VOLUME ONE.

STEAM PRESS OF THE SEVENTH-DAY ADVENTIST PUBLISHING ASSOCIATION, BATTLE CREEK, MICH.

1868.

PREFACE.

The writer of these pages does not entertain the idea that he has done justice to the subject upon which they treat. The field is a wide one, and to do the subject full justice, would require much time, and many volumes the size of this. And it has been while laboring with the churches in Michigan that these thoughts have been hastily gathered from personal knowledge and experience, and from the writings of those who were deeply imbued with the sweet spirit of revealed truth. More time, undivided attention to the subject, and more pages, would greatly improve the work. But even such as it is, it is commended to the prayerful consideration of the reader, in confidence that it is calculated to revive the Advent hope and faith in the hearts of the fainting, and to cheer way-worn pilgrims to Mount Zion, and lead them to take fresh courage in the Lord. And may it not also be hoped that this historical sketch of the great Advent movement will lead some to see the subject clearly in the light of the sacred Scripture and Christian experience, and embrace the truth of God.

The writer has passed rapidly over the incidents in his early life, and has given only those of later years, which were connected with the Advent cause. His object has been to give those facts only which would serve to honor and magnify the name and power of God in the exhibition of divine truth. The fact, however, that he has been connected with the Advent cause since 1842, may serve as an apology for introducing some incidents of personal Second-Advent experience into this work.

It has been with great pleasure that the great Advent movement has been revived in the preparation of these pages. It has been an intellectual and spiritual feast. The fundamental principles of the glorious doctrine of the soon coming of Christ, never appeared more firmly established. And the facts in Second-Advent history, fulfilling prophecy, never seemed so important to the people of God, as an anchor in the perilous storms of these last days, as since examining anew this whole question. May God make this work as great a blessing to the reader as it has been made to the writer in its preparation.

J. W.

CONTENTS.

Ancestry and Early Life, 9-15

Christian Experience, 15-17

Impressions of Duty, 17-25

William Miller, 25-39

His Views of Prophecy, 40-42

Daniel, Chapter ii, 42-44

Daniel, Chapter vii, 44-47

Daniel, Chapter viii, 47-49

The 2300 Days, 49-60

His Public Labors, 60-63

Conversion of One Hundred Infidels, 63-65

Miller and the Prophecies, 65-72

My Public Labors, 72-120

Rise and Progress of Adventism, 120-127

The Signs of the Times, 127-128

United Effort, 129-132

Camp-Meeting Era, 132-134

The Great Tent, 134-135

The Midnight Cry, 135-139

Mr. Miller’s Visit to Washington, 140-141

Termination of the Prophetic Times, 141

Modes of Opposition, 141-146

Extent of the Work, 146-147

Advent Books, 147

Lecturers and Writers, 148-149

What Adventism has Accomplished, 149-151

Permanency of the Work, 151-153

The Exeter Camp-Meeting, 153-168

Character of the Work, 168-180

The Passing of the Time, 180-191

Argument from the Types, 191-209

The Seventh Angel, 209-216

The First Message, 216-230

The Second Message, 230-240

The Third Message, 240-264

Rise and Progress of the Third Message, 264-268

Introduction of the Sabbath, 268-270

First Conference of Believers, 270-271

Mrs. White’s Experience, 271-274

Second General Conference, 274-275

The Opposition, 276-290

A Paper Started, 290-292

The Review and Herald, 292-294

Purifying Process, 294-296

Tent Meetings, 296-297

Removal to Michigan, 297-298

Power Press, 298

Publishing Association, 298-299

Organization, 299-300

Systematic Benevolence, 300-302

Glance at the Past, 302-309

Tongue of Slander, 309-321

Present Position and Work, 322-342

The Law and the Gospel, 343-359

God’s Memorial, 360-373

* * * * *

Life Incidents.

ANCESTRY AND EARLY LIFE.

I was born in Palmyra, Somerset County, Maine, August 4th, 1821. Bloomfield, Me., which now forms a part of Skowhegan, was the birthplace of my father, Deacon John White. At the age of twenty-one he commenced life in the new township of Palmyra. At that time there were but twenty acres of trees felled on his land. The old farm is situated on the west side of a body of water which is called, as seen upon the large map of Somerset County, White’s Pond. On this farm he lived and labored fifty-one years. He has since spent one year and a half in Ohio, and seven years at Battle Creek, Michigan, where he now resides.

My father descended from one of the Pilgrims who came to America in the ship May Flower, and landed upon Plymouth Rock, December, 1620. On board that ship was the father of Perigrine White, who wore a pair of silver knee-buckles, such as may be seen in the picture of the venerable signers of the Declaration of Independence.

The knee-buckles worn by this man were afterward given to his son, Perigrine White, who was born on the passage to this country, with the request that they should be handed down in this line of the White family to the eldest son of each successive generation, whose name should be called John. My father had those buckles thirty years. They were as familiar to me in my boyhood days as the buttons upon my coat. He gave them to my brother John, who has passed them down to his son John, a young man of eighteen years.

My father possessed from his youth great physical strength, and activity of body and mind. With his own hands he cleared the heavy timber from his land. This revealed stones in the soil, which his own hands removed and placed into stone fence, to prepare the way for the plow. He toiled on for more than half a century, till the rock-bound soil was literally worn out, and much of the old farm lost its power to produce crops. At the age of seventy-four he left it and sought rest in the more congenial climate of the West.

His religious experience, of more than sixty years, has been marked with firmness and zeal, and yet with freedom from that bigotry which prevents investigation and advancement, and shuts out love for all who seek to worship God in spirit and in truth.

At the age of twenty-one he was sprinkled, and joined the Congregational church, but never felt satisfied that in being sprinkled he had received Christian baptism. Several years later, a Baptist minister came into that new part of the State and taught immersion. My father was immersed and became a Baptist deacon. Still later he embraced the views held by the Christian denomination, which were more liberal and scriptural than those of the Calvinistic Baptists of those days, and communed with that people. The Baptists called a special meeting. The minister and many of the church members were present. The minister invited several to open the meeting with prayer, but each in his turn wished to be excused. He waited. Finally, my father opened the meeting. They then excluded him for communing with the Christians. The minister made an effort to have some one close the meeting. No one moved. My father closed their meeting with prayer, and left them with feelings of love and tenderness. He soon joined the Christian church, and served them as deacon nearly forty years. During this entire period he was present at every conference meeting held by the church, excepting one, which, according to their custom, was held on Saturday afternoon of every fourth week.

As early as 1842 my father read with deep interest the lectures of William Miller upon the second coming of Christ. He has ever since that time cherished faith in the leading points of the advent doctrine. In 1860, with my good mother, he embraced the Sabbath, and dwells upon the evidences of the Bible Sabbath with clearness and much pleasure.

My mother is a granddaughter of Dr. Samuel Shepard, one of the first and most eminent Baptist ministers of New England. She possessed great firmness of constitution, a good mind, and a most amiable disposition. Her entire religious experience, for more than sixty years, has been marked with a meek and quiet spirit, devotion to the cause of Christ, and a consistent walk and godly conversation.

My venerable parents have reached the good old age of more than fourscore years. They keep house alone, and enjoy as much of life as their advanced age will allow. Yet each year visibly brings then nearer the grave. God grant that as they are being gently lowered to its embrace, they may sweetly ripen for immortality, to be given at the soon coming of Christ.

In my father’s family I stood in the center of nine children, four above me and four below me. But this family chain is now much worn, and nearly half its links are broken. The four above me in years, all live. All below me sleep. Time, toil and care have made their unmistakable impress on the remaining five.

My remaining brothers are both ministers, one of the M. E. Church, of Ohio, the other of the regular Baptist, of Vermont. Two sisters live in Maine. One brother is supposed to have lost his life by the Indians, in returning from California. Another sleeps beside a sister in Mount Hope Cemetery, Rochester, N. Y., while another brother, who died at the age of three years, rests in the old burying-ground in Palmyra, Maine.

My parents say I was an extremely feeble child. And, what added greatly to my difficulties, and cut off their hopes of my life, when less than three years old, I had what the doctors called worm fever, resulting in fits, which turned my eyes and nearly destroyed my sight. I am reported to have been extremely cross-eyed--not naturally, but from affection of the nerves--a feeble, nervous, partially-blind boy. These are sufficient reasons why I could not enjoy the common advantages of school. And not until I was sixteen years old, when my health and strength greatly improved, and my eyes became quite natural, could I read a single verse in the Testament without resting my eyes. I felt keenly the fact that I was behind my school-mates in education. And with the poor advantages of those times I could do but little toward making up the almost total loss of ten years. I grew rapidly, and at eighteen was ahead of my years in size and strength. This added to my embarrassment as I entered the Academy at St. Albans, Me., at the age of nineteen. I could not then work a simple problem in single rule of three, and I could not tell a verb from an adverb or an adjective, and was deficient in the other common branches. My friends advised me to turn my attention to farming, and not think of seeking for an education. But I could not take their advice.

At the close of the term of twelve weeks, I received from the preceptor, C. F. Allen, a certificate of my qualifications to teach the common branches, and the winter following taught school. This required close study eighteen hours of each twenty-four. A victory was gained. Much of my time previous to this I had viewed myself as nearly worthless in the world, and regretted my existence. But now I was beginning to hope that I had powers to become a man. No privation nor hardship formed an obstacle in my way. My father gave me my time at nineteen, and a suit of clothes. All I asked of my parents in addition to this was three dollars to pay my tuition, and six days’ rations of bread to take with me each Monday morning for three months, as I should walk five miles to the school.

At the close of my first term of school-teaching I again attended school at St. Albans five weeks, then shouldered my pack and walked to the Penobscot river, forty miles, to offer myself as a raw hand in a saw mill. In the mill I cut my ankle, which resulted in permanent weakness and occasional painful lameness in my left foot. For twenty-six years I have been unable to bear my weight upon my left heel.

At the end of four months I returned home. I had lost much time in consequence of the severe wound in my ankle joint, and after paying my board during the time lost, I had but thirty dollars and a scanty amount of worn clothing. In order to be qualified to teach a school where I could get first-class wages, it was necessary for me to attend school. I therefore immediately packed up my books and humble apparel for the school at Reedfield, Me., then favorably known as being under the control and support of the Episcopal Methodists. During that term my object was to thoroughly qualify myself to teach the common branches. Besides these, I took up Natural Philosophy, Algebra, and Latin. At the close of that term I had conquered all the Arithmetics within my reach, was regarded as a good grammarian, was prepared to teach penmanship, and was told by my preceptor that I could fit for college in one year.

My thirst for education increased, and my plans were laid to take a college course and pay my way, if labor, economy, and study would accomplish it. I had but little else to thank but God and my own energies for what advancement I had made. At Reedfield I wore old clothes, while my class-mates wore new, and lived three months on corn-meal pudding prepared by myself, and a few raw apples, while they enjoyed the conveniences and luxuries of the boarding house.

With the close of this term, also closed my school studies. I have attended high school, in all, twenty-nine weeks, and the entire cost of tuition, books, and board, has not exceeded fifty dollars. My apology for being so definite in this part of my narrative, is a desire to help those young men who wish to obtain an education while suffering under the unfriendly influences of poverty and pride. A poor boy may obtain an education by calling to his aid industry, economy, and application to his books. Such an one will prize his education, and be likely to make a good use of it. While the young man who looks to his father’s purse, puts on fine clothes, spends much of his time in fashionable calls, and acts the part of the spendthrift, will not get a thorough education, and will probably make a poor use of what he does obtain.

The following winter, covering a part of 1840 and 1841, I taught a large school, and also gave lessons in penmanship in two districts. And with my winter’s earnings in my pocket, I returned home with a firm purpose to pursue my studies.

CHRISTIAN EXPERIENCE.

At the age of fifteen I was baptized, and united with the Christian church. But at the age of twenty I had buried myself in the spirit of study and school teaching, and had lain down the cross. I had never descended to the common sin of profanity, and had not used tobacco, tea and coffee, nor had I ever raised a glass of spirituous liquor to my lips. Yet I loved this world more than I loved Christ and the next, and was worshiping education instead of the God of Heaven. In this state of mind I returned home from my second and last school, when my mother said to me: “James, Bro. Oakes, of Boston, has been lecturing at our meeting house on the second coming of Christ about the year 1843, and many believe the doctrine, and there has followed these lectures a good reformation, in which most of your mates have experienced religion.”

I had regarded what was commonly called Millerism as wild fanaticism, and this impression was confirmed by hearing one James Hall, of Maine, speak upon the subject at the house of worship at Palmyra. But now that my mother, in whose judgment and piety I had reason to confide, spoke to me upon the subject in words of earnestness, candor and solemnity, I was shocked and distressed. In spite of me, conviction would fasten upon my mind that these things might be so. But, then, how could I have it so? I was unprepared, and my plans for this life were made. The conversation continued:

“But, mother, this preacher Oakes, of whom you speak, professes to know more than the Lord and his angels, in teaching the time of the second advent. Christ himself has said, ‘But of that day and that hour knoweth no man, no, not the angels which are in Heaven; neither the Son, but the Father.’ This man Oakes is certainly wise above that which is written.”

“‘As the days of Noah were, so shall also the coming of the Son of Man be.’ God gave the time to Noah. The Bible says, ‘My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be an hundred and twenty years.’ Gen. vi, 3. Noah had this time given him in which to build the ark and warn the world. And his message, based upon the word of the Lord that a flood of water would destroy man and beast from off the face of the earth at the close of the one hundred and twenty years, condemned the world.

“Jesus also says in this connection, that there shall be signs in the sun, moon, and stars, and adds, ‘When ye shall see all these things, _know_ that it is near, even at the doors.’

“But Paul has said, ‘For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.’ 1 Thess. v, 2. This language is very plain, and shows that as the thief in the stillness of night quietly seeks his plunder, without giving notice, so Christ will come when least expected, hence this idea of warning the world of his soon coming is a mistake.”

“But, James, of whom is the apostle in this verse speaking? Not of Christians, but of the ungodly. They will not receive the warning. They will not be looking for Christ. They will be buried up in the spirit of this world. They will be saying, Peace and safety, and they will be suddenly and unexpectedly destroyed. Not so with those who love Jesus and his appearing. They will receive the warning. They will be looking for, waiting for, and loving the appearance of the dear Saviour, and that day will not come upon them as a thief. Notice with care the two classes mentioned in the two following verses. One is the ungodly. The other is the brethren. The day of the Lord will come on one class as a thief; but not so with the other. ‘For when they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief.’”

My good mother was ready to meet, calmly and pleasantly, all my objections, and I was now disposed to view the subject as worthy of my attention. And when in the house of God I heard my schoolmates speak of the love of Christ, and the glory of his appearing, I was deeply impressed that the hand of God was in the Advent doctrine.

IMPRESSIONS OF DUTY.

As I returned to the Lord, it was with strong convictions that I should renounce my worldly plans and give myself to the work of warning the people to prepare for the day of God. I had loved books generally, but, in my backslidden state, had neither time nor taste for the study of the sacred Scriptures, hence was ignorant of the prophecies. I had, however, some knowledge of the Bible history of man, and had the idea that the race in six thousand years had depreciated physically, and, consequently, mentally. The subject came before my mind in this form: Man once lived nearly one thousand years. In length of days he has dwindled to seventy. In a few centuries, should time continue, with the same results upon the lifetime of man, the race would cease to exist. I had renounced the doctrine of the conversion of the world, and the temporal millennium, in which the soil and man were to be gradually restored to their Eden state, as taught me by my father. I therefore saw the necessity, in the very nature of things, for some great change, and the second coming of Christ seemed to be the event which would most probably bring about the change in man, and in the earth, to remove the curse and its results, and restore all to its Eden perfection and glory.

My mind turned to the young people of the school I had just left. In that school of fifty scholars, twenty were near my own age, several were older. My school was a happy one. I loved my scholars, and this love was mutual. As we parted, at the close of the last day of school, I said to them, “I am engaged to teach this school next winter, and should I fulfill this engagement, I will not ask one of you to obey my orders better than you have this term.” As I found comfort in prayer, I began to pray for my scholars, and would sometimes wake myself in the night praying vocally for them. A strong impression came upon me, as if a voice said, Visit your scholars from house to house and pray with them. I could not conceive of a heavier cross than this. I prayed to be excused, that I might pursue my studies; but no relief came. I prayed for clearer evidence, and the same impression seemed to say, Visit your scholars.

In this state of mind I went into my father’s field, hoping that I could work off the feelings under which I suffered. But they followed me, and increased. I went to the grove to pray for relief. None came. But the impression, Visit your scholars, was still more distinct. My spirit rose in rebellion against God, and I recklessly said, I will not go. These words were accompanied with a firm stamp of the foot upon the ground, and in five minutes I was at the house, packing my books and clothes for Newport Acadamy. That afternoon I rode to the place with Eld. Bridges, who talked to me all the way upon the subject of preaching, greatly to my discomfort.

The next morning I secured a boarding place, and took my position in several classes in the school, and commenced study with a _will_ to drive off my convictions. But in this I did not succeed. I became distressed and agitated. After spending several hours over my books, I tried to call to mind what I had been studying. This I could not do. My mental confusion was complete. The Spirit of God had followed me into the school-room in mercy, notwithstanding my rebellion, and I could find no rest there. Firmly I resolved that I would do my duty, and immediately took my cap and went directly from the door of that school-room, on foot, to the town of Troy, the place of my last school. I had gone but a few rods on my way, when sweet peace from God flowed into my mind, and Heaven seemed to shine around me. I raised my hands and praised God with the voice of triumph.

With a light heart and cheerful step I walked on till sundown, when I came to a humble cottage which attracted my especial attention. I was strongly impressed to call, but had no reason for so doing, as it was but a few miles to the school district, where I should find a hearty welcome. I decided to go past this house, as I did not wish to find myself in the awkward position of calling upon strangers without some good reason. But the impression to call increased, and the excuse to ask for a drink of water occurred to me, and I stepped to the door and called for water. A man in the noon of life waited upon me, then kindly said, “Walk in.” I saw that he had been weeping. In one hand he held the Bible. When I had taken the chair he offered me, this sad stranger addressed me in a most mournful manner, as follows: “I am in trouble. I am in deep affliction. To-day I have buried my dear son, and I have not the grace of God to sustain me. I am not a Christian, and my burden seems greater than I can bear. Will you please stop all night with me?”

He wept bitterly. Why he should so directly open his afflicted mind to a young stranger, has ever been to me a mystery. I could not refuse his invitation, and concluded to stop for the night. I told him my brief experience, and pointed him to Christ, who says, “Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” We bowed in prayer, and my new friend seemed relieved. Then we sought rest in sleep. In the morning I assisted him in erecting the family altar, and went on my way. I have neither seen nor heard from him since.

But I had walked only two miles on that delightful spring morning, when all nature, animate and inanimate, seemed to join my glad heart in the praise of God, before the same impression came upon me, as I was passing a neat log cottage. Something said to me, Go into the house. I stepped to the door, and called for a drink of water. And who should bring it to me but a young lady who had attended my school the past winter. As she recognized me, she exclaimed, “Why, schoolmaster, walk in.” This family had just moved from the district, three miles, to a new settlement surrounded by forests. The father was absent. The mother and children greeted me with more than usual cordiality, each calling me, Master. There was the place for my work to commence. I told my errand, and asked the privilege to pray.

“Oh, yes!” said the already weeping woman. “But let me send out the children and call in my neighbors.” Some half-dozen little boys and girls received dispatches from their mother, and cheerfully ran to as many log cottages with the word, “Our schoolmaster is at our house, and wishes to pray, and mother wants you to come as soon as you can.” In less than half an hour I had before me a congregation of about twenty-five. In conversing with them, I learned that not one of that company professed Christianity. Lectures on the second advent had been given near them, and a general conviction that the doctrine might be true rested upon the people. And as I related my experience of the few weeks in the past, stating my convictions relative to the soon coming of Christ, all were interested. I then bowed to pray, and was astonished to find that these twenty-five sinners all bowed with me. I could but weep. They all wept with me. And after pointing them to Christ, as best I could with my limited experience and knowledge of the Scriptures, I shook their hands, said farewell, and joyfully pursued my journey.

As I entered the district I had so recently left, all seemed changed, yet no changes worthy of note had taken place but in me. The school-house where I had spent happy hours in teaching willing minds, was closed, and my scholars were pursuing their daily tasks in the field and kitchen. I had left them, a proud, prayerless backslider, but now had come to pray with them. It seemed to me that the Lord could not have selected a duty more humbling to my pride. The district was made up of Universalists, formal professors, respectable sinners, and infidels. My employer, who had also engaged me to teach their school the next winter, was an infidel. I lost no time in making known the object of my visit, and in visiting and praying from house to house. No one opposed me. Some were deeply affected and bowed with me. My infidel friend said to me as I asked permission to pray in his house,

“I am very sorry, Mr. White, to find you in this state of mind. You are a good teacher, and a gentleman. I shall not forbid you.”

This reception was decidedly cold when compared with what I had met from others. This infidel was evidently much disgusted and disappointed, but tried to conceal his feelings out of respect to mine. I tried to pray, and passed to the next house. In a few days my work in this direction was finished for that time, and I returned home with the sweet assurance that I had done my duty. A few weeks afterward, however, I visited the place again. A general reformation was in progress, under the labors of a Christian minister. On Sunday, the meeting was held in a barn. The interest was general, and the congregation large. After the minister closed his remarks, I improved a few moments. I felt deeply, and my testimony reached the people, especially my scholars and their parents. The following summer, lectures were given in the town-house, and the next winter most of the people of that town embraced religion.

Much of the summer I was unsettled as to duty. I had visited my scholars, and sometimes hoped to be excused from anything further of the kind, and feel free to pursue my studies. But the definite idea of proclaiming the soon coming of Christ, and warning the people to prepare for the day of the Lord, was impressed upon my mind. I did not dare attend school. The Spirit of the Lord had driven me from the school-room once, and in following a sense of duty I had been greatly blessed. How could I resist present convictions, and again try to shut myself away from the Lord, over my books? But how could I renounce all my fondly-cherished hopes of the future? My brother in Ohio said to me by letter: “Come out into the sunny West, James, and I will help you.” “Well,” said I, “when I become a scholar.” How could I give up my school books, and with my small stock of education think of becoming a preacher?

A school-mate, Elbridge Smith, who had also been a room-mate at St. Albans and at Reedfield, was a special friend of mine. He was a fine young man, of good habits, yet not a Christian. I loved him for what he was, and we mutually in confidence freely stated to each other all our plans, hopes and difficulties. To this young man I first opened my mind freely upon the subject of the second advent, and my convictions of duty to preach the doctrine. He treated the matter with candor, and seemed troubled as he learned from my own lips that I was inclined to believe that Christ would come about the year 1843. He had given the subject no study, but evidently feared it might be so. He replied as follows:

“You know I am not a Christian, and therefore am poorly prepared to give you advice in relation to religious duty. I think of these things more than many suppose, though I publicly take no personal interest in them. I, however, think it well for me, and safe for you, to say at this time, Follow the convictions of your own mind.”

I highly esteem this friend of my youth for his candor and good counsel. Who could have done better? We have met but a few times since, as I soon left that part of the State to proclaim the coming of the Lord, and he for Bowdoin College. He graduated in two years from that time, studied law, and now Elbridge Smith is a judge somewhere in the West.

The struggle with duty was a severe one. But I finally gave out an appointment, and had some freedom. I soon sent an appointment to speak at the Troy town-house. The congregation was large. Had rather a lean time, and felt embarrassed. And what seemed to well-nigh finish me, a good, honest, simple-hearted woman came up to me at the close of the meeting and said:

“Elder White, please come to our house and take dinner.”

The word Elder cut me to the heart. I was confused and almost paralyzed. I will not attempt to narrate anything further that occurred on that day. The remaining portion of the day has ever seemed like a blank. I can only remember my confusion and anguish of spirit as I heard the unexpected word, Elder. I was unreconciled at the prospect before me, yet dared not refuse what seemed to be duty, and turn to my books. I was urged to speak in the presence of two young preachers, and attempted to preach. In twenty minutes became confused and embarrassed, and sat down. I lacked resignation and humility, therefore was not sustained. I finally gave up all for Christ and his gospel, and found peace and freedom.

Soon my mind was especially called to the second advent by hearing Elders J. V. Himes and A. Hale speak several times upon the subject, in the city of Bangor, Me. I then saw that it was a subject that required study, and felt the importance of commencing in earnest to prepare myself to teach others. I purchased Advent publications, read them closely, studied my Bible, and spoke a few times during the summer on the second coming of Christ with freedom, and felt encouraged.

WILLIAM MILLER.

In September, Elders Himes, Miller, and others, held a meeting in the mammoth tent in Eastern Maine. In company with one Moses Polly, a Christian minister of my acquaintance, I attended that meeting. I there for the first time saw that great and good man, William Miller. His form and features showed great physical and mental strength. The benevolent, affable, and kind spirit manifested by him in conversation with numerous strangers who called on him to ask questions, proved him a humble, Christian gentleman. Infidels, Universalists, and some others came to him with opposing questions. He was quick to perceive their designs, and with becoming firmness and dignity promptly met their objections and sent them away in silence. So long had he, even then, been in the field, meeting opposition from every quarter, that he was prepared for any emergency.

In his public labors his arguments were clear, and his appeals and exhortations most powerful. The tent in which he spoke was a circle whose diameter was one hundred and twenty feet. On one occasion, when this tent was full, and thousands stood around, he was unfortunate in the use of language, which the baser sort in the crowd turned against him by a general burst of laughter. He left his subject with ease, and in a moment his spirit rose above the mob-like spirit that prevailed, and in language the most scorching he spoke of the corruption of the hearts of those who chose to understand him to be as vile as they were. In a moment all was quiet. And the speaker continued to describe the terrible end of the ungodly in a solemn and impressive manner. He then affectionately exhorted them to repent of their sins, come to Christ, and be ready for his appearing. Many in that vast crowd wept. He then resumed his subject, and spoke with clearness and spirit, as though nothing had happened. In fact, it seemed that nothing could have occurred to fully give him the ears of the thousands before him, and to make his subject so impressive as this circumstance.

God raised up Paul to do a great work in his time. In order that the Gentiles might be clearly taught the great plan of redemption through Jesus, and that the infidelity of the Jews might be met, a great man was selected.

Martin Luther was the man for his time. He was daring and sometimes rash, yet was a great and good man. The little horn had prevailed, and millions of the saints of the Most High had been put to death. To fearlessly expose the vileness of the papal monks, and to meet their learning and their rage, and also to win the hearts of the common people with all the tenderness and affection of the gospel, called for just such a man as Martin Luther. He could battle with the lion, or feed and tenderly nurse the lambs of Christ’s fold.

So William Miller, in the hands of God, was the man for his time. True, he was a farmer, and had been in the service of his country, and had not the benefits of an early classical education. And it was not till he had passed the noon of life that God called him to search his word and open the prophecies to the people. He was, however, a historian from his love of history, and had a good practical knowledge of men and things. He had been an infidel. But on receiving the Bible as a revelation from God, he did not also receive the popular, contradictory ideas that many of its prophecies were clad in impenetrable mystery. Said William Miller: “The Bible, if it is what it purports to be, will explain itself.”

He sought for the harmony of Scripture and found it. And in the benevolence of his great and good heart and head, he spent the balance of his life in teaching it to the people in his written and oral lectures, and in warning and exhorting them to prepare for the second coming of Christ.

Much of the fruits of his labors are now seen. Much more will be seen hereafter. Heaven will be hung with the fruits of the labors of this truly great and good man. He sleeps. But if it can be said of any who have toiled and worn and suffered amid vile persecutions, “Blessed are the dead which die in the Lord from henceforth, that they may rest from their labors, and their works do follow them,” it can be said of Wm. Miller. He nobly and faithfully did his duty, and the popular church, united with the world, paid him in persecutions and reproaches. The very name of Wm. Miller was despised everywhere, and Millerism was the jeer of the people from the pulpit to the brothel.

But, dear reader, if your deed of real estate be registered at the office of the county clerk, rough hands may tear the paper you hold in your hand which you call a deed, and your title is no less secure. And however roughly and wickedly men may have handled the name of Wm. Miller here, when the final triumphant deliverance of all who are written in the Book of Life comes, his will be found among the worthies, safe from the wrath of men and the rage of demons, securing to him the reward of immortality according to his works.

As I have introduced to the reader the man whom God raised up to lead off in the great advent movement, it may be expected that something of his life, experience and labors should here be given. I have room for only a very few sketches from his memoir. He was born in Pittsfield, Mass., February, 1782. His biographer says:

“In his early childhood, marks of more than ordinary intellectual strength and activity were manifested. A few years made these marks more and more noticeable to all who fell into his society. But where were the powers of the inner man to find the nutriment to satisfy their cravings, and the field for their exercise?

“Besides the natural elements of education, the objects, the scenes, and the changes of the natural world, which have ever furnished to all truly great minds their noblest aliment, the inspiring historical recollections associated with well-known localities of the neighboring country, and the society of domestic life, there was nothing within William’s reach but the Bible, the psalter and prayer-book, till he had resided at Low Hampton several years.

“His mother had taught him to read, so that he soon mastered the few books belonging to the family; and this prepared him to enter the senior class when the district school opened. But if the terms were short, the winter nights were long. Pine knots could be made to supply the want of candles, lamps, or gas. And the spacious fireplace in the log house was ample enough as a substitute for the school-house and lecture-room.

“He possessed a strong physical constitution, an active and naturally well-developed intellect, and an irreproachable moral character. He had appropriated to his use and amusement the small stock of literature afforded by the family while a child. He had enjoyed the limited advantages of the district school but a few years before it was generally admitted that his attainments exceeded those of the teachers usually employed. He had drank in the inspiration of the natural world around him, and of the most exciting events of his country’s history. His imagination had been quickened, and his heart warmed, by the adventures and gallantries of fiction, and his intellect enriched by history. And some of his earliest efforts with the pen, as well as the testimony of his associates, show that his mind and heart were ennobled by the lessons, if not by the spirit and power of religion. What, now, would have been the effect of what is called a regular course of education? Would it have perverted him, as it has thousands? or would it have made him instrumental of greater good in the cause of God?

“Whatever might have been the result of any established course of education in the case of Wm. Miller, such a course was beyond his reach: he was deprived of the benefit, he has escaped the perversion. Let us be satisfied.”

William Miller was married in 1802, and settled in Poultney, Vt. His biographer continues:

“But the men with whom he associated from the time of his removal to Poultney, and to whom he was considerably indebted for his worldly favors, were deeply affected with skeptical principles and deistical theories. They were not immoral men; but, as a class, were good citizens, and generally of serious deportment, humane, and benevolent. However, they rejected the Bible as the standard of religious truth, and endeavored to make its rejection plausible by such aid as could be obtained from the writings of Voltaire, Hume, Volney, Paine, Ethan Allen, and others. Mr. Miller studied these works closely, and at length avowed himself a deist. As he has stated the period of his deistical life to have been twelve years, that period must have begun in 1804; for he embraced or returned to the Christian faith in 1816. It may fairly be doubted, however, notwithstanding his known thoroughness and consistency, whether Mr. Miller ever was fully settled in that form of deism which reduces man to a level with the brutes, as to the supposed duration of their existence. And the question is worthy of a little inquiry, to what extant was he a deist?”

He received a captain’s commission, and entered the army in 1810. He returned from the army, and moved his family to Low Hampton, N. Y., to begin there the occupation of farming, in 1812.

“As a farmer, he had more leisure for reading; and he was at an age when the future of man’s existence _will_ demand a portion of his thoughts. He found that his former views gave him no assurance of happiness beyond the present life. Beyond the grave all was dark and gloomy. To use his own words: ‘Annihilation was a cold and chilling thought, and accountability was sure destruction to all. The heavens were as brass over my head, and the earth as iron under my feet. _Eternity!--what was it? And death!--why was it?_ The more I reasoned, the further I was from demonstration. The more I thought, the more scattered were my conclusions. I tried to stop thinking, but my thoughts would not be controlled. I was truly wretched, but did not understand _the cause_. I murmured and complained, but knew not of whom. I knew that there was a wrong, but knew not how or where to find the right. I mourned, but without hope.’ He continued in this state of mind for some months, feeling that eternal consequences _might_ hang on the nature and object of his belief.

“It devolved on Captain Miller, as usual in the minister’s absence, to read a discourse of the deacons’ selection. They had chosen one on the Importance of Parental Duties. Soon after commencing, he was overpowered by the inward struggle of emotion, with which the entire congregation sympathized, and took his seat. His deistical principles seemed an almost insurmountable difficulty with him. ‘Soon after, suddenly,’ he says, ‘the character of the Saviour was vividly impressed upon my mind. It seemed that there might be a being so good and compassionate as to himself atone for our transgressions, and thereby save us from suffering the penalty of sin. I immediately felt how lovely such a being must be; and imagined that I could cast myself into the arms of, and trust in the mercy of, such an one. But the question arose, How can it be proved that such a being does exist? Aside from the Bible, I found that I could get no evidence of the existence of such a Saviour, or even of a future state. I felt that to believe in such a Saviour, without evidence, would be visionary in the extreme.

“‘I saw that the Bible did bring to view just such a Saviour as I needed; and I was perplexed to find how an uninspired book should develop principles so perfectly adapted to the wants of a fallen world. I was constrained to admit that the Scriptures must be a revelation from God. They became my delight; and in Jesus I found a friend. The Saviour became to me the chiefest among ten thousand; and the Scriptures, which before were dark and contradictory, now became the lamp to my feet and light to my path. My mind became settled and satisfied. I found the Lord God to be a rock in the midst of the ocean of life. The Bible now became my chief study, and I can truly say, I searched it with great delight. I found the half was never told me. I wondered why I had not seen its beauty and glory before, and marveled that I could have ever rejected it. I found everything revealed that my heart could desire, and a remedy for every disease of the soul. I lost all taste for other reading, and applied my heart to get wisdom from God.’

“Mr. Miller immediately erected the family altar; publicly professed his faith in that religion which had been food for his mirth, by connecting himself with the little church that he had despised; opened his house for meetings of prayer; and became an ornament and pillar in the church, and an aid to both pastor and people. The die was cast, and he had taken his stand for life as a soldier of the cross, as all who knew him felt assured; and henceforth the badge of discipleship, in the church or world, in his family or closet, indicated whose he was, and whom he served.

“His pious relations had witnessed with pain his former irreligious opinions; how great were their rejoicings now! The church, favored with his liberality, and edified by his reading, but pained by his attacks on their faith, could now rejoice with the rejoicing. His infidel friends regarded his departure from them as the loss of a standard-bearer. And the new convert felt that henceforth, wherever he was, he must deport himself as a Christian, and perform his whole duty. His subsequent history must show how well this was done.

“Soon after his renunciation of deism, in conversing with a friend respecting the hope of a glorious eternity through the merits and intercessions of Christ, he was asked how he knew there was such a Saviour. He replied, ‘It is revealed in the Bible.’ ‘How do you know the Bible is true?’ was the response, with a reiteration of his former arguments on the contradictions and mysticisms in which he had claimed it was shrouded.

“Mr. Miller felt such taunts in their full force. He was at first perplexed; but, on reflection, he considered that if the Bible is a revelation of God, it must be consistent with itself; all its parts must harmonize, must have been given for man’s instruction, and, consequently, must be adapted to his understanding. He therefore said, ‘Give me time, and I will harmonize all those apparent contradictions to my own satisfaction, or I will be a deist still.’

“He then devoted himself to a prayerful reading of the word. He laid aside all commentaries, and used the marginal references and his Concordance as his only helps. He saw that he must distinguish between the Bible and all the peculiar partisan interpretations of it. The Bible was older than them all, must be above them all; and he placed it there. He saw that it must correct all interpretations; and in correcting them, its own pure light would shine without the mists which traditionary belief had involved it in. He resolved to lay aside all preconceived opinions, and to receive with child-like simplicity, the natural and obvious meaning of the Scripture. He pursued the study of the Bible with the most intense interest--whole nights as well as days being devoted to that object. At times delighted with truth, which shone forth from the sacred volume, making clear to his understanding the great plan of God for the redemption of fallen man; and at times puzzled and almost distracted by seemingly inexplicable or contradictory passages, he persevered until the application of his great principle of interpretation was triumphant. He became puzzled only to be delighted, and delighted only to persevere the more in penetrating its beauties and mysteries.

“His manner of studying the Bible is thus described by himself: ‘I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular, methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded as to leave me free from embarrassment respecting any mysticisms or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and, by the help of Cruden, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then, by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, &c., of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word; and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the wayfaring man, though a fool, need not err therein.’ In pursuing his study of the Holy Scriptures, Mr. Miller adopted the following rules of interpretation:

“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