a military turn, he received from Governor Galusha a lieutenant's commission, and, on the breaking out of the second war with England, he was made captain, by Presiident Madison. He remained in the United States army until the declaration of peace, taking a courageous part in the action at Plattsburg, where the British were so sorely worsted. After the close of the war, he returned to his home, where for several years he held the office of a justice of the peace.

In the community where he lived, Mr. Miller was regarded with much esteem, as a benevolent, intelligent man, and a kind neighbor. He had only a common school education, but was a person of more than ordinary talent. In his religious views, Mr. Miller was an avowed deist, until about his thirty-fourth year, when his views and feelings experienced such a change as led him to unite with the Bap tist church. For many years he was a most assiduous student of history and the scriptures, in the study of which he became impressed with the conviction that the fifth monarchy predicted by Daniel to be given to the people of the saints of the Most High, under the whole heaven, for an everlasting possession,-as represented in the seventh chapter of that prophecywas about to be consummated.

His views though he at no time claimed to be, in any sense, a prophet,-were substantially as follows: That Jesus Christ will appear a second time in 1843, in the clouds of heaven; that he would then raise the righteous dead, and judge them together with the righteous living, who would be caught up to meet him in the air; that he would purify the earth with fire, causing the wicked and all their works to be consumed in the general conflagration, and would shut up their souls. in the place prepared for the devil and his angels; that the saints would live and reign with Christ, on the new earth, a thousand years; that then Satan and the wicked spirits would be let loose, and the wicked dead be raised-this being the second resurrection,-and, being judged,

should make war upon the saints, be defeated, and cast down to hell forever.

It becoming known that he entertained these views, he was importuned by many to write out his opinions, and afterwards to go before the public with them. After declining so to do for a long time, he at length complied, by writing a series of articles, in 1831, in the Vermont Telegraph. In 1832, he sent forth a synopsis of his views in a pamphlet, and subsequently, in obedience to conscientious convictions of duty, he commenced as a public lecturer on prophecy.

He thus describes his reluctance to appear in public, and the occasion of his first attempt: "One Saturday, after breakfast, in the summer of 1833, I sat down at my desk to examine some point, and as I arose to go out to work, it came home to me with more force than ever, 'Go and tell it to the world.' The impression was so sudden, and came with such force, that I settled down into my chair, saying, 'I can't go, Lord.' 'Why not?' seemed to be the response; and then all my excuses came up, my want of ability, etc.; but my distress became so great, I entered into a solemn covenant with God, that, if he would open the way, I would go and perform my duty to the world. 'What do you mean by opening the way?' seemed to come to me. Why,' said I, 'if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming.' Instantly all my burden was gone, and I rejoiced that I should not probably be thus called upon, for I had never had such an invitation. My trials were not known, and I had but little expectation of being invited to any field of labor. In about half an hour from this time, before I had left the room, a son of Mr. Guilford, of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me, and wished me to go home with him. Supposing that he wished to see me on some business, I asked him what he wanted. He replied, that there was to be no preaching in their church the

with the eleventh chapter of Daniel, and, comparing the prophecy with the history, showed its fulfillment-all listening with close attention. He then remarked, that he had not intended trespassing so long on their patience, and, leaving them, walked to the other end of the boat. The entire company followed, and wished to hear more on the subject. He then took up the second, seventh, eighth and ninth chapters of Daniel. His hearers wished to know if he had ever written on the subject. He told them he had published the above pamphlet, and distributed among them what copies he had with him. This was one of his first audiences, and some gentlemen of high standing listened to his remarks.

In 1836, a volume of Mr. Miller's lectures was published and widely circulated. Early in 1838, a copy of these lectures fell into the hands of Rev. J. Litch, a talented minister of the Methodist Episcopal church, who soon after published a pamphlet entitled the Midnight Cry, proclaiming the second coming of Christ about the year 1843. He also commenced preaching the same doctrine, with great success, and published several works of marked ability. Another prominent receiver of the doctrine was Rev. J. V. Himes, an accomplished preacher of the Christian Connection, and whose writings on the newly promulgated views evinced much power of reasoning and scholarly research.

The volume of lectures by Mr. Miller had a large circulation, as did also the publication called the Signs of the Times. In October, 1840, the first general conference of Second Advent believers was held in Chardon street chapel, Boston. During the winter of 1841-1842, conferences were numerous throughout New England, and, in 1842, the standard was raised in the city of New York, by a series of meetings in Apollo hall, Broadway, held by Messrs. Miller and Himes. During the summer of that year, public excitement greatly increased, and multitudes of preachers and speakers were in the field. Finally, a large tent was constructed, capable of

holding four thousand persons, in which meetings were held at Concord, Albany, Springfield, Newark, and other places. The work spread with a power unparalleled in the history of religious movements; and this, notwithstanding the ridicule and other weapons of opposition wielded against it by almost all the leading religious and secular journalists in the principal cities, whose influence was very great. Perhaps the simple secret of Mr. Miller's wonderful success, was his bringing prominently forward a somewhat neglected but vividly important truth.

The number of believers had now reached scores of thousands. The basis of their expectation relative to the speedy dissolution of the world was, that, according to the results of chronological research, it appeared that the captivity of Manasseh, the commencement of the "seven times," or 2520 years of Leviticus XXVI., was B. C. 677, also the captivity of Jehoiakim, the commencement of the Great Jubilee, or 2450 years, was B. C. 607; also the decree to rebuild Jerusalem in the seventh of Artaxerxes, the commencement of the seventy weeks and 2300 days of Daniel VIII. and IX., was given B. C. 457; and also the taking away of paganism in Rome, the commencement of the 1335 days of Daniel XII. Reckoning from these several dates, it was believed that the respective periods could extend only to about the Jewish year 1843.

Thus, all the calculations of prophetic time were understood by the Second Adventists to end in 1843. But what particular time, in that year, was a matter of uncertainty. Some supposed one day or season, some another. It was Mr. Miller's opinion, that the seventy weeks ended with the crucifixion, in A. D. 33; consequently, that the whole time would end with its anniversary, in 1843. Still, he was not satisfied as to the exactness of the calculation, and hence, from the outset, expressed himself, "about 1843;" indeed, in the year 1839, he remarked that he was not positive that the event would transpire in the spring of 1843-he should

But, in opposition to the views thus held by Mr. Miller and his able co-laborers, Himes, Litch, and other commentators, a host of learned writers appeared, including representatives of all the Christian denominations-though even among these, there was no slight diversity of opinion as to the scope and meaning of the prophecies, and, in respect to the correctness of some of the points held by Mr. Miller, no objections were advanced. The usual strain of argument used by the opponents of Mr. Miller's rendering of the scriptures was as follows:-That the Lord cannot come until after the millennium, during which the whole world is to be righteous, and the lion eat straw like the ox, etc.; that the Jews must be brought in, and restored to Palestine, before that day comes; that it is to come as a thief in the night-sudden, unanticipated, unlooked for; that the world and the human race being as yet in their infancy, so far as moral and material development is concerned, it could not be reasonably expected that the Lord would come to destroy the world.

But the great opposing argument brought to bear against the new views, was, that the vision in the eighth chapter of Daniel, has nothing to do with the coming of Christ, or setting up of God's everlasting kingdom; that Antiochus Epiphanes, a Syrian king, is the hero of Daniel's vision, in the eighth chapter, and that the 2300 days are but half days, amounting to 1150 literal days, all of which were literally fulfilled by Antiochus, -his persecution of the Jews, and desecration of the temple, about one hundred and sixty years B. C.

The earliest date fixed upon by any of the Adventists as a probable time for the Lord's coming (as stated by Mr. Litch, one of the ablest and most reliable authorities), was February tenth, forty-five years from the time the French army took Rome, in 1798. The next point, and the one which was thought the more probable, was February fifteenth, the anniversary of the

erection of the Roman Republic. Viewing this to be the termination of the 1290 days of Daniel XII. 11, they believed forty-five years more would terminate the 1335 days of verse 12. Accordingly, expectation with many was on tiptoe, fully believing that the great day of the Lord would then break upon the world. But both those periods came and passed with no unusual occurrence. At this result, much thoughtless ridicule was indulged in by some of the newspaper press, and exaggerated accounts given of the believers in the doctrine waiting in their white ascension robes to be caught up in the air, or going to the tops of the houses, or into the grave-yards, to watch. Very few, however, were so much shaken by their disappointment in the passing of the time, as to go back and give up the doctrine. Their confidence, as well as their religious sincerity, was beyond suspicion.

The fifteenth of February passed, the next epoch which presented itself as a leading point of time, was the Passover, the season of the year when the crucifixion took place. This was looked upon by many as being a strongly marked era, on account of its being the occasion when God delivered his people from Egypt, four hundred and thirty years from Abraham's sojourn - and, because on that feast the crucifixion took place. This latter event, according to the belief of many, ended the seventy weeks of Daniel Ix. 24. Hence, they argued, the 2300 days would terminate when the same feast arrived in 1843, and the Savior would come. The fourteenth of April, therefore, was a point of time anticipated with the deepest solicitude by many. They had the fullest confidence that it would not pass without bringing the expected crisis. Others, again, looked forward to the season of the Ascension, or Feast of Pentecost, as being the most likely time for the advent. But disappointment attended these, as it had previous, expectations. Still, the zeal of the disciples did not fail them; and, at the east, west, and south, the same enthusiasm