The Advent Herald, and Signs of the Times Reporter [Himes], vol. 8
December 4, 1844
Vol. VIII. No. 17. Boston, Whole No. 187
Joshua V. Himes
THE ADVENT HERALD,
AND SIGNS OF THE TIMES REPORTER.
BEHOLD! THE BRIDEGROOM COMETH!! GO YE OUT TO MEET HIM!!!
VOL. VIII. NO. 17. Boston, Wednesday, December 4, 1844. WHOLE NO. 187. HST December 4, 1844, page 129.1
THE ADVENT HERALD
IS PUBLISHED EVERY WEDNESDAY BY
J. V. HIMES,
AT NO. 14 DEVONSHIRE STREET, BOSTON.
J. V. Himes, S. Bliss, & A. Hale, Editors. HST December 4, 1844, page 129.2
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Advent Herald & Reporter
“The Lord is at Hand.”
BOSTON, DECEMBER 4, 1844.
Address to the Opposers of Our Hope
Brethren.—Having expressed our views so freely to those who love the Lord’s appearing, and to Adventists in particular, permit us, in conclusion, respectfully to address a few remarks to yourselves. HST December 4, 1844, page 129.7
It has been with no little interest that we have watched the signs of the times in the moral and theological world for the last few years. We have been deeply interested in the study of the prophecies, and their application to fulfilled and unfulfilled events; and the views of those who are the most instrumental in moulding the minds of the church and the world,—in giving shape, and tone, and direction to the opinions of the various classes of society,—have not been regarded by us with indifference. HST December 4, 1844, page 129.8
From a serious and prayerful consideration of the great question of the Second Advent, we have been led to the belief, that to fulfill the Scriptures, it must precede that glorious period predicted in prophecy, and known among theologians as the “millennium;” and that it is the next predicted event which is to transpire in the fulfillment of the historical prophecies. We have also believed that the definite time of its occurrence was foretold in the Scriptures. In embracing these views, it has been our fortune to differ from the great body of the church and the world. And, not wishing to believe, or to communicate to others erroneous views, we have anxiously examined all the various arguments which you have put forth in defence of your various positions, hoping that if we were in error, we might see the truth and embrace it. HST December 4, 1844, page 129.9
In arriving at our conclusions, it never occurred to us that such views of prophecy would, in the least, affect our relation, or our intercourse, with any of the Christian public. That they would be unpalatable to ungodly sinners, we had every reason to expect; but that any, within the pale of the respective evangelical churches, should love, any the less,a brother, for his believing in the near coming of Him who has promised that he will come again, we did not suppose. The manner, therefore, in which the doctrine has been met and replied to by some of your number has greatly surprised us. HST December 4, 1844, page 129.10
We expected that if these views were essentially erroneous, that the literary and theological giants of these days would at once expose their fallacy, and unravel the sophistries by which they were supported, if indeed by such they were. And while we were thus looking to the men of mind and of learning in our land, we would have been ready to have received any opinion of theirs, in preference to our own, if it could only be shown to be equally well sustained,—so much more confidence had we in their judgment, than in the judgment of our humble selves. But for a long time we looked to the church in vain, for any attempt at a refutation of the doctrine of the pre-millennial Advent. The question was considered as unworthy and beneath the notice of grave and reverend theologians. We, however, saw that this doctrine was sustained by argument; and argument, too which, unless it could be fairly answered, would demonstrate its truth. We saw also that this was a question respecting which the Scriptures are not silent; that it was the universal belief of the church at the earliest period of its primitive history; and it has been embraced by those who were wise and learned in all ages, and who are respected and esteemed by the generations who have succeeded them. And we saw that the principles of Scriptural interpretation, by which these conclusions are sustained, are those which have been adopted by all the standard Protestant commentators. In that stage of the controversy, the argument was certainly on the side of Mr. Miller. HST December 4, 1844, page 129.11
Time passed on; and this doctrine began to be received into favor by the people. It then began to attract the attention of the watchmen on the walls of Zion, and of the public at large. But, then, instead of being met by argument, the question was treated with scorn and ridicule by many from whom we expected better things. It is however due to numbers who have opposed this doctrine, to say, that they never have manifested such a course respecting it. We still saw nothing to oppose this doctrine, which, in our opinion, could refute the evidence by which it was sustained. HST December 4, 1844, page 129.12
But, as time passed on, and the public became more deeply interested in the contemplation of this thrilling subject, various individuals attempted to show its fallacy, and various arguments and theories were advanced to disprove it. We then expected that the question would have a fair and impartial examination, and that if it could be set aside by logical and Scriptural reasoning, it would certainly be done. But, in this, we were disappointed. HST December 4, 1844, page 129.13
We have no fault to find with the spirit with which some of you have written, but we are sorry to say that others of your number have manifested, that while they disbelieved, they also despised that they would disprove. And the arguments of all, have been to us any thing but evidence of the untenableness of our position. Your views have been so various, that you have often been more opposed to the views of each other, than you have to our own; and yet however various your opinions may have been, they have attracted little opposition from others, while all have been ready to wage war against those we cherish. Permit us to call your attention to some of the HST December 4, 1844, page 129.14
Contradictory Opinions, HST December 4, 1844, page 129.15
you have put forth in opposition to the doctrine of Christ’s immediate appearing. HST December 4, 1844, page 129.16
Mr. Dowling assured us that the 70 weeks of Daniel are 490 years, and that the 1260 days of Daniel 7:25, are the 1260 years of the Papal supremacy; but he contends that the 2300 are only 1150 days, and were fulfilled in Antiochus. HST December 4, 1844, page 129.17
Mr. Hazen attempted to show that it was “A False Alarm,” assuming that certain great events had not yet occurred, which must transpire before the Advent. HST December 4, 1844, page 129.18
Mr. Dimmick endeavored to prove “The End not yet,” because the resources of the earth are not yet exhausted; and because in past, ages, various individuals at different times were looking for events which never occurred; and therefore the Scriptures could not predict the end of the world at about this time. Such reasoning, we were convinced, could not decide a question of this magnitude, which depended entirely upon other data.—And yet these pamphlets were eulogized as an effectual cure for “Millerism.” HST December 4, 1844, page 129.19
Prof. Stuart’s “Hints,” next appeared. He contended that the 2300 days of Daniel were not 1150, but 2300 literal days, and that the 1260 which Mr. Dowling admitted to be years, were also only days. And the greater part of Daniel’s prophecies he applies to Antiochus, while those of John were applied to Nero. 10 HST December 4, 1844, page 129.20
Mr. Morris succeeded him, and admited that the 1260 days are years, but denied that the 2300 are. He also admited that Rome is the fourth empire, symbolized by the legs of iron and fourth beast. HST December 4, 1844, page 129.21
Prof. Chase denies that the fourth kingdom can be Rome, but claims that it is the kingdom of Antiochus; and he interprets the 2300 days to be half days, and the 1260 whole days. HST December 4, 1844, page 129.22
Prof. Pond, in a series of articles, expressed himself as not satisfied with any of our historical or chronological data, even when sustained by the best of authority; and while he was dissatisfied with every feature of our position, every application of the Scriptures, and every chronological date, yet he did not give us what in his opinion would be the true exposition, and the correct dates for the various historical events to which reference has been made. HST December 4, 1844, page 129.23
Dr. Weeks came forward with his one hundred and sixty mistakes; and yet to make out his mistakes he was not only obliged, sometimes, to take opposite ground, and thus contradict himself, but he demonstrated that he was more anxious to find out mistakes in our theory, than he was to present the truth of his own. HST December 4, 1844, page 129.24
Dr. Jarvis admits that the days of Daniel and John are years, that our application of the symbols is correct, and that the events for which we look are those which are to be expected; but he denies that we can have any clue to the commencement of the prophetic periods. HST December 4, 1844, page 130.1
Professor Bush, while he argues that we are mistaken in the nature of the events for which we look, yet he admits the soundness of the principles of interpretation by which we have been guided, that the days of Daniel and John are years, that Rome is the fourth kingdom, and that this is the very crisis of this world’s history, where the prophetical periods terminate, and the everlasting kingdom is to be set up. And, HST December 4, 1844, page 130.2
Rev. I. T. Hinton, of St. Louis, in an elaborate work, also admits that each of the visions of Daniel extend to the setting up of God’s everlasting kingdom, and that the 2300 days and other periods, are years and expire about this time; but he denies the personal coming of Christ, or literal end of the world,—supposing that we are now passing through its last changing process. HST December 4, 1844, page 130.3
When doctors disagree, who shall decide? Amid such varied and contradictory views, which shall we choose? Thus in comparing your respective opinions with each other, and with our own, we have found no harmonious views of the Scriptures in which even yourselves can agree. And there is no point in our belief but what is sustained by some of your number. HST December 4, 1844, page 130.4
Points in our Belief Sustained by our Opponents
In interpreting the 2300 days as years, we are sustained by Prof. Bush, Mr. Hinton and Dr. Jarvis. 11 That the 1260 days, 1290, etc. are years, is admitted by Mr. Morris, J. Dowling, 12 Prof. Bush and Dr. Jarvis; that the 2300 days commence with the 70 weeks, Prof. Bush does not deny; that Rome is the fourth empire, symbolized by the legs of iron and fourth beast, is admitted by Prof. Bush, Dr. Jarvis, Mr. Hinton, 14 and Mr. Morris; and that the little horn of Daniel 7. is Papacy is admitted by the same; that the exceeding great horn of Daniel 8. is Rome, Dr. Jarvis and Mr. Hinton admit; that the 2300 days extends to the resurrection of the dead, and Christ’s Advent, and that God’s everlasting kingdom will then commence, Dr. Jarvis admits; while Mr. Morris, asks, Who cannot see that all things are now ready for the sounding of the seventh angel? HST December 4, 1844, page 130.5
Thus there is not a point that is essential to this question, but some of you admit that we have the truth respecting it. And while there is no agreement among yourselves, is it strange that we should adhere to a belief, every feature of which has been admitted to be correct by those who have written against us? HST December 4, 1844, page 130.6
But you reply, The time has proved the fallacy of your position; and, as honest men, you are bound relinquish it. How has time proved the fallacy of our position! You reply, that the time when we expected the event has passed, and the event has not occurred. HST December 4, 1844, page 130.7
We admit that we were mistaken in the definite time; and that the time in which we expected the Lord has passed, without our witnessing the events for which we looked. And, as honest men, we will relinquish all that is thus disproved. We admit that it is thus proved that we do not know the definite time, and we relinquish that part of our position; and we also confess that if we have over censured any for not believing with us in the exact time, we have done wrong, and we humbly ask the forgiveness of all such. But we have no recollection of ever having censured any for not being able to see the exact time. If we have, our writings are before the world. That we have, at times, been severe on our opponents, we admit; but this has been, not because any could not see the definite termination of the periods, but on account of the manner in which such have treated the affirmative of this question and its advocates. Yet if we have been unjust, or unnecessarily severe, we ask pardon; but we believe that our columns will not suffer, in this respect, by a comparison with the writings of our opponents. We wish that we might never be obliged to resort to severity; but wbere our opponents lead, there we have been obliged to follow. We thus acknowledge, and confess, all that has been proved to be erroneous. If anything more is proved to be erroneous, we will confess that also. But while you ask us to confess, is there nothing to confess on your part? HST December 4, 1844, page 130.8
You, however, because we are disappointed in the exact time, would have us also relinquish our hope of the event. But can the event be proved to be any the less certain because, it was not consummated at the time expected? By no means. If that were fair reasoning, the doctrine of a temporal millennium, which has been supposed by the church, several times, to have been actually commenced, would thus long since have been proved to be a fable. We may be mistaken in the exact time, and yet we may, in accordance with the command of our Savior, know that it is at the very doors. We may be mistaken in the exact termination of the prophetic periods; and yet there may be some inaccuracy in our chronology, or in the date of their commencement, which, when the time of such variation shall have passed, will bring the event. HST December 4, 1844, page 130.9
It will therefore be necessary, before you can with any grace call upon us to relinquish our hopes, for you to demonstrate that the periods of Daniel and John are not years, that they do not terminate at about this age of the world, that the prophetic symbols do not shadow forth events to the setting up of God’s everlasting kingdom, that the seventh angel is not about to sound, and that its sounding will not usher in the resurrection and judgment, that the reign of Christ will not be personal and pre-millennial, and that the saints will not reign on the earth. If those doctrines are truths, we occupy the only scriptural ground. If they are not Bible doctrines, we wish to see them disproved. But, as yet, we have not been satisfied of the soundness of the arguments which have been advanced to disprove them. And, be it remembered, that in the discussion of these questions we stand on the ground which the primitive church occupied; and, from which, you, who oppose us, have departed. HST December 4, 1844, page 130.10
Prophetic Days not Disproved to be Symbols of Years
That the days of Daniel and John are years, you all admit to be no modern interpretation; and you admit, those of you who deny that they are years, that you are giving a new interpretation to prophetic time. In respect to this, it must then be admitted, in accordance with all rules of debate, that until you shall disprove that they are years, they must be thus considered. It therefore devolves upon yourselves to disprove our position on this point; for, standing, as we do, on the old established belief of the church, we are only the defendants in this part of the controversy, while you are the plaintiffs; and if we are incorrect in this particular, then, “not only has the whole Christian world been led astray for ages by a mere ignis fatuus of false hermeneutics, but the church is at once cut loose from every chronological mooring, and set adrift in the open sea, without the vestige of a beacon, light-house, or star, by which to determine her bearings or distances from the desired millennial haven to which she had hoped she was tending.”—Bush. HST December 4, 1844, page 130.11
And how have you attempted to prove these respective periods to be only literal days? Your principal argument has been to show that if days, in the Scriptures, were always used as symbols of years, it would lead to an absurdity. This is admitted by all; but that does not prove they can never be thus used. When events, or a series of events, are historically announced in plain simple and literal terms, it would be absurd to express the predicted time of their fulfilment in other than in the same plain and literal manner. But it does not follow when predictions are mystically and symbolically expressed, that the time of their fulfilment must necessarily be in literal language; on the contrary, the analogy would require that the time be expressed symbolically. HST December 4, 1844, page 130.12
As Prof. Bush has expressed your argument, it amounts to this:—“The chronological periods attached to all literally expressed prophecies are found to be themselves literally and not mystically expressed. Therefore, the chronological periods attached to all symbolically expressed prophecies, must be themselves literally and not mystically expressed.” This is the whole of your argument on that point, and you must all admit that it is entirely fallacious. As Prof. Bush says, it “is a gross non sequitur. It is reasoning from unlike to unlike. More is put into the conclusion, than had appeared in the premises. You will not be surprised, therefore, at the intimation that the whole form of your argument, based upon this ground, dissipates itself as completely as the famous waterfall, in Switzerland, where the water is precipitated from so vast a height that it turns to mere vapor before it reaches the bottom of the declivity.”—Hierophant, Vol. 1, p. 246. HST December 4, 1844, page 130.13
The only other argument advanced with much assurance on your part, is an attempt to show that the events, thus symbolically expressed, are, by history, shown to have dad their fulfillment in literal days. But those among you, who have considered yourselves the most successful, have never claimed that you could show the identical history containing such a fulfillment; yet you have claimed that if you could find such a history, there would be no doubt but that these days would be shown to have been literally fulfilled; and those of you who make the 2300 days, whole days, or half days, prove an exact fulfillment by the same supposition. HST December 4, 1844, page 130.14
Says J. Dowling “We are not informed by any historian exactly how many days elapsed between the time when Athenaus stopped the daily sacrifices and the 25th of the month Casleu, when Jupiter was worshipped in the temple. Had we been thus informed, I have no doubt that we should find it to be exactly fifty-five days.”—Reply to Miller, p. 18. This, added to Mr. Dowling’s other time, is the exactness with which he proves these days to have been fulfilled in half days. Prof. Stuart, in showing them fulfilled in whole days, is no more exact. HST December 4, 1844, page 131.1
In speaking of the fulfillment of another of the prophetic periods, Prof. Stuart says: “The very manner of the expression indicates, of course, that it was not the design of the speaker or writer to be exact to a day or an hour. A little more or a little less than three and a half years would, as every reasonable interpreter must acknowledge, accord perfectly well with the general designation here, where plainly the aim is not statistical exactness, but a mere generalizing of the period in question.” Again he says:—“Here is the often repeated and peculiar period of three and a half years, being only a few days of excess beyond that measure of time. By this small excess of only a few days, no one of course can be stumbled: for how is it reasonable to suppose, that in respect to a celebrated period, so often repeated and already become so famous, a statistical exactness would or could be aimed at?” And again:—“A statistical exactness cannot be aimed at in cases of this nature. Any near approximation to the measure of time in question, would of course be regarded as a sufficient reason for setting it down under the general rubric.” HST December 4, 1844, page 131.2
Thus, upon your own admissions, you who deny that they are years cannot prove that they have been fulfilled in so many literal days. And in the application of the prophetic symbols, which these periods measure, to the events, there is as great a want of exactness. Therefore, yourselves being judges, these periods have not yet been disproved to be years; and until you bring some new and more conclusive arguments, you cannot ask us to relinquish this position. HST December 4, 1844, page 131.3
Those of you who admit they are years, and only dispute our dates for their commencement, have also failed to show more harmonious or authentic dates from which to reckon. Of the 1260, 1290, and 1335 days, Mr. Dowling says:—“If I am asked the question,—As you reject the interpretation Mr. Miller gives of these prophetic times, can you furnish a better? I reply, I do not feel myself bound to furnish any.—[Reply to Miller, p. 25.] And for a commencement of the 2300 days, Dr. Jarvis is too modest to hazzard an opinion, and says: “I would rather imitate the caution of the learned Mr. Mede with regard to the time of the great apostacy, ‘and curiously inquire not, but leave it unto him who is the Lord of times and seasons.’” Even Dr. Weeks, who numbers every thing under the head of mistakes; and Prof. Pond, who is dissatisfied with every date in our prophetical calendar, are equally unable to give us any better dates upon which to build our faith. If, therefore, we are essentially incorrect, none of you, according to your own confession, are capable of correcting our chronological errors. 15—And none of you have yet been able to prove from any history or chronology that we are far from the truth in the commencement day of the prophetic periods. HST December 4, 1844, page 131.4
The Connection between the 2300 Days and Seventy Weeks,
Which was first discovered by Hans Wood. Esq. of Ross Mead, Ireland,—[Hale’s New Anal. Chron., Vol. 2, p. 564.] is an important question in deciding respecting the termination of the longer period.—And although it has been one of the great questions at issue between us, it has as yet never been fairly met by any of our opponents. It has been claimed by us that the meridian glory of the Medo-Persian empire, as symbolized by the commencement of the vision of the 2300 days, was at the very time from which the seventy weeks are dated; that when the explanation of the seventy weeks is given to Daniel, it is given him by the same angel Gabriel, who had been commanded to make Daniel understand the vision, and who now commands him to understand the matter and consider the vision; and that the seventy weeks are cut off, as the original of “determined,” should be rendered, showing that they must be cut off from the preceding given period of 2300 days. This argument we do not recollect that any of you have attempted to meet, except Mr. Dowling, who denies that the the, in the phrase “the vision,” is in the original of Daniel 9:21. But as the argument has ever referred to Daniel 9:23, instead of the text to which Mr. Dowling’s denial has reference, it would remain unaffected by his denial, even if his assertion were true: but, unfortunately for Mr. Dowling, the the is as much expressed in the original of his own text, as the letter e is in the word lov’d, when it is abbreviated by an apostrophe (’). This, no Hebrew scholar has as yet denied; but Mr. Dowling’s superficial knowledge of that language did not enable him to perceive that the article hai, the, was expressed by the Hebrew points. He was therefore led into that error; and Dr. Weeks, following Mr. Dowling, numbered it in his catalogue of Mr. Miller’s “mistakes.” HST December 4, 1844, page 131.5
That the Hebrew of “determined” is more literally rendered “cut off,” has not yet been denied: while the best scholars among our opponents admit it. The connection therefore of the seventy weeks and 2300 days, has not been disproved by any arguments advanced against the affirmative of that position. Dr. Hales calls this the “simple and ingenious adjustment of the chronology,” and says, “This chronological prophecy, (the 70 weeks) was evidently designed to explain the foregoing vision, especially in its chronological part of the 2300 days.” [New Anal. Chro. B. 2, p. 563.] We are consequently warranted is still adhering to our date for their commencement. HST December 4, 1844, page 131.6
We thus find all our arguments, in support of our chronological data, are unmoved,—with the exception of the effect which time may have produced, as far as exactness in their termination may have been contended for; and while our opponents would move us from the great prophetical and historical landmarks, we are offered nothing in their stead, but a “blank and dreary uncertainty”. HST December 4, 1844, page 131.7
In your application of the prophetical symbols of the historical prophecies, no one has attempted to show that the events to which, we have applied them do not correspond with the predictions in every particular. While, on the other hand, in your applications to correspond with your literal interpretations of prophetical time, some of the most important and essential features of the respective predictions have been passed over entirely unnoticed. 16 And when an application has been made, we can often see but a small resemblance. In showing a fulfillment of the revelation of John in Nero, Professor Stuart says:—“It” (these things,) “was predicted by soothsayers of Nero,” and that “John’s object was secretly to intimate to his readers, who was meant by the beast; and in order to accomplish this object, he has repeated those things which POPULAR RUMOUR had spread abroad respecting him, or at least alluded to them.” This is only a specimen of other applications in the “Hints” of Prof. Stuart. HST December 4, 1844, page 131.8
Vital Questions at Issue
We now come to still more vital questions. Is the reign of Christ on earth to be personal, and pre-millennial? and is the everlasting kingdom of God to be set up under the whole heaven in the regenerated earth? If these are Bible truths, our position is the only safe and tenable one. If they are not, we are surely in great error. HST December 4, 1844, page 131.9
Says Prof. Stuart:—“Every passage of Scripture, and of every other book, is to be interpreted as bearing its plain, and primary, and literal sense, unless good reason can be given why it should be tropically understood.” And it has never yet been shown, in those prophecies which speak of the coming of Christ, the destruction of the Man of Sin by the brightness of his coming, his judgment of the quick and dead at his coming and kingdom, the reign of the saints on earth, etc., that the subject and predicate would not harmonize if literally understood, or that a literal sense would be frigid, unmeaning, or inappropriate, so as to warrant a tropical application of them. Professor Bush says, “I do not enter into the detailed exhibition of the proofs of this position, because nothing in the nature of the case can prove it to the mind of a Literalist but the fact itself.” [Letter to Mr. Miller, Advent Herald, Vol. 7.] And the only way they have been interpreted to avoid our conclusions, has been by denying their literal meaning, in plain contradiction to the role of Professor Stuart’s just quoted. Professor Stuart, in attempting to show that the destruction of the Man of sin by the brightness of Christ’s coming, can not be literally interpreted, says:—“Nor am I able to see how brightness, in the strictly literal sense, can destroy either the man of sin, or any other man. It might put out their eyes, if carried to a certain extent; but this would not be to destroy them.” [Hints p. 170.] And no better reason is given for the spiritual understanding of any of the prophecies. If these Scriptures are to be understood in accordance with the common acceptation of language, no one will deny the reality of our hope. The plain and positive declarations of God’s word assure as that the saints shall reign on the earth, that the meek shall inherit it, and dwell therein forever that the kingdom of God will be set up under the whole heaven, and be given to the saints of the Most High, and be an everlasting kingdom; that after the conflagration of this earth, there will be a New Earth wherein dwelleth righteousness; and that in that earth there will be no more sickness, nor sorrow, pain or death. The Scriptures which teach these and similar questions, on which our hope is based, are no less positive than those which teach the resurrection of the body and life everlasting; and if we may doubt the reality of the one, we may of the other. Unless, therefore, their literal interpretation is contradicted by other Scriptures, or they are differently explained by other parts of God’s word, it is certainly safe thus to explain them; and, in departing from such a rendering, we have no assurance of safety. Also, if their literal is not their true meaning, we can have no certainty in arriving at their true meaning; for there is no earthly umpire or dictionary of terms to which we can refer for the decision of a question of such moment; and we are left to the mere fancies of men, however absurd or various such may be, the moment we depart from the letter of the word. When, therefore, there is no necessity for denying the literal import of any Scripture, we should hesitate long before we depart from it, lest the temptation to give a different rendering should be the result of mere unbelief; and unbelief is equally criminal, whether it rejects a Bible truth by explaining away the positive meaning of the Scriptures, or, by rejecting the Scriptures altogether. We, therefore, prefer to believe Scriptures of this nature as they read, than to risk our eternal all, by departing from the only sure word in pursuit of the ignis fatuus of mere opinion. HST December 4, 1844, page 132.1
If God had designed to teach his children that the coming of Christ will be only his spiritual coming, to reign in the hearts of his children, it would have been as easy for the Holy Spirit to have moved these holy men by whom the Scriptures were written, to have given their communications in language that would express positively that doctrine, as it was to make use of language that expresses his actual appearing and personal presence. Thus it would have been as easy to have written that the Man of sin will be converted by the brightness of Christ’s spiritual presence, as that he will be destroyed by the brightness of his coming:—to have said that before the world shall end, the tares shall cease to grow among the wheat for 1000 years, as to say they will grow together until the harvest, the end of the world:—that the horn of papacy will have no power for a long period previous to the judgment, as to say that the same horn will make war upon the saints, and prevail against them until the judgment shall sit;—to say that the world will be converted at his spiritual appearing and spiritual kingdom, as that he will judge the quick and dead at his appearing and kingdom;—to say that the conversion of the world draweth nigh, as that the coming of the Lord draweth nigh;—to say that I will shortly pour out my spirit, as to say, Behold I come quickly. And so we might proceed to speak of every text which positively speaks of Christ’s personal coming and kingdom, if God had designed to teach that it was only spiritual. But as no intimation that the coming and kingdom of Christ is different from what is described by the language of those Scriptures which predict it, we can only look for a literal fulfillment of those predictions. HST December 4, 1844, page 132.2
It has, however, been claimed, that these prophecies are HST December 4, 1844, page 132.3
Highly Poetical
Says Prof. Stuart:—“The prophets have indeed employed most glowing language, in describing the future seasons of prosperity; and all they have said will doubtless prove to be true, in the sense which they meant to convey. But let him who interprets these passages remember well that they are poetry, and are replete in an unusual degree with figurative language and poetic imagery. [Hints, p. 147.] HST December 4, 1844, page 132.4
We admit the prophecies are, many of them, “highly poetical,” as far as sublimity contributes to their poetical character,—or as far as any of them are written in accordance with the Hebrew rules of poetry: but it does not necessarily follow that they are any the less literal. Poetry may be as true as prose, and prose as fictitious as poetry; and historical events, or those which are future, may be recorded as literally in the one as in the other. It is fitting that predictions of sublime and glorious events should be recorded in glowing language, and in a style corresponding to the theme. But unless it can be shown that God intends to amuse his creatures with high sounding words, instead of instructing them in divine truth, and therefore permitted the prophets to clothe their ideas with fanciful imagery, we are not, on account of their poetical character, to receive them as any the less literal in their application. HST December 4, 1844, page 132.5
Indeed, the learned Prof., so often quoted, has himself shown the necessity of abiding by the literal interpretation. He asks:—“How could the Bible be what it is, viz., a revelation from God, provided its diction and the principles of interpreting it are to be regarded entirely diverse from those of all other books? What can be more rational or plain, than the proposition, that when God speaks to men for their instruction, he speaks by man, and for men, and therefore expects to be understood.” “A revelation must be intelligible, or it is no revelation. It must be in language that men are accustomed to use, or they can have no key to it.” “A revelation, (so called,) to men, which is clothed in words not employed agreeably to the usus loquendi, and not to be interpreted by the usual principles of exegesis, is of course no revelation at all. It is no more than sounding brass or a tinkling symbol; for it neither gives any distinct, articulate, intelligible sounds, not does it represent them to the eye. It is in vain, therefore, that we seek for any rules, by which such a book can be explained.” [Hints, p 15, 16.] Again he says:—“If God reveals the future to men, he must speak so as to be understood.—The things suggested by the words employed, are, beyond all question, understood by him incomparably better than they can be by men. But the question before us is, not what knowledge God possesses, but what has he designed to reveal? Now, if he employs words as the medium of a revelation respecting the future, then those words are to be interpreted by the ordinary rules of language, or else there is of course no revelation made by them.”—[Ib. p. 46] HST December 4, 1844, page 132.6
We know the Prof. may reply that this was written to disprove “an occult or double sense of prophecy.” True: but it is none the less applicable to the present question. It may also be said that it is in accordance with “the ordinary rules of language,” to explain “poetical imagery” less literally than ordinary expressions. To this we reply, that it may be, or it may not be, as the circumstances require. Poetical imagery may be used merely to please the fancy, or to tickle the ear; or it may be used to express actual realities, as they are, or will exist. But as the Bible is given only for our instruction, and was not, like a theatrical play, written for our amusement, we have no right to suppose that the language teaches anything less real than the ordinary use of language would indicate, unless the necessity of the case requires us thus to consider it. For as “God addresses men in order to instruct, or reprove, or console, he will of course speak what is intelligible;” and consequently he will not, “merely to gratify the fancy, or amuse the imagination, or to allure by ingenuity, in drawing supposed resemblances,” resort to poetical imagery. The glorious events of the future “are no originals for fancy pictures.” Therefore, while we interpret the poetical effusions of novelists as merely fanciful, or at best as highly colored; we must interpret the poetry of the Scriptures as language conveying ideas in the very words which best express the ideas to be conveyed. To interpret them otherwise, unless, as before remarked, the circumstances of the case require us so to do, is to place them on a par with the writings of heathen poets, who only sought to amuse or interest. And, as the Scriptures cannot be thus interpreted, and as the spiritual reign of Christ can only be sustained by such an interpretation, it follows that his coming and kingdom must be as literal and personal, as the language in which the predictions are given will express in its usual acceptation. And so long as we have the letter of the Scriptures in support of the personal reign, it can only be disproved by positive declarations of Scripture, or by the transpiring of other events. HST December 4, 1844, page 132.7
The Voice of the Church
If there could be any dispute respecting the literal meaning of these prophecies, it should be effectually settled by the consideration, that the voice of the church, in the purest ages, was in favor of such an interpretation. If we had the precise ideas which the prophets attached to the words they used, in conveying these predictions to us, we might know to a certainty the truth in question; but in the absence of such knowledge, we can only interpret the prophecies of the Old Testament, in accordance with the clearer light of the New, which, as a commentary on some portions of the Old, and as evidence of the literal fulfillment of other portions, of all the prophecies there recorded as fulfilled, confirms us in the position we occupy. But when we come to the predictions of the New Testament—to “the faith once delivered to the saints,” in its perfected form, and for which we are earnestly to contend, we have some evidence how the language in which they were conveyed was received and understood by the church, at the time it was given them. And no one has ever presumed to offer any evidence that the church for two centuries understood these predictions in other than in their literal application. HST December 4, 1844, page 132.8
The following passage is at the present day, considered the great corner stone of the spiritual millennial theory. Revelation 20:4-6, “And I saw thrones, and they that sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 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.” But, it is worthy to be remembered, that in the two first centuries there was not an individual, who believed in any resurrection of the dead, whose name, or memory has come down to us who opposed the view of a literal resurrection’s being taught in these texts.—If any can have had a correct understanding of this portion of Scripture, since the days of the apostles, it must certainly be those who sat under their teachings, and were their immediate successors; and all the testimony we have from them is in favor of the literal view; nor does there exist the least fragment from the two first centuries of the writings of any author who denied it. HST December 4, 1844, page 132.9
Eusebius and Jerome, who opposed this view, acknowledge that Papias was a disciple of John the writer of the Revelations, and a companion of Polycarp. And although the former speaks of Papias as a weak and illiterate man, when speaking in connection with this doctrine, yet, when he adverts to him on other occasions, he speaks of him as being “eloquent and learned in the Scriptures.” Eusebius quotes from Papias as saying that “after the resurrection of the dead, the kingdom of Christ shall be established corporeally on this earth.” [Hist. Lib, 3: Sec 39.] And Jerome quotes Papias, [De. Script Eccles.] as saying that “he had the apostles for his authors; and that he considered what Andrew, what Peter said, what Philip, what Thomas said, and other disciples of the Lord.” That Papias was a man of piety and truth all admit; whatever, therefore, may be considered of his judgment, his testimony as to what the apostles taught, will not be questioned. Polycarp was another of John’s disciples, and Ireneus testifies, in an epistle to Florinus, that he had seen Polycarp, “who related his conversation with John and others who had seen the Lord, and how he relate their sayings, and the things he had heard of them concerning the Lord, both, concerning his miracles and doctrine, as he had received them from the Lord of life; all of which Polycarp related agreeably to the Scriptures.” Following such a teacher, Irenaeus taught that at the resurrection of the just the meek should inherit the earth; and that then would be fulfilled the promise which God made to Abraham. Justyn Martyr, who was born, A. D. 89, seven years before the Revelations were written, says that he “and many others are of this mind, “that Christ shall reign personally on earth;” and that “all who were accounted orthodox so believed.” He also says, “A certain man among us whose name is John, being one of the twelve apostles of Christ, in that Revelation which was shown to him, prophesied that those who believe in our Christ shall fulfil a thousand years at Jerusalem.” Turtullian, who wrote about A. D. 180, says it was a custom of his times for Christians to pray that they might have part in the first resurrection: and Cyprian who lived about A. D. 220, says that Christians “had a thirst for martyrdom that they might obtain a better resurrection,”—the martyrs being raised at the commencement of the 1000 years. The first, of whom we have any account, that opposed this doctrine, was Origen, in the middle of the third century, who styled those who adhered to it “the simpler sort of Christians,” as those who now adhere to it are also styled.—But Mosheim assures us that the opinion “that Christ was to come and reign a thousand years among men,” had before the time of Origen “met with no opposition.” Vol. 1. p. 284. HST December 4, 1844, page 133.1
We thus find that the faith which was delivered to the saints, was in accordance with our own; and that in the first age of the church, the literal interpretation of the scriptures prevailed. This is not sustained by the opinions of the fathers, formed according to their own judgments, as is often represented; but it is sustained by their testimony, as to what was the faith of the church in their day, and what was received from those who transmitted to them the faith which was delivered to the apostles.—For, however much they might err in judgment, no one questions the validity of their testimony. Now if the spiritual interpretation of the Revelations is the true interpretation, it would have been thus received by Papias and Polycarp, John’s disciples; and it would have been the prevalent belief of the church in that age, and been transmitted by them to their successors; so that the literal translation would have, when it came up, been considered as an innovation, and been opposed to a heresy; and it never could have become predominant without leaving some traces of the controversy, which convinced the church of its truth. But the spiritual view was not thus received. The disciples of John received no such teachings from him, nor transmitted them to others; and the church never dreamed that a spiritual meaning could be attached to them, until the church began to be corrupt. Indeed, so universally was it admitted, that the 20th of Revelations taught the literal resurrection of the righteous, 1000 years before that of the wicked, that the only way in which the doctrine could be at first denied, was by denying the inspiration of the Apocalypse. Eusebius relates that Dionysius, in attempting to disprove the reign of Christ on earth,” was led to question the canonical authority of the Apocalypse.” This he would not have done had that book favored his view. Even Mr. Morris admits that “Dionysius is cited by Eusebius, as saying that the book of Revelations was rejected by some, who claimed it was written by Cerinthus, a heretic, to sustain his fiction of the reign of Christ on earth.” [Mod. Chil. p. 88.] And Eusebius himself raised questions on the canonical authority of the book, and intimated it was the work of Cerinthus. While, therefore, we find that the first who denied the personal reign of Christ on earth, were obliged to deny the authenticity of the book of Revelation, by claiming that it was written for the purpose of proving such reign of Christ on earth, it is proof conclusive that the spiritual view has no foundation in that prophecy. And if the reign of Christ on earth is personal, and the two resurrections predicted in Revelation 20. are literal, then we must have the truth respecting this controversy, and must be living in the very crisis of this world’s history; so that, for aught we know to the contrary, any day may witness the descent of the Son of man from heaven; and at the fartherest, his coming cannot be long delayed. This literal view is the only one that is safe; while those who depart from it may make what they please of the scriptures, and accommodate the word of God to the most extravagant absurdities. Says Martin Luther, in his Annotations on Deuteronomy, “that which I have so often insisted on elsewhere, I here once more repeat; viz. that the Christian should direct his efforts toward understanding the literal sense, (as it is called) of scripture, which alone is the substance of faith and of Christian theology:—which alone will sustain him in the hour of trouble and temptation;—and which will triumph over sin, death, and the gates of hell, to the praise and glory of God. The allegorical sense is commonly uncertain and by no means safe to build our faith upon; for it usually depends on human opinion and conjecture only, on which if a man lean, he will find it no better than the Egyptian reed.” HST December 4, 1844, page 133.2
Thus, on reviewing the whole question, and taking into consideration the various arguments which have been advanced against us, with a sincere desire to be led into all truth, we are more than ever convinced of the reality and the nearness of those eternal scenes for which we look; and which we believe are in accordance with the faith once delivered to the saints;—looking for those things, and those only, which Moses and the prophets did say should come. Having thus presented a few of the arguments, and hastily glanced at some of the contradictory theories, with which we have had to contend, we will recapitulate the principal points of difference between us, and which we are called upon to relinquish as untenable. We are looking for the personal Advent of Christ, at the termination of the prophetic periods, near the end of which we believe we must now be; that those periods are years; that the visions of Daniel and John carry us to the end of the world, the fourth beast being Rome, and the little horn, papacy; that this world, being cleansed by fire, will become the New Heavens and New Earth, wherein dwelleth righteousness;—that the resurrected saints will inherit it;—and that the everlasting kingdom, the kingdom of God, will be set up under the whole heaven. These in the main are the great questions at issue. The definite time is no longer a dividing question, only, as we believe the Advent is the next event, and is at the very doors. This belief, venerable as it is for its antiquity, and enshrined as it has been in the hearts of many of the brightest luminaries of the church since the Reformation, as well as having been the faith of those who sat under the teachings, of the apostles—is, we believe, in accordance with the teachings of the scriptures. But the churches have rejected it as a modern theory, as a novelty of these days, and as a delusion. And it has been opposed only by scorn and ridicule, or by strange and novel principles of interpretation, or by principles of interpretation which give up all the distinctive features of prophecy which have distinguished the Protestant from the Papal church. 17 HST December 4, 1844, page 133.3
Thus, the very forms of opposition, with which we have had to contend, have strengthened us in our faith: for we have seen that in leaving our views, we must either advance backwards towards Rome, or apostatize towards the theology of Germany; neither of which we can do. And as God has continued us here beyond the time of our expectations, we shall feel it our duty to labor what time we may have, with redoubled diligence; and whether our time may be a day, or a year,—be it more or less—we intend that when the Master comes, he shall find us “so doing.” HST December 4, 1844, page 133.4
That those who oppose us have not the truth, is evident from their varied and opposing views, from the novelties in theology they are continually introducing,—and from the readiness they have manifested to misinterpret our views, malign our motives, falsify our actions, and circulate every silly and foolish story which might bring contempt upon the cause, or destroy the influence of those who have been prominent in it. Those who were conscious of having the truth, would never resort to such means to sustain it; for if it could be sustained by the word of God, upon that word they would base their arguments. But the truth has ever had to contend against such obstacles: the apostles of the primitive church, and the reformers of the 16th century alike encountered the same forms of opposition. But the truth has ever triumphed over all; and we have no tears but it will triumph now. We do not expect that it will in this world become popular: but we expect that all who love the Lord in sincerity will cease to wage such war against it. We expect that all, who are willing to take up their cross and follow the Savior through evil report, as well as through good report, will not be turned back from this glorious hope, by any obloquy which may be heaped upon it, or them; while all who sympathise with Christ, will sympathise with, and choose to suffer with any members of His that thus unjustly suffer. HST December 4, 1844, page 134.1
If, therefore, the Advent and personal reign of Christ can be disproved, by Scriptural evidence, the people want to see it done. If there is evidence that the world is to be converted, more than the redemption of a people out of all kindreds and tribes, by the preaching of the gospel as a witness to all nations, let that evidence be presented, so that every lover of the Savior’s cause may enlist under the proper banner. If the church has the truth, this is her proper work; and evidence if it existed, of the world’s conversion, would disarm every opposing theory. HST December 4, 1844, page 134.2
But if the church fails to present such evidence, and continues to lull to sleep the souls of men in carnal security, by proclaiming the day of judgment afar off, she will make no progress in converting souls. In the meantime, we consider it our duty to do all we can for the salvation of our fellow men, at home and abroad, by showing to the world, that, according to the scriptures, the hour of God’s judgment has come, that there is no temporal millennium or restoration of the carnal Jew, and that what they do for their own salvation, and the salvation of their fellows, must be done QUICKLY. HST December 4, 1844, page 134.3
Our Defence
We very much regret the necessity that we have been laid under to defend ourselves against the attacks of the opponents of the Advent cause. The scorners of our hope in this crisis, have made a mighty and united effort to destroy the Advent cause, by destroying the character and influence of those who have been prominent in it. The press and a portion of the pulpits, with a large portion of the people, seemed to unite in one burst of indignation upon our devoted heads, with the evident object of thereby sweeping the last vestige of Adventism from the world. Their pretence for so doing being based upon falsehood and misrepresentation, it made our defence necessary, that we might peaceably enjoy our rights. We have not defended ourselves in any respect on account of our friends: we know them well; we know that in the darkest hour they would stand by us; for, unworthy as we are, they knew us; they know our labors, and that all we have and are, is consecrated to the glorious Advent cause. We also assure our brethren that it is not on our own account that we notice the numerous stories and public gossip which is afloat, with which the papers are filled; But it is on account of the souls of our fellow men. Certain papers, holding a commanding influence, are misleading thousands by the falsehoods they are circulating; and that the public may not be contired in their deception by our silence, we have felt it a duty we owe to God and the souls of others, to show the deep malignity and bitter hatred by which such slanders are circulated, and thereby be instrumental in saving any. HST December 4, 1844, page 134.4
Address to our Opponents.—Our friends and the world know that in our communications respecting the Advent, we have been free, and full, and frank; we have kept back nothing, and have published our views far and wide. We have stated our positions freely, and given our reasons for them; and have in truth “renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God.” Our opponents have not done so; as a general thing, they have stood, as it were, behind the bush, and only endeavored to pick flaws in our views, without presenting a harmonious view of the scriptures, that we might receive, if we were mistaken in the truth. Our object therefore is to present their contradictory views and their opposition to the truth, and to oblige them to come out and defend themselves, and thus continue to show their weakness; or by their silence show their inability to sustain their multiform positions. HST December 4, 1844, page 134.5
In this crisis, when every effort is made to discourage our friends, we feel that it is fitting they should see the weakness of our enemies: and also while the appeals are loud for us to “come back,” that it may be clearly seen what we are invited back to. Our opponents, many of them, would fain believe that the doctrine of the Advent is now dead; but let them know that it is the fartherest remove from that, and is destined to live and flourish until the last loud trump shall usher in God’s everlasting kingdom. HST December 4, 1844, page 134.6
A new Work
“Questions on the Book of Daniel
Designed for Bible students, in the Sabbath school, in the Bible Class, and at the fire side.” This is a little book of 80 pages, which was prepared, and partly through the press, when we embraced the views respecting the 10th of the 7th month. It was accordingly laid by; but as time has continued beyond our expectations, we are enabled to present it to our brethren, who we think will find it acceptable at the present time,—price 12 1-2 cents. HST December 4, 1844, page 134.7
The following is the preface to the book:— HST December 4, 1844, page 134.8
The design of this work is to simplify the “Book of Daniel,” by appropriate questions on the letter of the text, and the subjects it presents; which are illustrated by a comparison of its various parts with other scriptures, as well as by historical and other explanations, that show the fulfilment of the various predictions therein contained. HST December 4, 1844, page 134.9
Much more might have been introduced in illustration of the details of the prophecy; but it was admissible, in a work of this kind, only to bring to view the great truths which Daniel was commissioned to present to mankind, in reference to the succession of the four dominant powers which were to have the supremacy in the earth, and the great events in the history of the church and the world, which were to precede the establishment of God’s everlasting kingdom under the whole heaven, when the great plan of redemption will have been consummated. We are aware that the great body of our friends are familiar with these truths; but it has been thought best, in accordance with the wishes of many, to present them in this form, for the purpose of extending the knowledge of our views to others,—our children and friends especially,—while time and opportunity may be offorded. And thus we shall obey the command of God by Moses, to teach his words diligently unto our children, to talk of them when we sit in the house, when we walk by the way, when we lie down, and when we rise up. See Deuteronomy 6:7. HST December 4, 1844, page 134.10
N. B. It will be seen that the answers to most of the questions are contained in the text to which they are appended: while others are answered in full. The historical and other explanations are from the most authentic sources. HST December 4, 1844, page 134.11
“Anastasis, Or the Doctrine of the Resurrection of the Body, rationally and scripturally considered,”—By George Bush, Professor of Hebrew, New York City University—New York and London: Wiley and Putnam, 1845. HST December 4, 1844, page 134.12
The above is the title of a work we have just received from the author. Its object is to show that the resurrection of the body is not a doctrine of revelation. This is the only ground the church can take against the views we entertain; we shall therefore, if time continues a little while, endeavor to give his arguments, with a reply to them, to our readers. HST December 4, 1844, page 134.13
The Message, No. 2.—This work was published just before the late movement, and too late to be generally circulated. It is an excellent No. and we hope it will be extensively distributed,—price 10 cts. HST December 4, 1844, page 134.14
The Second Advent, Address to the Public, etc.—We are putting our address to the public, which we gave in the Herald three weeks since, the address to Adventists which appeared two weeks since, and the address to our opposers, which we give this week, in a neat pamphlet, which we hope will be extensively circulated among our opposers and the public generally. Price 12 1-2 cts. HST December 4, 1844, page 134.15
The Christian Secretary.—We are obliged to defer our article respecting the course of this paper to our next. HST December 4, 1844, page 134.16
A Catholic Threat.—The “Boston Pilot” speaking of the former glory of Massachusetts, says, “that glory is deeply tarnished already, and, desolate as looks under the chill sky of November, the bare and charred walls of Mount Benedict, so will the Senate of Massachusetts be-if Massachusetts dares persecute for conscience sake. We give forth this our humble prophecy, to be taken as men will—but we assure them it is our candid and honest conviction. HST December 4, 1844, page 134.17
“Shooting with a long Bow.—Looking over the last Advent Herald, (the Miller paper of this city,) we found the following news:— HST December 4, 1844, page 134.18
‘Hundreds of Infidels have been converted.’ HST December 4, 1844, page 134.19
How many ‘hundreds,’ Br. Himes? Give us the sad story, gently, as we can bear it; but do let us know the worst—do.”—Investigator. HST December 4, 1844, page 134.20
We will refer our neighbor for the particulars, to Bro. Snow, formerly an agent and a contributor to the columns of the Investigator, Bro. McMurray, once a warm supporter of Abner Kneeland, and Bro. J. Q. Adams, formerly the printer of the Investigator; but who are now looking for the Lord. HST December 4, 1844, page 134.21
Second Adventism. A sermon by Rev. Baron Stowe, pastor of the Baptist Church in Baldwin Place, is now being published in the Christian Watchman. We shall probably give it to our readers with a review, to commence next week. HST December 4, 1844, page 134.22
Br. Galusha, we learn, is strong in the faith, and comforting the brethren in Lockport, Rochester, and elsewhere, with the words of divine promise. HST December 4, 1844, page 134.23
Will sister D. I. Robinson give us her address? We have letters for her. HST December 4, 1844, page 134.24
Letter From Bro. F.G. Brown
Bro. Bliss:—Some of my old friends have expressed a desire that I should act the part of an honest man, and make a “confession” of my mistake respecting the 22nd ult. So far as that goes, I deeply deplore that I proclaimed an error. I hate error, above all things, especially religious error. I am devoted to the work of studying the Bible. I mean to gain a knowledge of its truths and to hold them as matters of fact for faith alone, and not as doctrines of philosophy I want the truth and the truth only to stand: let error fall though it bury me beneath its ruins. I have no concern either for the result of our views, or for those who embrace them: The truth will triumph. I hope my friends, who are entertaining, in my humble opinion, a multitude of palpable errors, that ought long since to have been confessed, will renounce them, and ask God to pardon them for all the injury that they have done themselves and others by said erroneous doctrines. HST December 4, 1844, page 135.1
I desire the truth more than honor or gold, and do hereby promise to renounce the advent doctrine providing my friends will prove to me that,— HST December 4, 1844, page 135.2
1. The whole advent question is necessarily exploded by the passing of March and October last. HST December 4, 1844, page 135.3
2. The “millennium” is to precede Christ’s coming. HST December 4, 1844, page 135.4
3. The Jews are to be restored, returned to Jerusalem, and as a people converted. HST December 4, 1844, page 135.5
4. The sixth trumpet is yet to sound. HST December 4, 1844, page 135.6
5. The natural signs given us by Christ to precede his coming in the 24th of Matt. are yet future. HST December 4, 1844, page 135.7
6. The moral signs given us in the Epistles indicative of the last days are yet future. HST December 4, 1844, page 135.8
7. The “prophetic periods” clash with the idea of Christ’s speady coming. HST December 4, 1844, page 135.9
8. The Bible is silent as to any duty of watchfulness with reference particularly to Christ’s coming. HST December 4, 1844, page 135.10
9. The Bible is silent respecting any blessing to be bestowed upon the servants of Christ’s who may proclaim his second appearing. HST December 4, 1844, page 135.11
These are some of the questions, that it would rejoice me to see approached, by those who think us laboring under a delusion. Why do not our opponents see that one half of the space occupied in their journals in condemning us and holding us up to ridicule and hatred, would, if filled up in a calm, honest and scriptural investigation of questions like the above, produce ten fold greater effect in their favor, providing they could prove the above positions. There are some honest minds among Adventists, who have no desire to deceive themselves or others on these points: but so long as they believe that the scriptures sustain them in their present views, they will die before they abandon them. We do not want a learned but a simple, common sense, honest scriptural statement on these things. The longer our opponents treat our arguments with disdain, the more incurable is becoming the disease, as it is regarded by them. They have got to meet these questions, or stand condemned before the judgment seat. HST December 4, 1844, page 135.12
Worcester, Nov. 23rd, 1844. HST December 4, 1844, page 135.13
Bro. Bliss:—1. Have any of the religious editors who have been so loud in traducing the character of Bro. Himes on the ground of his making the advent cause a matter of pecuniary gain, told us whether they themselves are making their own business a source of wealth. What is their annual income? Have they money at interest, or invested in stock? 2. Do the ministers who charge the advent preachers with avaricious and selfish motives in proclaiming the doctrine, receive less compensation for their services; do they live more frugally, and self-denyingly? 3. If the doctrine of the coming of Christ is to be condemned on the ground of its occasioning insanity as is alleged, is it not a greater shame that some professors of religion should lose their reason, in apprehension of coming to want for the necessaries of life, or because business has not its usually flattering prospects.—Our opponents are not satisfied with neglecting and denying almost every doctrine of evangelical religion, but they must malign those who are striving day and night to save some of those precious doctrines of the New Testament from the general destruction that threatens them.—It is a refreshing thought that there is a just God in heaven. B. HST December 4, 1844, page 135.14
Letter from Brother H. N. Drake
Dear Brother Himes.—We can truly say your papers are welcome messengers to us. After the 23rd of Oct. had passed by, the advent brethren and sisters were rather dejected and cast down, and the receipt of your first paper, (Oct. 30) greatly revived our spirits, for we trusted it had been he which should have redeemed Israel, but in the precise time of deliverance we were disappointed; yet God wonderfully blessed his waiting people here, for while the haters and despisers of our hope were rejoicing and triumphing over our disappointment, and have been heaping all manner of reproach and contempt upon us; our inward peace has been like a river, and righteousness as the waves of the sea; yes, God has been with his people here, he has not forsaken us, but has been with us to comfort and strengthen us day by day; and the faith of the brethren and sisters never was stronger than at the present time, they stand on God’s word, rooted and grounded in the truth, and are determined more than ever to see and receive the end of their faith, even the salvation of their souls. HST December 4, 1844, page 135.15
Most of the brethren and sisters have been so persecuted and harrassed by the church, that they have been compelled to leave them, and they hold all their meetings entirely separate from the church. Brother F. G. Brown was providentially with us last Sabbath, and baptized six persons, five of whom were young converts, and administered the Lord’s supper to us; numbering between eighty and a hundred, most of whom are believers in this blessed hope, and are looking for the Lord at the doors, and it was truly a season of refreshing to all our souls, it was truly a communion season in every sense of the word; in short, we were all encouraged and strengthened, and felt happy in God. Brother Brown, as well as the rest, whose coming among us was as the coming of Titus to Paul, to comfort and gladden our hearts, as we believe, was sent here of the Lord, and to him be praise and glory. It is cheering to the heart of the humble disciple of Jesus to look back upon the last six months, and especially the last few weeks, and see how the Lord has led and kept his people; sometimes our heart has prompted us to say, HST December 4, 1844, page 135.16
God moves in a mysterious way His wonders to perform, HST December 4, 1844, page 135.17
at other times we have felt to say that HST December 4, 1844, page 135.18
God is his own interpreter And he will make it plain. HST December 4, 1844, page 135.19
and we have found truly he has; for all our outward troubles and trials have had an effect to wean us from the world and from sectarian churches, to strengthen our love and attachment to Christ, to humility and self-abasement, and to a more entire consecration to God; to strengthen and establish our faith, which we trust now stands in the power of God and not in the wisdom of men, and we now feel determined more than ever to hold fast the profession of our faith unto the coming of our Lord Jesus Christ. We have found that tribulation worketh patience, and that patience should have her perfect work, that we may be perfect and entire, wanting nothing, for we have need of patience, that after we have done the will of God we might receive the promise, for it is through faith and patience that we are to inherit the promises. No, God has not hid his children in the furnace for nothing, but like the three Hebrew children that were cast into the furnace, the form of the fourth has been, and is still with us; and the only harm they received, was the cords with which they were bound were burnt off; and so it has been with us; the cords that bound us to earth have been burnt off and the dross consumed; No, glory to God, the gold is not injured at all, But has been purified by it, and praised be his name he has enabled us to endure a trial of our faith, and now we are patiently waiting for the crown, for James says, 1:12, blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him. But, my brother, I suppose our trials have been light compared with yours; but try to be faithful and endure unto the end; then go on in the good old way, for it is the way to glory; and though it should be rough and thorny, it is the way our Jesus trod, and it is good enough for us, the servant is not above his Lord; we have not yet resisted unto blood, but how soon we may we know not; and the Lord has said if we suffer with him we shall also reign with him; and there is a glory in the thought that fills my soul, that after we have partaken of his sufferings a little longer, we shall be partakers of his glory; and it is good enough; Oh I long to sing Hosannah to David’s son in the Kingdom of God, where the wicked cease from troubling and the weary are at rest, and HST December 4, 1844, page 135.20
“Crowns of Glory we shall wear,
Palms of victory we shall bear,
Shouts of triumph there—never shall end.”
HST December 4, 1844, page 135.21
Yours in the blessed hope. HST December 4, 1844, page 135.22
H. N. Drake. HST December 4, 1844, page 135.23
The parable of the ten virgins, Matthew 26 c. proceeds thus,—“Then shall the kingdom of heaven be likened to ten virgins,” etc. “While the Bridegroom tarried they all slumbered and slept, and at midnight there was a cry heard.”—Has not this cry, then, been raised in the land? Or is all that has been said, and preached, and written concerning the coming of the Lord from heaven, by many of the best, and certainly some of the greatest men in Christendom, to be lost upon us? Shall we sleep, despite of it all? We cannot believe it. The mistakes of those more pious than prudent persons, who long for this event, cannot negative the general voice of prophecy—that we are now in the vicinity of the great event.—Prot. Unionist. HST December 4, 1844, page 135.24
The credulity of unbelief is the more extraordinary of all phenomena in the moral world.—It can repose on mere speculative objections, in the teeth of history and experience; and yet it can believe all the absurdities and impossibilities which the consequence of rejecting Revelation bring with them! It can reject all the mighty credentials of Revelation, on the footing of imaginary difficulties; and yet it can believe that Christianity had no founder; no origin, no cause, no author, but was the product of chance and accident!—Bp Wilson. HST December 4, 1844, page 135.25
The Cross.—All that will follow Christ, must do it in his livery—they must take up their cross. This is a very harsh and unpleasing article of the Gospel to a carnal mind, but the Scriptures conceal it not.—Leighton. HST December 4, 1844, page 135.26
THE ADVENT HERALD
BOSTON, DECEMBER 4, 1844.
A General Statement
To the friends and supporters of the Advent cause
Dear Brethren:—You will permit me in this time of our trial, to make a brief statement of my business affairs, connected with the Advent cause. HST December 4, 1844, page 136.1
That you may see at a glance, the course I have pursued, I will refer you to my general operations from the commencement. I began without a single subscriber in February 1840. The first year, I gave all my services, and made up the balance of arrears for the “Signs of the Times.” The second year, I also gave my services, and by the profits of other publications, sustained the paper. The third year the paper yielded me some income, so that I employed additional help in the editorial department. I also started the “Midnight Cry,” at New York, and sustained it, until the subscription list and donations supported it. The papers then, with the sales of publications, became a source of profit. My income, with the donations of the friends to the cause, I made it a rule to appropriate as fast as they accumulated. Thus I enlarged my operations, and extended them to new fields of effort, and have in this way, up to this time, kept all I possessed in an active investment. Every dollar has been made to speak for the cause, timely and efficiently. HST December 4, 1844, page 136.2
In 1843, the last year of our time, I made arrangements for the distribution of all in my possession, in publications, etc., which I did, with the exception of some books on hand that could not be distributed with any hope of doing good. As time was prolonged contrary to our expectations, I continued the publication of the “Herald,” and the “Cry,” though it was with difficulty for a time. Our subscribers fell off, and for a few months but little pecuniary-aid was given. An appeal was made in that time of our trial, and help was promptly rendered by our friends, so that we contined our work without embarrassment until the late movement on the seventh Month. Believing this to be the time of our deliverance, we laid what remained in our offices, (in Boston, New York, Cincinnati, O., and Rochester, N. Y.,) upon the altar, and most of it was scattered over the land. That time has past, and now we are struggling again to keep our offices open, and continue our papers. And we have to say to all who still adhere to the doctrine of the Advent of hand, that we shall not be able to prosecute the work before us, without the aid and continued co-operation of the friends of the cause. HST December 4, 1844, page 136.3
Present Operations
We now publish the “Advent Herald,” in Boston, weekly. The expense of the paper, and office, help, etc, are over one hundred dollars per week, and the receipts fall far short of this at the present time. The “Midnight Cry,” is continued weekly at New York, at about the same expense, and with very small recepts. In the mean time, many of our subscribers are falling off, and but few new ones are added. In this state of things I have no desire to conceal, but to lay open to our friends and foes the real condition of our offices. And if it be God’s wlil for us to continue our work what little time remains, we believe he will raise up friends to sustain us in it. We would gladly be relieved from the labors and responsibilities of the position to which God has called us, but with the light which we now have, we dare not leave our post. HST December 4, 1844, page 136.4
Discouraging Circumstances
Our brethren in the late movement consecrated and expended nearly all their available means; and very many of our friends are in straitened circumstances. Some few have lost the interest they once felt in the cause. Our enemies are more active than ever. They are doing more than ever they have done to cut off our subscriptions and all resources. Extravagant and false reports are put in circulation in relation to my affairs, to prejudice the public mind against us, and destroy public confidence. These things taken together afford but little encouragement at this time. But discouraging as the case may be, we have some HST December 4, 1844, page 136.5
Resources for the future
1. We hope for aid from delinquent subscribers. There is a large amount now due on our subscription list, which, if only a part were paid, would relieve us at once. 2. There is considerable due which has been received by agents of our publications, which ought to be paid immediately. Besides subscribers might be obtained with a little effort, all of which would enable us to prosecuie our work as formerly. HST December 4, 1844, page 136.6
We now appeal to the Adventists in the length and breadth of the land, to come to our aid. We know that we shall not appeal in vain. We have your confidence, and affection. And although the enemies of the Advent cause have been exceedingly exasperated at the success of the enterprise, and have in vain looked for any defect in my business transactions, yet, from the efficient & independent manner in which the whole thing has been conducted, they have, through envy, raised the false rumors which have been published through the world, that I was engaged in a speculation. This judgment is out of their own hearts. We do not belong to this race of self-seeking worldlings. The only way in which I have been able to accomplish the work, has been by the active investment of all the means at my command; and in this way, by indefatigable industry and economy, every branch of the enterprise has been kept in healthy action. We have nothing to boast of, we have only done our duty. We mean still to be at our post, and discharge every obligation resting upon us, until our work is done. Your fellow laborer. J. V. Himes. HST December 4, 1844, page 136.7
Boston, Dec. 4th, 1844. HST December 4, 1844, page 136.8
We are requested to inform our brethren at Providence, that the extra sheet found inclosed in the Herald a week or two since, was not issued from this office, but was inclosed in the Herald after the bundle reached Providence. HST December 4, 1844, page 136.9
Credulous
One of the most striking features of the times is the readiness with which the press will believe and publish anything which happens to be put in circulation. No matter how absurd or ridiculous it may be, if it only reflects on the character of others, it is at once reported as true. Nor are the religious papers free from this; for they seem to be the most easily gulled of any. HST December 4, 1844, page 136.10
We have been led to these remarks from the perusal of a pretended “Curse of the Pope,” which we found in the N. E. Puritan, N. H. Baptist Register, and other grave and dignified prints. It was copied in them from the Olive Branch, and is said to be a papal bull against one Wm. Hogan. When we cast our eye upon the article, and saw that it was from the Olive Branch, we concluded that if it was genuine it must have crept into the columns of that paper by mistake; but a perusal satisfied us that it was a hoax. That this was its character the following extract will show. HST December 4, 1844, page 136.11
“May he be cursed in wardly, and outwardly, may he be cursed in his brains, and in his vertex—in his temples, in his forehead, in his ears, in his eyebrows, in his cheeks, in his jawbones, in his nostrils in his teeth and grinders, in his throat, in his shoulders, in his arms, in his fingers. May he be damned in his mouth, in his breasts, in his heart and purtenances, down to the very stomach. May he be cursed in his reins, and in his groins, in his thighs, in his genitals, and in his hips, and in his knees, his legs, and feet, and toe-nails. May he be cursed in all his joints, and articulations of his members from the crown of his head, to the sole of his foot, may there be no soundness in him!” HST December 4, 1844, page 136.12
But, will it be believed, the entire pretended curse is word for word from the “Life of Tristam Shandy,” a fictitious work written many years since by the celebrated Rev. Lawrence Sterne, and purports to be a malediction which one Dr. Slep pronounced against one Obadiah for accidentally furiously riding against the Doctor at an angle in the road, and thus upsetting both him and his horse. HST December 4, 1844, page 136.13
If such papers are so easily hoaxed in reference to a matter so apparent as this, we need not wonder that the press should every where so readily receive, believe, and publish so many silly stories respecting the freezing of Advent babies, ascension robes, etc. etc. The credulity of the age is one of the striking characteristics of this day. Men will believe any thing but the word of God: this is to much for them to believe; and although they are thus easily gulled themselves, yet they are ready to decry as a credulous “Millerite,” any who dare believe those Scriptures which speak of the signs of Christ’s immediate appearing, and his reign on earth. HST December 4, 1844, page 136.14
Papacy as it is.—From that polluted fountain of “indifference,” flows that absurd and erroneous doctrine, or rather raving in favor and in defence of “liberty of conscience,” for which most pestilential error, the course is opened for that entire and wild liberty of opinion which is every where attempting the overthrow of civil and religious institutions; and which the unblushing impudence of some has held forth as an advantage of religion.” HST December 4, 1844, page 136.15
“Hither tends that worst and never sufficiently to be execrated and detested liberty of the press; for the diffusion of all manner of writings, which some so loudly contend for, and so actively promote.” HST December 4, 1844, page 136.16
“Nor can we augur more consoling consequences to religion and to government, from the zeal of some to separate the church from the state, and to burst the bond which unites the priesthood to the Empire.” HST December 4, 1844, page 136.17
“But that all may have a successful and happy issue, let us raise our eyes to the most blessed Virgin Mary, who alone destroys heresies, who is our greatest hope, yea, the entire ground of our hope.”—Eucylical Lct Pope, 1832. HST December 4, 1844, page 136.18
Letters and Receipts to Nov. 30
Dea P Converse $1 pd to 157 in v 7; H C Robbins $1 pd to end v 8; H B White by pm $1; pd to middle v 9; Ira Hodgkiss, by pm $1 pd to end v 8;G W Brown by pm $2 pd to end v 9; F Cogswell—pd to end v 8; E Howe by pm $2 pd to 189 in v 8; Wm Peavey, jr by pm $1 pd to 201 in v 9; John Armstrong, by pm $1 pd to 206 in v 8; J E Stearns by pm $1 pd to end v 7; John Bowers by pm 50c pd to 199 in v 9; P Squires by pm $1 pd to middle v 9; M H Stevens $1 pd to 212 in v 9; J G Batchelder 37c pd to 186 in v 8; E S Blakely by pm $1 pd to 242 in v 9; John Rice $1 pd to end v 8; C Rice $1 pd to 212 in v 9; R M Field $1 pd to end v 8;W Liudsay $1 pd to end v 8; S Stone $1 pd to 136 in v 8; M A Marsh $1 pd to end v 8; J F Hervey $1 pd to end v 7; J Buck $1 pd to end v 8; N Branch $1 pd to 212 in v 9; L O Bliss $1 pd to end v 8; F H Lumbard $1 pd to end v 8; S Drake $1 pd to end v 8; J Dailing $1 pd to 202 in v 9; G C Bower by pm $1 50c pd 184 in v 8; S Smith $1 pd to 212 in v 9; Thos Sanford by pm $1 pd to end v 7; N Perkins by pm $2 pd to end v 9; S Titus by pm $3 pd to end v 7; E Phillips; 63c;——Wm Summer by pm $1 pd to end v 8; C L Page $1 pd to 186 in v 8; Dea J Mudgett $1 pd to 190 in v 8; Lucinda Sparks by pm $1 pd to 184 in v 8; Mary Fall by pm $1 pd to 212 in v 9; J W Charleton by pm $1 pd to end v 6; Wm Adams by pm $1 pd to end v8; J Jewell by pm $1 pd to middle v 8; E Parker by pm $1 pd to end v8; E P Butler by pm $1 pd to 191 in v 8; Mrs Mary Wallace by pm $1 pd to 212 in v 9; C Preston by pm $1 pd to 212 in v 9; D Green by pm $1 pd to 212 in v 9; R Larkwood by pm $1 pd to 212 in v 9; J Camp by pm $1 pd to 212 in v 8; F Liscomb by pm $1 pd to 212 in v 8; Moses Fisk $1 pd to end v 7; J Hemenway by pm $1 pd to 212 in v 9; Isaac Stone by pm $1 pd to end v 8; HST December 4, 1844, page 136.19
A Clapp; Wm Miller; G S Macomber $20; pm Portsmouth N H; C S Miner; pm South Windham Me; pm Hattford Ct; F G Brown; J Kiloh; C B Hotchkiss; E Jacobs; H N Drake; N Blake; G C Bower; $1 50c; W B Roads: N Hervey $2; pm New Market N H; pm Water ford. Vt $1 pd to 153 in v 7; L Kimball; pm Manchester N H; Henry Wood; ‘W R Rogers $1 pd to 207 in v 9; (2 cops) R Hutchinson; pm Holmes’ Hole Mass.; S C Butler $1,50 pd to 190. v 8. HST December 4, 1844, page 136.20