soon as I commenced speaking, all my diffidence and embarrassment were gone, and I felt impressed only with the greatness of the subject, which, by the providence of God, I was enabled to present. At the close of the services on the Sabbath, I was requested to remain and lecture during the week, with which I complied. They flocked in from the neighboring towns; a revival commenced, and it was said that in thirteen families all but two persons were hopefully converted.

“On the Monday following I returned home, and found a letter from Elder Fuller, of Poultney, Vt., requesting me to go and lecture there on the same subject. They had not heard of my going to Dresden. I went to Poultney, and lectured there with similar effect.

“From thence I went by invitation to Pawlet, and other towns in that vicinity. The churches of Congregationalists, Baptists, and Methodists, were thrown open. In almost every place I visited, my labors resulted in the reclaiming of backsliders, and the conversion of sinners. I was usually invited to fields of labor by the ministers of the several congregations whom I visited, who gave me their countenance; and I have never labored in any place to which I was not previously invited. The most pressing invitations from the ministry, and the leading members of the churches, poured in continually from that time, during the whole period of my public labors, and with more than one-half of which I was unable to comply. Churches were thrown open everywhere, and I lectured to crowded houses, through the western part of Vermont, the northern part of New York, and in Canada East; and powerful reformations were the results of my labors.”

“CONVERSION OF ONE HUNDRED INFIDELS.

“With the 1st of January, 1838, he commenced a second course of lectures at Lansingburgh, N. Y., in compliance with the urgent request of the Baptist church in that place, and of E. B. Crandall, their pastor. The lectures continued nine days, and were listened to by crowded and attentive audiences. The result also was most heart-cheering. Infidelity had several strongholds in that neighborhood, and many of that class attended his lectures, and were greatly affected by them. In a letter dated on the 25th of that month, two weeks after the close of the lectures, a gentleman of that place writes to Mr. Miller:

“‘I have never witnessed so powerful an effect in any place as in this, on all who heard. I am of the opinion that not less than one hundred persons who held infidel sentiments are brought to believe the Bible. Infidelity is dumb in this place, as if frightened, and converts are many.’

“The following testimony of one who was converted from infidelity during these lectures, is copied from the Boston Investigator (an infidel paper) of January, 1845: