ECF were on the whole YEC

[DignifiedResponse]

Eliphalet Nott (June 25, 1773 – January 25, 1866) -

 

"... But though these concessions are made, and tho it is also conceded, as Peter asserts, that great changes have already taken place, it does not appear that those heavens and this earth, which, after the lapse of six thousand years, still display so much magnificence, and shine in so much glory, will, in little more than a thousand years, have grown old as doth a garment, and become unfit for use. Till this, however, shall be the case, this earth will continue the residence of the righteous, who, according to divine promise, are to dwell in it, in peace, forever--to all generations, even as long as the sin and moon endureth.

 

What ideas does this article give us of the designs of Deity in creation and redemption! How august appears the character, how complete the victory of Jesus! Where once stood his cross now stands his throne. And the same world which once saw the transitory triumph of his adversary, now sees his own abiding triumph, and pays to his divinity a perpetual homage. This glorious period the death of Christ principally respects. All previous conquests are unimportant. Those subdued by his grace during six thousand years, will be few compared with the number who shall crown his final triumph. How great that number will be I dare not even conjecture. ..." - A Sermon preached before the General Assembly of the Presbyterian Church in the United States of America; by Appointment of their standing committee of missions, May 19, 1806. Published at their request. By Eliphalet Nott, D.D., President of Union College in the State of New York; Philadelphia. Printed by Jane Aitken, No. 62, North Third Street. 1806.; page 18 - https://books.google.com/books?id=ytpLAAAAMAAJ&printsec=frontcover#v=onepage&q&f=false

[DignifiedResponse]

Henry Fynes Clinton (1781-1852) -

 

"... § 5. SCRIPTURE CHRONOLOGY.

 

Before we proceed to the Gospel Chronology, it will be convenient to survey the whole subject of Scripture Chronology, as it is set forth in the first volume of the Fasti Hellenicis. It is there shewn that the Hebrew notation gives 1656 years from Adam to the Flood, and 352 from the Flood to the birth of Abraham; that 505 years are marked in Scripture from the birth of Abraham to the Exode; that from the Exode to the Temple were 612 years. Then followed the last 37 years of Solomon, and 389 from the death of Solomon to the destruction of the Temple, which happened in the 587th year before the Christian era. Reckoning upwards from this point, we obtain from these collected numbers B.C. 2130 for the birth of Abraham, B.C. 2482 for the Flood, and B.C. 4138 for the creation of Adam. ..." - An Epitome of the Civil and Literary Chronology of Rome and Constantinople, from the death of Augustus to the death of Heraclius. by Henry Fynes Clinton, Essq. M.A. Late Student of Christ Church. Edited by the Rev. C. J. Fynes Clinton, M.A. Rector of Cromwell, and Vicar of Orston, Notts. Oxford: at the University Press. M.DCCC.LIII. (1853).; page 297 - https://archive.org/stream/epitomeofcivilli00clinuoft#page/297/mode/1up

[DignifiedResponse]

John Blair (died 24 June 1782) -

 

"... It is the primary object of the following tables, to place these numbers in juxta-position to each other. To the adjustment of the Chronology of the Old, by the numbers supplied by the New Testament, no possible objection can be raised. no unauthorized years are added. But a single year, which Usher, in his collation of the reigns in Israel and Judah appear to have passed, has been taken from the computation of Mr. Clinton. These 101 years then ascend through, and are dded to every date from 'the Division,' to the Creation, when archbishop Usher's date is raised from 4004 to B.C. 4105. ..." - Blair's Chronological and Historical Tables, from the Creation to the Present Time: with Additions and Corrections from the most authentic writers, including the Computation of St. Paul, as connecting the Period from the Exode to the Temple. London: printed for Longman, Brown, Green, and Longmans, Paternoster Row. 1844.; page 7 - https://archive.org/stream/blairschronologi00blairich#page/n15/mode/1up/

 

"... Chronological And Historical Tables

 

(Jul. Period.) 714 (Centuries Before Christ) XLth CENTURY -- 4000 + 4 (THE PATRIARCHS TO THE BIRTH OF ABRAHAM) 4004 THE CREATION--Adam--Fall of Man, according to Abp. Usher Computation ascending from the Period by St. Paul, B.C. 4 (Jul. Period) 714 (CENTURIES BEFORE CHRIST) XXth CENTURY -- 2000 (THE BIRTH OF ABRAHAM TO THE EXODE) 1996 BIRTH OF ABRAHAM Genesis XI. -- 27 21st Cent. B.C. 2097 ..." - Blair's Chronological and Historical Tables, from the Creation to the Present Time: with Additions and Corrections from the most authentic writers, including the Computation of St. Paul, as connecting the Period from the Exode to the Temple. London: printed for Longman, Brown, Green, and Longmans, Paternoster Row. 1844.; pages No I. and No. II. - https://archive.org/stream/blairschronologi00blairich#page/n19/mode/2up/

 

"... [center of page] SCRIPTURE PERIODS. B.C. 4105-587 THE CREATION y. B.C. 4105. ..." - Blair's Chronological and Historical Tables, from the Creation to the Present Time: with Additions and Corrections from the most authentic writers, including the Computation of St. Paul, as connecting the Period from the Exode to the Temple. London: printed for Longman, Brown, Green, and Longmans, Paternoster Row. 1844.; page [PDF 51] - https://archive.org/stream/blairschronologi00blairich#page/n51/mode/1up/

[DignifiedResponse]

William Miller (Baptist, originally) (February 15, 1782 – December 20, 1849) -

"... [page 22] This will take place in the acceptable year of the Lord, the antitypical year of release. {1842 WiM, LTSGJ 18.1}

III. This day is typified by the seventh-day sabbath. Let us first notice how the seventh-day sabbath was instituted. "In six days God made the heavens and the earth, and rested from his labors on the seventh day." He, therefore, hallowed the day and blessed it, and gave it to his people and the world as a sign, token or type, that the world, although filled with sin, and cursed by man's transgression, yet the world, and the people who are counted worthy to obtain the same inheritance or rest, should in six days be made new, by the great Mediator who is to make all things new. And when the world and the inhabitants therein are purified by the immersion of fire, then would this typical sabbath end, and the last typified sabbath commence. {1842 WiM, LTSGJ 22.1}

This is certainly evident from Paul's reasoning in the fourth chapter of Hebrews: as also from his expression in Col.ii.16,17. That the sabbath typifies time as well as rest, is as plain to me as that light follows the rays of the sun, or shadows discover the form of [23] the substance. If, then, the seventh day was a rest in the first creation, so must the seventh day in the new creation be a day of rest to the people who are created in Christ Jesus to inherit the new heavens and new earth. Then, if by any means we can find out how long a day is in the sight of the Lord, and can tell how long the world has stood since the fall of man, we can tell as well when the great sabbath will commence, and as easily, as we can tell when our common sabbath will commence, after six days labor and toil. For the whole creation groaneth and travaileth in pain together until now, waiting for the redemption of the day of rest which remains for the people of God. And now let us see if there is any clue by which we can discover these two points. {1842 WiM, LTSGJ 22.2}

1. What length of time with us, is a day with the Lord? The first evidence I shall bring is in Ps.xc.4: "For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night." Let the reader read the whole Psalm, and he will discover that the inspired penman has a prophetic view of the power of death, and destruction of the present race of men on the earth, [24] their afflictions and sorrows, under the wrath of God against sin. He then shows the return of God to our earth, the establishment of his mercy upon the same forever, and that his work and glory should appear unto his servants. It would be natural for those who felt an interest in this work, to inquire how long before this work of mercy would be completed. In order to answer all reasonable inquiries, he shows us that a thousand years, in the sight of God, is but as yesterday, or one day with us. Then, by reasoning from analogy, the saint of God might come to a just conclusion, that as in six days God made the heavens and earth, so in six thousand years he will create, by Jesus Christ, the new heavens and new earth. Again, in 2Peter iii.8,9: "But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." In this text we are plainly told not to be ignorant of this one thing, that one day with the Lord is as a [25] thousand years with us; and gives us the reason, that he may be long-suffering to usward, that we may come to repentance. He will give us six thousand years to repent in, and then will come the day of the Lord, when we shall live in his sight; or as John expresses it, Rev.xx.6: "Blessed and holy is he that hath part in the first resurrection: 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." These texts to me are sufficient testimony, that a day, in the work of the new creation, is a thousand years. And now, if we can show what age we live in since the work of redemption began, we may come to a satisfactory result when that work will be finished. {1842 WiM, LTSGJ 23.1}

It is said by our chronological writers, that the world was 4004 years old at our era for the birth of Christ. But I think they are not right, into more than 150 years; and I think I can prove by the Bible they are not. In the one article of chronology, for the time of the judges' rule, from Joshua to Samuel, or to the death of Eli, our chronologers have given but about 295 years, when the Bible, in the history of the judges, gives us 448 years; Paul, in [26] Acts xiii.20, gives us about the space of 450; and Josephus, the Jewish historian, gives us for judges 451 years. Now, I ask, in all human probability, who is right - our late writers, who only give 295 years, or the history of the judges, which gives us 448 years, corroborated by Paul and Josephus's testimony? Surely all must agree, that the weight of testimony is in favor of that chronology which makes the year of Christ's birth, according to our computation, 4157 years after the creation or fall of man. Then, by adding 1843, we have our 6000 years up to the commencing of the day of rest, or the beginning of the seven thousandth year, or the great sabbath, of which our seventh day is but a shadow. What strong evidence is this, that we are now living at the end of the 6000 years, in which the work of redemption must be completed, and the glory of God be revealed in the face of Jesus Christ at his appearing and his kingdom! Let me notice one other circumstance: from the foundation of the world to the confusion of tongues, under Patriarchal government, was 2000 years, or two days; from the confusion of tongues, to the time the Roman kingdom became mistress of the world, [27] through the reign of the Babylonian empire, 2000 years more; and from the rise of the Roman empire to the commencement of Christ's universal kingdom under the whole heaven, will be 2000 years more, in the year 1843. {1842 WiM, LTSGJ 25.1} ... " - A Lecture of the Typical Sabbaths and Great Jubilee. By William Miller, of Low Hampton, New York.  Boston: Published by Joshua V. Himes, 14 Devonshire Street.  1842.; pages 22-27 - https://archive.org/stream/WilliamMillerALectureOnTheTypicalSabbathAndGreatJubilee1842/1842_miller_lectureOnTheTypicalSabbathsAndGreatJubilee#page/n11/mode/1up

https://archive.org/stream/WilliamMillerALectureOnTheTypicalSabbathAndGreatJubilee1842/1842_miller_lectureOnTheTypicalSabbathsAndGreatJubilee#page/n12/mode/1up

https://archive.org/stream/WilliamMillerALectureOnTheTypicalSabbathAndGreatJubilee1842/1842_miller_lectureOnTheTypicalSabbathsAndGreatJubilee#page/n13/mode/1up

https://archive.org/stream/WilliamMillerALectureOnTheTypicalSabbathAndGreatJubilee1842/1842_miller_lectureOnTheTypicalSabbathsAndGreatJubilee#page/n14/mode/1up

 

"... 6th. Our reign with him, the third day "live in his sight." To live in his sight, means something more than to live in sight of the spirit of God; for this we do now, and have never been without his sight in this sense; but it means his personal presence. "But if I go away, I will come again, and receive you to myself that where I am there ye may be also." Before this he had told them, that when he went away, he would send the holy ghost upon them etc. We see then, that it must mean to live personally with him; for during the two days they would enjoy the spirit of God, to heal and bind up the wounds they would receive. {1833 WiM, ESH 38.4}

But this third day they would live in his sight, in his personal presence. This brings us to consider what these three days mean. Are we to understand any definite time? And if so, what? Is it expressed as definite time, by saying two days, and in the third day etc.? And it would require some stretch of faith and more evidence to believe it indefinite than I can find in the word of God, unless our minds were swayed by prejudice, and then we believe almost [39] any thing to get rid of a conclusion which we fancy, it is not our interest to believe. {1833 WiM, ESH 38.5}

That common days is meant, is improbable, or even years, for facts are stubborn things; for the church has been more than two days, or even years in this third state, and three days, and even years, have long since passed away, and Christ has not yet come the second time; and yet, this is promised in the third day in the text. There remaineth, therefore, but one bible way to explain day, and that is a thousand years; which is the meaning I am forced to attach to the passage we are considering, not only because it is our last resort for a scripture rule, but the third day spoken of in the passage, is evidently the same day John mentions in the 20th of Rev. "And they lived and reigned with Christ a thousand years." Also in 2nd Peter 3:8, We are commanded not to be ignorant, "That one day is with the Lord, as a thousand years, and a thousand years as one day." And again 90 Psalm, a thousand years is said to be as one day in the sight of the Lord. {1833 WiM, ESH 39.1}

It is very evident that Peter and John were talking about the same day, that Hosea calls the third day, and would it not be reasonable and more than probable, that the prophet Hosea, had a view of this thousand years reign, when he said "and we shall live is his sight." And if so, then the other two days, being coupled with this thousand, must be understood to be of the same length each which brings me to the following conclusion. That the church, or people of God, would be wounded, smitten and persecuted by the Roman, or fourth kingdom, with his great iron teeth, two thousand years, and the third thousand, would be the reign of Christ with his people. ..." - Evidences from Scripture and History of the Second Coming of Christ ... page 38.4-39.2

[DignifiedResponse]

Theophilus Ransom Gates (1787-1846) -

 

"... It was the tradition of the Hebrews, and the opinion of the ancient fathers, that the world would continue seven thousand years: for God made the world it is said in six days, and all the things therein, and appointed the seventh day for a day of holiness and rest; and St. Peter speaking concerning the [page 273-274] end of the world, tells us, that one day with the Lord is as a thousand years, and a thousand years as one day. -- St. Barnabas, who travelled with the apostle Paul, and is said in the scriptures to be a man full of the holy Ghost, speaketh expressly of these things, as follows: "And God made in six days the work of his hands; and he finished them on the seventh day, and he rested the seventh day and sanctified it." Consider, my children, (saith he,) what that signifies, "he finished them in six days." The meaning of it is this; that in six thousand years the Lord God will bring all things to an end. For with him one day is a thousand years; as himself testifieth, saying, "behold this day shall be as a thousand years." Therefore, children, in six days, that is, in six thousand years, shall all things be accomplished. And what is that he saith, "and he rested the seventh day." He meaneth this; that when his Son shall come, and abolish the season of the wicked one, and judge the ungodly; and shall change the sun, and the moon, and the stars, then he shall gloriously rest in that seventh day. He adds lastly, "thou shalt sanctify it with clean hands and a pure heart." ... I have the [page 274-275] fullest confidence in these things: the work of the creation of the world, being an emblem of the work of redemption in the hearts of the children of men. if this be so, we may then suppose, that as the work of creation was rendered more and more complete from the time it commenced, till the sixth day, when it was completed; so the work of redemption in the hearts of the children of men, will be rendered more and more complete, from the time of its commencement, till perfected at the end of the six thousand years -- and that the thousand year which then follow, will be as much superior in holiness and rest, to the other six thousand years, as the sabbath is to the other days of the week. The gracious dispensation of redemption, first dawned in the promise, that the seed of the woman should bruise the serpent's head; and it has continued to shine brighter and brighter, (a few partial eclipses only having taken place,) and display its salutary effects more and more fully in the hearts of mankind, till the present day; and it will be completed or perfected, in redeeming them from all sin and unrighteousness, to the glory of God and the happiness of his creatures, when the six thousand years from the creation of the world shall have expired--this is the joy and rejoicing of my heart. I may also add--as the light of grace and work of redemption take place in the hearts of men, they will see things in a more spiritual view, and realize the commandments of God, as more exceedingly broad. ..." - The Life and Writings of Theophilus R. Gates, Second Edition, with Additions ... Philadelphia: Printed by David Dickinson, for the Author. 1818.; pages 273-275, selected portions - https://books.google.com/books?id=UbQ-AAAAYAAJ&printsec=frontcover#v=onepage&q&f=false

[DignifiedResponse]

Albert Barnes (December 1, 1798 – December 24, 1870) -

 

"... Compare Dan_2:34; Dan_12:11; 2Th_2:3, 2Th_2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief, of the Reformers, and was frequently expressed in their writings. Thus, Luther, in the year 1520, in his answer to the pope’s bull of excommunication, expresses his anticipations: “Our Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and (destroy with the brightness of his coming, that Man of Sin” (Merle D’Aubig., vol. ii. p. 166). After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the emperor, he fell back for comfort on the same joyous expectation. “For this once,” he said, “the Jews, as on the crucifixion day, may sing their paean; but Easter will come for us, and then we shall sing Hallelujah” (D’Aubig., vol. ii. p. 275). The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfillment of Daniel’s prophecy. “My father,” said he, “the abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the Word alone. The subject exceeds all human comprehension. I cherish the best hopes” (Milner, p. 692).

 

In 1523 he thus, in a similar strain, expresses his hopes: “The kingdom of Antichrist, according to the prophet Daniel, [page 344-345] must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against papal tyranny, from the Word of God, until the Man of Sin is deserted of all, and dies of himself” (Milner, p. 796). The same sentiments respecting the approach of the end of the world were entertained by Melancthon. In commenting on the passage in Daniel relating to the “little horn,” he thus refers to an argument which has been prevalent: “The words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of those years are not fulfilled, they will be shortened (a shortening intimated by Christ also, on account of our sins).”

 

The following manuscript addition to this argument has been found in Melancthon’s hand, in Luther’s own copy of the German Bible: “Written 1557 a.d., and from the creation of the world, 5519; from which number we may see that this aged world is not far from its end.” So also the British Reformers believed. Thus, Dr. Latimer: “Let us cry to God day and night ... Most merciful Father, let thy kingdom come! Paul saith, The Lord will not come until the swerving from the faith cometh 2Th_2:3; which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off.” Then, reverting to the consideration of the age of the world, as Melancthon had done, he says, “The world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 5552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the elect’s sake. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off.” ..." - Notes, Explanatory and Practical, on the Book of Revelation. by Rev. Albert Barnes., with preface by Rev. E. Henderson, D.D., London: printed and published by Knight and Son, 11, Clerkenwell Close. 1852. Commentary on Revelation 10:6; pages 344-345 - https://books.google.com/books?id=bBZMOjM3LdQC&printsec=frontcover#v=onepage&q&f=false

[DignifiedResponse]

Richard Cunningham Shimeall (1803-1874) -

 

"... III. In proof that the year A.M. 4132, is the true date of the Nativity, besides that the links in the columns of years of the Egyptian, Babylonish, Medo-Persian, Grecian, and Roman dynasties harmonize, to a year, with that of the Sacred, he may select, miscellaneously, any one of the hundreds of combinations of the years A.M. and B.C., in the different columns, and, by adding them together, he will find that they give a corresponding total with the above, of 4132 years. Take for example, in the column,

 

1. Of Sacred Chronolgy, the year A.M. 2083, with B.C. 2049 = 4132.

2. of Egypt .................. " .... 2514, " 1618 = 4132.

3. Of the Assyrio-Babylonian . " .... 3347, " 785 = 4132.

4. Of the Medo-Persian ....... " .... 3600, " 532 = 4132.

5. Of the Grecian ............ " .... 3812, " 320 = 4132.

6. Of the Roman .............. " .... 3897, " 235 = 4132.

 

and so of ALL the others. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 8; Preface - https://archive.org/stream/cu31924029283863#page/n13/mode/1up/

 

"... According to the Hebrew test, as corrected in this work, it is ... 4132 years. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 15; Part I. Chapter I. Right hand column - https://archive.org/stream/cu31924029283863#page/n30/mode/1up/

 

"... It is here to be specially borne in mind, that the calculations herein made are in accordance with their proximate position to the current chronology of the Hebrew version, as given by Archbishop Usher, of 4004 years as the date of the Nativity from the creation. it has hence been deemed unadvisable to alter them in adaptation to the standard date for the Nativity of 4132 years, as adopted in this work, for the reason that the same results follow the application of the difference as arising from the twenty-seven degrees of precession to the true as to the false dates. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 41- https://archive.org/stream/cu31924029283863#page/n56/mode/1up/

 

"... than to compute them backward from A.M. 4132, as the true epoch of the Nativity, as demonstrated in this work, instead of A.M. 4004. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 49 - https://archive.org/stream/cu31924029283863#page/n64/mode/1up/

 

"... Second. That, during the sixty-nine of the seventy weeks, reckoning from their commencement, transpired, 1st, the birth of Christ, A.M. 4132; and, second, His manifestation to Israel, A.M. 4162. And,

 

Third. That with the last week of the seventy, closed the 490 years, A.M. 4169, which period includes, first, the crucifixion of Christ in th midst of the week; and second, the opening of the gospel door to the Gentile world at is termination. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 140 - https://archive.org/stream/cu31924029283863#page/n155/mode/1up/

 

"... All that was necessary therefore was, to deduct this thirty years from A.M. 4162. This places the Nativity 453 years "from the going forth of the commandment to restore and build Jerusalem," to the thirty-third year of Herod the Great, A.M. 4132. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 142 - https://archive.org/stream/cu31924029283863#page/n157/mode/1up/

 

"... [TABLE: SACRED CHRONOLOGY.] (A.M.) --- (NAMES AND EVENTS) CREATION ... (Yrs.) --- (Reference) Gen. 1:2. (B.C.) 4132. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 186 [PDF 201] - https://archive.org/stream/cu31924029283863#page/n201/mode/1up/

 

"... (Notation at bottom of TABLE) By the addition of 10 years to the last date in the column, A.M. 5990, it will give the sum total of 6000 years from the creation and fall of man. A like result is obtained by the addition of 10 years, together with the year of the Nativity, 4132, to the last date in the column, A.D. 1858, namely, 6000 years. ..." - Our Bible Chronology, Historic and Prophetic, Critically Examined, and Demonstrated, and Harmonized with the Chronology of Profane Writers: embracing an examination and refutation of the theories of modern Egyptologists. accompanied with extensive chronological and genealogical tables, from the earliest records to the present time; a map of the ancients; a chart of the course of empires; and various pictorial illustrations. On a plan entirely New. designed for the use of Universities, Colleges, Academies, Bible Classes, Sabbath Schools, Families, etc. by the Rev. R. C. Shimeall, a member of the Presbytery of New York: Author of an Illuminated Scriptural Chart; A Chart of Ecclesiastical History; Dr. Watt's Scripture History, Enlarged; A Treatise on Prayer; End of Prelacy; etc., etc. New York: A. S. Barnes & Co., 111 & 113 William Street., Corner of John Street. 1867.; page 210 [PDF 227] - https://archive.org/stream/cu31924029283863#page/n227/mode/1up/

[DignifiedResponse]

Joshua V. Himes (1805-1895) -

 

"...The ordinance of the Sabbath had an ultimate reference to "the rest that remaineth for the people of God." This we have settled by the unerring testimony of the Holy Spirit. "For he spake in a certain place of the seventh day on this wise, and God did rest the seventh day from all his works." "There remaineth, therefore, a rest to the people of God." Heb.-iv. 4, 9. Two things are particularly notable concerning the six days of labor, and the seventh of rest. First, God's work of creation, "For, in six days, the Lord made heaven and earth, the sea, and all things therein, and rested the seventh day." Ex. xx. 11. Secondly, the six days of man's labor and toil, and the seventh of man's rest: "Six days shall thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord, thy God; in it thou shall not do any work." Ex. xx. 9, 10, The Sabbath was a shadow of things to come. Col. ii. 16. 17. The work of creation was designed to be illustrative and typical of the new creation in Christ Jesus. Eph. ii. 10. 2 Cor. iv. 6. And the seventh day, or Sabbath of rest, into which the author and finisher of the new creation shall enter, and which he shall enjoy with all his redeemed, Six days saw the work of creation going forward, and all things spoken into being by the word of God's power, and the seventh beheld all finished, and pronounced "very good:" but we have not yet beheld the completion of the Lord's work in the new creation. Anxious to enter into that rest, and to be delivered from this labor and toil, in the bondage of corruption, we inquire when shall that glorious Sabbath come, when freed from sin, sorrow, and death, "The morning stars shall sing together, and all the sons of God shout for joy?" To this our "earnest expectation" and inquiry, the apostle intimates that "One day is with the Lord as a thousand years, and a thousand years as one day." 2 Peter iii. 8. {May 1, 1841 JVHe, HST 19.8}

We have seen six days, or six thousand years nearly past, during which the new creation work has gone forward, and are warranted to expect the seventh day, or one thousand years of a glorious Sabbath, as at hand; when the Lord Jesus Christ shall rest with his redeemed. Rev. xx. 4, 6 When the Lord God had completed his work of creation, and formed man in his own image and likeness, he led him forth into paradise, and on the Sabbath, he granted unto him a share in the enjoyment of his rest. And when Jesus shall complete his new creation, and appear in all his glories, as our redeeming God, we shall appear in his image and his likeness, freed from sin, and the bondage of corruption, and shall be led forth by him to a still more glorious Eden, and enjoy with him the full bliss and happiness of the paradise of God. 1 John iii. 2. Isa. li. 3. Rev. xxii. 2. While man was in the garden of Eden, and enjoyed with God the Sabbath of rest, there was no sin, no curse, nothing that could mar his happiness: so, in the rest that remaineth, and the Sabbath which is at hand, there shall be no sin no more curse, no sorrow nor pain, but the works of his hands shall appear glorious in holiness, and beautified with the divine likeness. Jer. xxxi. 23, Rev. xxii. 3, 4. The one thousand years shall be a seventh day, or Sabbath; during which no manner of work shall be done. The new creation shall be complete; and its author and finisher, as the Sun of Righteousness, shall shine visibly in all the glories of his Godhead, and his saints shall arise and shine with him, as the stars, or as the sun, for ever and ever. The Sabbath of the Lord and his church, will not be a day of conversion, but of rest: six days have been the labor of a God, but on that day, all is finished, all is perfect and complete. When the Sabbath of the Lord, with man in Eden was over, satan, the adversary, was permitted to enter, and to seduce man from his allegiance. But even after that direful apostacy, the Lord was pleased to continue the Sabbath to man, not such as he enjoyed in paradise, free from sorrow and from sin, but one that should be a witness to the people of God, of his gracious designs towards them, in granting, at an appointed time, an eternal Sabbath, unto all who look for and hasten that day. So when the Sabbath or thousand years are expired, satan shall make an attempt to effect the ruin of the restored world, and to blast the glories of that kingdom, which shall appear in all the beauties of the garden of the Lord; but his efforts shall be in vain; for God has covenanted with his people an eternal Sabbath. Rev. xx. 6--10. {May 1, 1841 JVHe, HST 19.9} ..." - Signs of the Times and Expositor of Prophecy [Himes], Volume 2, (April 1, 1841 to March 15, 1842), May 1, 1841; Volume III - No.3 Boston, Whole No. 27, The Sabbath; pages 19.8-19.9

[DignifiedResponse]

Charles Fitch (1805-1844) -

 

"... Peter, when speaking of the approach of these mighty events, says, "Beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day." In six days God completed the creation, and rested on the seventh, and said to the Israelites, "ye shall keep my sabbaths for they are a sign unto you." {1841 CF, LJL 44.2}

Each of these days, I believe to be a sign of a thousand years, and that God will be [45] six thousand years in completing his new creation in Christ Jesus, and that the seventh thousand years, will be the rest that remaineth for the people of God. ..." - Letter to Rev. J(osiah) Litch, on the Second Coming of Christ, page 44.2-3

[DignifiedResponse]

Bryce Johnston (1807) -

 

".. It is only when a person does not perform his promise at the promised time, that those to whom the promise was made have reason to complain that he is slack concerning his promise. When, therefore, the apostle uses these words to shew men that God is not slack concerning his promise of the millennium, it is evident, that by them he shews that the definite and determinate time in which God had promised that this kingdom of Christ's should come, is not yet arrived. Six thousand years, correspondent to the six days in which God created the world, have not yet run out; the time, therefore, typified by the seventh or sabbath, which is the promised time of the millennium, is not yet come. If that time had been past and promise not fulfilled, Christians might have had some reason to doubt, and scoffers to mock: but as that is not the case, the doubts of the one and the scoffs of the other are both unreasonable.

 

The manner of the apostle's expression also fixes to it the sense in which I have explained it. He [page 326-327] says, Be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. By this expression, this one thing, he plainly shews, that it is not used as a general expression; for in that way it is as true, and might well be said, that one day is with the Lord as a million of years. To shew that he used the expression in a very particular sense, the apostle repeats it, "that a thousand years are as one day." It is highly probable, that it is in reference to some such divisions of time as the ages of the world into seven millennaries, and the seventh of these a sabbatim, that six days were spent in the creation of the world, and that the seventh was sanctified for a sabbath. The almighty Creator could have made the world in a moment, as easily as in six days; and for any thing which we know, another day or another proportion of time might have been as fit for a sabbath as the seventh.

 

By all these arguments united, I am convinced that the millennium will commence with the first year of the seventh millenary of the word, which, according to the best chronologies, will correspond to the two thousandath year of Christ. It is thus also upon principles of chronology, interwoven with the prefictions of scripture, that the true year of the birth of Christ may be ascertained. Every reader will give that assent to the [page 327-328] conclusion, which corresponds to the impression which these arguments make upon his mind.

 

This argument which fixes the commencement to the beginning of the seventh millennary of the world, as the great sabbath of the whole earth, on the same principle fixes its endurance to one thousand years. For "one day is with the Lord as a thousand years, and a thousand years as one day." ..." - A Commentary on the Revelation of St. John. In Two Volumes. By Bryce Johnston, D.D. Minister of the Gospel at Holywood. A New Edition. to which is added, a Memoir of the Life of the Author, by the Rev. John Johnstone, minister of Crossmichael. Volume II. Edinburgh: printed for William Creech. sold by T. Cadell & W. Davies, London. 1807 - pages 326-328 - https://books.google.com/books?id=0wI3AAAAMAAJ&printsec=frontcover#v=onepage&q&f=false