Nelson Barbour was a practicing Second Adventist and editor of his publication “The Midnight Cry and Herald of the Morning.” Through this magazine, Barbour shared his prophetic calculations, attempting to pinpoint the date when Jesus would return.  On January 1876, Pastor Charles T. Russell came across a copy of Barbour’s publication. Russell was taken by the fact that Barbour was in harmony with his belief that Jesus was not returning to destroy his earthly creation, but to bless the family of believers that will be inhabiting the earth. What enticed Russell the most was Barbour’s theory that Jesus had already returned invisibly. Russell was convinced that Barbour had interpreted scripture correctly in order to come to his conclusion. This was the start of a mutual educational relationship between the two men whose ramifications are still felt till this day. 

The following are works published by Nelson Barbour. It is important to understand where Pastor Russell accepted and learned the practice prophetic time, known today as numerology. As you read capture the desperation Barbour has, when he cannot justify his predictions and how desperate he tries any combination or mathematical equations to come to a conclusion that will validate his belief. Instead of following the simplicity that is found in God’s Word, Barbour begins weaving a tapestry of confusion, which is still being added onto today. The fact being that none of these predictions came to past, I will not dissect them and prove by scripture that they are false. These pieces alone speak volumes of Barbour’s beliefs, his lack of theological training, and the origins of the WTS doctrines.


Volume 1, Number 4 March, 1874

BOSTON, MASS.  N. H. BARBOUR, Editor and Publisher.

TERMS Copy, per annum 30 cents. 4 copies, to one address $1.00

In the 1843-1844 movement, they "go forth to meet the bridegroom."

During the Tarrying, Confusion, discord and Darkness Reigns on the Prophecies.

In the 1873-1844 movement, The cry is, "go ye out to meet him. And the Bride-groom came, and they that Were ready went in."

"And while He Tarried they ALL SLUMBERED and SLEPT."

I have been conscience stricken when looking at the hundreds of letters piled in corners of the room full of heart throbs and burning thoughts of the weary scattered ones, and no eye but my own to see or heart to be cheered by them. Hence, we have enlarged the page at the expense of the margin, to make room for a few.

The transfer of the paper to Boston, Mass. was made after careful consideration, and I trust will prove for the best.

I would call especial attention to the article on the Jubilees. It is a new argument, but one of the strongest ever presented on Time. When the 1335 "days" of Dan 12, expired, as in full years, they certainly have; (and we are living in a little fraction of time "the prolonging of the vision," as shown in a former article;) the force of that argument was spent; then it was that more light was required; and it came at the needed time. Suddenly, while walking in the street, the suggestion came, "The seventy years during which the land enjoyed her Sabbaths, is a key; turn that key. Divide the time during which Jubilees were given, by fifty, and the time during which there were no Jubilee years, by forty nine" It was evening, I hurried, I ran through the streets: I began to shout and praise God before reaching my room, satisfied it would come out 1874, but I wanted to see the figures. O! If it only does come out so, the last doubt will disappear; and I will give myself anew; soul body and spirit, to the work.

When I put the figures down, just as they stand in the Bible chronology; just as they stand in the argument on "The two dispensations," which shows they are equal, that the time under the twelve Tribes was 1843 years; and that therefore, the time under the Gospel, will be 1843 years; and that they all center here, that they point to the "fourth day of the seventh month" of 1874 longest period, my heart leaped with joy the Lord! The race is almost done an tory soon to come.

Do not forget our change of address. Send all communications to N. H. Barbour

Eaton, Mass.


 The Jubilee was the year of redemption, and those who had lost their possessions were reinstated. "Thou shalt 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 shalt thou cause the trumpet of the Jubilee to sound, on the tenth day of the seventh month, 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 through out all the land, unto all the inhabitants thereof; it shall be a Jubilee unto you; and ye shall return every man unto his possessions." Le 25:8-10

This is the type of the restoration of our inheritance; lost in Adam, restored in Christ. "In whom also, after that ye believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession." Eph 1:14. And if the law is to be fulfilled, as Christ declares, this final "restitution of all things," is, in some way, to be associated with the ending of those cycles of Sabbaths, or Jubilees.

There were seven kinds of Sabbaths, six of which, at least, are a part of a system of sevens or multiples of sevens. The 7th day, Ex 31:15. The 7th week, De 16:9. The 7th month, Le 23:24. The 7th Year, Le 25:3. The morrow after the 7 times 7, viz. the 50th day, Le 23:15. The year after the 7 times 7, viz. the fiftieth year. Lev. 25:8.

These six, the Jews attempted to keep; while of the seventh, we read in the 4th of Hebrews as follows: "For he spake in a certain place, of the seventh, in this wise: For God did rest on the seventh day from all His works; and again, If they shall enter into my rest. Seeing therefore, it remaineth that some must enter in, and they to whom it was first preached, entered not in, because of unbelief; For if Jesus had given them rest, then would he not have spoken of another day. There remaineth, therefore a rest (keeping of a Sabbath) to the people of God." Here, we learn there was one great Sabbath, to which the six days of creation, and the seventh one of rest, pointed; and to which the Jews failed of attaining. As these Sabbaths were all based on this same type, and were all connected by a perfect system not fully carried out in the Jewish Economy; "Therefore (in consequence of this failure on their part,) there remaineth a keeping of a Sabbath, (not Sabbaths, from week to week, but the one that remaineth, viz. the one they failed of keeping. This Sabbath, "Remaineth to the people of God;" and will complete the system of which the others were only fractional parts. "Let us therefore, take heed least some of us come short of entering that rest, after the same manner of unbelief."

As surely as that system of Sabbaths was not fulfilled in the Jewish Economy, so surely it remains to be fulfilled; for "Not one title of the law can pass until all be fulfilled." And as the six Sabbaths kept by the Jews were all multiples of sevens, or of one into another; so the time that brings the seventh and last Sabbath, must be multiple of sevens, or the lesser Sabbaths multiplied into themselves.

Each Jubilee was a full year; "A Jubilee shall that fiftieth year be unto you, ye shall not sow, nor reap that which groweth of itself, for it is a Jubilee, it shall be holy unto you."

As they did not keep these Sabbaths, while they dwelt in the land, Le 26:35, God cast them out, and made it desolate. "Until the land had enjoyed her Sabbaths." And this seventy years desolation of Jerusalem is the key that opens up a glorious prospect for 1874.

"And them that had escaped from the sword, carried he away to Babylon; where they were servants to him, and to his sons, until the reign of the kingdom of Persia; to fulfill the word of the Lord, by the mouth of Jeremiah the prophet, until the land had enjoyed her Sabbaths." 2Ch 36:11.

The land had not enjoyed her Sabbaths before the captivity, "Because it did not rest in your Sabbaths, when ye dwelt in it.” Le 26:35. And it was to have no Sabbath after the captivity. "Until the times of the Gentiles, are fulfilled." Hence the land would never have enjoyed its Sabbaths, had not God made it desolate during that "seventy years". "For as long as she lay desolate she kept Sabbath, to fulfill three score and ten years."

Here we learn that in God's plan, seventy was the number of Sabbaths due to the land; because there was some definite number due, and none had been enjoyed BEFORE the captivity; and none since it has been in the hands of the Gentiles, and yet the land has had its Sabbaths; for "she remained DESOLATE until she had enjoyed her Sabbaths." And it was desolate 70 years. Hence, in that 70 years we have the key of the whole system of Sabbaths.

We used the argument drawn from the Jubilees, in 1844, thus: the full period, or grand cycle, we argued, would be 49 times 50: or, 2450 years; which, beginning at the captivity,

606 before Christ, would reach to 1844 after Christ; because 606 added to 1844 make 2450. Hence we thought 1844 would be the year of Jubilee.

This was certainly very simple, and beautiful, -one of Bro. Miner's "jewels;"-but it was wanting in one or two very essential features, We had no proof that 49 times 50 would complete the last great cycle; nor had we a "thus saith the Lord," to begin to reckon from the captivity. But now we have positive instruction as to where these cycles begin, and also of their number; making altogether, one of the strongest Time arguments ever presented, and pointing to the year 1874, as the closing year in this great cycle which is to usher in the minennium or Sabbath of rest.

These Sabbaths of the land began when the children of Israel entered their inheritance. "Speak unto the children of Israel, and say unto them, WHEN YE COME INTO THE LAND which I give you, THEN shall the land keep a Sabbath. Six years shalt thou sow thy field, and six years shalt thou prune thy vineyards and gather in the fruit thereof, but in the seventh year, shall be a Sabbath of rest unto the land.

And thou shalt 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 shalt thou cause the trumpet of Jubilee to sound, on the tenth day of the seventh month...And, ye shall hallow the fiftieth year and proclaim liberty through all the land, unto all the inhabitants thereof; ... for it is the Jubilee, and it shall be holy unto you." Le 25:2-10

Here is POSITIVE instruction where those cycles, or multiples of sevens, began. And yet, strange to say, there are those, in the Advent ranks, teaching that we should begin to count these Sabbaths of the land, from the exodus out of Egypt: forty years before they had any land. And what is still more surprising, this teaching finds followers among some who seem to be ordinarily intelligent, on other matters. God says this reckoning of Sabbaths shall be "WHEN YE COME INTO THE LAND which I give you." THEY say, it should begin when the children of Israel left Egypt. And there are those who, after having this positive instruction in Lev. 25: brought to their notice still adhere to that position. Of course, I refer to our brethren who hold to the 1875 argument; for there is where they begin these cycles of "sevens."

Here, then, where the children of Israel enter their land, is where we must begin to reckon. But the next important question is, How are they to be counted? For the first six there was positive directions; but this one, like all the prophetic periods reaching to the end of the gospel of grace, is not given in such positive language as were those under the law, where men walked by sight, and not by faith. Shall we reckon 49 years, or 50 years to each cycle? "Thou shalt number seven Sabbaths of years unto thee; and the space of the seven Sabbaths of years shall be forty and nine years; and the FIFTIETH year shall be a Jubilee." Hence it required 49 and 1, to complete one Jubilee. 49 and 1 make 50. And of course the next 49 and 1 would make a100 years for two Jubilees. Hence so long as there were to be Jubilees, or sabbatic years introduced between those cycles of 49, fifty full years must be counted to each cycle. And this reckoning was maintained until the captivity; since which, during "the times of the Gentiles," there has been no Jubilee, and no Jubilee years set apart, nor is there to be, until the coming of Christ. Hence, this side of the captivity there is one unbroken round of Sabbathless cycles. -This is a fact, there have been no Sabbaths to the land, since that 70 years; and therefore none should be counted.

The fact that the land was desolate until it had enjoyed its Sabbaths, and that it was desolate 70 years, proves that to be the number God designed for it and hence 70 cycles should span the whole sabbatic remain; for 19 and 51 make 70. Hence, 51 of these Sabbathless cycles should reach from the place where the Jubilees stopped, to where the last one is to begin.

From the time they entered their land to the captivity, was 969 years. And from the captivity to 1874 is 2499 years. Nineteen Jubilee cycles is 10 times 50, or 950 years. 950 from 969 leaves 10, hence their last Jubilee was 19 years before the captivity. The captivity occurred 606 before Christ. Nineteen years before would be 625 B.C. From 625 B.C. to A.D.1874 is 2499 years, or 51 of these Sabbathless cycles; which, with the other 19, complete the 70, or full number.

Men may cavil at this, if they please, but the facts remain. Nineteen Jubilee cycles from the time God commanded them to begin to count, ended 19 years before the captivity; and 51 Sabbathless cycles will end this present year.

Scoffing will not change the purpose of God; and just so sure as there was a plan on which these Sabbaths were based, that plan will be consummated, and the Jubilee trump will sound.


"And FIRST, I will recompense their sin and their iniquity DOUBLE." (Jer 16:18) Here, then, is the prophecy, and the "set time"

He will bring them again, "and first, he will recompense their iniquity and their sin DOUBLE." Then we hear Isaiah, whose lips were touched with hallowed fire, as he looks down the vista of time to where God is about to have mercy upon Zion, because the "TIME, yea the SET time is Come."(ps 102:18) And these comforting words are spoken: "Comfort my people saith your God, and say unto them, that their appointed time is accomplished, and their iniquity pardoned, FOR they have RECEIVED double, for all their sins."

If, under the first dispensation, God's people were chastised 1843 years, conditionally, and Zion then passed under other conditions, where there could be no lifting up of her down trodden sons and daughters until the time, yea the set time shall come, then may we look for that deliverance, when "she has received double for all her sins." And if that warfare continued 1843 years under the first dispensation, then when it shall have continued 1843 years under the second, she will have received "DOUBLE." and God's word for it, "her appointed time will be accomplished." And "when the Lord shall build up Zion, He will appear in his glory." Ps 102:16.

The Bible chronology, on which all these times and seasons are based, we propose to give in full in a future number. According to that chronology, the time from Adam to the death of Jacob, is as follows: Adam, to end of flood, 1656 years. Flood, to death of Terah, and covenant with Abram, 427 years. From the covenant to the birth of Isaac, 25 years. Birth of Isaac to birth of Jacob, 60 years. Birth of Jacob, to his death, 147 years. Total, 2815 years. Here, at the death of Jacob, ended the patriarchal age, and that of the twelve tribes begin; from which, to the Gospel dispensation, was 1848 years. Thus-

From death of Jacob, to the law           198 years

From law, to sending of spies               1 year

From spies to division of land             45 years

From division of land, to Samuel          450 years

From Samuel to captivity                  513 years

From captivity to Cyrus                    70 years

From Cyrus to Christ                      536 years

From birth of Christ to Gospel             30 years

                              Total 1843 years

From A.D. 30 to 1873 inclusive is        1843 years

1873, Jewish time, ends in               1874 of Roman time.

Thus we have arrived at a point of time when Zion has passed through her two stages of warfare, and "has received double, for all her sins." And on the word of God we can declare that her appointed time is accomplished. These things do not fit, nor will they come out together by any other chronology than "THE BIBLE chronology." And by this, we find the two dispensations ending in 1874. We find the 70 cycles; from the time they entered the Promised Land, ending in 1874. We find a Jubilee, or sixth Sabbath, multiplied into itself, from the last one kept under the law, brings the end in 1874. (See article on Jubilee.)



It is common in the Episcopal Church for the congregation to rehearse their creed. I will give a brief statement of my faith.

I believe in the Lord Jesus Christ, the only begotten Son of God.

I believe He is the "First and the last," and the only creation of God. That all things, which followed, were created by, and through Christ.

I believe He will come again, as personally as He left the earth.

I believe the earth will abide forever, as the inheritance and home of the saints.

I believe we are living at the end, the VERY end, of the gospel dispensation.

I believe the only change which will take place when Christ comes, is a change of dispensation, and NOT the burning of the world.

I believe God's people will be raised from the dead, those who are sleeping, and the living changed, as was Elijah, and taken to Christ their living head.

I believe the "sign of the Son of man in heaven." will appear this coming autumn; that, then the Gospel will have ended, God's Spirit be withdrawn, and a reign of terror, such as this world has never yet experienced, be inaugurated.

I believe that time of trouble has already began, and in progress in its incipient state, since last September.

I believe the six thousand years from Adam ended at that time, and that we are now "IN THE DAY OF THE LORD," and that probation and the Spirit of God lingers a little fraction of time, to fill up certain jots of prophesy, and that a few months will usher in the "Time of Trouble" in all its dread reality, and that this state of things will continue for YEARS, before the age of peace, and minennial glory will commence.

I believe in the midst of all this trouble, when all existing political and social organizations are shaken to the center, and all confidence between man and man has fled from the earth; that Christ and his saints will organize a kingdom, "which shall break in pieces and consume all these kingdoms, and stand forever."

I believe the "battle of the great day of God" belongs to and will take place IN that day, and not prior to it. And hence, the battle will occur AFTER Christ has inaugurated his kingdom and NOT before he comes.

I believe this kingdom will be as literal and real, as have been the four, which have preceded it, viz, Babylon, Medo-Persia, Greece and Rome.

I believe the immortalized saints will be "kings and priests, and reign on the earth," and the "meek shall inherit the earth."

I believe that the majority of mankind today, are impressed with the fact that present institutions are old and crumbling, and passing away. That the churches are far more blind than the world; that their great organizations for "CONVERTING the world" stands in the way of their seeing this truth.

I believe this present message, "The Midnight Cry," that is now going like a whirlwilld, is the last message of the Gospel, the last note of warning to the world, the churches, and to the Advent people, or "virgins," represented in the Parable of Mt 25.

I believe one-half of the "virgins" will reject this message; I believe the dividing line is now being drawn, and that the saying, "My Lord delays his coming," and ?miting of fellow servants, is coming from our own ranks.

I believe Isa 66:5, belongs to those who will be living when the "END" comes, and will have its fulfillment in the Advent ranks this coming summer.



Volume 1, Number 4 March, 1874

Of course they try to bolster him up with various theories, many of which are more faulty than Josephus himself. But I prefer BIBLE chronology, and we have it unbroken from Adam to Cyrus.

This chronology, with much other matter, is given in full, in a pamphlet published in 1873, and which I can mail for 15 cents. I also purpose to give it in a future number of this magazine.

By this chronology, the time from entering the land, to the year 1874, is 3449 years.

Thus, from entering the land, until its division by lot, was       6 years

From division of land, until Samuel, was                         450 years

Under the kings,                                                 513 years

Captivity,                                                        70 years

Captivity, to birth of Christ,                                   536 years

To which add                                               A.D. 1874 years

                                                     Total 3449 years

The 19 Jubilees, or 19 times 50, is                              950 years

The 49 times 51, is                                             2499 years

Which added together makes a total of                           3449 years

or just the time from entering their land, to              A.D. 1874.




Dansville, N.Y.,


Almont, Mich.

Corresponding Editors.




One Copy, per annum, 60 Cents; Four Copies, to one address, $2.00.

At that time, our views of "the end of the world," or, "the time of harvest," and the way in which these prophetic periods, would terminate, were very different from the present. And yet the impression was strong that humanity would go on, food and light on these subjects be required and the paper continued.

I am fully satisfied, and can prove, that the six thousand years from Adam ended in the autumn of 1873. I am satisfied that the 1260 "days" of Dan. 12, ended in the spring of 1798; and that the 1335 "days," prolonged to their utmost, extend only to Feb. 14th, 1875. I can prove that the jubilee cycles, which reach to the beginning of the "times of restitution of all, things " (Acts 3:21), ended with the 5th of April, 1875. And yet I believe Zion's warfare is not yet ended; and that there is a transition period in which the gospel overlaps the "times of restitution," as did the law and gospel at the first advent.

There is a period "of time called, "the time of harvest;" or, "end of the world." And I believe we are now in this time of "harvest." We have all believed, for some time past, that we were in "the time of the end;" and this is but another step nearer; God has always taken time for every purpose since the foundation of the world.

And there is evidence that the resurrection is a work of time, and also the gathering of the "tares in bundles, to burn;" and that both are due before the living are translated.

I believe this transition period on which we have now entered, is also called "the days of the Son of man" "As it was in the days of Noah, so shall it be also in the days of the Son of man." (Luke 17:26).

"The days of the Son of man," can no more be a period of time before He comes now, than could the "days of Jesus Christ" be spoken of as a period just before He came to earth the first time.

"The time of the end" began when the 1260 days of papal dominion ended, in 1798. "The day of the Lord" began, chronologically, in 1873, where the 6000 years ended; and the 1335 "days," and the Jubilee cycles ended in February and April, 1875. And hence, were prolonged into "the day of the Lord." Thus we find that no two prophetic periods end at the same time.

I believe we are in " the day of the Lord," or seventh thousand, because the six thousand have ended; that we are in "the time of harvest," and the resurrection of the dead in Christ has begun because the 1335 days of Dan. 12, have ended. I believe the dead in Christ are raised spiritual bodies -- "It is sown a natural body, it is raised a spiritual body" (1 Cor. 15:44); hence, the resurrection may go on with no natural, or physical demonstrations. And certainly after what is revealed as to the nature of a spiritual body, or the spiritual birth, this is not a very extravagant idea. And you will find that the idea of a period of time for the harvest; and the probability of our now being in it, will grow upon you the more you examine the arguments. Doubtless, some may have what seem like strong objections coming to their mind; but you will be surprised to see how easily those objections can be removed. There is so much tradition mixed with our theology, which tradition is sacred, so long as we believe it to be Scripture, that every new development of truth has to overcome a host of errors.

All the periods as preached in 1874, remain unshaken. And all but Zion's warfare were clear and definite, in their termination; while this seemed to lack; in that particular; for, notwithstanding, it is an axiom in Scripture, that no two prophetic periods end at the same time, but are scattered all through the "time of the end;" this one, as handled in 1873, seemed to end with the 6000 years and will end in 1874. While the beginning of the "day of the Lord," the beginning of the "time of harvest," and the beginning of "the times of restitution." are clearly marked. It has been generally supposed that translation would occur at the moment of the resurrection; ignoring the statement that "the dead in Christ shall rise first." This was a natural mistake, perhaps, since the resurrection and translation, both occur "at the last trump." But when it is known that the "last trump" sounds for a series of years, and gives room for a similar order of events under this, as under the sounding of the other trumpets; and that instead of every thing occurring in a moment, it appears the change, or spiritual birth comes to each individual, in "a moment, in the twillkling of an eye."

The assertion that God can do the work of the seventh trumpet in a single moment, amounts to nothing. So He could have created and peopled the world in a moment. But He has revealed himself as working in another way, as taking time in which to accomplish his purposes.

As the pathway is to shine, "more and more;" we are not surprised that the period of Zion's warfare; which, evidently, ends when the living Church puts on immortality, should be the last to be fully understood; and it is on this period the light now shines.

The difference between our present position and that of 1873, turns, first, on the question, Did the first half of Zion's warfare end at the beginning, or not until the end of Christ's ministry? The answer to this, as can readily be seen, involves some years of time.

The evidence seems clear that Israel after the flesh, were recognized as God's, people, in every sense of the word; up to crucifixion. It was then the kingdom of God was taken from them, the vail of the temple rent; and their house left unto them desolate. He was sent, "but to the lost sheep of the house of Israel," and said, "Go not in the way of the Gentiles;" and again, "It is not lawful to give the children's meat to dogs." He also kept the law up to the night of the Passover; and finally the ordinances to the cross. And just before His death He offered himself in the flesh, to the fleshly house of Israel as their king. From all of which it is evident the warfare, or probation of that people, as a nation, did not end until He had finished His work. The reader can see that this is a strong position. And if you ask why it was not seen before, I answer, The ending of this period was not due in 1873-1874; but the 1335 "days," and the Jubilee arguments, were due hence, they were clear and definite, like objects in the foreground of a picture, while the end of Zion's warfare, more d1stant, was less clearly defined. How else could the pathway "shine more and more unto the perfect day."



I will give a few of the leading points of this argument.

Before coming into final possession of the inheritance given to the fathers, Abraham Isaac, and Jacob; the chastisement of God's people was to be "double" (Jer. 16:18; Isa. 40:2; Zech. 9:12). "And first, I will recompense their iniquity and their sin double" (Jer. 16:18). This declaration was made after having first declared that He would cast them off "into a land they knew not, neither they nor their fathers; where, they should serve other gods [rulers] day and night, where I will not show you favor" (ver. 13); which can be shown, was fulfilled, in accordance with this prophecy, at the advent. (See Zech. 9:9-12.)

"Double" means two equal parts. And Zion's warfare has been in two parts; that under the twelve tribes, or house after the flesh; and that under the twelve apostles, or house after the promise. And when she has received double "her warfare [appointed time, see margin] will be accomplished, and her iniquity pardoned " (Isa. 40:2).

From the death of Jacob, the last of the "fathers;" to whom the promises were made, until Christ, the true Seed came, the twelve tribes represented God's people; after which "They that are Christ's are Abraham's seed, and heirs according to the promise."

It was at the death of Jacob they are first denominated "the twelve tribes of Israel" (Gen. 49:28). It was also at that time the "sceptre," a symbol of nationality, was given, which "should not depart until Shiloh come" (Gen. 49:10). Thus clearly marking the beginning of their nationality. And this is the only point from which it can be dated.

The idea never occurred that if He was born in the year 1, He would not be a year old until sometime in the year 2; and therefore would not be thirty, till A.D. 31; from which, 1843 years, would end in 1874. This made it an 1874 argument. But there was so much other evidence for 1874, in the fact that the 1335 days of Dan. 12, and the Jubilee cycles, both ended in that Jewish year, [i. e. the spring of 1875];  and also, according to the Jubilee cycles, and type, Christ should have left the Holy Place, on the "tenth day of the seventh month, October, 1874; that we almost overlooked the evidence, of Zion's warfare which did not seem clear, nor did it hold an important place in the arguments. And now it appears that it was not then due, and hence was not fully understood.

When 1874 passed we felt perfectly satisfied that the Jubilee cycles, which reach to "the times of restitution of all things," ended there, notwithstanding Zion's warfare was not fully accomplished. And it was then we saw there must be a transition period between the gospel and the "times of restitution," as there was between the law and gospel. And that the "end of the world" [age]; or "harvest," is a period of time.

The three and a half years of Christ's personal work at the first advent was a time of "harvest." "Lift up your eyes and look on the fields: they are white already to harvest" (John 4:35). And at the end of this world, or age, there is another time of harvest, "The harvest is the end of the world" (Matt. 13:39). And as Christ, in person, was the Lord of the first harvest (Matt. 9:38); so is He to be Lord of this harvest (Rev. 14:14). And as He was three and a half years doing the work his Father sent, him to do, preparatory to the gospel; so it can be shown that He has a similar period of time in which He is to do a personal work: preparatory to the kingdom. Differing, however, in that He was then in his "natural body;" while now He is in his "spiritual body." "There is a natural body, and there is a spiritual body" (1 Cor. 15:44).

The argument on Zion's warfare, as it now shapes itself, is the most perfect, beautiful, and glorious, of any argument in this whole movement. For not only is it perfect in itself, and brings out a host of jots of Scripture never before appreciated, but it clinches every one of the other arguments, as presented in 1873-1873 not excepting that of the High Priest leaving the Holy Place on the tenth day. Zion's warfare was the end, and not the beginning of the three years and a half of Christ's ministry, and that, therefore, the first half was that much longer, and that the other part would also be lengthened. I supposed we should have seven years more to wait; measuring from the spring of 1875, where the Jubilee cycles terminated; and so preached, for a few times. But the argument seemed to lack symmetry. Why should there be seven years here, and in half as much, at the first advent? A brother suggested that if John began to preach "in the fifteenth year of Tiberius Ceasar," Jesus could not have been born in A.D. 1. That He was not born five years before, as so many assume, I could prove from the Bible; and hence, had accepted the common reckoning without question.

The date of the birth of Jesus does not affect chronology, or any of the other arguments based on chronology, any more than would the birth of Alexander, or Napoleon.

The year one of the Christian era, is a fixed point from which we reckon hack, and forward. And whether Jesus was born at that exact time, or, indeed, if He had not been born at all, chronology would remain the same. But for a period like that of Zion's warfare, divided as it is, into two equal parts; and the date of Christ's death, the pivot on which it turns, that date becomes all important.

All that is absolutely known from the Bible itself, is, first, that John was six months older than Jesus (Luke 1:36). And, second, that John began to preach "in the fifteenth year" of the reign of Tiberius Caesar (Luke 3:1, 2). And as John was a priest, son of a priest, and the law in full force, he could not legally have commenced his work until he was thirty years of age; the same as Jesus. (Num. 4:3; 1 Chron. 23:3.)

Augustus Caesar was emperor when Jesus was born (Luke 3); and died the last of August, A.D. 14. And Tiberius began to reign September, or about three weeks after.

Jesus evidently, was thirty in the autumn, since He preached three years and a half, and ended His work in the spring, at the Passover. And it appears, from the account as given by John, that He preached some little time before the first Passover; while John six months older, would have been thirty, and commenced his preaching in the spring of the fifteenth year of Tiberius.

As Tiberius began to reign in September, A.D. 14; his fourteenth year would have ended in September, A.D. 28; and the spring of his fifteenth year, the time when John must have begun, would, therefore, be the spring of A.D. 29. Hence, Jesus would have been thirty, in the autumn of A.D. 29. Therefore the birth of Jesus was thirty years back from the autumn Of A. D. 29, and His crucifixion, three and a half years this side, or in the spring of A.D. 33.

This, as you see, makes a wide difference in the turning-point of Zion's warfare. For the time from the death of Jacob to the spring of A.D. 33, was 1845 years; and was the measure of the first half of Zion's warfare: while 1845 years from the spring of A.D. 33, will end in the spring of 1878; and thus complete the second half just three and a half years from the autumn of 1874; the time at which, according to the Jubilee cycles, and the type of the atonement, Christ should, have left the Holy Place. And I fully believe He did leave at that time; and that His personal work in establishing the kingdom is to continue the same length of time as did His personal work, in the establishment of the gospel. And as those born of the flesh could see Him while in the flesh, so now, those only who are born of the spirit, and are like Him, can "see Him as He is."

April 3d, A.D. 33, was the time claim as the date of the crucifixion, in 1843; and this claim was based partly on the astronomical calculation of Ferguson. And, as far as I know, no writer has ever placed that event at a later date. Thus we find ourselves back on the old 1843 platform for this, as well as almost every position on which these arguments are based. Truly the "jewels" of Bro. Miner are every one going back to their place in the "casket."

The opinion that Jesus was born five years before the Christian era rests solely on a statement in history that Herod died the year of the lunar eclipse which occurred four years before the Christian era. And Jesus was in Egypt when Herod died. But it has been shown that there was a lunar eclipse each one of the four years B.C. and it is quite possible the historian may have mistaken the particular eclipse that occurred the year Herod died. While against that statement in history stands the record in Luke.

The usual answer to this, by those who take the other view, is that Tiberius must have reigned contemporary with Augustus. But the facts are he was not crowned, nor did he accept the position of emperor until about three weeks after Augustus died. And during three weeks feigned humility, refusing to accept so exalted a position. Now the question is, Would God count three years of his life which passed before he was crowned, and before he accepted the position, as three years of "the reign of Tiberius Ceasar?"

There has doubtless been such an occurrence as that of two men reigning in concert. But in that case, they were both kings or at least claimed to be such; which was not in this case. And you will notice that Luke is careful to insert the word "reign." He does not say, in the fifteenth year of Tiberius; but "In the fifteenth year of the reign of Tiberius." Nor can we discredit this statement of Luke, on such slight grounds as the casual statement of a Roman historian as to the exact date of the death of a governor of an outlying province of the empire when history is so full of mistakes in exact dates of minor matters. And especially at about this time, as there was a confusion of dates, of about one year resulting from a recent change in the Roman calendar.

There is not a shadow of an argument, nor as far as I know, has it ever been claimed, that the death of Christ occurred at a later date than A.D. 33. Hence there is no semblance of an argument which can place the end of Zion's warfare beyond 1878, while there is just a possibility that it may end next spring: thus, Though almost the universal testimony of history is that Augustus Caesar died A.D. 14, there are those who place it a year earlier. In which case it would make the above difference in the ending of Zion's warfare. This is however, by no means probable, since the evidence is altogether in favor of A.D. 14. And more than that, it would leave but one year and a half, as the "time of harvest," and personal work of Christ, instead of three and a half, as at the first advent. And the great strength of these arguments is in the wonderful and often unexpected way in which they link in and support each other. And also the great number of Scriptures never before used, which find their application. These periods have some of them been placed in wrong positions, but had power, even thus; still like the parts of a building, their real beauty and strength is seen only when they come into their true position. And the evidence from this source, in favor of their truth is far beyond what it would have been had they been arranged so as to end all at one time.

From the death of Jacob, the type, to the death of Christ, the antitype, was the measure of literal Israel; and was, thus:

From the death of Jacob to

      the exodus            198 years.

In the wilderness,           40 "

To division of the land,      6 "

To Samuel the prophet,      450 "

Under the kings,            513 "

Desolation of Jerusalem      70 "

To A. D. 1.                 536 "

To end of A. D. 32           32 "

                Total      1845

     1845                 + 1845 years


 \ 1841 1/2  /  \ 3 1/2 /  \ 1841 1/2 /  \ 3 1/2 /

  -----------    -------    ----------    -------

              A.         A.            A          A.

              D.         D.            D.          D.

              2          3             1           1

              9          3             8           8

                                         7           7

              F          S             4           8

              A          p

              L          R             F           S

              L           I             A           P

                          N             L           R

                          G             L           I



To the death of Christ, which occurred at end of A. D. 32. viz. in the spring of 33.

1845 years end in the spring of 1878.

Thus, as seen in the small circles, three and a half years are set apart for the "harvest" to each dispensation. Because, from the death of Jacob to the autumn of A.D. 29, the time at which Christ began His ministry, was 1841 and a half years; to which, add three and a half years work in establishing the gospel, and we have 1845 years. And from the death of Christ, in the spring of A.D. 33, 1841 and a half years bring us to the autumn of 1874; when, according to the Jubilee cycles, Christ left the Holy Place to which add three and a half years for His personal work in establishing the kingdom, and, as before, we have 1845 years, ending in the spring of 1878.

But this is not all; just thirty years before He began his work at the first advent, there was a great movement on which his real coming was based, and a message by an angel: "And the angel said unto them, fear not; for behold, I bring you good tidings of great joy, which shall be to all people." (Luke 2:10). And just thirty years before our High Priest left the Holy Place, to begin His present work, there was also a great movement on which this is based, accompanied by an angel's message: "And I saw another mighty angel come down from heaven, clothed with a cloud, and a rainbow was upon his head;. . . and he had in his hand a little book open "(Rev. 10:1-2)


Dansville, May 25th, 1875.


The Course of Time.

 Our whereabouts on the stream of time is in "the end of the world," or "time of harvest." The six thousand years from Adam, are ended; "the day of the Lord" begun, and a little period of "forty and two months," or three and a half years, beginning in October, 1874, where our High Priest left the Holy Place, and ending with Zion's warfare, in the spring of 1878, is all the time we have, ere many will take up the sad lamentation, "the harvest is past, the summer is ended, and my soul is not saved."

But in order to understand our chronological position, it will be necessary for the reader to connect the past, present, and future, from Eden lost, to paradise regained, in one comprehensive view.

Come, then, and for a few brief moments, look at the world's history through the telescope of inspiration. And the past, with all its long forgotten years, and glimpses of the glorious restitution, shall pass before you.

Man, fresh from the molding hand of God, was for some unknown purpose, permitted to taste the bitterness of death. Perhaps, to make sinless purity and eternal life more glorious by the contrast. For no sooner had he sinned, than ample means for restoration was begun. The promised "Seed of woman" was made, ere man was driven from his Eden home; and the line through which the Great Life Restorer was to come, numbers ten human lives, from Adam to Noah's flood; measuring a thousand six hundred and fifty-six years (1656).

At the flood, the human race, reduced to a single family, began the second act in the drama. Noah was followed by a line of patriarchs, twelve in number; and we shall find the number twelve continues from the flood: twelve patriarchs; twelve tribes of Israel; and, under the gospel, twelve Apostles.

The patriarchal age was six hundred fifty and nine years long, (659) beginning at the flood, and ending with the death of Jacob. From there, where the twelve tribes receive the "sceptre" and became a nation, "the kingdom of Israel," to their captivity, measures a thousand two hundred and seven years more. (1207).

Here the diadem was removed; for God said, "take off the diadem; remove the crown: I will overturn, overturn, overturn it, and it shall be no more till He come, whose right it is; and I will give it to Him" [Ezek. 21:26], and the Gentile times begun.

With Zedekiah, ended the royal line of David, [2 Chron. 36:11] to be no more until "the stone, cut out without hands" [Dan. 2:34], shall smite "the image on its feet."

Babylon, the first universal Gentile kingdom, is represented by the head, or "lion," of Daniel's vision; and had universal sway for seventy years. And, as the conquerors of Judah, require of them a song; but their tongues refuse: "How could they sing the songs of Zion, in a strange land?" There is a lion, whose voice will soon be heard, "the Lion of the tribe of Judah;" at whose command the glad songs of Zion, on golden harps, shall again be heard; until their echo, reverberating from hill to hill, shall ravish every ear.

Medo-Persia, followed next in order, and fills two hundred and ten years more of the times: but, lo, the prince of Grecia, the great Alexander, comes and with an army of a few thousand men, scatters the Persian minions like chaff before the reigns of Empire, and holds it for a hundred and seventy years. After which Rome, or "the legs of iron," becomes a universal empire. Imperial Rome maintained its sceptre, in one or both branches of the empire, for six hundred ninety three years and then gave its "seat" to papal Rome; which "had power to continue forty and two months," prophetic, or twelve hundred and sixty years. This ended in A.D. 1798; which time the papal "dominion" was taken away "to consume and to destroy it, unto the end."

Thus we have the world's h1story:

The time before the flood,  - 1656 years

 Patriarchial age,           - 659

 Israel, to their captivity, - 1207

Rule of Babylon,            -   70

Grecia,                     - 210

Imperial Rome,              - 693

Papal Rome,                 - 1260


                     Total,   5925 years

From Adam, to A.D. 1798; which leaves but seventy five years, now ended, to complete

 the six thousand; and with the seventh, we are taught, begins "the great day of the Lord." Thus, you see, we are in the transition period; the "time of HARVEST," when God is reversing the hour-glass for a new dispensation. And already the groanings of earth's teaming millions gives the sure indications of a coming storm such as earth has never witnessed; foretold in prophecy as precursor of the new birth, and glorious future, to this sin-cursed earth.

And, already, The seventh trump is sounding, and will never call retreat,

 'Till he's sifted out the hearts of men, before his judgment.

 Oh, be swift my soul to welcome him, be jubilant my feet;

 Our God is marching on.

Oh, reader, lay aside prejudice, and creeds of men, and examine God's word in the light of present surroundings. For its pages are unfolding new truths, in this, the time of "harvest."


Dansville, N.Y.,


Almont, Mich.

Corresponding Editors.




One Copy, per annum, 60 Cents; Four Copies, to one address, $2.00.


 It is common in some churches, for the congregation to rehearse their creed. I will give a statement of my faith, which I shall call "BIBLE THEOLOGY" and invite questions, to each and every position, where others may differ with me. And hereafter, will devote time to answering all such questions or objections.

 I believe in the Lord Jesus Christ; the first and the last, and the only begotten Son of God. That his second advent, and reign, is to be as personal, and real, as was his first advent, and sufferings. That as He then took upon him a body of flesh; so He now has a spiritual body.

I believe a spiritual body is not visible to the natural eye, without a miracle; and that the world can never see him "as he is," but only as he may, from time to time, appear to them; but that we shall see him as he is, for we shall be like him.

I believe the earth [or cosmos] abideth forever; but that the ages, [aionies] are continually passing. That we are now in the end of the gospel age, and the commencing of the age of, or "times of restitution of all things." That this transition period is called "the time of harvest" And that it began in the autumn of 1874, and will end in the spring of 1878; measuring three and a half years. And that the events of this time of harvest, are first the resurrection of the dead in Christ; second, the binding of the tares in bundles; third and last, the translation of the living saints and gathering of them together with the risen ones to the Lord in the air.

I believe that though the gospel dispensation will end in 1878, the Jews will not be restored to Palestille, until 1881; and that the "times of the Gentiles," viz. their seven prophetic, times, of 2520, or twice 1260 years, which began where God gave all, into the hands of Nebuchadnezzar, 606 B.C.; do not end until A.D. 1914; or 40 years from this.

I believe that during this 40 years, just begun the "time of trouble such as never was since there was a nation;" will be fulfilled. And in the mean time, the kingdom of God will be set up, "break in pieces, and consume all these [Gentile] kingdoms," "and the stone become a great mountain, and fill the whole earth," and usher in glory of the millennial age.

When the "harvest" is ended, I believe the most terrible judgments of war, famine, pestilence, and desolation, this world has ever witnessed; will prevail, until one universal reign of terror obtains, from pole to pole: until life shall be a burden to the most favored; and death earnestly desired. That the scenes described in Revelation, where men call for "mountains and rocks to fall on them, and hide them from the face of Him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come, and who shall be able to stand,"? will be fully realized. And yet in the midst of wrath, God will remember mercy. I believe these terrible things are the natural outcome of human governments, and human passions, which are becoming so corrupt, and so ungovernable, that the earth is being filled with violence; that this time of trouble has been foretold, and permitted, but not ordered of God; for "He does not willingly afflict the children of men;" but as the surgeon's knife is sometimes necessary to save the patients life, so these judgments are necessary to the salvation of the human family: "When thy judgments are abroad in the earth, the inhabitants of the world will learn righteousness " (Isa. 26:9). "All nations shall come and worship before thee, for thy judgments are made manifest" (Rev. 15:4). I believe the great plan of saving mankind, only just begins, where the gospel ends, that the blessings of the kingdom itself, will be far greater than what the good news, (or gospel) of the kingdom, has been.

I believe in "the living God, who is the savior OF ALL MEN; specially them that believe" (1 Tim. 4:10). (This may look paradoxical by the side of some other Scriptures; but they are all true. Can you not see that God has promised a "restitution of all things, spoken of by the mouth of all the holy prophets since the world began" and can you not also see that as man never had immortality, the receiving of immortality, by a class, at the appearing of Christ, does not constitute a restitution, in any sense of the word; and hence, are the exception? the "specially them that believe"? while to the great mass there is promised simply a restitution? Now you can see how God is the savior of all men, by a restitution from the Adamic fall, and all its consequences, back to the Eden condition. The word "all," as used in the Bible, has exceptions; but those exceptions are the few, not the many; while this special salvation, under the gospel, is a "narrow way; and few there be that find it."

As the human family have been subjected to death, "not willingly, but in hope;" so I understand, in the restitution age, men will die again, only for their own personal, willful sin against the Holy Spirit. And that the "second death," is an eternal death. But those who now accept of Christ, under the gospel, put on immortality now, during the "harvest" of this present age; and become "equal unto the angels, neither can they die any more," "for on such the second death hath no power; but they shall be priests of God and of Christ; and shall reign with him a thousand years."

I believe there is but one sin which is unto death, described by Christ, Matt. 12:32, and therefore not to be prayed for (John 5:16). That such as have committed that sin will not, share even in the restitution, but, like the angels who kept not their first estate, will be reserved "in everlasting (age lasting) chains under darkness unto of the great day" (Jude 6); or, as Peter adds, "reserved unto fire against the day of judgment and perdition of ungodly men, but beloved, be not ignorant this one thing; that one day is, with the Lord, as a thousand years; and a thousand years, as one day (2 Peter 3:7,8). A pretty strong hint that this "day of judgment," is a thousand years long; and is the measure of the next age.

I believe the Jewish age began under the twelve tribes, at the death of Jacob, where the patriarchal age ended; and that it ended in the spring of A.D. 33, at the death of Christ; making a period of just 1845 years. I believe the Scriptures clearly teach that the gospel age, or dispensation, is to be of an equal length. That it began on the day of Pentecost, and will end in the spring of 1878; a period of just 1845 years. As the last three and a half years of the Jewish age was a time of "harvest," in which our Lord, with an earthly body of flesh was accomplishing the work his Father sent him to do at the closing of that dispensation, or age; so I believe, the last three and a half years of the gospel age is also a time of "harvest," in which "the Son of man," in a heavenly, spiritual body, is doing a work for the closing up of this age. As the three and a half years, at the first advent, began just 1841 years and six months from the beginning of that dispensation; so, I believe, did the three and a half years of this harvest begin just 1841 years and six months from the beginning of this dispensation. And it so happens that 1841 years and six months, from the spring Of A.D. 33, ended in the autumn of 1874; the last "tenth day of the seventh month," occurring in the great Jubilee cycle which must terminate with the beginning of the "times of restitution of all things," or beginning of the final great jubilee; for "it is easier for heaven and earth to pass, than for one tittle of the law to fail." And, on October 22nd, 1874, "the time was fulfilled;" and the "harvest," or days of the Son of man commenced.

With the end of that Jewish year, in the spring, Apr. 6th, 1875, the beginning of the "times of restitution," was due. While the 1335 days of Dan. 12; which have no connection with the restitution, ended, I believe, Feb. 14th, 1875.

These prophetic periods, the evidence for which, have been given in the "Midnight Cry;" and are again being given in this paper, are, to me, so clear and unanswerable, that I am compelled to believe we are now in "the time of harvest."

The reaping time, or harvest, begins with "One like the Son of man, thrusting in his sickle and reaping the earth" (Rev. 14:16). And in some special sense, Christ is said to raise those the Father has given to him, John 6:39. And we understand the harvest begins with this class; then comes the gathering of the tares. "And in the time of harvest I will say to the reapers [angels] gather together first the tares I and bind them in bundles to burn, but gather the wheat into my barn (Matt. 13:30). The gathering of the wheat must refer to the translation of the living, for the dead are not growing with the tares, at this time. Hence, the living mortal saints are to be on the earth, ungathered, during the time the angels are at their work gathering the tares [hypocrites] together and binding them in bundles. Do you expect to see the angels running after tares [hypocrites] and gathering them together and binding them in bundles? Certainly you do not. And yet you are to be here during this time of harvest and while this work is being accomplished by the angels. You may kick against this, but you will kick against the words that shall judge you at the last day.

In the resurrection, the saints are "as the angels of God." If the angels can do their work, and yet remain invisible, are you sure the saints may not also be invisible to you? Remember, "it is sown a natural body, it is raised a spiritual body." If saints and angels can be invisible to your gross sight, is it absolutely certain that Christ could not? "Lord, open his eyes; [prayed Elisha] and the Lord opened the eyes of the young man and he saw; and, behold, the mountain was full of horses and chariots of round about Elisha" (2 Kings 6:17). Why could not the Syrians see them? Why could Elisha's servant see them before his eyes were opened by prayer? A new dispensation is at hand, when we are about to come face to face with Christ, and the angels, "and to the general assembly and church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect." O my brethren, be not faithless; the whole Scriptures show us our whereabouts, and yet many, in the Advent ranks must stumble and fall; for the Scriptures must be fulfilled.

If Christ and the angels have already begun the work of the harvest, are you quite sure your eyes are better than were those of Elisha's servant? God help you to see with the eye of faith until you can walk by sight. And remember "faith comes by hearing, hearing by the Word of God." An understanding of the chronological and prophetic periods is the present "meat in due season, and without such things will be but "foolishness, such things will be but "foolishness, and a stumbling stone."

There is no outward, tangible evidence that we are in the "time of harvest," since "the reapers are the angels." We may, indeed, see some of the work that is being accomplished; before the harvest is ended; such as the organization of the "tares," but, until the sign of the Son of man in heaven, shall appear; there is no evidence that we shall see any thing beyond what is made manifest by the "sure word of prophecy" which is being so strangely neglected, by the leading Advent1sts who oppose this 'harvest' message, and are going back to the first principles. Are not many of them, saying, in their heart, "my Lord delays his coming"? because He does not appear to every eye at first; as they had arranged the program? God pity them! for they will never see these evidences, which are the only foundation for their faith, until they stop their opposition; cease their endeavors to find opposing arguments; and look for these evidences, with a desire to find them. God's truth is never forced on any done. Men must "lift up the voice for understanding;" that is the first step; then "search, as men search for hidden treasures." Is the reader satisfied that just glancing over these things, hunting not for truth, but for something to oppose, is following the above direction? If so, continue that course; and you will be sure to find the "oil," for which you are in search; but not "till the harvest is passed; and the summer ended."

"Without faith it is impossible to please God." And if you are to be here through the harvest, until the "wheat" is gathered; you will be here "in the days of the Son of man," and while the angels are at work. And if the world are to be building, planting, and marrying; and know not, in the days of the Son of man, as they so were in the days Noah; then you may rest assured that you will "know not," unless you know, by the "sure word of prophecy unto which ye take heed." What do you think of those sanctified men whom you have set over you as watchmen;" the editors of your papers, saying, the one by his works, and the other in so many words, in a private letter, where he could express his sentiments freely, that "he does not care for prophecy." Do you who follow them, think that the day of the Lord will come upon you unawares? and that you will die in your sins? and that God will require your blood at their hands? Or do you believe every done who gets "sanctified," goes it blind, and says "Lord, Lord," will enter into the kingdom?

Some have asked, If the resurrection is going on, why do not the risen saints reveal themselves? If it were right for them so to do, and thus enable us to walk by sight, I know of no Scriptural reason why they could not. But I understand that until Zion is warfare is ended, we must walk by faith and not by sight; that the time has come, when we "shall desire to see done of the days of the Son of man, [i. e. the events, not done of the 24 hours] and ye shall not see it."

I believe that when the tares ["foolish virgins"] are gathered together, and bound in bundles, [thoroughly organized,] and Isa. 66:5 is fulfilled; that the sign of the Son of man will be seen, and then "shall all tribes of the earth mourn, and they shall see Him coming in the clouds"; but that those who remain in darkness until these open manifestations of the Son of man, will find that the harvest is ended, and their souls are not saved. And it is the prophetic periods, and nothing but these, by which we can learn the time of our visitation. And without a knowledge of our whereabouts, the signs are of no benefit, since they will not be understood. The Jews had signs upon signs, and yet the time went by, and they knew it not.

I believe "the restitution of all things;" (Acts 3:2 1), is a restoring back to a former condition; the one occupied before the fall: And as man did not have immortality in Eden, the giving of immortality to the few, is not a "restitution of all things." Hence, in the age to come, the Adamic race will not be in possession of immortality; but will be liable to the second death; which is eternal in its duration. I believe a restitution and future life is promised to the whole human family; and that all will have a fair opportunity to attain to an endless life.

I believe there are exceptions to this; of, first, those who accept of Christ under the gospel; and second, such as have the opportunity of life here, in this age, and yet commit that sin which cannot be forgiven "neither in this aion, (age) neither, in the aion to come" (Matt. 12:32).

The resurrection of the great mass of humanity, those who share in the restitution, not having immortality, must of necessity differ from the resurrection of the dead in Christ, who then put on immortality. The one being to a mortal fleshly life; the other to immortal spiritual life.

I believe the resurrection of the dead in Christ, and the translation of the living saints, occurs before the resurrection to mortality; and constitutes, the "first harvest." That in this resurrection to immortality are included all of the patriarchs and prophets who saw and believed in Christ. That Abraham, David, Daniel, and many others are of this class, seems certain: "Your father Abraham rejoiced to see my day; and he saw it, and was glad" (John 8:56). David also saw and called him Lord. And Daniel talked with him: (compare Dan. 10:5-6; and Rev. 1:12-15).

I believe that Christ left the Holy Place "the tenth day of the seventh month" occurring October 22nd, 1874; that the "days of the Son of man," and "time of harvest;" began at that time, and continue three and a half years. That the resurrection of the dead in Christ commenced Feb. 15th, 1875. That the "times of restitution" began with That the present Jewish year, commencing, Apr. 6th, 1875. That though Christ left the Holy Place, He was not due on earth, until the time of restitution (Acts 3:21). I believe the resurrection began before Christ came to earth: "He that sat on the cloud, thrust in his sickle" (Rev. 14:16). I believe the resurrection of these who are to share in the restitution, does not occur until the time of trouble, or "day of wrath," is passed; as in Job 14:13; "0 that thou wouldst hide me in the grave, that thou wouldst keep me secret until thy wrath be passed; that thou wouldest appoint me a set time, and remember me," that the world will know nothing of a resurrection, until that occurs.




Dansville, N.Y.,


Almont, Mich.

 Corresponding Editors.




 One Copy, per annum, 60 Cents; Four Copies, to one address, $2.00.

John H. Paton.


Professor C. Piazzi Smyth, Astronomer Royal for Scotland, has published a remarkable book of over 500 pages, with 17 explanatory plates, entitled "Our Inheritance in the Great Pyramid," which appears to have a remarkable bearing on science, and some of the leading prophetic events of the world.

The Great Pyramid stands in latitude 30, at the center of an area which sweeps the Delta of lower Egypt. Isaiah appears to allude to this massive monument in the following language; "In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. And it shall be for a sign, and for a witness unto the Lord of hosts in the land of Egypt" (Isa. 19:19, 20) This witness testimony of the Great Pyramid was only to be made manifest in the latter days.

The base of the Great Pyramid covers more than 13 square acres, and is built on a rock leveled for the purpose. The four corner stones are let into the main rock, and the four sides face exactly the four cardinal points of the heavens. Its height is 484 feet.


The ten-millionth part of the earth's semi-axis of rotation is 25 Pyramid inches, or 25.025 British inches; which was suggested by Sir Isaac Newton, in his day, to be about the length of the sacred cubit employed by Moses.

The length of a base side of the Pyramid is 9,130 pyramid inches; and this divided by sacred cubit, or 25, gives precisely the number of days, hours, and minutes in the solar year; and by measuring the four sides, it gives the leap-year, there being exactly that difference in the length of one of those base sides.

Mr. Wm. Petrie, C.E. has computed from the Great Pyramid, the distance to the sun at 91,840,000 miles, while, a few years ago, one group of astronomers computed the distance to be 91,500,000; and another group give it as 92,500,000; thus the Pyramid sun distance, falling between the two computations of those two groups of modern astronomers, is perhaps as nearly correct as science will ever determine.

The mouth of the only entrance passage into the Pyramid is about 49 feet above the ground, on the north side, and descends by a very small bore, leading in a straight line to a subterranean rock-chamber 100 feet below the center of the base of the whole monument.

Down this entrance passage about 1,045 inches from its mouth, there is an ascending passage leading from the entrance passage to the Grand Gallery. This latter passage is 47 inches high, and 41 inches broad, and is at an elevation of 26 degrees. The Grand Gallery being 28 feet in height, is just seven times the height of the passage leading thereto, and is also at an elevation of 26 degrees.

Near the entrance of the Grand Gallery, is a hole or passage descending almost perpendicularly to a natural grotto in the rock beneath the Pyramids base, and from thence, this passage descends still lower till it forms a junction with the descending entrance passage, a short distance above where the entrance passage leads into the subterranean rock chamber, which chamber is over 140 feet beneath the floor of the Grand Gallery.

The Grand Gallery leads to the Ante-chamber adjoining the King's Chamber. The Ante-chamber is 116 Pyramid inches in length, 65 in breadth from east to west, and 149 in height. The grand symbol in this chamber on the south wall is its division into 5 perpendicular spaces; while on the east and west walls there is a granite leaf, with a boss on each leaf. Here we have the sacred, or the Great Pyramid's own cubit divided into 5, in the shape of this boss on the granite leaf, just 5 inches broad. And further, it is divided into 5 again; for the thickness of this remarkable boss is 1-5th of its breadth; thus giving the divisions of the sacred cubit into _ 5X5 inches.

The size of the King's Chamber, in Pyramid inches, is 412 in length, 206 in breadth, and 230 in height. In this chamber there is a stone coffer of the same commensurable capacity as the sacred Ark of the Covenant.

The division into 5, of the wall courses of the King's Chamber, strikes the eye of the

 visitor as he enters the low door way. Each course round the room is about 4 feet high, except the lower course which sinks one-tenth below the floor, so that the top of the lowest course is on a level with the top of the granite coffer. Two separate sets of measured numbers in Pyramid inches, for the length, breadth, and height of the lowest course, give, when divided by the coffer's contents, 50. So we have = the multiple of _ 5X5 equals 25, and twice 25 equals 50, which is a prophetic or jubilee number. And it is somewhat striking that while the Queen's Chamber stands on the 25th course of masonry, the King's Chamber stands on the 50th course, from the base of the Pyramid.

The molten sea of Solomon's temple contained 2,000 baths, or 50 times as much as the laver, and also exactly 50 times as much as internal cubic contents of the sacred Ark of Moses. And it is remarkable that the lower course of the King's Chamber was so adjusted in height, by the removal from sight of its lower 5 inches, that the cubic content of that lower course amounts to 50 times, the coffer's contents, and exactly equals that of Solomon's molten sea. "When, then," asks the Astronomer Royal, "came the metreological ideas common to three individuals in three different ages, and involving reference to deep cosmical attributes of the earth, understood by the highest of human learning at none of those times? The answer can hardly be other than that the God of Israel inspired the architect of the Great Pyramid, as well as the Prophet Moses, and King Solomon."


"In the year 2170 B.C. (Viz. 125 years before the call of Abraham) the Pole star (or north star) Draconis, was three degrees and 42 minutes from the Pole of the sky, and therefore, when at its lowest culmination looked right down the entrance passage.

When the Pole star was so looking down the entrance passage (which, it will be remembered, is a small bore beginning about 49 feet above the base of the Pyramid, and descends, in a straight line, to the rock chamber situated 100 feet below the center of the base of the Pyramid) Tauri, the chief star in the Pleiades group, was crossing the local terrestrial meridian, at a point high up in the sky, near the equator, and simultaneously with the celestial meridian of the vernal equinox. That whole stellar combination had not taken place for 25,000 years previously, and will not take place again in 25,000 years.

This grand quantity, or peculiar celestial cycle, is further defined by the length of the diagonals of the base, which lay out the whole Great Pyramid's position, when their sum is reckoned up in Pyramid inches.

From the north beginning of the Grand Gallery floor there, in southward procession, begin the years of the Savior's earthly life, expressed at the rate of a Pyramid inch to a year. Three and thirty inch years, therefore, bring us right over against the mouth of the well, which extends down to the bottomless pit, the type of his death; while the long lofty Grand Gallery shows the dominating rule in the world of the Gospel Church, over spanned above by the 36 stones of his months of ministry on earth, and defined by the floor length, which measures 1881 inch years. The Bible, fully studied, shows He intended this dispensation to last only for a time; a time too, which may terminate very much sooner than most men expect, and shown by the southern wall IMPENDING.

The southern wall of the Grand Gallery was found impending, by a quantity, if that interests any one, of 1 degree, (about 6 inch years.)


This is an interesting coincidence; for as the floor measure points to 1881, for, as we believe, the commencement of the return of literal Israel; the 6 years, "impending," is the exact measure of the time from the spring of 1875, where according to the jubilee cycles, the "times of restitution," should have begun.

Again: The mouth of the well, the type of Christ's death, is 33 inches from the Grand Gallery; and this 33 inches added to the measure of the Grand Gallery floor 1881, make 1914, the date of the end of "The Times of the Gentiles."

The measure of the descending entrance passage of the Great Pyramid as far as its junction with the ascending passage to the Grand Gallery is given as 1045 inch years, but its complete length, as it passes on, in a direct line to the bottomless pit, is unfortunately not given, only as "more than 4,000 inch years." This was an oversight; for if from the mouth of the descending entrance passage of the Pyramid, down that passage as far as the junction of the ascending passage to the grand Gallery, measures the time to the beginning of the law dispensation, then from the mouth of the entrance, straight down the descending passage to the bottomless pit, should be the measure to the time of the fulfillment of Re 20:1-2, where the "dragon" is to be cast into the "bottomless pit." This passage, simply referred to as over 4000 inches, is a little less than one half of the length of the diameter of the base of the Pyramid; that is, a little less than 4565 inches; and by drawing a diagram of all the given measurements of the Pyramid, I find it to be about 4442 inches in length.

As given in the pamphlet from which I copy, the measure back from the Grand Gallery to the mouth of the entrance passage represent the year B.C. 2527; which would be 56 years before the flood, 4442 inch years straight down the descending passage, where it enters the bottomless pit, bring us to A.D. 1914: when, according to the period measuring "The Times of the Gentiles", the "dragon" should be bound.

Again, the passage through which Christ "descends into hell," the natural grotto below

the Pyramid, has a lower entrance forming a junction with this long entrance passage of the Pyramid, at a little distance before that entrance passage arrives at the bottomless pit. Unfortunately also, this "short distance" is not specified. It shows however, that the resurrection is due a little before Satan is bound. And if that "short distance" should prove to be 40 inches, that also would harmonize with the prophetic period which makes the resurrection due 40 years before "the times of the Gentiles" end. At all events, these measures approximate to, and wonderfully harmonize with the prophetic periods.


 "Now the man who built the Great Pyramid, or laid its foundations in 2170 B.C. was contemporary with or a little older than was Abraham. Melchizedek was a grandly mysterious kingly character, to whom Abraham offered the tenth of the spoils. He was "king of Salem, and priest of the Most High God."


"I saw three unclean spirits like frogs, coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet."

These three, whatever they represent, are and must be some part of the fourth universal empire; "the fourth great and terrible beast." In Rev. 12: while under its monarchal character, was called "the dragon."

When the empire passed under papacy; Rev. 13: its name was changed to "beast." Still the "beast" was not papacy; but what had been the empire, and was now under papacy. In other words; that on which "the woman" sat (Rev. 17); viz. "the peoples, and multitudes, and nations." The papacy itself, is a distinct element of the Roman empire, "the false prophet that wrought miracles before him" [the beast] (Rev. 19:20). (The "false prophet," no more applies to Mohammedanism than do the "waters," on which the woman sat; for the Mohammedans never "wrought miracles" before the Roman beast). Here we have the dragon, the monarchial element of the empire. The beast the nations, and peoples. The false prophet, the papacy. Now although the time is not come for the going out of these "three unclean spirits," i.e. evil influences, which are to result in "the drying up of these waters, that the way of the kings of the east may be prepared; still these three great elements of the empire are resolving themselves into distinct parts; and when that is complete, the 19th ver. will have been realized, "and the great city was divided into three parts."

There is not a third rate politician of Europe so blind, that he does not see the Roman world taking on this triune character; the monarchial, the republican, and the religious division. And that there is to be a struggle of vast dimensions, all can see. This struggle, and these evil influences will doubtless "dry up the waters of that great river Euphrates," whose dark floods for more than a thousand years, have irrigated the gardens of "BABYLON THE GREAT." It seems very probably that the battle of the great day, or "Armageddon," referred to here, and in Joel 3:2; Zech. 14:2, will not transpire yet for many years. For before that, the "harvest" of the gospel age must end, and the "wheat be gathered into the garner." After which, the Jews must be restored to Jerusalem. Then comes the gathering of all nations, and Jerusalem is to be taken (Zech. 14:2). Then the Lord will come, "with all his saints," (their gathering to him having been previously accomplished during "the time of harvest" and his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east."

If you ask how it can be known that this is the order of events? I answer, We know that the Jews are to return to Jerusalem, and that there is to be a battle, and one half of the city go into captivity; because God has spoken it. And this restitution of the Jews cannot begin until "the fullness of the Gentiles be come in;" therefore the harvest, or end of the gospel age, must close before the commencement of the return of the Jews. "The harvest" does not end until the spring of 1878; and there is considerable evidence [which need not now be given] that the return of the Jew does not begin for three and a half years after, or in 1881. And a11 this must occur, and also the gathering of all nations, before the battle can take place.

This gives ample time for the "drying up of that great river Euphrates," even if the struggle is delayed until the harvest is ended. This triune struggle which will ultimate in the division of "that great city into three parts:" is, as now foreshadowed by European politics, to be between the monarchies with their immense war material, and the 200,000,000 Catholics. But between these two, there is a third party of monstrous proportions, underlying both church and state; the International Commune; found in vast numbers among the people of all nations.

Truly the division of "the city," into its "three parts" is clearly developing itself. And the anarchy, and desolation, and weakness which must result from this struggle, will surely prepare the way for the kings of the east and of the whole world to come to the battle of God Almighty; which follows the restoration of Israel to the land of Palestine.

The Ottoman empire filled all of its prophetic work, and ended its prophetic career with the ending of the 6th trumpet, Aug. 11, 1840; and has ever since been the "sick man;" and the watching for the fall of Constantinople, or its accomplishment, can therefore reflect no light on our prophetic path.

The 11th of Daniel begins with the individual Darius, and ends with the individual Napoleon Bonaparte. And a clearer prophecy cannot be found in Daniel, than that, of the 40th verse and onward, where the career of Napoleon, first to "the king of the south,"

Egypt, who "pushes at him;" then he went directly to St. Jean d' Acre, where "the king of the north," "came against him like a whirlwind, with chariots, and horsemen, and with many ships," [a part of the English fleet, under Sir Sidney Smith, assisting the Syrian fleet]. On his way from Egypt to Syria, and from Syria back to Egypt, he enters into, and passes twice through "the glorious land." 0n his return to Egypt tidings from home, that the army of Italy, east of France, were meeting with reverses; and also that the French arms in Prussia, to the north of France, were being crippled, troubled him; and hence, he left immediately for home. Where, from 1800 to 1815, "he utterly made way with many."

But though he planted the tabernacles of his palace between the Mediterranean, and the Dead seas, and between the Mediterranean and the sea of Galilee, in the glorious holy mountain, yet he came to his end and there was none to help him.

From Daniel 11:36-40 the reign of terror connected with the French revolution is the subject of the prophecy; then, in the spring of 1798, the taking the dominion from papacy marks the beginning of "the time of the end" (see Dan. 11:35)

It was in the spring of 1798, Napoleon started for Egypt, and all, from that to the end of Dan. 12, are events belonging to the "time of the end." And wherever "that time," or "that same time," is mentioned, it means "the time of the end." A period reaching from 1798, where the first prophetic period, the 1260 years marking the fall of papacy, ended, to 1914, where the last prophetic period, "the times of the Gentiles" will end.

"At the time of the end the king of the south shall push at him, and the king of the north shall come against him;" and all that follows, happens at the time of the end; and "at that time shall Michael stand up, that great prince, and there shall be a time of trouble such as never was since there was a nation. And at that time thy people shall he delivered." That the period of time in which all, from the 40th verse to the close of the next chapter, a period made very conspicuous in Daniel, should be repeatedly referred to as, "at that time," is not singular; and yet because the 12th chapter opens with, "And at that time, shall Michael stand up," and he did not stand up, or in other words, the time of trouble under the symbol of the "voice of the archangel," did not begin at the minor point of time where "he [Napoleon, should] come to his end, and none shall help him," these expounders of prophecy reject this whole application, although they are compelled to Admit that Napoleon's career meets every detail of the prophecy.

After admitting that the "king of the north" means Syria all through the 11th chapter down to the 49th verse, as they do; then they immediately shift the scene, and in Dan. 11:40 call Russia the king of the north; thus destroying its unity. While some shift the scene to this land, and call the northern States "the king of the north."

The above views of Daniel 11, as we hold them, and have here given in part, are as they were held by the whole Advent body before "they all slumbered and slept." And all the expositions of prophecy advanced in the last 30 years, which have not been based on the old 1843 position, have been of this mixed and Confused character. The application of Rev. 13:18 &c. to Napoleon the 3d, though exceedingly weak, is perhaps, not the worst example of the kind. "Napoleon was 'the beast;' and the letters which spell his name was the number of the beast," we were gravely informed; and those who got the "victory over Napoleon [the beast], and over his number [the letters of his name] stand on the sea of glass, having the harps of God" (Rev. 15:2). And the prime mover in such an application, [a brother Colegrove] in a long article in the "World's Crisis", modestly advises "the Timests," and all others, to renounce the effort; the prophecies are too deep, as proven by His failure, and we might add that of M.G., for others to attempt their elucidation.

Truly modesty is a becoming virtue.

The present application of Rev. 17, by the Editor of the Crisis, and others, is of a similar character with the above. Instead of the ten horns representing ten divisions of the Roman empire; and the seven heads, the seven governments of Rome, which is the true application, [for the recent one under Victor Emmanuel is the seventh] they call the ten divisions of the empire horns, a part of the time; and seven of them, they call heads when they want them for heads; thus breeding confusion. And, as if that were not confusion enough, they have Napoleon and France, the beast having seven heads and ten horns; and also three of its own heads, and one of its own horns. And these are the men who now claim to be sanctified through belief of the truth; and cry out that "these would be leaders [who adhere to the position the "virgins" held before, they went to sleep] ought to be silenced."

How can these things be accounted for except by the parable of the "ten virgins"? they had the light when they started, some of them will have it when they go in to the marriage. God help as to take heed "that no man deceive us."

From the above evidence, we can logically conclude that the inspiration under which Pastor Russell composed his doctrines was not of a Godly source, but a misguided, earthly occult origin.

Source for text; Bible Students Library. For more historical data click to

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