the land, even forty days (each day for a year) shall ye bear your iniquities, even forty years and ye shall know my breach of promise, "(Num. xiv: 34).

"For I have laid upon thee the years of their iniquity, according to the number of the days, three. hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year, (Ez. iv: 5, 6).

In these passages we prove the command of God. We shall also shew that it was so called in the days of Jacob, when he served for Rachel."*

"Fulfil her week, and we will give thee this also, for the service which thou shalt serve with me yet seven other years," (Gen. xxix: 27).

That Daniel followed this rule in the computation of time, is evident from the ninth chapter, in which is presented the seventy weeks, in the division of which we have, (1) seven weeks, (2) sixty-two weeks, and (3) one week. The seven weeks and sixty-two weeks added together, make sixty-nine weeks, and extend to "Messiah the Prince." In sixty-nine weeks there are 483 days. This period was to commence at "the going forth of the commandment to restore and to build Jerusalem," and to reach to the crucifixion of Christ, or the cutting off of Messiah. Between the two points there were more than ten times the number of literal

*William Miller.

12.90

days; but if we reckon " each day for a year," making four hundred and eighty-three years, we find it exactly fulfilled. On turning to Revelation, we learn that the holy city (the Church) was to be trodden under foot "forty and two months." In forty and two months there are twelve hundred and sixty days. This marks the persecution of the Church under the papal rule, and was fulfilled in so many years.

In this chapter, (Dan. xii,) the Angel declares there shall be "time, times and an half,," (or part marg.) This the prophet did not understand. He then enquires, "What shall be the end of these things?" To this the angel replies, (v. 11,) " And from the time that the daily sacrifice shall be taken away, and the abomination which maketh desolate set up, there shall be a thousand two hundred and ninety days."

On turning to history, we find this has been exactly fulfilled. In the year 519 the abomination was set up. The Emperor Justin, by a decree, caused the Catholic faith to become the dominant religion, and the Church became incorporated with the State; but in 1809, just twelve hundred and ninety years after this union, Bonaparte deprived his holiness of his temporalities, since which time the power of the Pope, as a temporal Prince, has been but a second-rate power.*

vs. 12, 13. "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days."

*See Exposition of Dan. Ch. 7, Sec. 2.

We have here a promise of a special blessing to those that wait.

Says Isaiah, "For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him," (Ch. Ixiv: 4).

Says Jeremiah, "It is good that a man should both hope and quietly wait for the salvation of the Lord," (Sam. iii: 26).

Says Habakuk, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry," (Ch. ii: 1–3).

Says Paul," And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body," (Rom. viii: 23.)

But how long are we to wait? Answer. Until we come to the thousand three hundred and five and thirty days.. Now then if the Lord should appear for the deliverance of His people prior to the close of the thirteen hundred and thirty-five days, it would supercede the necessity of waiting; for assuredly we shall not have to wait, or watch after the coming of our King. If, therefore, there be any propriety or truthfulness in the declaration of the Angel, we must wait and come to the end of the thirteen hundred and thirty-five days in order to receive the blessing promised.

Some have maintained the theory that the days reach to the resurrection, but the Lord will come before the close of this prophetic period. To prove this, they quote the passage in 1 Thess. iv: 16; "For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first." But when men quote such passages to prove that the Lord will come before the days terminate, it clearly shows they are hard pushed for evidence to sustain their theory. They seem willing to resort to any subterfuge, rather than submit to the truth. The Apostle places this subject in its proper light. He says: "The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and in Cor. xv: 51, 52, "Behold I show you a mystery; We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed."

The Greek expression, en atomo, here rendered “in a moment," means, we are informed, an indivisible or mathematical point of time; a space so brief that it cannot be divided. Now if the Saviour is to descend with a shout, with the voice of the Archangel, and with the trump of God; and the dead, hearing "the voice of the Son of God," are to be resurrected, and the living saints changed, in a moment, in the twinkling of an eye, at the sound of this last trump, there will be no more time intervening between the descent of the Lord from heaven and the resurrection, than there is between the darting of the electric fluid and

the report which accompanies it. It will indeed be "in a moment, in the twinkling of an eyc." "But go thou thy way." This evidently refers to Daniel's death; for the next clause reads, "for thou shalt rest." The term "way" occurs in the same sense in Job xvi: 22; "When a few years are come, then I shall go the way whence I shall not return." Daniel was to rest in the grave as in Rev. xiv: 13; "And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them."

Also in Ps. xvi: 9, 10; "Therefore my heart is glad, and my glory rejoiceth; my flesh shall also rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption."

And again, in Is. lvii: 1, 2, "The righteous perish eth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness." But how long is he to rest? "Till the END BE." The end of what? The THIRTEEN HUNDRED AND THIRTY-FIVE days.

"For thou shalt rest and stand in thy lot." Thou shalt RISE UP, and stand in thy lot, (Ger. text). Prof. Stuart renders the Hebrew thus: "Thou shalt stand up FOR thy lot." Now, when is Daniel to stand up for is he to be resurrected? End of what days?

his lot? or when

"At THE

It can be no

END of the days." other than ". THE THOUSAND THREE HUNDRED AND FIVE AND THIRTY DAYS." The resurrection of the dead marks the