Signs of the Times and Expositor of Prophecy [Himes], vol. 6
December 13, 1843
Vol. VI.—No. 17. Boston, Whole No. 137
Joshua V. Himes
SIGNS OF THE TIMES
AND EXPOSITOR OF PROPHECY.
Terms.—$1, 00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.
J. V. Himes, J. Litch, and S. Bliss, Editors.
Dow & Jackson, Printers, Boston.
FUNDAMENTAL PRINCIPLES on which the SECOND ADVENT CAUSE IS BASED
I. The word of God teaches that this earth is to be regenerated, in the restitution of all things. restored to its Eden state as it came from the hand of its Maker before the fall, and is to be the eternal abode of the righteous in their resurrection state. HST December 13, 1843, page 137.1
II. The only Millenium found in the word of God is the eternal state of the righteous in the New Earth, wherein dwelleth righteousness. HST December 13, 1843, page 137.2
III. The only restoration of Israel yet future, is the restoration of the saints to the New Earth when the Lord my God shall come, and all his saints with him. HST December 13, 1843, page 137.3
IV. The signs which were to precede the coming of our Savior, have all been given; and the prophecies have all been fulfilled but those which relate to the coming of Christ, the end of this world, and the restitution of all things. And HST December 13, 1843, page 137.4
V. There are none of the prophetic periods. as we understand them, that extend beyond the [Jewish] year 1843. HST December 13, 1843, page 137.5
The above we shall ever maintain as the immutable truths of the word of God, and therefore till our Lord come we shall ever look for his return as the next event in historical prophecy. HST December 13, 1843, page 137.6
Review of Isaac Taylor Hinton,
No. II
The greatest portion of this work is occupied with historical extracts, in illustration of the prophecies. Many of these are applied the same as we apply them; and where the application varies from the view which we take, it is usually on some point which does not affect the termination of the 2300 days. While, there fore, we would like to publish all his historical illustrations, our limits will prevent our noticing only what more particularly applies to the question at issue. HST December 13, 1843, page 137.7
Speaking of the Grecian Empire, he says, pp. 50, 52. HST December 13, 1843, page 137.8
“The rough he-goat, is a fit emblem of the Greek kingdom, since the Macedonians were at first denominated Ageada, or the” goats “people;” from a legend, that when the Greeks first emigrated to Macedonia from the south, they were directed by the heathen oracle to take the goats as their guide in “locating” their new “claims.” Caranus, their first king, it is said in the mythic tale, seeing a vast herd of goats flying from a storm, followed them to Edessa, and there fixed the seat of his empire, calling his capital. Agea, or “the goat’s city.” and the people Ageada, or “goats’ people.” It is a fulfilment of prophecy singularly minute, that Alexander should name his son by his favorite wife, Roxanna, Agus, or “the son of the goat;’ and that some of Alexander’s successors are represented on their arms with goats’ horns. That the goat came “from the west,” requires no comment; on “the face of the whole earth,” carrying every thing before him like a whirlwind, and “touching not the ground” for swiftness. This characteristic of impetuosity had been indicated in the previous vision, by the symbol of four wings on the back of the leopard. Nebuchadnezzar, as a lion, had only two; but the conquests of Alexander were to exceed in rapidity those of his predecessor in empire. Dr. Prideaux well describes the velocity of the military movements of the “great horn:” HST December 13, 1843, page 137.9
“He flew with victory, swifter than others can travel; often with his horse pursuing his enemies upon the spur, whole days and nights, and sometimes making long marches for several days, one after the other, as once he did in pursuit of Darius, of near forty miles a day, for eleven days together: so that, by the speed of his marches, he came upon his enemies before they were aware of him, and conquered them before they could be in a posture to resist him: which exactly agreeth with the description given of him in the prophecies of Daniel, some ages before, he being in them set forth under the similitude of a panther, or a leopard, with four wings, for he was impetuous and fierce in his warlike expeditions, as a panther after his prey, and came upon his enemies with that speed, as if he flew with a double pair of wings. And to this purpose he is, in another place of those prophecies, compared to an he-goat coming from the west, with that swiftness upon the king of Media and Persia, that he seemed as if his feet did not touch the ground: and his actions as well in this comparison as in the former, fully verified the prophecy.” 10 HST December 13, 1843, page 137.10
The description given by the prophet, of the collision between the Greeks and the Persians, is perfectly graphic. Having described the “ram” (the emblem of Persia) as standing before the river, he beholds the “he-goat with the notable horn between his eyes,” running at the ram in the “fury of his power.” HST December 13, 1843, page 137.11
The “horn” in the 8th of Daniel that “waxed exceeding great,” Mr. Hinton supposes to be “Mahometanism.” With this view, the 2300 days are none the less years. As this view does not affect the length of the vision, we will pass over the lengthy argument by which he endeavors to support his view—it having been too frequently refuted by us, to be interesting to our readers. The next question of interest upon which he touches, is the accuracy of the prophetic periods. Speaking of the five months in Revelation 9:10, he admits them to embrace a period of 150 years, but says, pp. 110. 111, HST December 13, 1843, page 137.12
“It may be questioned, however, whether this date, or the dates of prophecy generally, are designed to be specific as to a single year, or whether, in keeping with the descriptive portions of prophecy, its chronology is not to be regarded as an outline, usually regardless of minute points. In the great dates of forty-two months, one thousand two hundred and sixty days, and two thousand three hundred days, or years, it seems very unnecessary to suppose that the events alluded to should transpire exactly at the termination of the one thousand two hundred and sixtieth decade of years, or in the last year of the twenty-third century. It is very rarely that a prophetic date is given in terms that admit of a fraction of time smaller than a decade of years; and in one case names only centuries. It is a customary method even now, in outlines of chronology, to throw together events in the same century, or in the same decade; and we apprehend, all that prophecy means to affirm in the date of two thousand three hundred days, or years, is, that at the close of the twenty-third century from the proper date of commencement, the events alluded to should take place; but it is not necessary to limit the close of a century to a single year; and in the case of the one thousand two hundred and sixty days, it would appear reasonable that any time between one thousand two hundred and sixty, and one thousand two hundred and seventy, would be sufficiently near fairly to fulfil the prophecy. Evidently it would have been perfectly easy to the same foresight which has given a general date, to have afforded the most minute chronological information, even to the hour of the day in which any specified event should take place; but as the Spirit of prophecy has not seen fit to be minute, it does not become the interpreters of prophecy to be more exact than their great Teacher; in this respect, it is sufficient that “a servant be as his master.” HST December 13, 1843, page 137.13
The assertion that “the Spirit of prophecy has not seen fit to be minute,” is a mere assertion; and is not sustained by Mr. Hinton with the least particle of evidence; it is no less than accusing God of not intending to state the precise truth. The accuracy of the Word of God, and the precision of the prophetic periods which have been fulfilled, need no further defence. We leave him to settle with his Maker this reflection upon his Word. HST December 13, 1843, page 137.14
Mr. Hinton denies that the cleansing of the sanctuary, which is to be at the end of the 2300 days, is the end of the world, but says, p. 121, HST December 13, 1843, page 137.15
“The idea that the “cleansing of the sanctuary” is a phrase synonimous with “gathering out the tare,” at the great day of “harvest;” that it refers to the destruction of all wicked men, both in the church and in the world, by the consuming fires of the final conflagration of all things; and that we have arrived at the very last year of the two thousand three hundred, is certainly a supposition, to all, sufficiently startling, and to some doubtless highly alarming. It should be remembered, however, that as “all things have an end,” it is possible we may have reached the goal of the world’s mortal destiny. It is, indeed, our deliberate opinion that we are in the general period of termination of the twenty-third century alluded to by the prophet; and we shall give our reasons for coming to the conclusion that the events alluded to in the phrase, “then shall the sanctuary be cleansed,” are now actually passing before us.” HST December 13, 1843, page 138.1
Again, p. 122. HST December 13, 1843, page 138.2
“At the end of the two thousand three hundred days, the dominion of “the king of fierce countenance, and understanding dark sentences,” is to “be broken,” or cease to have a political existence; by which political dissolution, the “sanctuary,” which had been previously defiled by the occupancy of that power, was to be “cleansed.” Is there any thing like “burning the world,” in this language; When the time of the dissolution of the last organized forms of the power of Satan, and the peaceful yet powerful rule of the “Prince of princes” is just at hand; is this a time in which to predict the cessation of the earthly state, and of course the abrupt termination of the human family, which has never yet filled the globe, (its earthly inheritance)—never yet been blessed by the illuminating and life-giving influences of the Sun of righteousness shining from pole to pole? Whatever other passages may be brought to favor such an idea, certainly the one under contemplation, has no such meaning; that the “sanctuary” is cleansing, we have no doubt, but not by the process that the advocates of “the second advent in 1843” imagine. HST December 13, 1843, page 138.3
It seems, therefore, that the modern notion of a temporal millennium, is all that prevents Mr. Hinton from believing the coming of the Lord is at the doors. His arguments for such an expectation, we shall notice as they are given. That we are probably now near the termination of the 2300 days, he has above admitted; and he farther says, p. 123. HST December 13, 1843, page 138.4
“The learned Newton was strongly impressed with the idea that the world would exist in its present state six thousand years from the creation, and then enjoy a Sabbaticum—a state of glorious rest for one thousand years. “Alexander,” says the Bishop, “invaded Asia in the year of the world 3,970, and in the year before Christ 334. Two thousand and three hundred years from that time will draw towards the conclusion of the sixth millennium of the world, and about that period, according to an old tradition which was current about our Savior’s time, and was probably founded upon the prophecies, great changes and revolutions are expected; and particularly, as Rabbi Abraham saith, Rome is to be overthrown, and the Jews are to be restored.”* We consider it, however, entirely uncertain whether we are not now within a few years of the termination of the sixth millennium of the world’s history.” HST December 13, 1843, page 138.5
Lest however he should appear to favor the termination of these periods in 1843, he says, after mentioning the various dates at which the 2300 days have been commenced by different writers, p. 124. HST December 13, 1843, page 138.6
“There is yet a fifth period, to which the commencement of the 2300 days is attributed, which has, at present, many adherents and advocates; the period of the commencement of the seventy weeks, or four hundred and ninety years, which were to transpire from the going forth of the decree for the rebuilding of the temple, to the crucifixion of our Lord; which will bring the termination of the two thousand three hundred days, to the present year, (1843.) The advocates of this theory firmly maintain that the vision of the seventy weeks, (ch. 9.) is not a separate and independent vision, given for the specific and important purpose of leaving the Jews who rejected Christ without excuse, and of identifying in all ages the date of the crucifixion of our Savior; but an appendix to the 8th chapter, for the purpose of establishing the commencement of the two thousand three hundred days. This vision was communicated four years subsequently to that of the third year of Belshazzar; and whoever will peruse them both with a candid mind, will not be able to perceive any connection between them. There is not the slightest reason whatever for commencing the date of the two thousand three hundred days from the rebuilding of the temple, a circumstance not once even alluded to in the vision in which that date occurs. While the advocates of this doctrine evince the most laudable diligence in the investigation of Scripture, they suffer their heated imaginations to carry them away to conclusions without any rational foundation, both as to the nature of the events they anticipate, and as to the early date at which they expect their occurrence.” HST December 13, 1843, page 138.7
It is much easier to assert that there is no connection between the 70 weeks and 2300 days, than it is to take up the arguments by which such a position is sustained, and refute it. The former he has done; but he has not attempted the latter. The evidence of this connection is, 1st. The meridian glory of the Medo Persian empire, symbolized by the ram, whose horns were at their greatest height and pushing in every direction, with no beast able to stand before him; at which time the vision of the 2300 days was to commence, was not attained till the seventh year of Artaxerxes Longimanus, the very year when the decree went forth for the rebuilding of Jerusalem, from which the seventy weeks were to be dated. 2nd. The explanation of the seventy weeks was given in answer to Daniel’s prayer for the cleansing of the sanctuary, which was to be done at the end of the 2300 days. 3rd. The vision of the 2300 days was all explained to Daniel by the angel Gabriel, except the manner of the time; Peter (1 Peter 1:11,) shows that Daniel searched what and what manner of time the Spirit of Christ did signify, Gabriel had been told to make Daniel understand the vision, he had promised so to do, when all was explained but the manner of the time; he says, none understood it and now the same angel Gabriel that Daniel says he had seen in the vision of the 8th, comes to him in the 9th chapter, and says, he is now come to show him and to give him skill and understanding, commands him to understand the matter and consider the vision, and then gives him an explanation of the manner of the time, beginning the seventy weeks at the same point where the 2300 days commenced in the previous vision. 4th. The angel says that seventy weeks are cut off, (determined) there is nothing given but the 2300 days from which to cut them off, and after passing through the seventy weeks, he glances down to the consummation; so that the vision and the explanation both cover the same length of time. These are the arguments by which the two chapters are inseparably joined together, which no man has yet been able to put assunder or answer, and which Mr. Hinton does not even attempt to reply to. Until he does this, all assertions of his, or others, that there is no connection between these chapters, are of no account. HST December 13, 1843, page 138.8
Of the fourth kingdom, after giving the history of the rise and progress of Rome, he says, page 183. HST December 13, 1843, page 138.9
“We have given this brief and imperfect sketch of the rise and progress of the power of Rome, that the memory of the reader being refreshed, he may perceive more clearly the appropriateness of the peculiar terms by which this portion of history is designated in the page of prophecy; and be convinced of the absurdity of applying a phraseology which clearly indicates a power vastly superior to any which preceded it, to the little affairs of Antiochus Epiphanes. The terms employed in the prophecy of the image, (Daniel 2.) are so manifestly identical with those of the fourth beast, (ch. 7.) that it is evident they apply to the same tremendous power, and can only be filled out by the history of Rome. As the application of these phrases to the Roman empire is the basis of the whole system of prophetic interpretation, which, as to its general outline, we hesitate not to affirm to be the only sound one, the student of prophecy should consider well before he permits the ingenuity of a few modern authors to shake his faith in the system of interpretation adopted by Mede, Sir Isaac, and Bishop Newton, and the great body of writers on prophecy, both ancient and modern.” HST December 13, 1843, page 138.10
Again he says, pages 221—227. HST December 13, 1843, page 138.11
“The closing scenes of the Fourth empire are evidently the principal theme of the inspired seers in every age—that to which all the previous portions of prophecy are but preliminary and introductory. HST December 13, 1843, page 138.12
That the prophet Daniel speaks of a “fourth kingdom,” is not to be denied; that he represents this kingdom as “dreadful and terrible, and strong exceedingly, (ch. 7:7,) must also be admitted. Now we appeal to every man of common sense and ordinary information, whether, after the times of Alexander, there was any dominion to which this phraseology can be applied but the Roman? Did any other power, after the Alexandrian, “devour the whole earth, tread it down and break it into pieces?” (Ch. 7:23.) HST December 13, 1843, page 138.13
Another circumstance of the greatest moment in identifying the fourth empire is, that at one period of its existence it had “ten horns.” According to the angelic interpretation of the vision, “the ten horns are ten kings [or kingdoms] that shall arise.”(Ver, 24.) In the seventeenth verse the angel had informed Daniel that “the four great beasts were four kings which shall arise out of the earth;” in the twenty-fourth verse he says, “the fourth beast shall be the fourth kingdom upon the earth, which shall be diverse from all kingdoms.” It is evident, therefore, that, upon the principle of interpretation laid down by angelic authority, the “ten kings” are to be regarded as so many kingdoms arising out of the Fourth empire. That this number of kingdoms did arise out of the fragments into which the empire of the West was broken by the power of the barbarian tribes from the North, is a fact that none can deny: that any other empire was ever thus broken into ten parts, no one can prove from history. HST December 13, 1843, page 138.14
Porphyry, the celebrated infidel of the third century, (whose fifteen works against the Christians are lost, although fragments of them are preserved in the writings of his opponents,) endeavored to maintain the position that the prophecies of Daniel were written after the events to which they relate. Of course, to establish this his theory, he was compelled to maintain that none of his prophecies relate to the Roman empire; in order to do this, he, contrary to all the writers of his day, both ecclesiastical and civil, made two separate and successive kingdoms out of the dominion of Alexander and his successors. It might be thought unnecessary to contest the point with an infidel, whose object in this absurd perversion is so palpable; but, singular as it may appear, the celebrated Grotius, who wrote in the early part of the seventeenth century, has endorsed the perversion of Porphyry, and some few names, not without weight in public estimation. In our own times have fallen in with the sentiment. HST December 13, 1843, page 139.1
Against the influence of these writers may be adduced the testimony of heathen historians, 11 the opinions of Josephus, and other Jewish writers, the early Fathers, Mede, Sir Isaac Newton, Whiston, Daubuz, Bishop Newton, Bicheno, Faber, Irving, Keith, and almost all writers on prophecy; and Scott, Fuller, Clarke, and nearly all Protest commentators. HST December 13, 1843, page 139.2
That we may not be subject to the imputation of making an affirmation respecting the Fathers, which cannot be sustained, and for the espicial benefit of those with whom the opinions of the Fathers have great weight, we insert from Bishop Newton extracts from the writings of several of them. In his Dissertations on the Prophecies may be found the original Latin and Greek. HST December 13, 1843, page 139.3
“Irenaus, a father who flourished in the second century, treating of the fraud, pride, and tyranny of Antichrist, asserts that Daniel, respecting the end “of the last kingdom, that is the last ten kings, among whom that kingdom should be divided, upon whom the son of perdition shall come, saith that ten horns shall grow on the beast, and another little horn shall grow up among them, and three of the first horns shall be rooted out before him. Of whom also Paul the apostle speaketh in his second epistle to the Thessalonians, calling him “the son of perdition,” and “the wicked one.” St. John, our Lord’s disciple, hath in the Apocalypse still more plainly signified of the last time, and of these ten kings, among whom the empire that now reigneth shall be divided, explaining what the ten horns shall be, which were seen by Daniel.” HST December 13, 1843, page 139.4
“St. Cyril of Jerusalem, who flourished about the middle of the fourth century, speaking of Antichrist’s coming in the latter times of the Roman empire, saith, “We teach these things not of our own invention, but having learned them out of the divine Scriptures, and especially out of the prophecy of Daniel which was just now read; even as Gabriel the Archangel interpreted, saying thus: “the fourth beast shall be the fourth kingdom upon the earth, which shall exceed all the kingdoms;” but that this is the empire of the Romans, ecclesiastical interpreters have delivered. For the first that was made famous, was the kingdom of the Assyrians; and the second was that of the Medes and Persians together; and after these the third, was that of the Macedonians; and the fourth kingdom is now that of the Romans. Afterwards, Gabriel interpreting, saith, “Its ten horns are ten kings that shall arise; and alter them shall arise another king, who shall exceed in wickedness all before him;” not only the ten he saith, but also all who were before him. “And he shall depress three kings;” but it is manifest that of the first ten he shall depress three, that he himself may reign the eighth: and he shall speak words, saith he, against the Most High.” HST December 13, 1843, page 139.5
“St. Jerome, having refuted Porphyry’s notion of Antiochus Epiphanes being the little horn, concludes thus: “Therefore, let us say what all ecclesiastical writers have delivered, that in the latter days, when the empire of the Romans shall be destroyed, there will be ten kings, who shall divide it between them, and an eleventh shall arise, a little king, who shall subdue three of the ten kings, and the other seven shall submit their necks to the conqueror.” Theodoret speaketh much to the same purpose in his comment on Daniel; and St. Austin expressly approveth of Jerome’s interpretation. “Those four kingdoms,” saith he, some have expounded to be the Assyrian, Persian, Macedonian, and Roman. How properly they have done that, those who are desirous of knowing, may read the Presbyter Jeróme’s book upon Daniel, which is very accurately and learnedly written.”* HST December 13, 1843, page 139.6
We hope our Catholic readers (we use the epithet from courtesy, without meaning to admit its abstract propriety,) will not be severe upon us for holding the same views with Irenaus,, St. Cyril, St. Jerome, and above all, their favorite Augustine. It is true, indeed, that these fathers had strange ideas concerning Antichrist; but still their testimony is valid as to the fact of its being a generally received opinion of the early ages, that the fourth empire was the Roman, that after its dissolution ten kingdoms were to arise, and that the “little horn” was to have “three of them plucked up by the roots,” to make way for its dominion. HST December 13, 1843, page 139.7
We are by no means inclined, however, to leave this or any other question to be determined simply by the weight of authority; the facts are plain, and speak for themselves; and every man who possesses a moderate portion of knowledge of the history of the times alluded to, is capable of forming a sound and correct judgment on this point. HST December 13, 1843, page 139.8
The fact is, that after the kingdom of Alexander, none other was “strong, terrible, and exceeding great” but the Roman; and another fact is, that the Roman empire, after the dissolution by the Goths, was divided into ten kingdoms, which no other empire was. For this fact we have the authority of Machiavel himself, the zealous advocate of the Papal hierarchy; and Calmet, (one of the most learned of the Roman biblical writers,) upon Revelation 13:1., affirms the same, and refers to Bossuet and Dupin as concurring with him. The testimony of these learned Romanists must certainly be considered impartial. The fact that there is some difference of opinion as to the kingdoms which are to be considered as constituting “the ten horns,” 12 is readily accounted for by the confusion of the times, and the frequent changes of dominion which took place while the northern tribes were settling down into those kingdoms which constituted modern Europe. HST December 13, 1843, page 139.9
The “little horn” is, then, to be looked for as gradually rising up amidst the ten horns, or kingdoms, into which the Roman empire was divided. The reference, therefore, cannot be to Antiochus Epiphanes, who was simply one of the kings of one of the four parts into which the empire of Alexander was divided at his death.” HST December 13, 1843, page 139.10
If the whole work was as logical as this illustration of the fourth kingdom, it would be a valuable auxiliary. HST December 13, 1843, page 139.11
SIGNS OF THE TIMES
“The Lord is at Hand.”
BOSTON, DECEMBER 13, 1843.
All communications for the Signs of the Times, or orders for Books or remittances, should be directed to “J, V. Himes, Boston, Mass,” post paid. HST December 13, 1843, page 140.1
Post Masters are authorized by the Post Office Department to forward free of expense all orders for, or to discontinue publications, and also money to pay for the same HST December 13, 1843, page 140.2
Subscribers’ names with the State and Post Office should be distinctly given when money is forwarded. Where the Post Office is not given, we are liable to misdirect the paper, or credit to the wrong person, as there are often several of the same name, or several Post Offices in the same town. HST December 13, 1843, page 140.3
The Spirit of the ancient Scribes and Pharisees.—The Scribes and Pharisees were held in the highest estimation for their wisdom and sanctity: They were not openly profane and impious. Nay. They professed the most decided attachment for the law of Moses, and contended zealously for all their religious rites and traditions: Their prayers were frequent and protracted, and their alms many and bounteous: in a word, their whole religious exterior was beautiful and imposing. And yet these very individuals were our Lord’s bitterest enemies. They were the ringleaders in rejecting his gospel, and the chief and almost sole agents in persecuting and crucifying him. They combined in themselves the caviller, the sceptic, the infidel, the hypocrite and the murderer. The blind—unclean spirits—devils—saw and acknowledged Christ to be the Messiah; but these wilful, God-hating Scribes and Pharisees denounced him for blasphemy because he professed himself the Son of God. Look at a few specimens of their deceitful, malicious and satanic character. They could not, or would not take their own law, and from its clear and intelligible pages prove him to be an impostor. Perhaps they thought that this would be attaching too much importance to the pretensions of the despised Nazarene: or perhaps if they should dare to meet the Savior fairly with the law and the prophets laid open, the whole truth might be elicited to their own confusion and shame, as the authorised expounders of that law. See the meanness of their course, however: There is not a particle of the real man in it.—They descend to quibling-finding fault with him and his disciples for a thousand and one little unimportant trifles, which could in no way perhaps prove or disprove the divinity of his mission, and the truth of his doctrines. It was their chief employ and their supreme glory to discover, if possible, the least inconsistency in Christ and his followers, by which they might hold both up to public distrust and ridicule. The Savior’s exposition of the Scriptures, his many and wonderful miracles, were all of no value, if he did not conform to all their ridiculous traditions and superstitious notions. It was proved to a moral demonstration that Jesus was not the Son of God, if he eat with unwashed hands, or partook of his food at the same table with one that was a sinner, or on the Sabbath day satisfied the cravings of his nature by passing through the corn and plucking the ears of corn; or healed the man who had the withered hand; or performed any other like offices of mercy for suffering humanly, on such a consecrated day. Immediately these sanctimonious pretenders affected the deepest concern for the honor of their religion; their sensibilities were outraged, and their indignation had no bounds. But what in heart were these men but base calumniators of Christ, and haters of the very God whom they dissembled to avow. They were a generation of vipers,—hypocrites—whitened sepulchres, who were themselves every day guilty of the must glaring inconsistences and abominable violations of the weightiest matters of the law. It was impossible for them to bring even a seeming accusation against the Savior, for which he could not in turn oppose the most tremendous acts on their part which would infinitely more than counterbalance his sins, on the ground that they were really deserving such an appellation. Read the 23rd of Matt.—They must question his authority to teach, and to work miracles, because he had not derived such authority from their august ecclesiastical body. Did he restore sight to the blind, heal the sick, raise the dead, or cast out devils—it was not necessary to account for this power; that he was a sinner was beyond all dispute, and God must have the praise; it was clear enough that the devil was the great moving spirit in all the wonders he wrought. These men were the most violent enemies of the Bible. They distorted and wrested the plainest texts of Scripture, and sought, by their sophisms and quibbies, to involve the honest inquirer in perfect confusion and perplexity in regard to a correct understanding of the meaning of the Scriptures. They sought every opportunity and used the most cunning arts for putting the Savior to silence. Luke 20:20. “And they watched him, and sent forth spies which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.” Luke 11:53, 54. “And as he said these things unto them, the Scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things; laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.” Examine the four books of the Evangelists, and notice how they abound in descriptions of this class of professed religionists. Have we any such characters in these last days? Enough of them, of the very same type precisely. But, praise to the Lord, the world is fast finding it out. Many of them are not as yet mistrusted; perhaps they dont suspect themselves to be of this character; and yet they may be all that is portrayed of the Scribes and Pharisees. We want such exposed, be they among the chief priests or the people. And we exhort all to take the great mirror of truth, and let their own and the hearts of others be correctly reflected before it be too late; let each turn his own watchman, and guard the avenues of his own soul against the specious reasonings and interpretations of certain ones in high places, who are engaged in turning the truth of God into a fable, and thereby undermining the Christian’s choicest and dearest hopes. We earnestly beseech all, not to be deceived by modern Scribes and Pharisees. HST December 13, 1843, page 140.4
The “Watchman” and “Reflector.”—We will not here say whether the editors of the Christian Reflector and Christian Watchman have all the spirit alluded to in the above article. Let our readers themselves pass an impartial judgment. The following, with one or two of a like kind, recently appeared in the Reflector.— HST December 13, 1843, page 140.5
“The Miller Tabernacle in Howard St.—The remark was very generally made last winter, when the edifice was being built, that in less than 18 months it would be converted into a place of theatrical entertainment. It is not yet 10 months since the house was completed, and the following advertisement, taken from the daily papers, will show that the predictions of the “wicked,” respecting the building are more likely to he realized than the prophecies of the Millerites of the destruction of the world in 1843. Our regret is, that some good, but deluded men and women gave largely of their substance towards the erection of this building, which, by its very construction, is almost worthless, except as a place for theatrical exhibitions, to which end it will probably hereafter be devoted, more than to any other purpose.” HST December 13, 1843, page 140.6
The writer of the above, as well as his associate and neighbor in the corps editorial, are determined to remain in ignorance themselves, and to do all they can towards keeping those over whom they exert an influence, in perfect ignorance in regard to any clue by which the time of Christ’s coming may be ascertained. They will not condescend like men, to give their readers a correct outline of our opinions or to exchange papers with us, by which we may ascertain if they tell the truth about us when they undertake to show up our defects to the world. It is not their province to say any thing good of us; but the moment they can find a peg on which to hang the slightest charge against us, they are all life and energy, as a hungry mastiff is for his meal, and thinking sober men see it. HST December 13, 1843, page 140.7
The editor of the Reflector has not the courtesy to give our humble place of worship its proper cognomen—“The Miller Tabernacle,” etc.—let that pass, we are not ashamed of the epithet, Miller Tabernacle, or Millerites, there is something distinctive and tangible in the terms. The “building is almost worthless,” etc. We know it is in the eyes of the temple worshippers of these days; it is doubtless an eye-sore to the gentleman; probably his ideas of the tasteful and beautiful are very much outraged by such a rude edifice; an elegant Gothic at a cost of $50,000 or $90,000, would be preferable even though it should remain for years unpaid for. The building answers our purpose excellently well, and as to the disposition which may be made of it hereafter, let Mr. Graves not be too eager to turn prophet. We attach more importance to that “sure word of prophecy,” which in its course will dispose of the Tabernacle to his and our entire satisfaction. We are sorry that he can bear in mind and have so much confidence in the predictions of “the wicked,” while he remains so ignorant of all that has ever been spoken by the mouth of the holy prophets. Was Mr. Graves himself one of those who undertook to prophecy of the awfully desecrating purposes to which the Tabernacle would be subjected before eighteen months should expire? We entreat him to wait a little while, and not be too confident about the destruction of the world; don’t let him predict for God if he does for man. But really what does he care about what is done at the Tabernacle, any farther than proceedings there may yield him another opportunity to hold up the adventists to reproach for that which no high-minded man would blame them. We can assure Mr. G. that we are not as he would insinuate in his paper of the 29th, and as he no doubt so much desires. “Discouraged because their Lord delayeth his coming.” Our faith was never so strong as now of seeing the Savior speedily, and we warn brother G. to get himself ready for the event to cease his scoffing, to repent of the injury which he is doing the cause of Christ, and to quit the awful work of making havoc of the souls of men. Let him spend the energies that his God has given him in ferreting out the blemishes, inconsistencies and sins of those over whom he is exerting such a widespread influence, and if he has any tears to shed over us, we will cheerfully weep with him, or if any to bestow over those who are slumbering with him on the very verge of the eternal world, deaf to all the calls of God, and blind to all the indications of an approaching judgment, let him shed them freely and speedily, for the time is short! HST December 13, 1843, page 140.8
The following is from the Watchman, a fellow print. HST December 13, 1843, page 141.1
“There was a grand “entertainment” given last week at the Miller Tabernacle in Howard St. by fiddlers playing on one string, comic songs, etc. etc. which wound up by the introduction of the “laughable burlesque of Old Nick and Young Nick.” We believe the “Old Nick” has been the great moving spirit in the Miller farce for the last three years, though heretofore he has found it for his interest to operate behind the curtain instead of coming out openly as on this occasion. We are sorry his progenny are to be handed down in the character of “Young Nick.” HST December 13, 1843, page 141.2
Our readers were apprized in our last, of the circumstances which gave rise to these beautiful effusions. We pity the hand that can pen such an article as the above. “The ‘Old Nick’ the moving spirit in the Miller farce,” etc! We have frequently been accused of blasphemy. What shall we denominate this language of Mr. Crowell? Then thousands of ministers and Christians both in this and other lands, are at this moment under Satanic influence, according to the opinion of the editor of the Watchman, and yet this alarming fact is made by him a matter for rude jest! Where is Mr. C. and his sympathizers, that they are not fasting, and weeping, and praying, day and night, that God would in mercy counteract this all-prevailing delusion, and deliver his children from the power of Beelzebub. How much does he love God’s truth? HST December 13, 1843, page 141.3
We have said enough, we leave such men in the hands of their Maker. They cannot injure us so much as they injure themselves; if our doctrine prove true, they have got a heavy debt to settle at the bar of their final Judge. We shall continue to study to give our enemies no occasion to speak evil of us, or of the doctrine of Christ’s coming, as advocated by us. We shall watch and pray for their repentance and improvement, and that the Most High may counteract the poisonous influence of what some of them are publishing and sending broad-cast over the Lord’s vineyard. HST December 13, 1843, page 141.4
‘The Signs of the Times. ’
We are now past the middle of the sixth volume. Our hope is, that we may have no occasion to publish another. We feel that our work is about done. The “rest that remains for the people of God,” is just before us. “It is nigh, even at the doors.” We may “lift up our heads, and look up because our redemption is near.” HST December 13, 1843, page 141.5
But, while we wait for the appearing of the Bridegroom we shall be obliged to maintain our faith by all the means, by which we have so successfully propagated, and sustained it thus far. We cannot lay down our weapons, or cease our work till the “dragon is chained,” and the Master appear to glorify his saints. Till then the contest will be more severe. We are to expect more virulent opposition from the churches, and their selfish, wordly, scornful priesthood; and also from the religious press. They seem of late to have lost all respect for truth, or candor, where the despised “Millerites,” are the subject of remark. And since they cannot meet our arguments fairly, and satisfy the people of the truth of their exposures, they grasp with eagerness the supposed sins and foibles of the Adventists and publish them to the world in such a way as to destroy our moral character. This done, they suppose the whole enterprise must fall. This is a summary way of doing business; and if they will carry it out perhaps they may find sins enough at home, to make a shaking at least among themselves! And further, if they will carry it out, they must also make clean work, by the overthrow of Patriarchs, Prophets and Apostles! Did not some of them have defects, and sins even? Why do not these hypocrites carry out their own principles in other cases, as well as towards the poor and despised “Millerites”? Who among themselves would stand in such a case? HST December 13, 1843, page 141.6
I am now satisfied that we have nothing of truth or justice to expect from the scorners of our hope. They are filled with indignation, and all means which they can use to injure our feelings, or reputation, or influence, will be used with the greatest advantage. HST December 13, 1843, page 141.7
Under such circumstances, who will, or can, sustain such a domineering, overbearing priesthood? Who can sustain a press that will publish all sorts of slanders and falsehoods, with the direct object of destroying the influence, and usefulness of those who are at least as good and as useful in the world as themselves: that, with a fiendish glee, will ascribe to Beelzebub the work of Adventists for the last three years, the conversion of hundreds of thousands of souls, the restoration of multitudes of backsliders to God and the church, the awaking of thousands of the Watchmen to greater spirituality, and faithfulness in preaching the gospel? This, this, is “all of the devil”! Shall we as Adventists sustain such men? Shall we sustain such a press? HST December 13, 1843, page 141.8
Having nothing to hope from our opponents, we shall have nothing to fear if we act consistently in sustaining the Advent press, and those faithful men who are devoting all to sustain the glorious cause of the “Coming One.” HST December 13, 1843, page 141.9
In conclusion then we ask the friends and believers of the Advent whether the “Signs of the Times” shall be supported while it is needed. Shall this paper, that first proclaimed the glad tidings be sustained till the trumpet shall usher in the kingdom of God. What little time remains shall we not double its subscription list, yea, treble it. Why not? This, with other Advent papers, will be the principle medium of truth among us, on the Advent question. In vain do we hope for it from our enemies HST December 13, 1843, page 141.10
I plead not alone for this paper, but for the “Midnight Cry” also, at New York: and more, for the Advent press every where; still at this crisis, I have heavy responsilities in all respects to meet, and I can but feel assured that I shall be so assisted by the friends of this cause, that they will be met with honor. What we do must be done quickly. Every man to the work. Courage brethren. God is with us. And has promised to be with us to the end. Amen. HST December 13, 1843, page 141.11
Eleventh of Romans
My Dear Brother Himes:—I have very carefully read over the following extract from the Carthage Evangelist, written by brother Scott, on the 11th of Romans; but I can see no formidable difficulty started by his paraphrase, nor yet in the subject itself. Brother Scott says: HST December 13, 1843, page 141.12
“Romans 11th Chapter. Dr. Lynd supposed that the return and conversion of the Jews were treated of in this chapter. Their return is not even hinted at, and indeed could not be because they were not then dispersed but were living in Canaan in the possession of their proper and distinct nationality. Touching their conversion to the Christian religion, that is made purely contingent: ‘If they abide not in unbelief,’ the Apostle says, ‘God is able to graff them in.’ It is their degradation at the commencement of the present economy and their resumption at the conclusion of it, I apprehend, which are treated of especially in this chapter. For although the possibility of their engraffment is fairly conceded, yet the Apostle assures us it will not occur, but affirms that their present blindness will continue till a specified period—the fullness of the Gentiles. Then ‘all Israel shall be saved.’ v. 26, HST December 13, 1843, page 141.13
“With no ordinary solicitude have we watched the Second Advent brethren, if perchance they might by a rational interpretation of this Scripture, succeed in harmonizing it with their terrific dogma touching the universal extirpation and destruction by fire of man at the coming and kingdom of Christ. But in spite of our well-known benevolence for thse brethren we are constrained nevertheless to affirm that their efforts heretofore have appeared to us vague, forced and unsatisfactory. The Apostle says, ‘And so all Israel shall be saved.’ This, they affirm, is the spiritual Israel which is to be saved. But this view gives an air of absurdity to the whole passage. Let us read it with this explanation, and we have the following, viz: HST December 13, 1843, page 141.14
1. “It is their degradaticn at the commencement of the present economy and their resumption at the end of it, I apprehend, which are treated of especially in this chapter.” HST December 13, 1843, page 141.15
That their degradation at the commencement of this dispensation is the subject, I freely grant. But I cannot grant that God has given any encouragement of or resumption of the Jews to what they were at the end of the present economy. If I were reasoning with brother Scott, I would ask him “From what did the Jews fall?” He, of course, if he follows out Paul’s figure, would say, “they were broken off and fell from the good Olive-tree.” I would then ask him, “What was their relation to the good Olive tree?” He would have to say, (if he answered Scripturally,) “They were natural branches.” Very well, I would say, “In what did their fall consist?” And he must answer, according to Paul, “In the same thing which is the riches of the world;”—that is, the shedding of Christ’s blood. When that blood, by which he was their brother, was shed he ceased to be a Jew; and the Jew ceased to be a natural branch of Christ. When he was quickened and raised up by the Holy Spirit, that did not restore the Jew to Christ as a natural branch. But it did restore the believing Jew to Christ as an engrafted branch, a partaker of Christ’s Spirit, or new life. Thus it was true of every Jew, “if he continue not in unbelief he shall be grafted in again.” Then I would ask brother Scott, “Can the Jew ever be restored to that from which he fell, until Christ ceases to be the Savior of the world by resuming his blood and becoming a Jew?” Then, not before, the Jew may be a natural branch of Christ. Then again, I would say, “Now brother S. don’t be in a hurry:—look at this question fairly.—Is it not from a natural relation to Christ, the Jews fell?—and was not that fall, by the death of Christ, for the salvation of the world?” HST December 13, 1843, page 141.16
What he says of our view giving the air of absurdity to the whole passage, (Romans 11:25-31,) is all in his eye. HST December 13, 1843, page 142.1
I will give a paraphrase of the passage which you will just put side by side with his, in parallel columns. HST December 13, 1843, page 142.2
| W. Scott’s Paraphrase. | J. Litch’s Paraphrase. |
| “For I would not, brethren, that you should be ignorant of this mystery. lest you should be wise in your own conceits, that blindness in part has happened to (carnal) Israel, until the fulness of the Gentiles be come in, and so all (spiritual) Israel shall be saved; as it is written, There shall come out of Zion the deliver, and shall turn away ungodliness from (spiritual) Jacob: for this is my covenant unto them (spiritual Israel) when I shall take away their sins. As concerning the Gospel. they (spiritual Israel) are enemies for your sake; but as touching the election they are beloved for their father’s sake, for the gifts and callings of God are without repentance, for as you in times past have not believed God, yet have now obtained mercy thro’ their (spiritual Israel’s) unbelief; even so have these (the spiritual Israel) also now not believed, that through your mercy they also may obtain mercy; for God has concluded them all (the spiritual Israel) in unbelief that he may have mercy on all!!” “The gloss imposed in this passage by the Second Advent brethren is in this manner seen to be very unsatisfactory.” W. S. | “For I would not brethren have you ignorant of this mystery, lest ye should be wise in your own conceits (and suppose that the Jews, as a nation, are sometime or other to be conver ed) that blindness in part (or a partial blindness, not so great, however, as to render it impossible for them to come to Christ and have the veil removed if they will) is happened to Israel, (the Jewish nation) until the fulness of the (times of) the Gentiles be come in: (at which time Daniel will stand in his lot; Daniel 12:12, 13, and Christ come in glory; Luke 21:24, 27. Because Is. chap. 6:8—, was commanded to pronounce this blindness on them, until the cities are wasted without inhabitants, and the houses without man, and the land be utterly desolate; and the Lord have removed men far away, and there be a great forsaking in the midst of the land. All this will not take place until that day that shall burn as an oven. But when the fulness of the times of the Gentiles shall be come in) so all Israel (the remnant, that were in the days of Elijah, of Isa. of Paul. and every other age) shall be saved, (unto eternal life in the kingdom of God) as it is written (in Isaiah 59:20,) the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob; for this is my covenant unto them when I shall take away their sins: and all the effects of them, in the Day of Judgment and the resurrection of the just.) As concerning the Gospel (preached to you) they (the Jews) are enemies (to the Gospel) for your sake; (or on account of you) but as touching the election, (the true branches of Christ of every nation) they (the election) are beloved for the father’s (Abraham, Isaac, and Jacob’s sake; for the sake of the covenant made with them, that they should have an innumerable seed.) For the gifts and calling of God (that those fathers should have a seed like the sand of the sea,) are without repentance. (They cannot fail or be changed. If the Jews fall and fail through unbelief of being branches of the good Olive tree, then the election are the beloved for this purpose.) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief (or through the cause of their unbelief and enmity: i. e. the death of Christ and abolition of the ceremonial law.) Even so have these also now not believed God (as revealed in the Gospel) that through your mercy (in laboring for their salvation) they also may obtain mercy, (thro’ Christ.) For God hath concluded them (the Jews) all in unbelief, that he might have mercy upon all; (or save them of his mercy and not by the law.)” |
After this paraphrase, if I continued to reason with brother Scott, I would say, “Did you never read in the Scriptures such passages as these?—Isaiah 65:15, where the Lord declared to the Jews. “And ye shall leave your name for a curse unto my chosen; for the Lord God shall slay thee and call his people by another name.” Or Hosea 1:9, where the Lord tells the Jews, “Ye are not my people, and I will not be your God?” Did he never read that which the Savior said to the Jews respecting those who should have the pre-eminence in the Kingdom of God? “Ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and ye yourselves thrust out.” “And they shall come from the East and the West the North and the South, and shall sit down in the kingdom of God.” Luke 13:28, 29. Did he never read, either, that which is written by Paul. Romans 2:28, 29, “He is not a Jew, who is one outwardly.—But he is a Jew who is one inwardly.” Also that position of the great Apostle to the Gentiles, that the Jews are no better in any wise than the Gentiles? Romans 3:9. Does he not know also that “They are not (do not constitute all Israel) who are of Israel?” Romans 9:6. Does he not recollect also, that “There is no difference between the Jew and the Greek?” Romans 10:12. Then after thus reasoning, I would ask brother Scott, “Now brother, will you undertake to say that they are God’s people? That he has not called his people by another name? That they, the Jews, will have a pre-eminence in Christ’s kingdom? That he is a Jew who is one outwardly? That there is a difference between the Jew and the Greek? That they are better than us? After all these questions, I rather think brother Scott would settle down in the conclusion, that “If we be Christ’s, then we are Abraham’s seed and heirs according to the promise.” HST December 13, 1843, page 142.3
Yours as ever, J. LITCH.
Brother Kent, writes us, Nov. 27th, that he is on his way to Cincinnatti. He was at Hartford, Nov. 27th, where brother Collins is laboring. He says we “had a most heavenly meeting, last evening, the Lord was with us, a number came forward for prayers.” HST December 13, 1843, page 142.4
Brother R. T. Haskins writes us, Nov. 26th, from South Waterford, Me., that the Lord is doing a blessed work in that place. The Methodist minister, Mr. Quimby, has come out strong in the time, and is doing his duty faithfully. A firm little band of Adventists have been raised up there within the last few months. HST December 13, 1843, page 142.5
Brother Jacobs, has gone to Cincinnati. The Lord bless him in his efforts in that field of labor. HST December 13, 1843, page 142.6
An Advent Conference, will be commenced, Dec. 22, at 1 o’clock, P. M., in Mountgomery, Vt. brother Leonard Kimball and others will attend, brethren generally are invited to attend. Levi Wiswoll. Letter from Brother J. B. Cook. HST December 13, 1843, page 142.7
Dear Brother Himes,—I have yielded to an invitation to visit Cleaveland, Akron, etc. Found brother Fitch surrounded by a cheerful “band of brethren dear,” who are looking for the coming One. We were instructed and refreshed by the company of our dear brother F. The pastor of the Baptist dhurch, kindly invited me to occupy his pulpit. He promised to look through the subject of the advent and come out decided with what he found to be truth, Lord grant it. HST December 13, 1843, page 142.8
At Akron, I found brother Pickards, and another blessed band of adventists; I became more acquainted with them than with the brethren in C. Truly they are growing Christians, “looking for and hasting unto the coming of the day of God.” Brother P. is a kind of “John the Baptist” to reprove, of course the unbelieving and foolish, will reproach him; but God will, I believe, bless him, as he has done hitherto. HST December 13, 1843, page 142.9
The day we left I had the happiness of baptizing ten or twelve, among whom was an entire household. The cause is onward throughout that region. One Baptist minister after hearing brother P. relinquished his charge of the church—did not know as he was called to preach. He had dwelt much on the temporal millennium and return of the Jews; when, therefore, he saw these notions shivered to atoms and blown away by the word of the Lord, he gave up the ministry. Would it not be well if others would be equally honest? If they will not preach the coming One as well as the crucified One, is it not well for them to return from fables? HST December 13, 1843, page 142.10
In Cleaveland, I heard brother Pichards on 2 Timothy 4:3, 4. He said the time had come when they would not endure sound doctrine, but heaped to themselves teachers, having itching ears that need to be tickled, one feather would not do. The Methodist, and many others, would have a new feather every year to tickle them, such, while being tickled, are “turned unto fables.” The minister above referred to, resigned at the end of six months, being, as was supposed, ashamed of his fabulous temporal millennium. The facts I learnt from a brother who lived in the place and knew all the circumstances. HST December 13, 1843, page 143.1
In this place, the word of the Lord has taken hold on some minds. Elder Boggs came to me for baptism, and “went on his way rejoicing.” HST December 13, 1843, page 143.2
Youngstown, Poland, and several other places, have been visited, and good done through grace. HST December 13, 1843, page 143.3
It is my purpose to visit Pittsburgh on business. If duty does not demand my stay there, it is my purpose to visit some of the large towns in that vicinity—and thence go west with my family to Indiana. HST December 13, 1843, page 143.4
We are well and happy, in the near prospect of seeing Jesus our Lord. It is as certain to my mind that our Lord is coming, as that winter is; and that for the same reason, it is the order of events which God has ordained. Therefore I make no calculation for “disappointment.” No, No. The wheels of God’s providential chariot have never yet turned to roll backward. Till then, grace aiding me, I look without doubt or warning, for the glorious appearing, as the next event, I look for it “at the time appointed,” which I believe confidently to be the present Jewish year. I feel no secret shrinking, no apprehension of going into a corner at God’s bidding. I should sin greatly did I disbelieve. He that believeth not hath made God a liar. “For yet a little while and the coming One will come and will not tarry.” he just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. O may we, my brother, be not of those who draw back unto perdition, but of them who believe to the saving of the soul; and the professed friend or church who would dissuade me from believing and obeying the God of truth, is to me anti-Christ; such are the worst and most dangerous of our foes, “to whom we should give place for subjection, no not for an hour.” HST December 13, 1843, page 143.5
It has been my purpose to get light from every one who seemed capable of sheding it on my mind. Will opposers get light themselves? Instead of meeting as in a Christian spirit, they avoid the point at issue, or stumble like men in the dark. They act as if they had no settled faith; by consequence, I should have to renounce my common sense, as well as conscience and Scriptural knowledge, if I should yield to them. Yours, in hope. HST December 13, 1843, page 143.6
Warner, Nov. 11th, 1843.
The Personal Coming of Christ
John 14:3—“And if I go and prepare a place for you, I will come again.” Acts 1:11—“This same Jesus, which is taken up from you into heaven, shall so come in like manner as you have seen him go into heaven.” Matthew 24:30—“And they shall see the Son of Man coming in the clouds of heaven with power and great glory.” Titus 2:13—“Looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ.” 1 Peter 1:7—“That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory, at the appearing of Jesus Christ.” 1 Thessalonians 4:15—“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel. and with the trump of God; and the dead in Christ shall rise first.” 2 Thessalonians 1:7—“And to you who are troubled rest with us; when the Lord Jesus shall be revealed from heaven with his mighty angels.” HST December 13, 1843, page 143.7
Can the English language convey the idea of a personal coming of the Savior, if the above passages do not? It seems strange that any who profess a belief in the Bible, with such positive assurances should deny a personal coming of our Savior. HST December 13, 1843, page 143.8
As to the time of his appearing, does not the 24th chapter of Matthew give us signs when we may know that it is near, even at the doors? I know some say he came at the destruction of Jerusalem; but he there says, after certain signs, “shall ye see the Son of Man coming in the clouds of heaven, with power and great glory.” Now, in what sense can it be said that he came at the destruction of Jerusalem? Some say spiritually. I should be glad to be informed what the spiritual clouds of heaven are. When Peter was with the Savior at the transfiguration, a bright cloud overshadowed them; and in reference to this event, Peter says he followed not cunningly devised fables, when he made known the power and coming of our Lord Jesus Christ, but was an eye-witness of his majesty, etc. I believe Peter means to be understood that he actually saw the Lord with his own eyes. HST December 13, 1843, page 143.9
I believe there is not a single place in Matthew, where the “Son of Man” means any thing but the blessed Savior’s person; and if we admit it means the Savior in all places, except in the 24th chapter, why deny the application there? Is it not because we must admit the Second Advent to be near, when we once admit that? F. E. B. HST December 13, 1843, page 143.10
Letter from Maine
Brother Bliss,—It is now two weeks since we left Boston for this region, hoping to find something to do for our Blessed Lord in his vineyard. We have found by experience, that the instructions of our Lord to his disciples that they should travel two together are good and blessed. HST December 13, 1843, page 143.11
We came first to Portland, where the lectures on the Advent of our Lord by brother Miller, once excited very general interest and concern for salvation.—But the clergy soon succeeded in allaying the fears of the people generally who are now in a profound slumber. Lest they should wake up again, Professor Bush was procured last spring to administer an opiate for which he charged each one 121-2 cents for every pill—But the ministers in this movement came near defeating their object.—The people generally believed in the resurrection of the body, but the Professor denied it.—He also says the Millenium is past, and that the seventh angel is about to sound. The people became so much excited, that in order to keep them quiet the Professor was persuaded to deliver one lecture especially to refute Millerism. HST December 13, 1843, page 143.12
But blessed be God, notwithstanding all this, we found a large and happy band who seem ready and waiting for the Bridegroom. We were with them on the Lord’s day. Brother Stockman is laboring with them. Like all others of like precious faith they have suffered, and now bear the reproaches of a scoffing world, who are cheered on by some who profess to love Jesus Christ, but really hate his appearing. HST December 13, 1843, page 143.13
The brethren were obliged last year to leave the house they occupied, or be swallowed up by a sectarian organization, which like the old dragon, stood ready to devour them as soon as they were born; but they have by the grace of God escaped and come out from among them, and now meet in a large hall by themselves. HST December 13, 1843, page 143.14
On Monday, a notice appeared in several papers, that a man then in Portland, had been deluded by the Millerites and defrauded of $400. His name was carefully kept back, that the public (as we believe,) might the more effectually be deceived. Now, as we know the man, and have inquired into this affair, we will inform you how it is. His name is Brown.—Some of our friends will recollect him at the Groton, and afterwards at the Exeter meeting. Some two years since, he professed to be converted from Universalism, and with his wife joined the community at Hopedale. He informs us that he then had four hundred dollars, and when he left, after paying some small debts, he had 320 remaining. He next professed to embrace the Advent doctrine, and became very zealous and expected the Lord in April. He has since renounced his faith in the prophetic time and calls himself an Israelite. After wearing his beard several weeks, he called on the ministers to solicit their sympathy, but they would do nothing for him until he had cut off his beard. Some of them then read his notice and passed it over to the public papers. We asked him how much he had actually given to the Adventists, and all he could recollect was about 30 dollars, and all he could specify was fifteen dollars, and this was given to one or two of his friends without solicitation. We learned that he and his wife have travelled much, and lived most of the time for eighteen months without labor, and he now proclaims to the world that the Millerites have four hundred dollars of his money, and wants somebody to pay it back to him! While he is thus seeking the sympathy of the clergy, who think to use him to bring reproach on the Advent cause, and while he is asking contributions from the churches, and in this way publishing his own shameful fall, he deserves our pity only as a sinner still in the gulf of bitterness and bonds of iniquity:—for by his own admission he is still a Universalist in disguise, and believes in the final restitution of all to Heaven. HST December 13, 1843, page 143.15
We next proceeded to Brunswick, where we hoped to see brother Rollins, who came out on the time at the Exeter meeting, but he was absent. We understand he is proclaiming his faith in the coming of the Lord this year. On Tuesday evening, we found a happy band of believers assembled for prayers, and next day visited several families, whom we hope and expect soon to meet on the sea of glass. HST December 13, 1843, page 143.16
We next visited Bath, where the truth has once been proclaimed and much alarm excited, but not being mixed with faith, the wicked one seems to have caught away the good seed of the Kingdom, and the people are all fast asleep, and we fear they will not be aroused till the Trump of God shall startle them from their slumbers. May the Lord have mercy on the people of that place. HST December 13, 1843, page 143.17
We have traveled 40 or 50 miles up the river from Augusta, and find in every place some who are waiting for their Lord, and appeared glad to see and hear us speak of the blessed Jesus and his near approach. Even so come Lord Jesus, come quickly. HST December 13, 1843, page 144.1
S. Goodhue.
Ezekiel Hale, Jr.
Augusta, Me., Nov. 16, 1843.
SIGNS OF THE TIMES
BOSTON, DEC. 13, 1843.
Brethrn J. D. Poor and George Sargent, left here last week on their way for northern Ohio, Michigan, Indianna, and Illinois, to scatter publications, and speak of the coming of the Lord. Since they left, brother Poor has written us from New York, and gives an account of an attempt made by his brothers of this city to seize him and carry him to the insane hospital. He was decoyed to the house of one of them, but was rescued by brother Sargeant, and is still permitted to give a reason of the hope that is in him. HST December 13, 1843, page 144.2
We thank the editor of the “Reflector,” for publishing our explanation. We could wish that others who have published things calculated to injure the cause of God would be equally magnanimous. HST December 13, 1843, page 144.3
Brother Hawley’s article will be continued in our next. HST December 13, 1843, page 144.4
Advent Conference in Portsmoutl., NH next Friday. Brn. Jones, Himes, and others, will be present. HST December 13, 1843, page 144.5
Foreign Intelligence
The following are some of the more important items of news received by the last arrival of the Acadia. HST December 13, 1843, page 144.6
The state of feeling which exists among the Irish towards the authorities, and which would drive them on to madress, were it not for the all-controlling influence of O Connell, may be seen by the following article. HST December 13, 1843, page 144.7
Ireland. Owing to the people having received what they considered favorable intelligence regarding the proceedings in Dublin, the country between Tralee and Killarney, as well as part of the county of Cork, was partially illuminated by fires of turzebushes on some of the hills, this week, which created the utmost terror in the minds of the Protestants, who, in many instances, rushed out of their houses in the dead of night, fearing that the long-apprehended insurrection had broken out at last HST December 13, 1843, page 144.8
We regret to state that barbarous outrages in Ireland are becoming of rather frequent occurrence. Take a specimen:— HST December 13, 1843, page 144.9
“At six o’clock on the evening of the 12th inst. a dreadful outrage was perpetrated at Finoe-house, within about a mile and a half of Borrisokane, in the county of Tipperary. Thomas Waller, Esq. the owner of a mansion and an extensive tract of country in its vicinity, had just set down to dinner with his lady, his neice, Miss Waller, of Ormond Cottage, and his brother-in-law, Mr. Braddle of Mallow, when a body of men, some of whom were armed with pistols, dashed into the dining-room, seized the knives that lay on the table, hacked and maimed Mr. Waller and Mr. Braddle in several places about the head and face. Mr. Waller had his arm broken; Mrs. Waller and Miss Waller were also severely wounded. Though the alarm was given, and the police were as soon as possible at the scene of outrage, still they did not succeed in taking any of the perpretators. Mr. Waller is a justice of the peace for the county, and an extensive land proprietor. A later account, states that Mr. Waller’s life has been despaired of; that Miss Vereken, Mr. Waller’s sister, had her arm also broken; and that the butler, who made vigorous efforts to save his master, was very badly beaten. The assailants themselves must have fared badly, as the ear of one was left behind, and other relics of the determined nature of the defence. We have Leard that some persons are already taken up for this deed of barbarity. Another account states that Mr. Waller is going on favorably; that Miss Vereken is in a most dangerous state: that Mr. Braddle is in such a state as to render it impossible to say, for a few days, what the result of his injuries may be; that the gentlemen of the party, promptly assisted by the ladies, siezed the carving and dinner knives, and made a most resolute defence; and that one ruffian levelled a pistol at Mr. Waller, which was struck down by Mr. Braddle.” HST December 13, 1843, page 144.10
The excitement with regard to the arrest of O’ Connel, is intense, but it is supposed the indictments will be quashed. The repeal rent continues to come in at the rate of L1000 per week. HST December 13, 1843, page 144.11
Turkey. The German papers state that the Turkish population at Urania, to the south of Nissa, have risen against the Christians. The Turks pillaged the churches, violated the women, and committed other excesses. The Russian Ambassador has demanded satisfaction from the Ottoman Porte. HST December 13, 1843, page 144.12
Italy. It would appear that, although the late insurrection in Italy had been suppressed, fears were entertained in high quarters that new disturbances might, next spring arise, unless, which was not deemed probable, the Roman Government, listening to the counsels of its best friends, should make some concessions to the popular party in the grant of free institutions. HST December 13, 1843, page 144.13
The Record states that a recent attempt to obtain a condemnation of the “Tracts for the Times,” from the Bench of Bishops, failed through the instrumentality of the Bishop of Exeter. HST December 13, 1843, page 144.14
On the 8th ult. at two o’clock A. M. a severe shock of earthquake was sensinly felt at Messina. Many of the inhabitants got up and walked the streets till day-break. HST December 13, 1843, page 144.15
ERRATA
Brother Himes,—I fear that so many errors were permitted to go out in the printing of my article, as to render it almost wholly unintelligible. Some of the most vital and prominent, you will please to correct. In the first sentence, for “terminating make it read termination. In the second column, 4th line from the top, for “it will be looked upon as fundamental element of the system,” let it read, “it will be looked upon as surrender of a fundamental element of the system.”—In third column, half way from top, for “explanation” explication. Fourth column, one third of the distance from the bottom, for “author’s view,” it should read “brother’s view.”—Next line, for “his Covenant,” should be, “the Covenant.” Fifth column, 18 lines from the top, for “when the weightier matters of the law were unprotected,” it should be “when the weightier matters of the law were omitted.”—Same column, the 3rd line from bottom, for “suitable to relieve this point,” it should be “is not able to relieve this point.” Sixth column, mid-way, for “its common and previous meaning,” it should read, “its common and primary meaning.’ Seventh column, 18th line from top, for “I will here give the argument sustained by ‘the position,” it should read, “the argument sustaining the position.”—Same column, towards the bottom, for “terminate,” make it “terminated.” Besides these, I detect much mis-spelling, and that the paragraphs are confused, and some of the numbers left out. I trust that your readers will give it a re-perusal with these corrections. HST December 13, 1843, page 144.16
Yours, S. HAWLEY, Jr. HST December 13, 1843, page 144.17
Brother Hale lectured the last Sabbath at Mattapoiset. He writes us that he shall be here next Sabbath. Brother Brown lectured last Sabbath at New Bedford. Brother Hervey in Kingston, and brother Porter in Providence. Brother Himes lectured all day and evening to a good audience at the Tabernacle. Brother Miller is lecturing to crowded houses in the theatre at Buflalo; glorious revivals follow his labors at Rochester and Lockport, where he has recently labored. HST December 13, 1843, page 144.18
CONFERENCE AT WORCESTER
A Second Advent Conference will commence at Worcester, on Wednesday, Dec 20th, in the new Chapel on Thomas Street, which the Advent congregation have lately procured for their place of worship. HST December 13, 1843, page 144.19
Brethren Cole, Shipman, Snow and White, are expected to attend. Other laborers are invited to be present. We expect the meeting to continue about one week. We can furnish ample accommodations for all who will come. W. S. Campbell. HST December 13, 1843, page 144.20
Worcester, Dec. 9.
NOTICE
A Second Advent Meeting will commence in this place on Saturday. 23rd of Dec. next, at 2 o’clock, P. M. if the Lord will, to be protracted as long as will be deemed prudent. Brother Jonathan Hamilton is now in the Province, and has agreed to attend; brethren Churchill and Hovey, of N. H. and brethren John Hamilton and Ames, of Me. are particularly requested to attend. HST December 13, 1843, page 144.21
I am your brother in Christ, waiting patiently his coming. Stephen Parsons.
Woodstock, Nov. 23, 1843.
Letters received to Dec. 9, 1843
W Harden: C W Beckwith, $5: Stephen Parsons, 1; Mrs Bliss; Sam 1 Williams, by P M, $1;P M Ware, Ms; Robert Andrews, $1; John Howe, $2; A W Griggs, by P M, $1; G W Barnes, E Smith, J Livermore, C Barnes, Smith and Crane; P Crosby; A Barnes, John Lincoln, 50 cts each, by P M; A Stone; Mrs A C Abili, $1 each, by P M; A Taylor, by P M, $1; J E Cole, by P M $1; Enoch Bridges; R T Haskins; John H Kent, $10; A H Smith, $2; P M Perkins Mills, Me; J Litch; P M Willimantic, Ct; E Holmes; N Hervey; Joel Baker, by P M, $1; E S Davis, $1; H E Farmer; Orren Roberts, by P M; $1; S Braley, by P M, $1; Luther L. Tuttle, 50 cts; A Y Culver, 50 cts; A Mix, $1, by P M; P M Finchburg; Ms; F Choates, by P M; $1; Lewis Vaughan, by P M, $1; D G Drake; Mrs Ruth Weston, by P M, $1; Charles Cressy, by P M, $2; N Davis, by P M; $1; A Syford; H J Scribner Benj H Albee, $2; Geo S Morgan, by P M, $l; Ichebod E Hazen, by P M, $1; M C Neal; M Foss, by P M $2; E Billings, 50cts; A D Clark, $2, from L Burther; N Clark, $1, by P M; J Andrews, by P M, $1; D S Brown; E M Giffin, $1; P M, Bristol, Vt; J L Paine, $1; J Weston; Jno Winship, by P M, $1; N L Whiting; P M Stoney Point; J Turner. HST December 13, 1843, page 144.22
S Hawley; L Wiswed, by P M, $1; J E Emerson; H W Roberts, by P M, $1; J Roberts $3; S L Moutton, and F B Evans, $250; H Patten, $1 GS Miles, C Woodworth, by P M $1; Peabody; Eld W P Chace, by P M $1; J Ball; J Blaisdell, by P M, $1; P M Newport, N H; J S White; C. I. Paige, by P M, $1; P M Lottsville, Pa, $1; R Hutchins ii; F Washburn, by P M, 1; S bliss; J. L Allen, by P M $1; W L Rothas, R Seavy, $1; G W Wilson, by P M, 1; H Libbey, and J B Farnum, by P M, 1; M M George, 15; C S Brown, 10; Mary F Manter; D Dustin, by P M 1; N Clark; P M Sharon, Vt; E Howe, by P M 1; I. Wiswell, by P M, 2; C Dexter, bny P M 1; H BN skinner, 10; P M South-westfleet, Me; Mary F Manter; L M Brown by p M, 1 60; and J W Clifford, by de, 50 cts; P M Barnstead, NH; T Denning, 3; paid to about the middle of Vol 8; J Reynolds; M B Rolf, by P M 3; J Spaulding,; R T Haskins, A D Whittimore; J C Small, bhy p M, 2; R Gray, by P M, 1; J Hazelton, by P M 1; M B Clemant, by P M 1; L. Buel, by P M 1, P S Brown; H Briggs, and L A Hural, by P M, 1; Wm. Thompson, Don’r 20; Mrs. Craine, by P M 1; J E Darring, by op M 1; L Briggs, do, 1; C H Woods, 1; J Barrows, do, 50cts, and Z Woods, by do, 50cts; J Randall, 1; M C. Stone, by P M 1; E. Bradley, and D S Hitchcock, by p M, 2, Jno Campbell, by P M, 1; D’t Sawyer, P M 1; H Stillwater, by P M, 1;; J Wood 50 cts. HST December 13, 1843, page 144.23
Packages Sent
J Roberts care of Oave Wyatt, Dover, N H; H Patten, 27 Broadway, Utirat: J V Himes, 9 Sprance St. N Y: Wittiams Thayer, Pomtert, Ct WRegets, Hattord, Ct—T Cole, Low-well, Ms—J Reynolds. Marbehead, Ms—L Wiswell, Montgomery, Vt—J V Humer, 9 Spuce St, N Y. HST December 13, 1843, page 144.24