The Advent Herald, and Signs of the Times Reporter [Himes], vol. 8

October 16, 1844

Vol. VIII. No. 11. Boston, Whole No.181

Joshua V. Himes


VOL. VIII. NO. 11. Boston, Wednesday, October 16, 1844. WHOLE NO.181. HST October 16, 1844, page 81.1



As the date of the present number of the Herald is our last day of publication before the tenth day of the seventh month, we shall make no provision for issuing a paper for the week following. And as we are shut up to this faith,—by the sounding of this cry at midnight during the tarrying of the vision, when we had all slumbered and slept, and at the very point when all the periods, according to our chronology and date of their commencement, terminate—we feel called upon to suspend our labors and await the result. Behold, the Bridegroom cometh; go ye out to meet him! is the cry that is being sounded in our ears; and may we all, with our lamps trimmed and burning, be prepared for His glorious appearing. J. V. HIMES. Oct. 8. HST October 16, 1844, page 81.2

Second Edition


Bro. Litch on the seventh Month

Dear Bro Himes:—I wish to say to my dear brethren and sisters who are looking for the coming of the Lord on the tenth day of the seventh month, but especially to those who have hesitated on the question—that the strong objections which have existed in my mind against it, are passed away, and I am now convinced that the types, together with the signs of the times, are sufficient authority for believing in the Lord’s coming at that time; and henceforth I shall look to that day with the expectation of beholding the King in his beauty. I bless the name of the Lord, for sending this midnight cry to arouse me, to go out to meet the Bridegroom. May the Lord make us meet for the inheritance of the saints. J. Litch. HST October 16, 1844, page 81.3

Boston, Oct. 11th, 1844. HST October 16, 1844, page 81.4

Letter to N. N. Whiting


On the Time—the Day—of the Advent

The knowledge of the day is in accordance with analogous cases, the Flood and the deliverance from Egypt—indicated by the fulfillment of the seventy weeks.—Paul’s argument in the Epistle to the Hebrews, shows that the unfulfilled type points to a distinct part of the work of Christ, the author and finisher of our faith—that work to be performed at his second appearing—the type points to the tenth day of the seventh month. HST October 16, 1844, page 81.5

Dear Brother:—I am informed that you still doubt that we are ever to understand anything more definite about the time of the coming of the Son of Man, than can be obtained from the prophetic periods of Daniel; and as I have till within a very few days, stood in the same position, allow me to call your attention to the considerations which have induced me to take a different one, viz: that it was intended by the great Author and Finisher of our faith, that we should know the time—the day-in which the second advent is to take place. HST October 16, 1844, page 81.6

1. It is in accordance with other cases, to which we are repeatedly referred as analogous, that the definite time—the day, should be ultimately known. “As it was in the days of Noah, even thus shall it be in the day when the Son of Man is revealed.”—In that case the time, in years, was made known “a hundred and twenty years” before the event. And during that time “the long-suffering of God waited, while the ark was a preparing.” But when that period drew to a close, the day was pointed out. “And the Lord said unto Noah, Come thou and all thy house into the ark: for thee have I seen righteous before me in this generation: for yet seven days, and I will cause it to rain upon the earth forty days and forty nights: and every living substance that I have made will I destroy from off the face of the earth. And Noah did according unto all that the Lord commanded him. And it came to pass after seven days, (Margin, in the seventh day) that the waters of the flood were upon the earth.” Here the particular time—the day—was unknown till the event, was at the door; then it was made known, and so the event took place. HST October 16, 1844, page 81.7

So also, in the deliverance from Egypt, the time, as to the year, was predicted to be 430 years from one point, 400 from another, before the event. Moses evidently understood it, for we are told that “when the time of the promise drew nigh which God had sworn unto Abraham”—“Moses was born,” and when he was “forty, years old” he visited the Israelites—“for he supposed his brethren would have understood how that God, by his hand, would deliver them: but they understood not.” Forty years after that, God appeared to him to prepare him for his mission. But nothing was said of the day, till the contest between God and idols—the rights of man and oppression—had continued, down to the last miracle, and the last plague, in the month in which the promise was fulfilled. Then a new revelation was made upon the time:— HST October 16, 1844, page 81.8

“And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house: and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side-posts, and on the upper door-post of the houses wherein they shall eat it: and they shall eat the flesh in that night, roast with fire and unleavened bread; and with bitter herbs they shall eat it. HST October 16, 1844, page 81.9

And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste; it is the Lord’s passover: for I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast: and against all the gods of Egypt I will execute judgment: I am the Lord. HST October 16, 1844, page 81.10

And the blood shall be to you for a token upon the houses where ye are: and when I see the blood I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. HST October 16, 1844, page 81.11

Thus did all the children of Israel; as the Lord commanded Moses and Aaron so did they. And it came to pass the self-same day, that the Lord did bring the children of Israel out of the land of Egypt by their armies.”— Exodus 12. HST October 16, 1844, page 81.12

In these two analogous cases, expressly pointed out, as such, the day was ultimately made known. God required faith in the day, and, singular as must have been the spectacle exhibited to an unbelieving world, God honored the faith of his servants, which they evidenced by performing what he required. HST October 16, 1844, page 81.13

And why should we not expect a similar designation of the time, in reference to the Advent, the end of man’s probationary state. You will not contend that there is anything in the word of God which forbids it. But if the day is made known, it must be done by a new revelation from God, or by his directing his people to some portion of the revelation we already have, which is adapted and designed to give that information. HST October 16, 1844, page 81.14

A new revelation we have no reason to expect. And if that knowledge of the time is found in the word of God, must it not be in the types which point to months and days? HST October 16, 1844, page 81.15

2. We have allowed that the fulfillment of the seventy weeks sealed or made sure, the remainder of the vision, from which they were cut off. It illustrated the manner of time expressed. Now nothing was said by Daniel of the month or day, when Messiah should be cut off. He gave the year only; but when Christ came, and entered upon his work, and the malice of his enemies plotted his death, for a considerable length of time we are told, that they could not effect it, because “his hour was not yet come.” But when the day of his crucifixion arrived, we are told that “when Jesus knew that his hour was come,” he ate the last supper with his disciples, washed their feet, and repaired to the garden to prepare for the painful scene before him. HST October 16, 1844, page 81.16

Here let us ask—how was the more definite time—“the hour” designated? Not by the seventy weeks, but by the types, the passover. And if this was one of the “things” which was “written” by Moses concerning him, has not the Father thus intimated to us, that by the types, He designed to “make known” the day when the Son of Man is to be revealed? And should we not receive the evidence from this source as sufficient, if it harmonizes with that from other forms of prophecy? Nay, is it not the only evidence which the nature of the case admits of? Shall we, then, be “slow of heart to believe all that the prophets have spoken?” It would seem from Isaiah (8:16-20) that the law as well as the testimony of the Lord, was to be shut up till his “disciples should look for him;” and as it was left “to the time of the end for the Father” to make known “the times and seasons” of the prophets, which he had “reserved in his own power,” should we not expect, that he would also unseal the law, so far as it refers to these times and seasons, before the times run out? HST October 16, 1844, page 81.17

In the case of the prophetic periods of Daniel, as soon as their bearing upon the end was pointed out, it was so obvious, that no man has been able to gainsay it, without showing his ignorance or disregard of the truth; and the truth has so far triumphed by observing the prophet’s maxim: “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” We may expect it will be the same in the case of the types, as to their bearing upon the time of the Advent. HST October 16, 1844, page 81.18

If one who has stood on both sides of the question may be allowed to decide, it is even so! HST October 16, 1844, page 81.19

3. If such a bearing of the types may be found in the word of God, we should expect it would be found in the epistle of Paul to the Hebrews; for nothing is more evident than that his design, in this epistle, was to show the relation of former dispensations to the Christian dispensation. HST October 16, 1844, page 81.20

He begins by shewing that the word spoken by the Apostle and High Priest of our profession, Christ Jesus, was from the same God, who had spoken of old unto the fathers by the prophets;—“God, who at sundry times, and in divers manners, spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by His Son.”—Hebrews 1:1, 2. HST October 16, 1844, page 81.21

He shows that the former dispensations were incomplete of themselves, and that they looked forward to that of Christ; and, as the interpreter of the Infinite Mind, which had spoken in all the former communications of divine truth, he puts his finger upon those communications, and then points out their application to the future—to the person, the work, & the kingdom of Christ. He quotes, in particular, from Moses, Samuel, David, Isaiah, Jeremiah, Habakkuk, and Haggai. HST October 16, 1844, page 81.22

He shows was that the great personages, institutions and transactions of former times, referred to Christ and future times. Melchizedec, Moses, Aaron, Joshua, David, and Solomon (for the quotations in the first chapter which referred to David and Solomon primarily, are, by Paul applied to Christ,) all exhibited, typically, something which pertained to Christ. HST October 16, 1844, page 82.1

But it was Paul’s particular aim to show, that the law, the first covenant, was a miniature of the second or Christian covenant. The first exhibited “the patterns of heavenly things,” the second brings to view “the heavenly things themselves.” Moses was the apostle, the minister, and mediator of the first; Christ, the Lord from heaven, “hath obtained a more excellent ministry,” as he is the apostle and “mediator of a better covenant.”—The subjects of the first were the seed of Abraham according to the flesh, the subjects of the second are all who are of Abraham’s faith. The inheritance of the first was “all the land of Canaan’” that of the second is “an eternal inheritance,” “an heavenly country,” the world to come, of which Christ is “the appointed heir,” and over which he is to reign: “For unto the a angels hath he not put in subjection the world to come whereof we speak,” but of Jesus it is said, “Thou hast put all things in subjection under his feet.” HST October 16, 1844, page 82.2

The first covenant and its tabernacle, made with hands, that of the second is the true tabernacle which the Lord pitched and not man, into which Christ has entered, and which is to come down from God out of heaven in due time, when “the tabernacle of God shall be with men.” The first had its priests and offerings—Christ is the great High Priest over the house of God, under the second; and by the offering of his body once for all, he hath perfected for ever them that are sanctified. The first had its penalties, so has the second:—“He that despised Moses’ law died without mercy, under two or three witnesses; of how much sorer punishment suppose ye shall be thought worthy, who hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace? HST October 16, 1844, page 82.3

The first covenant had its eras, as well as its stated times, for the great transactions which conferred its blessings:—Moses received the statutes of the first covenant partly in Horeb, and partly in the plains of Moab; (Deuteronomy 29:1.) Joshua brought the people into their inheritance, and conquered most of their enemies;—David brought all into subjection, and settled the affairs of state; and Solomon displayed its full glory, by the erection of the temple, an admitted type of the work of Christ “as a son over his own house,” in preparing a habitation of God through the Spirit.” When God spake to David of’ Solomon, He said, “He shall build an house for my name, and I will establish the throne of his kingdom for ever; I will be his father, and he shall be my son,” 2 Samuel 7:13, 14. Paul shows that the words referred also to Christ, Hebrews 1:5. Solomon began the temple “in the second month,” 1 Kings 7:1, the month in which our Lord ascended to heaven; he dedicated the temple “in the seventh month,” 1 Kings 8:2. May it not be that all the “lively stones” will be “built up a spiritual house,” and the topstone be brought forward with shoutings of “grace! grace! unto it,” by “a greater than Solomon,” in the same month? HST October 16, 1844, page 82.4

The second covenant is equally distinguished by the times for its great transactions, and the realization of its blessings. “But has not the second covenant been fully established?” “Are not its blessings now fully realized?” By no means. The inheritance is yet in the hands of usurpers, its King is absent; its subjects are either under the power of death, or fighting the battles of their Lord. Their present position is likes that of the Israelites in the wilderness, and we are warned by their fate, to fear “lest a promise being left us of entering into his rest,” any of us fall “after the same example of unbelief,” and so come “short of it;” “for we are made partakers of,” or with “Christ, if we hold fast the beginning of oar confidence steadfast unto the end,” All that Christ has spoken; our profession of faith in what be has spoken; all me warnings, promises and exhortations; and the great work which confers the full blessings of the second covenant, look to the future, to the end, the appearing of Christ. True, the Apostle of our profession, the Mediator of the new covenant, has given us the statutes; the covenant has been confirmed, “God bearing witness, by the gifts of the Holy Ghost,” which were communicated to “all flesh” on the day of Pentecost, (and thus we have a sample of what is to make up the future kingdom) that day so noted among the days under the law; as Christ our Passover was sacrificed for us, on another, when the offering of our High Priest was made; and as he rose from the dead on a third, “the first fruits of them that slept.” HST October 16, 1844, page 82.5

But Paul repeatedly asserts, and proves, that the second covenant contemplates a state of things which never could be realized under the law, and has not yet been realized, when sin shall be taken away, and remembered no more! He shows us by what transaction that state of things is to be introduced, and that the time for it is appointed, and we shall see if the law affords any clue to the day when it is to take place. Let us hear him—After quoting the words of Jeremiah, (Hebrews 8:8-12,) to show that God designed that the first should be followed by a better covenant; he repeats a part of the quotation in the tenth chapter as follows:—“And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered the sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till his enemies be made his footsool. For by one offering he hath perfected for ever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; Margin, Then he said,) And their sins and iniquities will I remember no more. HST October 16, 1844, page 82.6

In a previous part of his argument (10:1) he had stated, that “the law can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect; “here, he shows, that so far as offerings are needed, Christ, by one offering hath perfected forever them that are sanctified.” Of this “the Holy Ghost is a witness;” for it shall be realized after those days when the Lord shall write his law in their hearts, and in their minds, and shall take away their sins and iniquities, so that they shall be remembered no more! HST October 16, 1844, page 82.7

Having settled this point he proceeds to the application of his argument, by encouragements, warnings and exhortations, just as if he were addressing the Adventists of our day: “Let us hold fast the profession of our faith without wavering; for he is faithful that has promised. Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that after ye have done the will of God ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry.—Now the just shall live by faith: but if any draw back my soul shall have no pleasure in him.” A few remarks will make all plain, HST October 16, 1844, page 82.8

1. What is the transaction which introduces the” great reward,” the “perfect” state of things “promised?” Answer. The making of the foes of Christ his footstool. When is that to be done? for says Paul, “now we see not yet all things put under him. Answer. ‘At his coming. Then cometh the end, when he shall have delivered up (brought back, or restored) the kingdom to God, even the Father; when he (the Father) shall have put down all rule, and all authority, and power For he (the Father) must reign, till he (the Father) hath put all enemies under his (the Son’s) feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet.” At the coming of Christ, then, this perfect state of things is to be introduced. HST October 16, 1844, page 82.9

2. Does Paul show us that his coming is connected with any chronological arrangement? Answer. By quoting from the prophet Habakkuk, (2:3, 4,) he shows that what God spoke by that prophet, of “the vision” which is “for an appointed time,” relates to the coming of Christ. The prophet says, “Though it, (the vision) tarry, wait for it; because it will surely come, it will not tarry.” Paul says, “He that shall come will come, and will not tarry.” The prophet says, “The just shall live by his faith.” Paul says, “Now the just shall live by faith.” They shall receive the promise—the saving of the soul. To draw back is perdition! HST October 16, 1844, page 82.10

Again, then, we remark, the coming of Christ takes place when the vision, which is for an appointed time, is fulfilled. And there is no appointed time for any vision which we believe can extend beyond the present autumn! HST October 16, 1844, page 82.11

3. To what time of the autumn would the types point us as the time—the day—for the appearing of our great High Priest after the order of Melchisedec, who, like him, is “king of righteousness, and king of peace,” and for the perfecting of his work—the salvation of them that look for him? To the work of the high priest under the law, there were two important parts. The first was to make an atonement, the second was to cause the scape-goat to “bear away the sins of the people, into a land not inhabited.” The first was done by the sacrifice and blood of slain beasts, the second was done by a living beast. HST October 16, 1844, page 82.12

Paul assures us that Christ has done the first by “the offering of his body once for all.” And he as fully assures us that the last remains to be done. But let us turn to the type:— HST October 16, 1844, page 82.13

“Thus shall Aaron come into the holy place with a young bullock for a sin-offering, and a ram for a burnt-offering ..... And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one ram for u burnt offering. And Aaron shall offer his bullock of the sin-offering which is for himself, and make an atonement for himself and for his house. And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scape-goat. And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin-offeaing. But the goat upon which the lot fell to be the scape-goat, shall he presented alive before the Lord, to make an atonement with him, and to let him go for a scape-goat into the wilderness..... And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goal: and Anton shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.” Leviticus 16. HST October 16, 1844, page 82.14

Upon this typical transaction we remark, 1, That the whole work of Christ could not be exhibited by one kid of the goats. He was to alone for sin, and to remove or take away sin in all its consequences, so that it should be remembered no more. HST October 16, 1844, page 82.15

2. The kid on whom the people’s lot fell, and who was to bear away their sins, is called, (margin) “Azazel.” And I need not remind you of the import of that word. Azaz, a goat, El, God. i. e. God’s kid of the goats. And when we recollect that lambs and kids appear to have been the same, in the ceremonies of the law, can there be any misapprehension of the testimony of John, when he pointed to Christ, saying, “Behold the Lamb of God, that taketh (margin, beareth) away the sins of the world?” HST October 16, 1844, page 82.16

3. The time, in the order of the ceremony, is significant: “and when he hath made an end of reconciling the holy place, etc., he shall bring the live goat, and the goat shall bear shall bear upon him all their iniquities into a land not inhabited, (margin, of separation). HST October 16, 1844, page 82.17

Now Paul assures us that Christ is to do that work for us. So that we may sing with David, when he looked to the same time, “As far as the east is from the west, so far hath he removed our transgressions from us!”—He will begin it by “swallowing up death in victory.” “For the sting of death is sin, and the strength of sin is the law; but thanks be to God who giveth us the victory through our Lord Jesus Christ.” “The wicked shall be driven away in their wickedness.” He will also destroy him that hath the power of death, that is, the devil. And he will finish it by making all things new, so that “there shall be no more curse” “For behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. And God shall wipe away all tears from their eyes; and there shall not be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” HST October 16, 1844, page 82.18

To this perfect state the “great cloud of witnesses,” who have died in faith,” looked, while they were, like us, pilgrims and strangers on the earth.” They saw it “afar off,” and after counting the cost, “were persuaded” of its value, “embraced” it as their portion, and their “confession” followed. But “they received not the promise,” its fulfillment: God having provided some better thing for us all, by which they with us shall be made perfect.” And then our faith, of which Jesus is “the author,” (margin beginner,) will be finished. The full blessings of his “promise” will have been received. What he has spoken in the past will have given place to what “he, speaketh from heaven.” For “his voice once shook the earth,” accompanied with “the sound of a trumpet,” at the giving of the law, but now he hath promised, saying, “Yet once more! shake not the earth only, but also heaven. And this word, ‘Yet once more,’ signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we, receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear.”—Hebrews 12:26-28. HST October 16, 1844, page 82.19

Paul is very exact in pointing out “the mind of the spirit:” There is to be but one more shaking, that is to “remove” the things that are shaken, “the heavens and the earth,” and is to be followed by “those things” which shall no more “be shaken”—the eternal inheritance—the new heavens and new earth—a kingdom which cannot be moved! Then “the powers of heaven shall be shaken;” then they that are in their graves shall hear the voice of the Son of God, and those that have part in the first resurrection shall come forth; “for the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God, and the dead in Christ shall rise first; then we which are alive shall be caught up together with them in the clouds, to meet the Lord in the air.” And then we shall “come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”—Hebrews 12:22-24. Oh, what a bright and glorious vision of immortality opens before us! HST October 16, 1844, page 83.1

Who would not hold fast, at any cost, a profession of faith that is to be thus finished? HST October 16, 1844, page 83.2

Now Paul assures us that Christ will enter upon this work when he leaves his father’s right hand, to come again; he evidently connects his coming with the vision which is for an appointed time, and he also shows that the type is then to be fulfilled. “For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us,” there he fulfills the type of the kid on whom the Lord’s lot fell, “and unto them that look for him shall he appear the second time without sin,” (sin offering,) having made an end of reconciling the holy place, etc, “unto salvation”—to “bear away the sins of the world,” that they may be remembered no more. HST October 16, 1844, page 83.3

On what day does the type require this to be done? “And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail...... And this shall be a statute, forever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls..... For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.” HST October 16, 1844, page 83.4

Now let it be remembered, that the Passover and the Pentecost, two out of the three great standing institutions of the first covenant, have been honored by the most important transactions of the new covenant, which have yet taken place. Will the third, that of the Atonement, remain without being honored in a similar manner? And if it is ever honored by its anti-typical event, must it not be in the present autumn? I think so. In my soul I believe it, and I must act accordingly. HST October 16, 1844, page 83.5

You may ask, perhaps,—If the day of atonement was to be marked by its anti-typical events, why did not Christ enter the holy place on that day? If he had, it might be doubted the more reasonably, that he would return on that day. But now, as he did not enter on that day, it is settled that he must come out on that day, or the type, as to time, must be forever unfulfilled. Other types I leave, as they have been fully pointed out, and there is no time to add more. As I believe the word of God shows we are standing so near the day which is to decide the fate of all men; and feeling that I am now putting forth my last effort to exhibit that truth which is meat in due season, I earnestly implore that mercy and truth may rest upon us, to guide and prepare us for a part in the immortal kingdom. Amen. HST October 16, 1844, page 83.6

Your brother in Christ, A HALE.
Charlestown, Oct. 1844.

“Go ye out to meet Him.”


The Tenth Day of the Seventh Month

I take up my pen with feelings such as I never before experienced. Beyond a doubt, in my mind, the tenth day of the seventh month will witness the revelation of our Lord Jesus Christ in the clouds of heaven. We are then within a few days of that event. Awful moment to those who are unprepared—but glorious to those who are ready. I feel that I am making the last appeal that I shall ever make through the press. My heart is full. I see the ungodly and the sinner disappearing from my view, and there now stands before my mind the professed believers in the Lord’s near approach. But what shall I say to them? Alas! we have all been slumbering and sleeping—both the wise and the foolish; but so our Savior told us it would be; and “thus the Scriptures are fulfilled,” and it is the last prophecy relating to the events to precede the personal advent of our Lord; now comes the True Midnight Cry. The previous, was but the alarm. Now the real one is sounding; and Oh, how solemn the hour. The “virgins.” have been asleep or slumbering; yes, all of us. Asleep on the time: that is the point. Some have indeed preached the seventh month, but it has with doubt whether it is this year or some other: and that doubt is now removed from my mind. “Behold, the Bridegroom cometh,” This Year, “Go ye out to meet him.” We have done with the nominal churches and all the wicked, except so far as this cry may affect them: our work is now to wake up the “virgins” who “took their lamps and went forth to meet the Bridegroom.” Where are we now? “If the vision tarry, wait for it.” Is not that our answer since last March and April? Yes. What happened while the bridegroom tarried?—The virgins all slumbered and slept, did they not? Christ’s word’s have not failed; and “the Scriptures cannot be broken,” and it is of no use for us to pretend that we have been awake: we have been slumbering; not on the fact of Christ’s coming, but on the time. We came into the tarrying time—we did not know “how long” it would tarry, and on that point we have slumbered—some of us have said, in our sleep, “Don’t fix another time;” so we slept. Now the trouble is to wake us up. Lord help, for vain is the help of man. Speak thyself, Lord. O, that the “Father” may now “make known” the time. HST October 16, 1844, page 83.7

Peter 1st Epistle, chap. 1:11, positively declares that the Spirit of Christ, in the prophets did testify the time for the sufferings of Christ and the glory that should follow, and gives us to understand, in the 13th verse, that that glory was to be “at the revelation of Jesus Christ.” Speaking of the prophets, Peter says—“Searching what, or what manner of time the Spirit of Christ, which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow... Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.” Here we have the fact stated that the Spirit of Christ did reveal to the prophets the time not only of Christ’s sufferings but of his glory, or “revelation.” Peter tells us the time revealed was not literal but symbolical. “What manner of time?” He also says that “the angels desire to look into” these “things.” By turning to the 12th chapter of Daniel, we find, that after the angel had finished the detailed explanation of the visions, and wound up with the standing up of Michael, [one like God—the Son of God,] the resurrection of the saints, and those that had turned many to righteousness shine as the stars, etc., that Daniel sees, verse 5, two angels, “and one said to the man clothed in linen, which was upon the waters of the river—how long shall it be to the end of these wonders?” Here is an inquiry about time, by the angels. Well, Peter said the angels desired to look into it. Did they get an answer? See Daniel 12:7—“And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever, and it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.” This person thus swearing, was none other than the Lord Jesus Christ; and he sware to time. Yea, to time connected with the second advent, the resurrection, and the glorification of his people. The time, however, is symbolical. But will any man dare take the blasphemous position that the Lord Jesus sware to time that meant nothing; or, which is the same thing, sware, with the most solemn oath, to time that he intended should never be understood! Such a position, one would suppose, is blasphemous enough to make a devil tremble; for, it is virtually charging the Lord of Glory with swearing a lie!! Beware, O van man, how you thus charge the Son of God. Time is revealed. But it cannot be understood without obeying Christ, and “inquiring and searching diligently what, and what manner of time.” Those who are too indolent to search, or who are afraid to follow truth which they find it, for fear of man, whose breath is in his nostrils, will of course remain in ignorance of time, and that day, most likely, will come upon them unawares. HST October 16, 1844, page 83.8

I will now present a brief argument from the types to show that the tenth day of the seventh month is the time in the year to look for our coming Lord. HST October 16, 1844, page 83.9

Matthew 5:17, 18—Our Lord says, “Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” This must relate to the law of types as well as the moral law. Let us now inquire how the types have been fulfilled. The first we will notice is the slaying of the pascal lamb, Exodus 12:6,—“And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.” “Between the two evenings,” is the marginal reading. The Jews divided their afternoon into two evenings, viz. from the sixth to the ninth hour, and from the ninth hour to sundown; this is, from mid-day to our three o’clock, and from three o’clock to the sun setting. The lamb, which was a type of Christ, was killed in the point in the day we call three o’clock in the afternoon, on the fourteenth of the first month. Was this type exactly fulfilled to our Lord’s death? Yes. He was put to death at the Passover, and died at three o’clock, or the ninth hour. See Mark 15:33-37. Thus the type had an exact fulfilment on the day, and at the very hour; so exact is God about time. HST October 16, 1844, page 83.10

Leviticus 23:9-11,—We read thus, “And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye become into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the first-fruits of your harvest unto the priest; and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the Sabbath the priest shall wave it.” Here is a type of Christ’s resurrection, and Paul tell us, 1 Corinthians 15:20—“But now is Christ risen from the dead, and become the first-fruits of them that slept.” On what day did our Lord rise from the dead? On the first day of the week, or the “morrow after the Sabbath.” Thus exactly fulfilling the type, not only in the thing signified, but in the time. Leviticus 23:15, 10—we have the time of the feast of weeks, or, as it is called, the Pentecost, which signifies the fiftieth day. This was the anniversary of the giving of the Law, and the descent of the Lord upon Mount Sinai. Exactly on that day did the Holy Spirit descend on the Apostles. Acts 2:1-4. HST October 16, 1844, page 83.11

If the types have been fulfilled exact, as to time, even to the hour, where that is known, will those that remain to be fulfilled, be less exact? I think not. God always has kept time in the fulfillment of the prophecies; and thus far, as we have seen, in the types. He will not fail on us now. No, not “one jot or one tittle shall pass from the law till all be fulfilled.” Let us then look at those types that remain to be accomplished. Leviticus 16:29-34—“And this shall be a statue for ever unto you, that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. It shall be a Sabbath of rest unto you, and ye shall afflict your souls, by a statue forever. And the priest, when he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar; and he shall make an atonement for the priests, and for all the people of the congregation. And this shall be an everlasting statue unto you, to make an atonement for the children of Israel, for all their sins, once a year.” In the 9th chap. we have an account of what was to be done on that day, and at the closing part it of we are told, Leviticus 9:22, 23—“And Aaron lifted up his hand towards the people and blessed them, and came down from offering of the sin-offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people.” Christ, our great High Priest, has gone into the Holy of Holies for us, with his own blood, and “to them thank look for him shall appear the second time without sin unto salvation. Hebrews 9:28. When he comes out of the Holy of Holies, will it not be on the day typified? Beyond a doubt in my mind it will be. Look at this type as set forth in Leviticus 23:26, 27, 29, 32—“And the Lord spake unto Moses saying, Also on the tenth day of the seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord.... For whatsoever soul it be that shall be not afflicted in that same day, he shall be cut off from among his people.... It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.” Every soul not found “afflicted,” that is, humbled and penetent for his sins on that day “among his people,” will be “cut off.” HST October 16, 1844, page 84.1

We will now look at the Jubilee. Leviticus 25:8-10, 13—“And thou shall number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shall thou cause the trumpet of the jubilee to sound, on the tenth day of the seventh mouth; in the day of atonement shall ye make the trumpet sound throughout all your land And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family... In the year of this jubilee ye shall return every man unto his possession.” All Christians admit this is a type of the final deliverance of the saints. The tenth day of the seventh month is the time God has set. Will it not come then? Yes, God will vindicate his word to the last “jot and little.” HST October 16, 1844, page 84.2

This present year called 1844, but truly 1843, will be the Jubilee. It may not be possible to determine with certainty when the anniversary of the fiftieth year of the Jubilee, as kept by the Jews, would return; but that does not alter the nature of the type; and the day in the year is expressly fixed in the tenth day of the seventh month, “in the day of atonement.” I now see that God has given us the year as well as the month and day in which our Great High Priest will come forth, and the Trump of Jubilee will sound. HST October 16, 1844, page 84.3

So far as the chronology is concerned, on which we have based the termination of the 2300 years, I care but little, and shall say but little; for, I consider the types to be fulfilled, and the 25th of Matthew, as I shall show, settles the fact that this year is the true termination. I would just say, that we have taken 457 before Christ as the point from which to start the 2300 years. The year corresponds with the Julian Period 4257. The Julian Period is a period used by astronomers reaching back of creation. Now add to that year of the Julian Period 2300, and we have 6557. HST October 16, 1844, page 84.4

Thus 4257+2300=6557, which corresponds with this year 1844. HST October 16, 1844, page 84.5

Again, add to 4257 the Julian Period of the going forth of the commandment to restore and build Jerusalem, the 70 weeks or 490 years, that are cut off from the vision of 2300 days, and we are bro’t to 4747 of the Julian Period, which corresponds to A. D. 34; fixing the termination of the seventy weeks at that point. Thus 4257+490=4747, which is A. D. 34. 2300 years the whole length of the vision. HST October 16, 1844, page 84.6

490 years cut off, Daniel 9th, 24, bringing us to A. D. 34. HST October 16, 1844, page 84.7

1810 “remained after the 70 weeks were cut off. HST October 16, 1844, page 84.8

Thus add to A.D. 34+1810, and we have A. D. 1844, which is in fact the true year, 1843. HST October 16, 1844, page 84.9

I am satisfied, we must give up our previous positions, or admit this is the year of our Lord’s return. HST October 16, 1844, page 84.10

“The wise shall understand,” the angel declared, and we have echoed it. Understand what? we have asked, and answered—“The Time.” Shall we now take our opponents’ ground, and say—“No man is to know anything about the day and hour?” Yes, we shall say so if we are asleep; not without. Do we not say, “We are in the tarrying time?” What does our Lord say shall then happen? The virgins slumber and sleep. Who are the virgins? Not the heathen who never had the lamp—the Bible; not the wicked, out of the churches—they never “went forth to meet the Bridegroom;”—not the nominal churches, they have done no such thing; no, no: it was the professed believers in the advent of “1843,” and nobody else. Now look at the 24th chapter of Matthew:—all the signs to precede the advent had been given, and the chapter closes with the evil servants doing the very works which we know has been going on for a short time past. One of those so-called doctors of divinity said in the pulpit, a few days since, that the advent believers had “cursed the Church long enough.” That looks as if the prophecy now had its full accomplishment. The 25th of Matthew commences at that point, and says—“Then”—at that time “shall the kingdom of heaven be likened unto ten virgins, which took their lamps and went forth to meet the Bridegroom. And five of them were wise and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the Bridegroom tarried, [if the vision tarry,] they all slumbered and slept.” On what did they slumber and sleep? Time. Not the fact that Christ is coming—but the time. “And at midnight.” “How long the vision? Unto 2300 evening-mornings.” An evening, or “night,” then, is half of one of those prophetic days. Here then we have the “chronology” of Jesus Christ. The tarrying time is just half a year. When did we go into this time? Last March or April. Then the latter part of July would bring us to midnight. At that time God put this cry into the hearts of some of his servants, and they saw, from the Bible, that God had given the chronology of the tarrying time, and its length. There it is, in the 25th of Matthew. “At midnight there was a cry made, Behold the Bridegroom cometh; go ye out to meet him.” Here we are—the last warning is now sounding!? O, heed it ye virgins. Awake, awake, awake. O, flee for thy life—look not behind thee—remember Lot’s wife—“Whosoever shall seek to sure his life, shall loose it; and whosoever shall lose his life, shall preserve it.” He that will not venture on the Lord and his word, risking all—leaving all—goingout” from all, with works corresponding to his faith, will perish; for “faith without works is dead,” and “by works is faith made perfect.” O that our Lord may now give power to His truth, and beget in us the sprint of entire consecration that we may go in to the marriage feast of the Lamb. HST October 16, 1844, page 84.11

To illustrate the position we have, occupied. Time—the preaching of definite time for the coming of our Lord was what led us to take our lamps and go forth to meet the Bridegroom. The great truth, our Lord Jesus Christ is coming again, personally, to this earth, was, so to speak, the rope let down from heaven, made fast to the throne of God, and equally immoveable as that throne; by faith, as with both hands, we took hold of that rope; under our feet we had a solid platform, time, where we stood, and all our opponents could not remove it, nor make us let go of the rope. There we stood and rejoiced in the “blessed hope.” What our opponents never could and never did do, the end of the supposed Jewish year 1843, effected, viz.—swept away our platform from under us, and left us with nothing but the rope to hold on by. Did we let go? Some have, and drawn back to perdition. But many have continued to hold by the rope. The scoffing winds have beat against us severely, and we have swung in the air the sport of our opponents. They told us we were now with them, looking for the Lord’s coming, but without any definite time; and we have been compelled to admit it, but have refused to let go the rope,—saying—“If the vision tarry, wait for it.” But we have not known how long we were thus to swing non the rope, without a foundation for our feet; and we have not felt the same joy and glory that we did when we stood on definite time. God has been trying our faith, to see if we would hold on. Now, once more, he offers us a platform on which to stand. It is in the 25th chapter of Matthew. Here we have the chronology of the tarrying time, and its duration. “If ye shall receive it,” you will find once more your feet upon a rock, and the glory that the first belief in time produced in our breasts, returns with a large addition to it, even a “joy unspeakable and full of glory.” HST October 16, 1844, page 84.12

The tenth day of the seventh month cannot I think be farther off than October 22nd or 23rd; it may be sooner. From the language of Leviticus 23:32, I think the hour of the advent will be at the evening of the tenth day; thus God may design to try our faith till the very last moment; and “he that shall endure unto the end, the same shall be saved.” HST October 16, 1844, page 84.13

I am inclined to believe that those who watch for the day and hour will “understand” both, before they arrive. Paul says, Hebrews 10:25, “Exhorting one another; and so much the more as ye see the day approaching,” Which seems to imply that it may be seen before it actually arrives. Our Lord says, Revelation 3:3. “If therefore thou shalt not watch, I will come on you as a thief, and thou shalt not know what hour I will come upon thee.” Which implies, that, if we will watch we shall know what hour. It appears to me probable that the “blowing of trumpets in the seventh month, in the first day of the month,” Leviticus 23:24. is to be understood as a type of something that is to occur on that day which will be a signal to those who are watching to show them that the seventh month has commenced. It may be the literal sounding of the “seventh trumpet.” If not that, something that God’s people, who are watching, will understand, and then know for certainty when the tenth day is. Psalm 81:3, “Blow up the trumpet in the new moon, [the first day of the seventh month] in the time appointed, on our solemn feast day.” I think that blowing of trumpets means something that we shall very soon understand. The Lord help us to stand on our watch tower. HST October 16, 1844, page 84.14

Recapitulation. 1. Time for the Advent of our Lord is revealed. “The vision is yet for an appointed time.” HST October 16, 1844, page 84.15

2. The time may known. “The wise shall understand.” HST October 16, 1844, page 84.16

3. “Though it [He] tarry, wait for it” [Him.] HST October 16, 1844, page 84.17

4. “While the Bridegroom tarried, they all slumbered and slept.” On what? Time. HST October 16, 1844, page 84.18

5. We are in the tarrying time now, and have been since last spring. HST October 16, 1844, page 84.19

6. How long is the tarrying time? Half a year. How do you know? Because, our Lord says, “at midnight,” while the Bridegroom tarried. The vision was for “2300 evening-mornings,” or days. An “evening,” or night is half of one of those prophetic days, and is therefore six months. That is the whole length of the tarrying time. The present strong cry of time commenced about the middle of July, and has spread with great rapidity and power, and is attended with a demonstration of the Spirit, such as I never witnessed when the cry was “1843.” It is now literaly, “go ye out to meet him.” There is a leaving all, that I never dreamed could be seen. Where this cry gets hold of the heart, farmers leave their farms, with their crops standing, to go out and sound the alarm—and mechanics their shops. There is a strong crying with tears, and a consecration of all to God, such as I never witnessed. There is a confidence in this truth such as was never felt in the previous cry, in the same degree; and a weeping or melting glory in it that passes all understanding except to those who have felt it. HST October 16, 1844, page 84.20

On this present truth, I, through grace, dare venture all, and feel that to indulge in doubt about it, would be to offend God find bring upon myself “swift destruction.” I am satisfied that now—“whosoever shall seek to save his life,” where this cry has been fairly made, by indulging in an “if it don’t come,” or by a fear to venture out on this truth, “shall lose” his life. It requires the same faith that led Abraham to offer up Isaac—or Noah to build the ark—or Lot to leave Sodom—or the children of Israel to stand all night waiting for their departure out of Egypt—or for Daniel to go into the lion’s den—or the three Hebrews into the fiery furnace. We have fancied we were going into the kingdom without such a test of faith; but I am satisfied we are not. This last truth brings such a test, and none will venture upon it but such as dare be accounted fools, madmen, or anything else that Antediluvians, Sodomites, a luke-warm church, or steeping virgins, are disposed to heap upon them. Once more would I cry—“Escape for thy life”—“Look not behind you.” “Remember Lot’s wife.” HST October 16, 1844, page 84.21

Geo. Storrs. HST October 16, 1844, page 84.22

The Extra, and Herald of the bridegroom: We have been unable to get out these proposed publications either in this city or in New York.—Such is the demand for the articles already published, which are contained in this sheet, that by running the presses day and night we have as yet been unable to supply the calls. This is the reason why the proposed arrangements are given up. While, therefore, the present message is called for, and may be scattered for the good of God’s people, and the waking up of the slumbering virgins, we all continue to publish and scatter while we have the means. HST October 16, 1844, page 84.23



“The Lord is at Hand.”


This Number we have also issued in advance of the regular time, that we might again reach our readers at the earliest possible date. We republish the articles of Br’n Storss and Snow, and our views as given in our last, that the evidence of the Bridegroom’s speedy approach may be extended as far as is practicable. HST October 16, 1844, page 85.1

We shall strike off a large number of extra copies, which may be had at this office, without money, and without price. HST October 16, 1844, page 85.2

Behold! the bridegroom cometh!


Go Ye out to meet Him!!!

Reader, have you heard this astounding “Cry,” this last “Midnight Cry,” which has so suddenly awakened the virgins, who were slumbering and sleeping during the tarrying of the vision? Have you heard it while it has been borne on the wings of the wind to every advent hand in the land, and aroused them simultaneously from their slumbers, electrifying them with its startling appeal? If you have not, then it is high time to awake out of sleep, and listen to its solemn-notes? The cry has gone forth, that the Lord, “whose goings forth are from everlasting,” is to come in judgment this present month!! And will you listen to the reasons, and the arguments, which are advanced in its support? HST October 16, 1844, page 85.3



This you well know has always been our time; and as the conductors of the Advent press, we have never had any other. In that year we expected the Lord would come; and we thus taught and preached, because we thus believed; and when it passed away, and the event for which we looked was not realized, we regarded it as an inexplicable mystery. Yet we held on to the blessed hope by the new light which was thrown upon the Scripture promises; and in which we saw that the vision must tarry to fulfil the jots and tittles of God’s word; and that we were to wait for it. We saw by the prophecy of Habakkuk 2:1-4, that when the vision had been written and made plain upon tables, so that those who should read it might run and proclaim the message of the coming Savior, it would then appear to us to tarry, and we were to wait for it. The vision was still, however, to be for a time appointed, at the end of which it would surely come, and would no longer tarry, should speak, and not lie. That this had reference to the coming of the Lord Jesus Christ, we were assured by St. Paul’s quotation of it in Hebrews 10:35-39, and his comments upon it, by which he has shown us, that when we had done the will of God in thus writing the vision, we should have need of patience, that we might receive the promise, when, “yet a little while, and he that cometh will come, and will not tarry” God had also shown by the prophet Ezekiel 12:21-28, that the opposers of the Advent were to have an opportunity of saying, the days were prolonged, and that every vision had failed. But the same divine word also assured us that when they should thus say, then God would speak; and the word that he should speak would come to pass, when that proverb should be used no more, and then should be the effect of every vision. And we also saw, by various other portions of Scripture, that there must be a tarrying time between the expiration of our time and the fulfillment of God’s time. And when our published time had passed, at the end of 1843—Jewish sacred time, we frankly admitted to the world that we had no more time; and we also gave the reason why there must be an apparent delay in the fulfillment of the vision. See Advent Herald, Vol 7, p, 92. HST October 16, 1844, page 85.4

Notwithstanding we saw there must be such an apparent delay, yet we supposed the time of this delay was altogether indefinite, and that we could have no more clue to the particular time of the Lord’s Advent; and that while it must be near, and might be momentarily expected, yet we could only wait and watch for his coming. HST October 16, 1844, page 85.5

We again, however, contrary to our expectations, find that the Advent bands have been every where electrified by the proclamation of a definite time—viz. the tenth day of the seventh month of the present Jewish sacred year. This cry has gone on the wings of the wind, and has been with joy received by the great body of those who were looking for the immediate coming of the Lord, and also by most of those who are proclaiming his appearing. And the effect upon such has been most salutary. It has produced a most deep and abiding solemnity on the minds of those who have received it; and a solemn stillness pervades the meetings of those who believe it. It has caused a giving up of this world, a laying aside of all its pleasures and cares, and a patient waiting for his Son from heaven,—such as was not witnessed during any part of 1843. The whole effect has been so salutary, and it has been so simultaneously and widely extended, that it cannot be accounted for, unless God is in it. It has also been so like a fulfillment of the parable of HST October 16, 1844, page 85.6

THE TEN VIRGINS, HST October 16, 1844, page 85.7

in the 25th of Matthew, that we see not how it can be disproved, that this is the “Cry,” which was to be made at midnight,—“Behold, the Bridegroom cometh, go ye out to meet him!” This parable was spoken by our Savior, in illustration of what should be at his coming,—when the evil servant should be saying in his heart, “my Lord, delayeth his coming,” and the wise servants were giving meat in due season, which must be the opposite of what the evil servants were saying,—and which must consequently be a proclamation of the coming of the Lord,—and then the Lord would come in a day in which the evil servant looked not for him, and in an hour he was not aware of, and would cut him asunder and appoint him his portion with the hypocrites. Then, says our Savior, shall the kingdom of heaven be likened to this parable. And the parable teaches us, 1st, That all the virgins would take their lamps and go out to meet the Bridegroom,—as is the custom in oriental countries to this day. This is never done until about the time in which the return of the bridegroom is expected. Even so did the Adventists: about the time when we had reason to expect the revelation of the Lord, they took their Bibles and went out to meet Him. HST October 16, 1844, page 85.8

2. The Bridegroom was to tarry; and while he tarried, all would slumber and sleep, as is often the case when the coming of the bridegroom is delayed to a later time in the night than he was at first expected. And thus has the coming of our Bridegroom been delayed beyond the Jewish year in which we looked for his return; and during this delay, who will not plead guilty of having been asleep? HST October 16, 1844, page 85.9

3. At midnight there was to be a cry made,—“Behold, the Bridegroom cometh, go ye out to meet him,” and then all the virgins would arise and trim their lamps. The present movement, and the present cry, are so like the fulfillment of this, that we feel constrained to take heed to it and to trim our lamps accordingly. HST October 16, 1844, page 85.10

4. While the foolish should be gone to replenish their lamps with oil, the Bridegroom would come, and those who were ready would go in with him to the marriage and the door would be shut, when those who were not ready would plead in vain for admittance. We solemnly believe the present is the cry referred to, and that it is of the utmost importance that we all be ready without delay, lest the door be closed and any be shut out. HST October 16, 1844, page 85.11

The Nature of the Midnight Cry


We are free to confess that we were not looking for a cry of this nature. We expected it would be given in a different manner; and yet we had no Scripture upon which our expectations, as to its nature, were based. And, therefore, we have no arguments to disprove that this is the “Cry.” HST October 16, 1844, page 85.12

God often works in a mysterious manner, and operates upon the minds of men in ways that we know not of. When God had predicted of Cyrus that he should do all his pleasure, Isaiah 44:28, we might have enquired, how that heathen prince could be moved to execute the predictions of God. But we learn that God accomplished his purposes by sending the angel Gabriel, Daniel 10:13, to Cyrus the prince of the kingdom of Persia; and although Cyrus withstood, and refused to listen to the secret influences of the angel for one and twenty days, so that Michael went to help him, yet his heart was finally moved; and thus the Lord stirred up the spirit of Cyrus to the performance of his word, who made a proclamation throughout all his kingdom, that all of the people of God who were minded might go up to Jerusalem and rebuild the house of God,—Ezra 1:1-5. HST October 16, 1844, page 85.13

In the same manner may God, by his angels and by his Spirit, operate upon the minds of men at the present time. In this way, and in this alone, can we account for such an awakening on the particular point of time, as has been so simultaneously and so universally witnessed. It therefore becomes us to take heed to ourselves how we treat it: “for if this council or this work be of men it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” HST October 16, 1844, page 85.14

With this view of the subject we cannot feel that we have discharged our duty to our readers without presenting all the evidence which may be brought to bear upon this momentous question. And first, HST October 16, 1844, page 85.15



Commencing the prophetic periods at those points, which we have considered the most strongly fortified, the present autumn must be the latest point to which we can extend them, without admitting an error in the dates of our commencement of them, or in chronology since their commencement. HST October 16, 1844, page 85.16

1. The 6,000 years. We have long been of the opinion, that the curse, under which this earth has existed from the fall of Adam, would continue upon it for 6,000 years to the restitution of all things, when there will “be no more curse.” That the fall of man was in the autumn, there can be but little room to doubt. Till that event, there must have been a continual succession of fruits in Eden, as there will be in the New Earth, which will be Eden restored, where one tree alone will yield twelve manner of fruits, which will not be confined to the months in one season of the year; but will yield its fruit every month Although here we have a succession of fruits from May till late in the full, and in Judea from early in the spring; yet in Eden, before the curse, the earth must have brought forth still more abundantly. But when man fell, and the ground was cursed for his sake, so that it should bring forth fewer and worse fruits, then we may suppose that all nature felt the blow, and straightway began to droop and wither, as in our autumn; and therefore the autumn being marked by the fall of man, is fitly called the fall of the year. HST October 16, 1844, page 85.17

How long Adam remained in the garden, from his creation in the first week of time to the fall, we have no certain means of knowing; but the probability is, that it was only from the Spring previous; at which time [original illegible], according to the best authorities, the earth was created. HST October 16, 1844, page 85.18

As so short a space of time must have intervened between creation and the commencement of the curse. if it can be shown that we are about 6,000 years from creation, we may confidently look for the termination of the curse this Autumn. And that we are about 6,000 years from creation, is in accordance with the chronology of the Hebrew text, and the united chronology of different and independent nations, from the Babylonish captivity. Archbishop Usher, whose chronology is generally followed by historians, and which has been adopted in the margin of most Bibles, falls short 152 years of making this earth 6,000 years old with the termination of this present year. He however gives but 17 years for the length of Joshua’s reign, but for which Josephus gives 25, and he gives but 318 years from the death of Joshua to Samuel, when Josephus gives 18 years for the elders and anarchy, and the Hebrew text gives 430 years for the Judges and captivities—making 448 years for that period, and which accords with the testimony of St. Paul, Acts 13:20, that it was about the space of 450 years. He also takes no notice of an interregnum of 11 years, which we find, according to 2 Kings 14 and 15, existed between the reigns of Amariah and Azariah. These three errors in Usher’s chronology make 149 years; and he falls short on other points some 3 or 4 years, from other and more accurate chronologers, all of which, added to his chronology of the world’s age, give us about 6,000 years for the duration of the curse to the present time; and we have reason to believe that it may be consummated with the present Autumn, and we should therefore live in continual expectation of the times of the restitution of all things. HST October 16, 1844, page 86.1

2. The seven Times. This period of 2520 years, during which the Jews were to be in subjection to their enemies, must have commenced with the captivity of Manasseh, since which those who hated them have ruled over them. His captivity is dated by the best chronologers, and with great unanimity, B. C. 677. I recollect of but one or two who have placed it later, and they have varied it not more than two years; but the great weight of evidence is in favor of this date. Now, although we have always commenced this period in B. C. 677, and supposed it would terminate in 1843, yet all can see that it would require 677 full years B. C. and 1843 full years A. D. to accomplish 2520 years; and that this period must extend as far into 1844, as it began after the commencement of B. C. 677; so that we are fairly entitled to the present autumn, in which to look for their termination, according to the date at which we have always commenced them. HST October 16, 1844, page 86.2

3. The great Jubilee. This is a period of 7 times 7 Jubilees of 50 years each, or 2450 years that the land was to rest, and which we have ever regarded, more as collateral, than as positive evidence. This period we have always commenced with the captivity of Jehoiakim, when Nebuchadnezzar carried captive all the mighty men, and 10,000 captives from Jerusalem; and which event is placed with great unanimity by chronologers B. C. 607. If we recollect aright, there is a variation among chronologers in this date of only about 2 years, none making it later than 605; while the great weight of evidence places it B. C. 607. In this as in the other period, it will be seen that, to complete 2450 years, we must extend them as far into A. D. 1844 as we begin after the commencement of B. C. 607; so that again we are fairly entitled to the present autumn, in which to look for the termination of this period, without relinquishing our date of its commencement. HST October 16, 1844, page 86.3

It may be objected to that date, that B. C. 607 was not a Jubilee year, and that the great Jubilee cannot therefore be reckoned from it. But it is not necessary that this period should either commence, or end, in a Jubilee year. The Jews were commanded to hallow every fiftieth year, Leviticus 25:10, when they were to proclaim liberty throughout all their land, unto all the inhabitants thereof; and then every man might return unto his possession, and to his family. But there is no assertion in the Scriptures, or in Josephus, that the Jews ever observed a single Jubilee. We, however, learn from information derived from Rabbi M. Isaacs, the High Priest of the Jewish synagogues, in the city of New York, that, according to the Talmud, these Jubilees were observed till the Babylonish captivity, and once afterwards. He says, that although a few landholders in Palestine still observe them, yet they do not observe them in this country. He also informs us, that, according to the Jewish calendar, the present is the year 5605 from creation, and the next year of their Jubilee, if observed, would be in 1867—making the last year of their Jubilee A. D. 1817. According to our calendar, reckoning from the year the Passover was instituted, the last Jubilee should have been observed in 1837, or according to Usher in 1835. Reckoning from the time they entered the land of Canaan, it should have been observed in 1827, making the next Jubilee In 1877, according to our calendar. Dr. Hales, however, contends that A. D. 28 was a jubilee year, and that Christ began his ministry in that year, which he claims must necessarily have been on a jubilee year, and that it was thus demonstrated when our Savior preached the acceptable year of the Lord in the synagogue of Nazareth, Luke 4:19, 21, and assured the Jews that on that day that Scripture was fulfilled in their ears. If so, it would bring the next jubilee 1878. But notwithstanding the impossibility of bringing the jubilee year within the years 1840 or 1850, according to any chronology or computation; yet, as we said before, there is no necessity that the great jubilee should either begin or terminate on a jubilee year, if it can only be shown, that the nation from its first bondage has existed the time of a great jubilee; and which, commencing in B. C. 607, could not terminate till in A. D. 1844. HST October 16, 1844, page 86.4

4. The 2300 days. These days we have commenced with the commencement of the 70 weeks, with the going forth of the decree to restore and rebuild Jerusalem, Daniel 9:25, which was given by Artaxerxes Longimanus in the 7th year of his reign,—Ezekiel 7:6-8. The decree had been not only given, but they arrived at Jerusalem in the fifth month in the 7th year of the king. According to the canon of Ptolemy, the most authentic ancient document which we have to establish the dates of that period, the 7th year of this king is pinned down to the year 4256 of the Julian period. And from the end of that year, which was the commencement of A. J. P. 4257, to the commencement of A. J. P 4714, from which our vulgar era dates, is 457 full years; to which add the 1843 full years which elapsed last January from Jan. 1, A. P. 4714, the vulgar era, and we have 2300 full years at the commencement of the present A. J. P. 6557. It is however by no means certain that the 7th of Artaxerxes did not begin in the latter part of A. J. P. 4256, so that it might terminate in A. J. P. 4257. If such was the fact, then, reckoning from the first day of the first month, when the Jews began to go up, and 2300 full years would expire on the first day of the first month of the present Jewish year. Bro. Snow, however, argues that the 2300 days should not be reckoned from the date of the decree, but that they should be dated from the time they began to build the walls of the city when the decree had gone into effect. As they did not arrive at Jerusalem till the fifth month, and as there must have been a little delay before commencing operations, that would bring the termination of the 2300 years into the present autumn, which is the latest point to which they can be extended upon the supposition that their chronology and date of commencement are right. We refer the reader to Bro. Snow’s argument. Ono thing however, is evident; all those periods must terminate together, none of them are yet terminated, and the longer periods we should expect, would point in the termination of the shorter ones. We are therefore fully justified in expecting the present Autumn the termination of all the prophetic periods. To extend them beyond, would suppose an error in the date of the commencement of each, or in the chronology of time since their commencement. HST October 16, 1844, page 86.5

As we are thus brought to this point by the prophetic periods, we may well inquire whether there is any clue to the time in the year, when we may expect the coming of the Lord with more confidence than at any other time. It is very evident that we can have no clue to the time in the year, only as it can be obtained from HST October 16, 1844, page 86.6


of the Levitical law—the time of the observances of the various sacrifices and feasts which were shadows of good things to come, as well as some of them commemorative of past events. HST October 16, 1844, page 86.7



The principal observances which had reference to time, were the great Jewish festivals, viz. 1st, that of the Passover in the first month. 2nd, that of weeks or pentecost in the 3rd month; and 3rd, the feast of Tabernacles in the 7th month. HST October 16, 1844, page 86.8

1st. The Passover. The paschal lamb was always killed on the 14th day of the first month. God says by Moses, Deuteronomy 16:6, “thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.” According to Dr. Hale’s the first, Passover, Exodus 12:1-13, was thus observed:— HST October 16, 1844, page 86.9

“Each family had been previously required, at the beginning of the month Abib, (which, from henceforth, was made the first month of the sacred year, retrieving the original beginning of the year, in spring, about the vernal equinox,) to take a lamb without spot or blemish, upon the tenth day of the month, to keep it up, and to kill it on the fourteenth, between the two evenings, (the former of which began at the ninth hour, the latter at the eleventh, or sunset.) They were to roast it whole, and to eat it in haste, not breaking a bone of it, with bitter herbs and unleavened bread, standing, with their loins girded, their shoes on their feet, and their staves in their hands, after the manner and posture of distressed pilgrims, who were setting out instantly upon a long journey, through a dreary wilderness, towards a pleasant land, where their toil and travel was to cease. And they were also required to sprinkle the blood of the paschal lamb, with a bunch of hyssop dipped therein, upon the lintel, or head post, and upon the two side posts of the doors of their houses, to save them from the destroyer, who, seeing this token, would pass over their houses, without entering, to smite them.”—New Analysis of Chronology, Vol. II. Book I. p. 198. HST October 16, 1844, page 86.10

This observance seems to typify the two advents of Christ. The Lamb typified Christ—the Lamb slain from the foundation of the world. As the lamb was eaten whole, so not a bone of Christ was broken: He was the Paschal Lamb. That which had reference to his first Advent was then fulfilled: But there was the passing over the children of Israel, who had on their doors the sprinkling of the blood of the lamb, the slaying of the Egyptians, and the departure of the children of Israel from Egypt, which can only be fulfilled in Christ’s second Advent; when the Israel of God will leave the Egypt of this world, and the destroying angel will pass over those who are sprinkled with the blood of Christ, and will slay not only the first horn, but all of the wicked at the “fulfillment of the passover in the kingdom of God.” See Luke 22:16. HST October 16, 1844, page 86.11

The First Fruits.—God required of the Jews, Leviticus 23., that when they came into their land, and should reap the harvest thereof, that they should bring a sheaf of the first fruits to the priest on the morrow after the Sabbath of the Paschal week, as a wave offering before the Lord. This was evidently fulfilled in the resurrection of Christ, who arose “the first fruits of them that slept.” 1 Corinthians 15:20, on Sunday, the morrow after the Jewish Sabbath of the Paschal week in which he was crucified. HST October 16, 1844, page 86.12

The Feast of Weeks on Pentecost.—This feast was observed on the fiftieth day after the wave sheaf, or first fruits of the barley harvest, was offered. At this feast, was offered, as the first fruits of the wheat harvest, two wave loaves made of two tenth deals of fine flour. This is supposed to be commemorative of the giving of the law on Mount Sinai; and on the same day, the Holy Spirit descended upon the apostles, and brought in the first fruits of the Christian church. It was a festival of thanks for the wheat harvest, and is accordingly called “the feast of harvest.” If the first fruits were typical of Christ—the first fruits of those that slept, then the harvest itself must be typical of the resurrection of those who are Christ’s at his coming. And our Savior himself intimates as much. He says Matthew 13:30, “In the time of harvest I will say to the reapers, Gather ye together first the tares in bundles to burn them; but gather the wheat into my burn;” and verse 40, “so shall it be in the end of the world.” John says of Christ, Matthew 3:12, “Whose fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his garner;” and in Revelation 14:15, we read, an “angel came out of the temple crying with a loud voice to Him that sat on the cloud, Thrust in the sickle and reap; for the time has come for thee to reap, for the harvest of the earth is ripe.” HST October 16, 1844, page 87.1

The Feast of Tabernacles.—This was instituted in commemoration of the booths in which the Israelites sojourned on their departure from Egypt, see Leviticus 23:43; and it was observed on the 15th day of the 7th month at the end of the vintage and ingathering of fruits. As the wheat harvest is typical of the resurrection of the righteous, so must the vintage be typical of the destruction of the wicked. And we read in Revelation 14:18-20, that another angel thrust in his sickle, and gathered the vine of the earth and cast it into the great wine press of the wrath of God; and our Savior will tread the wine press alone, and trample the wicked in his fury. See Isaiah 63:3. According to Dr. Hales’, the Jews have a tradition that the grand defeat of Gog and Magog will be accomplished in this month. HST October 16, 1844, page 87.2

The Feast of Trumpets.—Leviticus 23:23, 24. “And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying in the 7th month, in the first day of the month, shall ye have a Sabbath, a memorial of the blowing of trumpets, a holy convocation.” And says the Psalmist, 81:3, 4. “Blow up the trumpet in the New Moon, in the time appointed, on our solemn feast day, For this was a statute for Israel, and a law of the God of Jacob.” On this day were to be offered burnt offerings and meat offerings in preparation of.— HST October 16, 1844, page 87.3

The Day of Propitiation, or the Sacrifice of Atonement, which was to be observed on the Tenth Day of the Seventh Month, and which of all the legal sacrifices was the most solemn and important; and it was offered for the sins of the whole nation. On this day, the priest, being washed with water and clothed in them, entered the Holy of Holies. HST October 16, 1844, page 87.4

Preparatory thereto, two young goats were presented on which lots were cast; and one of them was to be a sin offering to the Lord, and the other a scape goat. The goat for a sin offering was sacrificed, and the inner sanctuary was sprinkled with its blood for the sins of the people. Then the priest confessed over the live goat the iniquities of Israel, and sent it away into the wilderness. Then he put off his linen garments, and, assuming the splendid robes of his office, offered a holocaust for himself and the people. HST October 16, 1844, page 87.5

This whole process is evidently typical of the atonement made by Jesus Christ,—“the High Priest of our profession.” He began with purification by water at his baptism to fulfil all legal righteousness. He was then led away by the Spirit into the wilderness like the scape goat, who “bore away our infirmities and carried off our diseases.” He put off his garments at his crucifixion, became a sin offering, and as our High Priest, entered once for all into the most holy place to make intercession with God for all his faithful followers. He it is “who died for our sins and rose again for our justification,” and He it is who when he hath completed his intercessions will come out of the holiest of all to bless the waiting congregation, as did Aaron, Leviticus 9:22, when he offered the first sin offering; and then “the glory of the Lord appeared unto all the people.” HST October 16, 1844, page 87.6

On the Tenth of the Seventh month in the Jubilee years, the great Jubilee Trump was sounded throughout all the land. All debts were then abolished, all captives or slaves released, and every man returned to his possession. We have then certainly great reason to look on, this day, for the great release, and the greatest of all Jubilees, and to expect the coming out from the inner sanctuary, of our great High Priest. May the iniquities of us all have been borne away by him, so that we may be prepared to receive his blessing. HST October 16, 1844, page 87.7

Thus saith the Lord in reference to this day, Leviticus 23:26-32, “And the Lord spake unto Moses, saying, also on the tenth day of this seventh month there shall be a day of atonement; it shall be a holy convocation unto you, and ye shall afflict your souls, and offer an offering made by fire unto the Lord.—And ye shall do no work in that same day; for it is a day of atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work. It shall be a statute for ever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.” HST October 16, 1844, page 87.8

The first reference which was had to the seventh month as the time of the Lord’s advent, that attracted much notice among the Adventists, was a HST October 16, 1844, page 87.9

LETTER FROM MR. MILLER, HST October 16, 1844, page 87.10

which was published in the Signs of the Times, of May 17, 1843. HST October 16, 1844, page 87.11

The circumstances which gave rise to this letter, were the following. Some of our brethren had fixed upon the early dates for the fulfilment of the prophetic periods. These calculations made all the periods terminate about the vernal equinox of ‘43, Bro. M. saw the difficulty of their termination at this point of time, and to correct it, he wrote the following HST October 16, 1844, page 87.12



Dear Bro. Himes:—“I want to see Brother Bliss in relation to his calculation of the termination of the prophetic periods. I hope he may be right, but I think he is not. I will tell you why. If you will examine, you will find all the ceremonies of the typical law that were observed in the first month after the vernal equinox, had their fulfillment in Christ’s first advent and sufferings; but all the feasts and ceremonies in the seventh about the autumnal equinox, can only have their fulfillment at his second advent. Let me notice some. HST October 16, 1844, page 87.13

1. The ark rested on the seventh month, seventeenth day. This has an appearance of a type, the rest of the gospel ark at the judgment. Genesis 8:4. HST October 16, 1844, page 87.14

2. The sanctuary and worshippers, and all appertaining to it, were cleansed on the seventh month, tenth to seventeenth day, Leviticus 16:29-34, surely this is a type. HST October 16, 1844, page 87.15

3. The Israelites of Cod were to afflict their souls, from the evening of the ninth, to the evening of the tenth day, seventh month. Leviticus 23:27-32, a type of the troubles, Daniel 12:1 HST October 16, 1844, page 87.16

4. The holy convocation of all Israel, seventh month, 1—15th day, Leviticus 23:24; Numbers 29:1. Is not this a type of the gathering of the elect, Psalm 81:3, 4; 98:6-9. HST October 16, 1844, page 87.17

5. The great feast, seventh month, fifteenth, day, all Israel appeared before the Lord. Leviticus 23:34; 1 Kings 8:2. Type of the marriage supper. Hebrews 11:9, 10. HST October 16, 1844, page 87.18

6. The jubilee trump sounded, seventh month, tenth day, throughout all the land. Leviticus 25:9, 10. Type of final redemption. 1 Thessalonians 4:14-17. HST October 16, 1844, page 87.19

7. The time of release of all Hebrews in bondage, seventh month, fifteenth day. Deuteronomy 15:1-15; 31:10, 11; Jeremiah 34:8-14, at the feast of tabernacles. This evidently is typical of the release of the Israel of God. HST October 16, 1844, page 87.20

8. The atonement was made on the tenth day, of the seventh month, and is certainly typical of the atonement Christ is now making for us. Leviticus 16:1-34, antitype. Hebrews 9:1-28. HST October 16, 1844, page 87.21

9. When the high priest came out of the holy of holies after making the atonement, he blessed the people. Leviticus 9:22, 23; 2 Samuel 6:18. So will our great High Priest. Hebrews 9:28. This was on the seventh month, tenth day. HST October 16, 1844, page 87.22

10. This was in harvest time, the feast of harvest was kept in the seventh month, from the tenth day to the seventeenth. Leviticus 23:30. And the end of the world is compared to the harvest. Matthew 13:30. Christ says plain in “harvest time.” HST October 16, 1844, page 87.23

11. Also in the feast of tabernacles, in the great day of the feast in the last day. John 7:2, 37. So in the last great day, Jesus’ voice will call forth the righteous dead. John 5:28, 29; 1 Thessalonians 4:16. HST October 16, 1844, page 87.24

Will you and brother Bliss, examine and tell me, what you think of my scribble on this point. If this should be true, we shall not see his glorious appearing until after the autumnal equinox. A few months more of trial and calumny, and then all will be over.” HST October 16, 1844, page 87.25

Wm. Miller. HST October 16, 1844, page 87.26

Low Hampton, May 3rd, 1843. HST October 16, 1844, page 87.27

We are now, however, better prepared to say what we think on this point. We find that God has honored, the anniversary of the two first great feasts by great events under the Christian dispensation. The last and greatest of the three has not yet been thus honored; and we know of no point in the year more likely to be honored by the Advent of the Savior than the anniversary of the feasts of the seventh month. This event is so momentous, the observances of this month were of so much importance, and the present movement in reference to it, is so universal and astonishing, that we feel called upon to present all the evidence and all the light which may be brought to bear upon the question. It is a question of the most thrilling interest, and of the most vital importance; and should be most solemnly and prayerfully considered. And with the light we now have on this subject, it is our deliberate conviction that the institutions of the seventh month—the feast of trumpets on the first—the day of atonement on the tenth—and the feast of tabernacles on the fifteenth will be honored by the great events of the end of our probationary state. We commend the arguments of Brethren Snow and Storrs, to the consideration of all; and let each one remember that at the bar of God, he must stand or fall for himself. Yes, your blood, O reader! will be upon your own head. Take heed, therefore, that your loins be girt, and your lamp trimmed, and your wedding garment prepared; for now hath the midnight cry entered also into your ears. HST October 16, 1844, page 87.28

The Present Movement.—


Its rise, progress, and characteristics

After the passing away of 1843—the Jewish year,—the great body of the Adventists settled down in the belief that we could henceforth reckon particular times with no degree of positiveness.—They believed that we were where our chronology points, as the end of all the prophetic periods, at the termination of which the Advent is expected, and that while we should have to wait only the little while that our chronology might vary from God’s time, yet they believed that we could have no more clue to the definite time. They had all taken their lamps and gone forth to meet the Bridegroom; but the Bridegroom had tarried beyond the time (1843) in which he was expected. During this tarrying of the vision, it seemed to be the determination of all to wait for it, believing it could not be long delayed and that it might be momentarily expected. It was, however, soon very evident that multitudes were forming plans for the future, which they would not form if they believed the Lord would come this year; and that they had fallen asleep with regard to a realizing sense of the Lord’s immediate appearing. In other words, they thought he might come any day, or that it might be delayed some little while, during which they might enjoy a refreshing repose. Well, this was as our Savior said it should be:—“While the Bridegroom tarried they all slumbered and slept.” HST October 16, 1844, page 87.29

As early as May 1843, Mr. Miller had called our attention to the seventh month, of the Jewish Sacred year, as the time of the observance of those types which point to the Second Advent; and the last Autumn, we looked to that point of time with much interest. After it had passed away, Bro. S. S. Snow, fully embraced the opinion, that according to the types, the Advent of the Lord, when it does occur, must occur on the tenth day of the seventh month; but he was not positive as to the year. He afterwards saw that the prophetic periods do not actually expire until the present 1844; he then planted himself on the ground that about the 22nd of Oct.,—the tenth day of the seventh month of this present year, must witness the Advent of the Lord of glory. This be preached in New York, Philadelphia, and other places during the past spring and summer; and while many embraced his views, yet, no particular manifestation of its effect was seen, until about July. HST October 16, 1844, page 88.1

In the early part of the season, some of our brethren in the north of New Hampshire, had been so impressed with the belief that the Lord would come before another winter, that they did not cultivate their fields. About the middle of July—which was the midnight of the evening of the Jewish day-year, evening-morning, reckoning from the new moon of April, the commencement of this Jewish year—others, who had sown and planted their fields, were so impressed with a sense of the Lord’s immediate appearing, that they could not consistently with their faith, harvest their crops. Some, on going into their fields to cut their grass, found themselves entirely unable to proceed, and, conforming to their sense of duty, left their crops standing in the field, to show their faith by their works, and thus to condemn the world. This raqidly extended through the north of New England. HST October 16, 1844, page 88.2

About the middle of July, the blessing of God began to attend the proclamation of the time. And those who embraced the tenth day of the seventh month, or the views of our brethren in New Hampshire, manifested a marked change and a sudden waking out of sleep. As was predicted, “at midnight there was a cry made, behold the Bridegroom cometh, go ye out to meet him.” “Then all those virgins arose and trimmed their lamps.” From July, the two movements—one in New Hampshire, and the other in the south of N England, above referred to—were distinct, but were each marked by the presence of God, in the sanctification of his saints. At the Exeter Campmeeting, in August, the two influences met, mingled into one, and spread rapidly through all the Advent bands in the land. HST October 16, 1844, page 88.3

At first, the definite time was generally opposed; but there seemed to be an irresistible power attending its proclamation, which prostrated all before it. It swept over the land with the velocity of a tornado, and it reached hearts in different and distant places almost simultaneously, and in a manner which can be accounted for only on the supposition that God is in this matter. It has produced everywhere the most deep searching of hearts and humiliation of souls before the God of high heaven. It has caused a weaning of affections from the things of this world, a healing of controversies and animosities, a confession of wrongs, a breaking down before God, and penitent broken-hearted supplications to Him for pardon and acceptance. It has caused self-abasement and prostration of soul, such as we never before witnessed. As God by Joel commanded, when the great day of God should be at hand, it has produced a rending of hearts and not of garments, and a turning unto the Lord with fasting and weeping and mourning. As God said by Zechariah, a spirit of grace and supplication has been poured out upon His children, they have looked to Him whom they had pierced, and there has been a great mourning in the land, every family apart and their wives apart; and those who are looking for the Lord have afflicted their souls before him. Such has been its effects on the children of God. And we have to confess that we have had no agency in producing this movement, but while we opposed it, God brought it about in spite of us: and in receiving it we could but exclaim, “What were we, that we should resist God?” HST October 16, 1844, page 88.4

The effect that this movement has produced upon the wicked has greatly served to strengthen us in our belief that God is in it. While God’s children have met together to prostrate and humble themselves before God, & to prepare for his coming, as it becomes a company of sinners to do, the wicked have manifested the greatest malice. When we had given no notice of our meetings save in own paper, nor invited the public there, the sons of Belial crowded into our meetings, and caused much disturbance. On Saturday evening of the 12th inst. when we had no meeting, they broke into the Tabernacle, but were expelled by the city authorities. On the Sabbath, after the building was filled, a dense crowd occupied the street in front of the building,—many of them being enraged that any should believe in the advent of the Lord. In the evening no meeting was held; yet the street was filled with a mob at an early hour; but the prompt interference of the Mayor and his efficient police, which was unsolicited, cleared the street, after sending a very few to the watch-house. The city authorities have been very prompt and efficient in affording us that protection which the laws give to all peaceable citizens. HST October 16, 1844, page 88.5

How true has the prophecy proved, that the wicked shall do wickedly, and none of the wicked shall understand.—They were like the mob which gathered around the door of Lot before the destruction of Sodom. The wicked manifest the same feelings in New York, Philadelphia and other places. When we consider the rise and progress of this movement, with its effect upon both saints and sinners, we can but regard it as the work of God, as the true midnight cry, and as a sign to which all should take heed. HST October 16, 1844, page 88.6

Bro. Miller’s Letter,


On the Seventh Month

Behold the Bridegroom cometh.”

Dear Bro Himes:—I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until to-day.—Thank the Lord, O my soul. Let Bro. Snow, Bro. Storrs and others, be blessed for their instrumentality in opening my eyes. I am almost home, Glory! Glory!! Glory!!! I see that the time is correct; yes, my brother, our time—1843 was correct? How so, say you? Did not the Lord say “Unto two thousand three hundred days, then shall the sanctuary be cleansed?” But when? When the seventh month comes,—that is the typical time, then will the people and place be sanctioned When did the 2300 days end? Last spring. Then the vision tarried. How long? Until the seventh mouth.—“But it will come,” at the appointed time, in the seventh month, “and will not tarry,” another year; for if it should, then it would be 2301 years. HST October 16, 1844, page 88.7

But, bless the Lord, he has not deceived us! He will justify his word, and all who have believed it. Oh my soul, how clear that it must tarry until the 7th month, it will not tarry beyond. I believe it, yes, I love it. Oh, the glory I have seen to-day. My brother, I thank God for this light. My soul is so full I cannot write. I call on you, and all who love his appearing, to thank him for this glorious truth. My doubts, and fears, and darkness, are all gone. I see that we are yet right. God’s word is true; and my soul is full of joy; my heart is full of gratitude to God. Oh, how I wish I could shout. But I will shout when the “King of kings comes HST October 16, 1844, page 88.8

Methinks I hear you say, “Br. Miller is now a fanatic.” Very well, call me what you please; I care not; Christ will come in the 7th month, and will bless us all. Oh! glorious hope. Then I shall see him, and be like him, and be with him forever. Yes, forever and ever. HST October 16, 1844, page 88.9

The Lord has taken a great burden off from my shoulders to-day. One text, which has been a block in my path for twenty years, I have had opened to my mind as clear as the sun this day. For this, I thank Br. Smith, of Castleton, as the instrument. You have often heard me remark, when I have thought on Christ’s immediate coming, on the passage in Revelation 16:16, “And, he gathered them together into a place called in the Hebrew tongue Armageddon.” Now I had always supposed that this was the gathering the kings and the world to a place called in the Hebrew tongue Armageddon, for the battle of the great day of God Almighty. See verse 14: “For they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty.” Very well, say you; is it not so? I answer no. Why not? HST October 16, 1844, page 88.10

1st. Because in the 14th verse, it is the three unclean spirits that gather, [not together] the kings of the earth—and the whole world, [not into one place], but to the battle of that great day of God Almighty; which may be over the whole earth. See Jeremiah 25:33: “And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.” And many other texts prove that the whole world is to be included in this destruction. HST October 16, 1844, page 88.11

2nd. Christ gathers them. Read the 15th verse—“Behold I come as a thief. Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame. Then 16th verse, “And he gathered them together,” etc. HST October 16, 1844, page 88.12

Who gathered them? Christ. Whom did he gather? Those who watched, and kept their garments, and were not naked and ashamed before him at his coming. 1 John 2:28—“And now, little children, abide in him; that when he shall appear we may have confidence, and not be ashamed before him at his coming.” See also Matthew 24:31; Mark 13:27; Luke 21:36—“Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” HST October 16, 1844, page 88.13

To what place will Christ gather his elect? To a place called, in Hebrew, Armageddon. What is the meaning of Armageddon? The mountain of Megiddo, or the mountain of the gospel, or otherwise, the mountain of fruits; which is simply to gather them into his kingdom, which is called a great mountain, filling the whole earth. Daniel 2:35; Zechariah 4:7; or into his garner of fruits, as the farmer, in the time of harvest, gathers his fruits into his barn. HST October 16, 1844, page 88.14

This, then, shows clearly that Christ will come and save his people, before the time of trouble can be accomplished; and I now do not know of a single text, which disproves Christ’s coming, this 7th month; and I have no drawback in my mind. If he does not come within 20 or 25 days, I shall feel twice the disappointment I did this spring. But, says my unbelieving neighbor, “If you will be disappointed again, we will not pity you, if you fail.” Then so it must be. But one thing I do know, there is glory in my soul now; and I will not spoil that, by doubting, when I have no reason to doubt. HST October 16, 1844, page 88.15

You ask me two questions, 1. Was the Jubilee a type of the final redemption, as to time, and will the great Jubilee come this fall? I answer, It is certaintly a type. It was a memorial every 50th year; and began on the same day that the high priest made an-atonement, and came out of the holy place and blessed the people—on the 10th day of the 7th month. The great antitype must agree with its type. Then if we were right in our calculations, respecting the 2520 years, and the 2300 years, it must and will come this fall. I think we are right, therefore I see no reason why we may not expect him within twenty days. I pray God it may be so, HST October 16, 1844, page 88.16

Just as the feast of the first and third month were fulfilled in the sacrifice of Christ; and in the descent of the Holy Spirit, just so true will redemption be completed by the fifteenth day of the seventh month, after the 2520 and the 2300 years are accomplished. This calculation, I believe in my soul will never fail. HST October 16, 1844, page 88.17

Your next question is, Was the atonement, made by the High Priest on the tenth day of the seventh month, typical of the second coming of Christ as to time? I answer, it must be as to the time in the year; for so have all the others been fulfilled; and Paul evidently alludes to it in Hebrews 9:28, “So Christ was once offered to bear the sins of many; and unto them that look for him shall be appear the second time without sin unto salvation.” As that was the day when the Jewish High Priest every year came out and blessed his people, so must our High Priest come, once for all, to bless and save his, people, after he has finished making the atonement; and then the door will be shut. I am strong in my opinion that the next will be the last Lord’s day sinners will ever have in probation; and within ten or fifteen days from thence, they will see Him, whom they have hated and despised, to their shame and everlasting contempt. Oh what will then become of nominal, cold-hearted scoffers and professors. Have mercy, Oh God, have mercy upon them. I can be of no use in Boston; in twenty days or less, I shall see all that love Jesus. My health is such that I cannot be present at your Conference. The Lord bless and save you all when he comes. Amen and amen. HST October 16, 1844, page 88.18

Wm. Miller.
Low Hampton, Oct. 6, 1844.



Some speculators of the penny press of this city are circulating by the news-boys, an anonymous sheet, headed “The End of the World,” etc. It contains a large wood cut, representing the scenes of the judgment, with large extracts from this paper; and the public have supposed that it was issued from this office. We however wholly disapprove of any attempt to picture out so momentous an event as the Judgment: and besides, our papers respecting the present movement are not sold, but are given to all who wish to read, without money and without price. HST October 16, 1844, page 88.19