Signs of the Times and Expositor of Prophecy [Himes], vol. 6
September 6, 1843
Vol. VI.—No. 3. Boston, Whole No. 123
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. HST September 6, 1843, page 17.1
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 September 6, 1843, page 17.2
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 September 6, 1843, page 17.3
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 hit saints with him. HST September 6, 1843, page 17.4
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 September 6, 1843, page 17.5
V. There are none of the prophetic periods, as we understand them, that extend beyond the year 1843. HST September 6, 1843, page 17.6
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 September 6, 1843, page 17.7
Second Advent of Christ premillenial
the untenableness of opposite interpretations of prophecy
It is cheering to see the number of giant minds, which God has raised up in various parts of the world, to advocate the doctrine of the Advent as nigh at the doors. We find them in all departments of life, and of every grade in society, all mighty in the scriptures. The following we copy from an interesting work of 400 pages, entitled “Neglected Truths,” by Robert Norton, M. D. London 1839.—pp. 234—249. HST September 6, 1843, page 17.8
“To adduce all the passages of Scripture which declare a second personal advent of Christ, would occupy many pages. It is spoken of, especially in the apostolic epistles, on almost every occasion, as, with the single exception of redeeming love, the theme of highest joy, the most animating of Christian motives, and the ever-to-be-looked and longed-for consummation of bliss. A few of these nearly innumerable passages will sufficiently show how paramount this subject was in the thoughts of the inspired writers; of what vital and practical importance they considered it; and how sanctifying, animating, and in every way useful a motive in the Christian race, they represent it to be. HST September 6, 1843, page 17.9
St Peter, in the prospect of his decease, thinks it needful to write a second epistle, the whole burden of which is to assure the Church, that however many may be saying, where is the promise of his coming, the day of the Lord shall come; that the glory then to be revealed is no cunningly devised fable, he having himself seen a prefigurative specimen of it in the transfiguration; exhorting us, seeing we look for such things, to be diligent, that we may be found of him in peace, without spot, and blameless; and confirming all that he has said by the testimony of Paul, who, he remarks, “in all his epistles, speaks of these things.” St. James exhorts the church to be patient unto the coming of the Lord; not to expect it previous to the latter rain; and yet to feel that it draweth nigh. Jude, in his prophetic epistle, warns us against the mockers of the last time, telling us that even Enoch, thousands of years before, prophesied of these, saying, “Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all.” John writes, “Beloved, it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like him for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure;” and again, “Little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming;” adding, in the Revelation, “Behold he cometh with clouds: and every eye shall see him, and they also which pierced him;” and closing the sacred canon with; these words, “He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.” Lastly, St. Paul, of, whom his brother apostle well says, that in all his epistles he speaks in them of these things, introduces the subject so continually, and so copiously, that it is dificult to know where to begin, or rather, where to end our selections. When, for instance, he would comfort mourners over the ravages of death, he says nothing about our departed friends being in glory, or the probability of our speedily following them, and thus meeting with them again; but that the resurrection of Jesus is the pledge of theirs, and that when the Lord comes, they shall come again with him, and we be caught up together with them in the clouds; and that we are to comfort one another with these words. Yet O how unlike to this is the ordinary consolation of Christians and Christian ministers in the present day. And even when the Thessalonians were impatiently carrying this doctrine to an extreme, he does not seek to divert them from it, to death, or some other “practical subject;” he corrects their error, but still dwells upon the subject, communicates to them further particulars concerning it, commends their faith, and finally prays, “The Lord direct your hearts into the patient waiting for Christ.” (2 Thessalonians 3:5.) HST September 6, 1843, page 17.10
In short, on whatever subject, or to whatever church, this apostle, and indeed all the apostles, are writing, they continually keep this great event in view. Is It the consummation of grace of which they are writing? It is “to be brought unto us at the revelation of Jesus Christ.” Is it rest? It is “when the Lord Jesus shall be revealed.” Is it glory? It is “when Christ, who is our life, shall appear, that we shall appear with him in glory.” Is it the Romans that are addressed? They are described as “rejoicing in hope of the glory of God,” “waiting for the manifestations of the sons of God,” and “groaning and waiting for the adoption, to wit the redemption of our body.” Is it the Corinthians? The apostle thanks God that they “come behind in no gift; waiting for the coming of our Lord Jesus Christ.” Is it the Philippians? He says of himself and them, “Our conversation is in heaven, from whence also we look for the Savior, the Lord Christ; who shall change our vile body that it may be fashioned like unto his glorious body.” Of the Thessalonians again he says, that they “turned to God from idols, to serve the living and true God, and to wait for his Son, from heaven.” Those to whom Peter wrote, the apostle describes as “looking for new heavens and a new earth, wherein dwelleth righteousness.” Lastly, St. John says of those to whom he wrote, “We know that when he shall appear, we shall be like him, for we shall see him as he is.” HST September 6, 1843, page 17.11
To prove that the Lord’s personal coming in glory can alone accomplish these scripture testimonies, seems almost superfluous; yet, as some at least of these and similar passages are variously interpreted, we will briefly review these interpretations. The first consists in applying them to Christ’s invisible kingdom in the hearts of his people, and his spritual coming and presence there. The advocates of this interpretation do little more than repeat one favorite text, “The kingdom of God cometh not with observation; neither shall they say, Lo here! or Lo there! for, behold, the kingdom of God is within you.” (Luke 17:20.) But this only asserts the undenied truth, that its commencement is invisible, and within the soul; while the context immediately, adds, For as the lighting, that lighteneth out of the one part under heaven, shineth unto the other part; so shall also the son of man be in his day.” Besides, how can the spiritual presence of Christ be a subject of future promise and hope? Does he not already dwell in his people’s hearts by faith, so that if any man have not the spirit of Christ he is none of his. HST September 6, 1843, page 17.12
Others say that the death of the Christian is the coming of the Lord to him; but what a trifling with scripture is this also; for the coming of the Lord is an event thus described—“This same Jesus which is taken up from, you into heaven, shall so come in like manner as ye have seen him go into heaven;”—“revealed from heaven with his mighty angels, in flaming fire;”—“as the lightning;”—“coming in the clouds of heaven with power and great glory;”—“descending from heaven with a shout, with the voice of the Archangel and the trump of God;”—“coming with ten thousands of his saints,” etc., passages utterly inapplicable either to the christian’s experience in life or in death; or to the third event to which they are sometimes referred for their fulfilment, viz., the destruction of Jerusalem. HST September 6, 1843, page 17.13
The principal evidence in support of this last method of explaining away the Lord’s coming, is the expression in Matthew 24:34, “This generation shall not pass till all these things be fulfilled;” from which it is inferred that the overthrow of the holy city must have been what our Lord referred to, as being the only event in any degree corresponding to the prophecy and occurring to the generation contemporaneous with him. But the destruction of Jerusalem was of little importance or interest to the church, except as a verification of our Lord’s predictions, and a specimen of his righteous judgments. It did not otherwise affect any beside the Hebrew believers; and these lost rather than gained by it, having to flee into the mountains with such precipitancy, that he which was on the house top could not come down to take any thing out of his house; neither he which was in the field return back to take his clothes. How then could this be the period of the saints lifting up their heads with joy, because their redemption had drawn nigh? Besides, it was not to that generation which was contemporary with Christ, that the destruction of Jerusalem occurred; for no one would say that the French revolution of 1790, and the recent revolution in 1830, happened to the same generation of Frenchmen; and yet the interval between these two was less than that between the Lord’s death and the destruction of the holy city. I say this, simply to show the inconsistency of this interpretation; not that I myself restrict to our Lord’s contemporaries the term, “this generation;” on the contrary, obscure as the phrase is, the context sufficiently shows that if it does not altogether or principally refer to, it at least extends to and includes, the generation contemporaneous with the termination both of Israel’s captivity, and of the times of the Gentiles, and which witnesses the immediate signs of the coming of the Son of man to establish his everlasting kingdom upon the overthrow of the kingdoms of this world. See the 21st of Luke, from the 24th to the 32 verse, which enumerates all the following, as events to be fulfilled, ere the generation referred to pass away, viz., first a great slaughter of the Jews, the captivity of the remainder, and the degradation of the city;—then a season of privilege to the Gentiles and its ultimate close;—then signs in the heavens, distress of nations, etc.;—and lastly, the coming of the Son of man; not until after the enumeration of all which, it is added, “Verily I say unto you, This generation shall not pass away, till all be fulfilled.” The next text insisted on, as showing the Lord’s coming to be past, is Matthew 10:23. “Verily, I say unto you, Ye shall not have gone over the cities of Israel till the Son of man be come.” That this passage (and I might have said as much of the one we have just considered) had an accomplishment in the past, I do not doubt; yet I cannot but believe, for reasons which will occur in the next chapter, that it is an instance of the germinating principle of prophecy illustrated in a former essay, and that it therefore still awaits its ultimate accomplishment; and no more necessarily, or exclusively, referring to the identical “ye” originally addressed, than the similarly expressed language of our Lord to his murderers, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” HST September 6, 1843, page 18.1
The only other passage much referred to in proof of the same thing, is Matthew 16:28. “Verily, I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” In this instance it must be granted that the language of Christ is so definite as to be inapplicable to any other than those immediately addressed as standing around him. Must not then this prophecy of the Son of man coming in his kingdom, have been accomplished in the destruction of Jerusalem? No; for one only of the apostles appears to have been alive at the period of this event, and, if so, there were not “some,” seeing the Son of man thus coming. To what other event then could our Lord refer? Plainly, I think, to the transfiguration on the mount; for the apostle Peter expressly speaks of this as a foreshowing—a prefigurative specimen—of the Lord’s second appearing; saying, “We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye witnesses of his Majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.” (2 Peter 1:16.) Moreover, it is remarkable that each of three evangelists who record this declaration of our Lord, immediately follow it with an account of the transfiguration, and that the words in Luke are—“Till they see the kingdom of God;” that is, heaven upon earth, which is just what the transfiguration was. HST September 6, 1843, page 18.2
The principal difficulty which has led to these various attempts to explain away the Lord’s second coming, is that this coming is spoken of in Scripture, as something so near, that it is scarcely conceivable how it can be something altogether future; but a sufficient, and, I doubt not, the real explanation of the apparent nearness with which the apostles and primitive Christians regarded the second advent, is not merely that they saw it with nothing intervening except the apostacy, the duration of which they knew not the length of, but that they possessed so much of the mind and spirit of Christ, with whom a thousand years are as one day, and one day as a thousand years. When John was, as it were, swallowed up in the Spirit, in whom, past, present, and future, appear and are as one, the Lord’s glorious advent, which he then foresaw, appeared so instantaneous, that he cried, Behold he cometh; and thus it is that Scripture, which is the languge of the Spirit describes the appearing and kingdom of Jesus as so near, speaking of them as they appear to Him, rather than as they appear to us; just as the period of Israel’s rejection is twice called “a small moment,” although it has already occupied—from the captivity until now—2300 years; and as the Spirit, speaking through Isaiah, cried, “Arise and shine for thy light is come, and the glory of the Lord is risen upon thee,”—700 years previous even to the first appearing of the Messiah. It is then because our faith is so little the substance of things hoped for, and the evidence of things not seen and that we possess so little of the spirit of him with whom “a thousand years are but as yesterday when it is past,” that the language of our Lord and his apostles respecting the nearness of the second advent seems so inexplicable or at least strange to us. HST September 6, 1843, page 18.3
It may be said that all Christians acknowledge and expect the Lord’s coming again to judgment. But even this vague prospect, it is to be feared, is virtually neutralized to most, both by their unscriptural views of the blessedness—the indubitably real, yet very incomplete blessedness—of the separate spirit, and by expecting the millenium to come first; strangely making the millenial day to precede the arising of the Sun of righteousness; instead of expecting the Sun of righteousness first, to usher in the resurrection morning; and the resurrection morning the millenial day. HST September 6, 1843, page 18.4
If, then, the second advent has been even from the apostolic age a consummation ever to be looked for as possibly and indefinitely near, with only this one exception, that it should not come, “except there be a falling away first, and the man of sin be revealed,” how visionary are the popular speculations respecting the proressive prevalence of Christianity until its termination in the complete conversion of the world, and how utterly inconsistent with any right apprehension of either the nature or design of this present dispensation. Its design is limited to the “taking out of the Gentiles a people for his name; chosen out of the world;” and its nature is a dispensation of suffering with Christ preparatory to reigning with him, a limited and special calling, almost infinitely above that of arch-angels even; most distinct then from that of the unsufferers who shall be the subjects of the millennial reign of Christ and “the queen upon his right hand,”—his glorified church. (Vide Song of Solomon 6:8, 9; Psalm 45:9.) Such expectations, moreover, are in utter variance and opposition to the direct testimony of Scripture, which always represents the last days of this dispensation as its worst days. This being a most important point, as almost necessarily,—if satistactorily established,—the reader’s turning point away from an ideal into a sciptural millenarianism, I adduce at length the following texts in support of it. In the first verse of 2nd Tim. chap. 3. St. Paul writes, “This know that in the last days perilous times shall come;” and in another place, “But evil men and seducers shall wax worse and worse, deceiving and being deceived;” in the second epistle to the Thessalonians, he farther states, that “for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned;” in another epistle, moreover, declaring, that “the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaklies in hypocrisy; having their conscience seared with a hot iron; and that men shall be saying Peace and safety, while sudden destruction is coming upon them.” St. Peter writes that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming; so that he thought it needful to write his second epistle in order to stir us up to beware lest we also, being led away with the error of the wicked, fall from our stedfastness, (v. 17.) Jude next teaches us, that there shall be mockers in the last time, walking after their own ungodly lusts, and that the apostacy then creeping in, should go on, working its great work of iniquity, until the fulfilment of Enoch’s prophecy in the coming of the Lord with ten thousand of his saints, “to execute judgment upon all; and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.” And, last of the apostles, John testifies that when Satan knoweth that he hath but a short time, he will come down, “having great wrath,” as it were redeeming the time by double fury. HST September 6, 1843, page 18.5
Next let us turn to the prophecies of Daniel, and we shall find him expressly declaring that Antichrist shall “make war with the saints, and prevail against them, until the Ancient of days come;” a coming thus described in the preceding chapter—“I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened:”—after which, and not until then, the kingdoms of this world are described by the prophet, as becoming the kingdoms of our Lord and his Christ. But, above all, Christ himself has declared, that, instead of any universal prevalence of Christianity, the tares and the wheat shall grow together until the harvest; and that the harvest is the end of the world, when the Son of man shall send forth his angels to gather out of his kingdom (an expression very strikingly showing that it is indeed this very earth which is to become the seat of his kingdom) all things which offend, and them that do iniquity, and cast them into a furnace of fire; where shall be wailing and gnashing of teeth; and that as it was in the days of Noah, when the flood came and destroyed them all; likewise as it was in the days of Lot, when it rained fire and brimstone from heaven, so shall it be in the day when the Son of man is revealed; and that so far from any millenial era intervening first, it may come, for all that any know, so quickly, and certainly so suddenly, that the Lord thought it not unseasonable to say to each generation of his church, “Take ye heed, watch and pray: for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cock crowing, or in the morning; lest coming suddenly he find you sleeping. And what I say unto you, I say unto all, watch.”—Language, be it observed, uttered, not, as now perversely used, in reference to death, but in immediate and sole connexion with the coming of the Son of man in the clouds; (Mark 13:26-27,) and I need scarcely add, language devoid of all force or significancy, if a long period of universal Christianity is certainly to come first. HST September 6, 1843, page 19.1
Brother Trickey writes: HST September 6, 1843, page 19.2
“I am still strong in the faith of the coming of our long expected and glorious King this year. The mariner’s chart may fail him sometimes, ours will never. God’s word is a sure word, it is a tried word, and at the time appointed the end will be. My dear brethren and sisters, we are near our haven of eternal rest—the heavenly Canaan, and let us not harbor one thought of going back into Egypt, not even to look back. Remember Lot’s wife; and the Israelites of old, who because of unbelief could not enter the promised land. Let us therefore fear lest a promise being left us of entering into his rest, any of us should seem to come short of it. Let us labor therefore to enter into that rest, lest any of us fall after the same example of unbelief. Oh may the Lord increase our faith; and may the language of our hearts ever be “thy kingdom come,” come Lord Jesus. Amen..—Yours in the blessed hope. HST September 6, 1843, page 19.3
Portsmouth N. H. Aug. 20, 1843. HST September 6, 1843, page 19.4
A Word
to the opposers of miller and his theory of the millennium
By a Presbyter in the Episcopal Church. HST September 6, 1843, page 19.5
When Miller’s Treatise on the Millennium first appeared, little notice, was excited; few persons knew any thing either of the man or his communications; and of course no one thought it worthy of opposition! the matter was comprised in a stout pamphlet of about 100 octavo pages, closely printed: and it is to be presumed that had he only written upon the subject, his work would have sunk into oblivion, as many others have before. But Mr. M. though not an accredited minister, assumed the office of the pulpit, and being licensed to improve publicly, undertook to proclaim his sentiments on the Great Question by preaching—or in modern phraseology—by lecturing! The series he thus delivered soon went to the press; and so by the joint influence of pulpit and press his system was widely declared to the world. For some time however, the learned and the regular world scarcely acknowledged that they had seen or known any thing of the humble labors of the Hampton Farmer! After the lapse of a year or two, the subject of the Advent with Miller’s lectures thereon, had become so popular, and the excitement occasioned thereby so great, no class of men in the Christian community could effect to be unmoved by the report which had gone abroad concerning them. Miller’s scheme thus proclaimed, made converts and gathered advocates:—a semi-monthly paper, designated The Signs of the Times, was issued in Boston, in which Miller’s whole system was developed, and a serious consideration of the subject recommended to the whole Commonwealth ol Israel This semi-monthly, since weekly paper, was soon connected with a series of conferences in town and country, and with an occasional publication of tracts entitled—Second Advent Library. These prints have given occasion to the publication of a number of other works with a similar object in view; so that at length the Advent doctrine has become a rock of offence, and an occasion of stumbling and alarm;—the whole religious community, of every name, are aroused to resistance, and by one simultaneous impulse they would put down and nullify the heresy:—Miller is defamed in the most unqualified terms, and denounced as an impostor and heretic: all this and much more, to quash and destroy the influence of this mad prophet:—but all in vain; and what is more provoking still, all these means, by which to sink and overwhelm with shame this Millerism, as they have very unwisely dubbed the doctrine of the Second Advent, has only, hitherto, contributed to advance the cause, and more effectually to spread its glory and fame! HST September 6, 1843, page 19.6
Miller is a Baptist, therefore that denomination is first out upon him.—Let these Baptist brethren only review what they have repeatedly authorised their Watchman to report in the case; let them only look back upon the un-Christian temper they have poured out upon the man—aye, and upon his doctrine too! and let them blush for very shame, yes, for shame, that they have so abused and wounded a brother who, for aught appears, stands as well, in his denomination, as do any of his traducers and defamers! Now comes out, arrayed in ever-green, the Chronicler of the Emerald state: in quick succession follows the Evangelist of N. Y. (not of Patmos in the kingdom and patience of Jesus Christ,) overrunning with the same superfluity of naughtiness:—and why all this wrath out-poured from these heavenly places—from priest and Levite—from men of high degree and men of no degree?—Why? It would seem that the professed ministers of the gospel were jealous for the honors of their high commission, and would chastize every intruder upon their domains: or why all this ado about a N. Y. yeoman, who has been, in the reckoning of our regular divines, so presumptuous and so obtrusive as to study the prophetic scriptures, and more presumptuous still, to write and lecture upon the same; and yet more, he has inspired a hundred other tongues with the same unbridled spirit, so that now there is no hope, but that—Miller will fill the whole earth with his doctrine! HST September 6, 1843, page 19.7
Brethren; If you can find one word in the New Testament by which to justify, or even to excuse, the temper and spirit you manifest towards your brother M. I will not say another word in rebuke; but if you fail, I shall be able to point out to you many a word in severe censure of that course you have taken in regard to him. See Mark 9:38-40. Luke 9:49, 50 and 54, 55. Acts 5:34-40. Jude 9. The Christian Witness and Church Advocate has at several times shown an inclination towards looking at this most interesting and most tremendous subject; but from what cause I know not, that same Witness has, of late, been inclined to move the tongue of slander rather than to advocate a serious inquiry into a solemn point of christian doctrine. To the band of young Editors conducting the C. W. and C. A. I would take liberty to say; Never admit any article into your paper, of the truth and fairness of which you are not well assured!—If, through inadvertency, any thing unreputable should be suffered to pass on to your fair page, upon detection of its real character, be prompt in setting the matter right!—And if any slanderers of persons or doctrines—be these persons or doctrines never so unpopular—would invite you to assist them in their mal-practice, courteously decline their sodality.—By a strict observance of these plain and homely rules, you will do more good and less evil than many of your brethren are doing, who are engaged in labors simalar to your own. The Editors of this respectable and useful religious paper should, after so much that has been said and done, by which to confuse and perplex the subject, learn to distinguish between a prophet and an interpreter of prophecy.—Another distinction too is of importance;—a distinction between the general principles of the Second Advent as held by a thousand besides Miller, and in common with him, and what is more peculiarly his, viz. the coming of Christ in 1843. But even in this date ‘43 he is not quite original; Bickersteth works out the same conclusion, as to the time if not to the event; the event Bickersteth is looking for is the recovery of Israel, which he considers as likely to be accomplished in 1843, being the expiration of the seven times of Leviticus 26.—here Israel is to be punished seven times for their sins! “The frequent repetition of seven times, connected with their lengthened suffering under the Gentile monarchies, seems to point out a special design and may intimate the length of time which these chastisements should last. It would make interpreted as we do the times in Daniel, a period of 2520 years, from their being carried into captivity. The same period of seven times or 2520 years is brought out, as has been noticed, in the dream of Nebuchadnezzar.—If we reckon the captivity of Israel as commenceing in 677 B. C. at their captivity under Esarhaddon—(the same period when Manasseh, king of Judah, was carried into captivity, 2 Kings 17:23, 24. 2 Chronicles 33:11.) it would terminate in 1843. These periods may have a reference to corresponding events at their termination, and are worthy of serious attention.” Bickersteth’s Practical Guide to the Prophecies. 5th edition; p. 194. HST September 6, 1843, page 19.8
The “corresponding events,” of which Mr. B. speaks, are, I conclude, The gathering and conversion of Israel;—and the second! coming of Christ: these events are connected in the system of the millennium, as asserted by British divines; so that the date of 1843, intolerable in the unlearned Farmer, may be allowed in the learned clergy of the English Church; and thereby become palatable to the wise and learned of this enlightened land! It is a matter much to be deplored, that such a subject as the glory and majesty of the Son of God should want the names of men to recommend it, but such is the servility of the human mind, that some thing more than the intrinsic dignity of the subject is required to give it grace in the eyes of a vain world; while many a mind, from whence better things might be expected to flow out, will bow and do reverence to a miserable dogma that comes out under the name of high places:—while the name of the Hampton husbandman is held up in such a form as to excite contempt, and drive away every serious inquiry from the discussion. HST September 6, 1843, page 20.1
It is generally supposed that if Miller’s sheme of 1843 should fail, then the whole system of the Second Advent will fall to the ground:—no conclusion can be more erroneous! This argument however, cannot be pursued now: if another number should be demanded, the question may be again considered.—He which testifieth these things saith, Surely I come quickly: amen. Even so; come Lord Jesus.—Advent Tracts. HST September 6, 1843, page 20.2
For the Benefit of Clergy.—Rev. Dr. Anderson, Secretary of the American Board of Missions, has, it is stated, addressed a circular to the editors of religious papers in Boston, requesting them to desist from publishing an extract of the intelligence communicated by the officers of the Board at the Monthly Concert, because such publication “embarrasses pastors in the country at the ensuing concert. HST September 6, 1843, page 20.3
SIGNS OF THE TIMES
J. V. Himes, J. Litch, and S. Bliss, Editors.
“The Lord is at Hand.”
BOSTON, SEPTEMBER 6, 1843.
Tent Meeting at Buffalo
In a former No. some account was given of the commencement and progress of this meeting. I have now to add that it continued two weeks with increasing interest. Prayer and Conference meetings were held in each forenoon of the day, lectures were given afternoons and evenings. Most of the great and important subjects connected with the nature of the kingdom of God, were taken up, as also the time of the advent of the King. We had a fair and candid hearing from a large number of the citizens. A very great change, we learn, was wrought in the minds of those who heard. Those who had been the most opposed at first, were among our warmest friends when we left. We scattered our publications profusely. They were eagerly seized and read with avidity. HST September 6, 1843, page 20.4
Persons might be seen reading in the stores, hotels, canal-boats, steam-boats, on the wharfs, etc. The attention of many of all classes were called to consider seriously the merits of the all-absorbing question, notwithstanding the strong prejudice of the public mind against it. HST September 6, 1843, page 20.5
The greatest opposition was manifested by those who knew the least about it, and were too much prejudiced to read or to hear. And those, too, who confess they never made the prophetic word their study. Such persons are very bold to assure us that we cannot understand the prophecies! Such have no difficulty in joining with the wicked in the cry of “peace and safety.” HST September 6, 1843, page 20.6
The expenses of the meeting, including money, publications, etc. amounted to about $400. The sum of $70 was contributed by the friends towards it. We doubt not the friends in that city will do all they are able to do to sustain the cause, and diffuse this great truth. HST September 6, 1843, page 20.7
There was a goodly number from the various churches, who openly avowed their strong convictions of the doctrine. They now look with joyful expectation for the “blessed hope.” HST September 6, 1843, page 20.8
We have great reason to praise God that some souls were convicted, and converted to God, who now rejoice in the prospect of meeting the Savior in peace. Many, we trust, in the day of Christ’s appearing, will be found on the right hand of the Judge, as the fruits of this meeting. Our last meeting was one of deep and solemn interest. It was a melting and deeply affecting time. The faithful labors of brethren Fitch and Storrs will not be lost. HST September 6, 1843, page 20.9
Our next Meeting is to be in Cincinnati, O. the 15th of September. J. V. Himes. HST September 6, 1843, page 20.10
Boston, Aug. 28, 1843. HST September 6, 1843, page 20.11
Notes by the Way
In connexion with the Buffalo meeting, I have visited several other places, for the purpose of aiding in the spread of the midnight cry. HST September 6, 1843, page 20.12
Toronto, C. W. This is an important place in Canada West. A very urgent call has been made and repeated for Lecturers here for some time past. I visited there about the middle of August, and made arrangements for a full course of lectures on the Advent. I found a few intelligent and true believers, who are doing what they can to advance the cause, but wish aid from the States, that they may do more. They have invited brother Fitch to visit them the first of September. A box of books has been sent there for gratuitous circulation. The means now provided, the zeal and faithfulness of the brethren there, give assurance that the alarm will be given to the slumbering virgins in that region. HST September 6, 1843, page 20.13
The opposition will be strong and fearful, but it will only subserve the cause. No “weapon formed against it,” as yet, has, or can prosper. HST September 6, 1843, page 20.14
Kingston, C. W. But little has been done here, as yet. I regret that it was out of my power to make any efficient arrangements to diffuse the doctrine there. My stay was too short. Will not our friends in Toronto do something for Kingston? HST September 6, 1843, page 20.15
Montreal, C. E. This city contains 60,000 souls. The Romanists have the sway, and control the civil and ecclesiastical affairs of the city about as they please. Here they have the most splendid cathedrals, colleges, academies, and nuneries, with a new college of the Jesuits, all in successful operation, with flowing treasuries, and a numerous and powerful priesthood. The dissenters here, though not numerous, have their influence, and are doing what they can to diffuse protestant principles. But even they are ready to join with the Romanists to crush the advocates of the “midnight cry.” It is in such a city as this, and in such a hostile and powerful community, that our true-hearted and faithful brother Hutchinson has taken his stand, single handed, and is fearlessly sounding the “midnight cry.” He has published, within a few months, 12,000 copies of a paper, entitled “The Voice of Elijah.” These he has scattered throughout the Provinces, in North America, England, Scotland, and Ireland. He has hired a small room, in which he has lectured till recently, to a few inquiring and candid souls, who have become much interested in the cause. But more recently he has taken his stand, on the Sabbath, on Island Wharf, where multitudes flock to hear the word. This new movement is producing great effect. HST September 6, 1843, page 20.16
Let Bro. H. be sustained. Any contributions for his aid may be sent to this office, with the assurance of an immediate transmission to him. HST September 6, 1843, page 20.17
Low Hampton. On our way home, we called at this place, and spent one day with Father Miller. He is now convalescent, to all appearance permanently so. Yet he is weak, and for the present will be able to lecture only occasionally. He purposes soon to go out, and visit several places where he can aid the cause by his presence and labors. He will be accompanied by one of his sons. He thinks first to attend the Advent meeting in North Springfield Vt. He will then visit Boston, and give a few lectures in the Tabernacle; next, if his health permit, he will go out West as far as Rochester and Buffalo. HST September 6, 1843, page 20.18
Ballston Spa. Spent the Sabbath with Bro. Storrs, in the Grove Meeting in this place. We had a large attendance, but was interrupted in the afternoon by a heavy shower. The meeting was to be continued, and we can but hope much good was done. HST September 6, 1843, page 20.19
Albany. Bro. Whiting has recently given a course of Lectures in this city. They have had a salutary influence on many minds not before interested in the subject. The brethren at the “House of Prayer” are much engaged, and keep the city in regular commotion. They are a noble band. HST September 6, 1843, page 20.20
At Home. After an absence of about six weeks, I find myself in the society of the faithful and devoted band of Advent brethren in this city. I find them firm, united, and happy in the prospect of the Lord’s speedy coming. Our meetings at the Tabernacle have been well attended. Bro. N. Hervey has lectured to good acceptance. HST September 6, 1843, page 21.1
Bro. Cox has concluded to take a station assigned him at Saco, Me.; so he will not be expected to labor with us. A good and faithful man will be obtained to occupy this important station. HST September 6, 1843, page 21.2
The Campmeetings in this region have been well attended, and no doubt will result in great good. Whatever shipwreck those may make who predicate their faith and confidence on frames and feelings, human visions, and dreams, or private revelations, it is clear and certain that those who predicate their faith and hope on the word of the living God, as found in the Old and New Testaments, will hold on their way, and live through every conflict of the flesh and spirit, till the glorious appearing of the Great God, and our Savior Jesus Christ. The Rock of the faith and hope of the Advent believer, is the Bible—the Bible. Any thing else—yes, brethren, any thing short of this—or any thing more than this, is dangerous, and only dangerous, and that continually. Let us then all be filled with the Spirit, and let the word of Christ dwell in us in knowledge and spiritual understanding. “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. HST September 6, 1843, page 21.3
J. V. Himes. HST September 6, 1843, page 21.4
Boston, Aug. 30, 1843. HST September 6, 1843, page 21.5
The Montville Camp-Meeting.—D. E. Longfellow writes us an encouraging account of this meeting. It was advertised to be held in Liberty, Me., but a more convenient place was found in the edge of Montville. It is hoped that much good was accomplished by this meeting, and a knowledge of God’s word greatly extended. HST September 6, 1843, page 21.6
We are continually cheered in our arduous duties by numerous epistles from our friends, expressing their sympathy with us in our labors. It can but prompt us on to renewed exertion to render this paper interesting and profitable to our readers, when we have so many assurances of the pleasure with which it is weekly received, and the eager fondness with which it is welcomed. May the Lord bless all who thus sympathize with us, and may we find a continual rememberance in their prayers. HST September 6, 1843, page 21.7
Will brother S. B. Sturgess give us his place of residence? HST September 6, 1843, page 21.8
Will brethren David Richtmyer, Wm. B. Lowd, and G. W. Wadsworth also give us their places of residence? HST September 6, 1843, page 21.9
Will brother A. Clapp send us his article on the orthodoxy of the fathers of the Baptist church? HST September 6, 1843, page 21.10
Appeal to Universalists
“Men and Brethren,” I once took “sweet counsel” with those of your faith, and wondered as much at the sad countenance of others as any of you do, but by acquainting myself with their sentiments, and finding that they agree with the Bible, on the subject of accountability, and rewards and punishments, I cease to be astonished at their regrets at the delusion we have been supporting. I intreat you to make one more examination, and see if the word of God will back your faith; and if you conclude to do this, do it quickly. It is my purpose now to admonish men that there is danger in living in sin, and hoping for salvation, because Christ died for sinners. The great fault is, we have been taught to believe that salvation was secured to us all, when Christ “tasted death for every man.” This cannot be true; witness the exertions of the apostles, especially Paul, who made himself all things, to all men, that he might possibly save some. His perils and warfare, his preaching and miracles, and his fears of being a castaway, after he had preached the gospel to others. HST September 6, 1843, page 21.11
No. St. Paul well knew the meaning of the parable, likening the kingdom of heaven to a net cast into the sea, etc. He knew that at the time the everlasting kingdom was set up, there would be a gathering of good into vessels, (mansions,) and a casting away of the bad, for he had been taught that “the wicked should be turned into hell, with all the nations that forget God.” HST September 6, 1843, page 21.12
And, after all the labors of the apostles, to “save some,” God gives us the revelations and commands us to “hear what the Spirit saith unto the churches.” In this book repentance is insisted upon as requisite to salvation. This clearly shows that “without repentance there is no remission of sin,” and without remission, there can be no salvation. “God is not slack concerning his promise, as some men count slackness, but is long-suffering to us ward, not willing that any should perish, but that all should come to repentance.” HST September 6, 1843, page 21.13
Faith is also necessary,—“Without faith it is impossible to please God.” Perhaps you will say, we have more faith than you, for we believe in a world’s salvation!! If you believe the truth, you have the most faith; if not, it is spurious and unavailing. That God will not save those with whom he is not well pleased, is manifest, from his dealings with men in all ages. Think of the Antedeluvian world; the Sodomites, and murmurers in the wilderness. And why should not we, “who afterwards live ungodly,” look for judgments instead of mercy. We have been taught that the judgment was finished at the destruction of Jerusalem,—but Jesus Christ said the words he spake should judge us at the last day. That day has not yet come. When it does come, those who have kept his sayings, will be like an house built upon a rock,—the storm of that day cannot injure them. While those who hear these sayings of mine, and keep them not, are likened to a foolish man that built his house upon the sand,” etc.—without giving the reference, or quoting the whole passage—(so familiar to all,) I leave it, with the remark, that it is plain to my mind that the judgment is yet to come, and the storm of that day will try the foundation on which we stand. We know that “God hath appointed a day in which he will judge the world in righteousness, by that man whom he hath ordained, whereunto he hath given assurance unto all men in that he hath raised him from the dead.” This assurance is given to all men, whether they lived before or after the destruction of Jerusalem. If you can believe this, you must also believe, that sentence of judgment will follow, probably like this: “Come ye blessed of my Father,” etc., and, “depart ye cursed into everlasting fire,” etc. This, I think, is the doctrine of the Bible; and, for men to say there is no danger of it, is to “say peace and safety,” when sudden destruction cometh. I would intreat you as you value the salvation of your souls, to examine the word of God for yourselves,—no longer trust to the promises to save you, while you are exposed to the threatenings of the Scriptures. The one is for the righteous, the other for the wicked,—both are equally sure. HST September 6, 1843, page 21.14
Another point of doctrine which Universalists cannot believe, is the future coming of Christ to judgment. On this head I must quote a few passages, which I think prove it. And first: in the general Epistle of Jude 14th verse, we read, “And Enoch, the seventh from Adam, prophesied of these sayings, Behold, the Lord cometh, with ten thousand of his saints, (15th) to execute judgment upon all,” etc. This prophecy was given but a few generations after the creation. Is it yet fulfilled? Has judgment been executed upon all? Were all men judged at the destruction of Jerusalem? Did it terminate at the flood? Why then did Jude apply it to the ungodly of his day? It is plain to me, that it takes hold of all men, in present or past existence; and cannot pass without our knowing it. HST September 6, 1843, page 21.15
Second. I will quote from Revelation 1:7.—“Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him.” In the third verse of this chapter, this is also shown to be a prophecy, and was given in A. D. 96; some years after the destruction of Jerusalem. I admit that event to be a judgment upon the Jews; but this prophecy speaks of “every eye,” and “all kindreds of the earth.” My dear, deluded fellow-men, it includes us, and we cannot escape! HST September 6, 1843, page 21.16
In 1 Thessalonians 4:16, Paul says: “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: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord.” Has any thing like this passed, since the days of Paul? HST September 6, 1843, page 21.17
In 2 Peter 3:10 to the end of the epistle, these things are spoken of again, together with the attendant events; and an exhortation to his beloved brethren, to be dilligent, that they may be found of him in peace, “without spot and blameless.” Is not this enough to convince you that the judgment is not past? If it is, give up what I call a delusion, and seek for an interest in Christ, that the promises may include you, as they do all the righteous. You have great reason to fear that the day of probation is about to close. You have reason to fear that when the kingdom is given to the “people of the saints of the Most High,” you will not be of their number! As you value a happy eternity, prepare; remember that the decision of that day will be final,—irrevocable. And if against you, awful! Then prepare. And may God assist you in the undertaking, and save you in his everlasting kingdom. HST September 6, 1843, page 21.18
From one, no longer of your number,
M. Smith.
Otsego, August 21, 1843.
Our Liability to Err
If we look into the history of the church of God, in all ages, we may observe that it has been a common device of the devil to overset a revival of religion. When he finds he can keep them quiet and secure no longer, then he drives them to excesses and extravagancies. In a time of revival of religion, his main strength shall be tried with the friends of it. The weakness of human nature has always appeared in such times. So it appeared in the time of the Reformation, and even in the days of the apostles. Many, as ecclesiastical history informs us, fell into the most wicked enthusiasm and extravagant notions. The churches then had the care of infallible guides, that watched over them day and night; but yet so prone were they to get out of the way, that irregularity and confusion arose even in the apostles’ lifetime, and under their eye. To what lengths we may reasonably suppose many of the primitive christians would soon have gone, if they had not had such guides. Is it not probable that the church of the Corinthians in particular, would in a little time have been broken to pieces and dissolved, in a state of the utmost confusion? And yet this would have been no evidence that there had not been a most glorious and remarkable outpouring of the Spirit in that city. But as for us, we have no infallible apostles to guide and direct us.—Edwards. HST September 6, 1843, page 21.19
A Revival is no sign of the World’s Conversion
The course of religion in this present world is neither naturally nor probably continuous, much less progressive. All the primitive churches, and all revivals of religion show this. The two principal revivals of the Jewish church were only preludes to its overthrow. Thus previous to the invasion of the king of Babylon, a typical Antichrist, for “all these things happened unto them for types [marg.] and they are written for our admonition, upon whom the ends of the world are come;” (1 Corinthians 10:6 and 11; Ecclesiastes 3:15.; Romans 15:4) there was an almost unprecedented outpouring of the Spirit. “And there was no passover like to that (then) kept in Israel, from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem;” 2 Chronicles 35:18.) And yet in a few years afterwards, when Josiah, and probably many others, had been gathered to their graves in peace, (34:27-28.) Jerusalem became a desolation. In like manner, after the day of Pentecost, “the word of God increased; and the number of the disciples multiplied greatly; and a great company of the priests were obedient to the faith;” and yet how far was this from an indication of any prolongation of such grace. What lights of the world were the Reformation churches of Germany and Geneva, and yet, alter a while, how rapidly did they decline, until they are now become the principal seats of infidel rationalism. Again, what an extensive and extraordinary revival was that in New England, in the time of Jonathan Edwards, leading that great man, and doubtless many others, to hope that it was the dawning of “the latter day glory” of the earth; and yet it gradually terminated in such a declension, that the last state of that land seemed almost worse that its first. I repeat, therefore, not only that the course of religion is neither naturally nor probably progressive, nor even continuous, but that it is contrary to all analogy to expect it; and that all the past dealings of God require us to expect that the present seed-time and summer of the church, are about to terminate in an autumn and winter. This expectation is only the more confirmed, the more highly we estimate the recent extensions of divine light and truth throughout the nations of Christendom, for to what one of the nations of this generation does not then seem applicable the retributive sentence, “You only have I known of all the families of the earth, therefore will I punish you for your iniquities.” “Shall not I visit for these things, saith the Lord: shall not my soul be avenged on such a people as this?”—“Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works which were done in you, had been done in Tyre and Sydon, they would have repented long ago in sackcloth and ashes. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained unto this day.”—“For unto whomsoever much is given much is required; and to whom men have have committed much, of him they will require the more.” HST September 6, 1843, page 22.1
Never has the church of God blossomed more fair, never has she shone with brighter splendor that in evil days. The most glorious stars in the firmament of the church, the most joyful confessors of the faith’ became great amidst storms and tempests; and never was the bride of the Lamb on earth more gloriously adorned, than in the times of martyrdom and of martyrs. Then nothing remained to them but to hide themselves in Christ, and in Christ we can do every thing. And if the Lord is ever with his people by his Spirit and his gifts, it is in such days. Then he opens more wide the floodgates of his divine power, and his refreshing streams keep equal course with the sea of troubles and afflictions. Yes, so long as the good days last, so long ye may go about languid and faint; so long ye may be full of complaints, so bowed down, so cold, so lukewarm. But I answer for it, at the first sound of the trumpet that shall announce to you the approach of the hour of temptation; at the first deluge of the waves of the great struggle, every thing will be suddenly changed. That which was faint will become lively, and that which was weak, vigorous. Then the tender dove in the clefts of the rocks, will be seen to soar as with the eagle’s wings, and sucklings shall be as the goodly horses in the battle. Not a bone of him shall be broken, is written of our Immanuel; and “we are members of his body, of his flesh, and of his bones.—Dr Norton HST September 6, 1843, page 22.2
The End of Time
“And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, That there should be time no longer.” Revelation 10:5, 6. HST September 6, 1843, page 22.3
It has been objected to the doctrine of two resurrections, a thousand years apart, that there is to be “time no longer” than to “the end of this world;” and, therefore, that it is absurd to talk of years in the immortal, or eternal state. As the text is the principal, if not the only passage in the whole Bible, upon which the objection is based, it must be a matter of some interest to ascertain its meaning. HST September 6, 1843, page 22.4
The word Chronas employed in the original of the text, answers to our Time; which, according to Webster, signifies, “a part of duration, season, age, the present life.” That the angel in the passage meant to affirm that there should be literally no longer duration, no one who believes the Bible, will pretend. The common view of the sense of the expression appears to be, that time, when the oath of the angel shall be carried into effect, shall be no longer measured, as now, from period to period. But that this is not the meaning of the angel, is obvious from his own explanation, given in the succeeding verse. According to him, “time should be no longer,” and “the mystery of God should be finished,” are interchangeable terms, signifying the same thing. The meaning manifestly is simply this: “In the days of the voice of the seventh angel, when he shall begin to sound, time shall be no longer, but the mystery of God shall be finished.” The issue then, will turn on the meaning of “the mystery of God.” This, Paul defines to be the gospel preached to the Gentiles. Let us hear his testimony: HST September 6, 1843, page 22.5
“For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” Romans 11:25. And again, he represents “the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto the holy apostles and prophets by the Spirit,” to be “that the Gentiles should be fellow-heirs and of the same body, and partakers of his promise in Christ by the gospel.” See Ephesians 3:1-12; and 1 Timothy 3:16. HST September 6, 1843, page 22.6
It appears, from the same apostle, to have been God’s “eternal purpose,” that the gospel should be preached to the Gentiles: but this was a “mystery which was kept secret since the world began,” until the “revelation of Jesus Christ.” Up to that time, the natural seed of Abraham were considered the “chosen” of God, “to be a special people unto himself, above all the people that were upon the face of the earth.” The Gentiles were regarded only in the character of “heathen,” beyond the pale of religious influence. The beams of heavenly light were appropriated, and, so to speak, monopolized, by “the father of circumcision” and his favored posterity: “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenant, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen.” And they considered this privilege secured to them, as such “Israelites,” by the terms of that “everlasting covenant,” which God made with Abraham, and “confirmed by an oath.” But the apostle corrects this error, by showing characters to whom the promise appertains: “For they are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” Romans 9:6-8. HST September 6, 1843, page 22.7
Now, if we have established the signification of “the mystery of God,” we are prepared to show at what point of time, in the order of events, it will be “finished,” or “time be no longer.” In doing this, we shall attempt to prove its synchronism with the period when the “times of the Gentiles shall be fulfilled,” or “the fulness of the Gentiles be come in.” If “the mystery” is to “preach among the Gentiles the unsearchable riches of Christ,” then the “time,” which is to cease at the sounding of the seventh trumpet, must embrace the whole period of its promulgation, “the times,” and “the fulness of the Gentiles.” It comprehends the entire range of the day of salvation, from “the revelation of the mystery,” to the coming of Christ to raise the dead, “at the last trump.” 1 Corinthians 15:51-54; 1 Thessalonians 4:15-17. Now, as we have no account of an eighth trumpet, the seventh must syncronise with the last. But, whether it does or not, it introduces us to the judgment:—“And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.... And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them that destroy the earth.” Revelation 11:15, 18. HST September 6, 1843, page 22.8
Consequently, there will be no time left for an extra day of grace for the benefit of the Jews, as some suppose. If there will, there is another “mystery” yet to be revealed; for, our present revelation gives no intimation of it. On the contrary, its whole scope and tenor is against it. Moreover, if there is to be such a day, it would seem that the Jews should have been as effectually shut out from the gospel and its benefits, during “the times of the Gentiles,” as were the Gentiles during the “times” of the Jews; and that “the middle wall of partition” should not have been “broken down.” But, instead of this, the blessings of the gospel are as free to the Jews as to the Gentiles: and whatever of “blindness is happened to Israel,” during this period, is attributable to their own wickedness in judging themselves “unworthy of everlasting life,” by rejecting the light; for, the gospel was first preached unto them. See Acts 13:46, and 28:27. Then, as “God is no respecter of persons,” the Gentiles ought to have another chance: and who can tell where the matter may stop? for, we have no promise that the day we now enjoy, though blessed with superior light, will continue even as long as did that of the Jews; but rather, as Christ and the apostles proclaimed “the kingdom of heaven,” and “the coming of the Lord” to “give every man according as his work shall be,” to be then “nigh at hand,” it will be much shorter: because, if language has any meaning, the world must then have been past the meridian of life, already wrinkled and hoary with age. HST September 6, 1843, page 23.1
If there is any evidence, then, that time will not be marked after the resurrection, it is merely circumstantial. It is said, “there shall be no light there;” that “the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof.” Hence it has been inferred that no such thing as successive periods will be known. But there may be other means than those we now use, or know of, to designate time. That there will be no distinction between one period of time and another, is, to me at least, an inconsistent idea. Besides I cannot believe what contradicts, at least so far as the millennium is concerned, beyond which it is not my province to inquire, the plain word of God. This positively asserts that some of “the dead lived not again until the thousand years” after others did, “were finished.” And it is of no consequence to the argument, whether “the souls” who “lived and reigned with Christ a thousand years,” include all the saints, or only the martyrs; since they had been “dead,” had experienced the first resurrection, and were “with Christ” in the immortal state. HST September 6, 1843, page 23.2
To say “the thousand years” here means an indefinite period, is to say that God does not mean what he says; and makes his word to convey no information at all; for there is no interpretation of this language given in the Bible. That it is to be understood literally, the apostle Peter bears unequivocal testimony when he says, concerning “the day of the Lord,” “the day of judgment and perdition of ungodly men,”—“that one day is with the Lord as a thousand years, and a thousand years as one day.” 2 Peter 3:6, 7. And I ask those who deny the resurrection spoken of in the 20th ch. of Revelation, to be literal, for the proof that there will be a literal resurrection of the body, or that those who have “no part in the first resurrection” will escape “the second death.” Compare Revelation 2:11 with 20:6, and 21:7, 8. HST September 6, 1843, page 23.3
“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. A. D. Low. HST September 6, 1843, page 23.4
Shoreham, Vt. July 4, 1843. HST September 6, 1843, page 23.5
How to avoid Fanaticism
The following was the advice of Edward Irving of England, who preached the doctrine of the Advent in that country, to his followers, many of whom ran into the wildest fanaticism, and thus brought the Advent cause into disrepute, and threw away their own influence. It is always useful to see where others have erred that we may avoid the rock whereon they shipwrecked, and stand alone on the word of God. Mr. Irving was a man of great power and lectured to crowded audiences with great acceptance. HST September 6, 1843, page 23.6
“Solemnly do I counsel those who have not been baptized with the Holy Ghost, to seek first the indwelling of Jesus, that they may abide in him, and that his word may abide in them, before they seek the indwelling of the Father. Most solemnly do I counsel those who have received power from on high, to be only the more jealous over their allegiance and obedience unto Jesus: for though God in that region is the same gracious God as in every other, yet there also will he suffer no name to be exalted but the name of Jesus; and no will to be done but his, who is the Lord of all. Having Jesus’ ministry of the Holy Ghost before us, we dare to say to every one thus gifted, Thou must carry thyself after this model, and take no liberty to deviate from it. And thus all false pretences are detected, all fanaticism and superstition prevented: and thus it is that the Spirit testifies to Jesus, the gift is subservient to the Lord of the gift, and the baptized acknowledges the Baptizer with the Holy Ghost. Let him keep his heart and mind in Christ Jesus, otherwise he will wander into some form of error, and use his gift for some end of evil. That which he received as a true gift of the Spirit, may become an instrument of the flesh and end in the most abominable and foul prostitution of the Spirit to sensuality. This ariseth from forgetting our responsibility to Christ. The man Jesus is the Lord of the Spirit, and the mystery of godliness standeth in this, that the Holy Ghost hath condescended to act under the direction of man, as the Son of God hath humbled himself to become man, and God hath purposed to be bodied forth in the form of man. As it is with the Head, so with the members upholden by the Head. They also are expected under Christ to rule in the gift, and not by the gift to be over-ruled; and it from this personal responsibility they turn away, then do I perceive that the flesh and the gift may intermingle in frightful and hideous confusion. For what keeps down the flesh but our renewed mind and will sustained by Christ the Head? and if we, upon receiving a spiritual gift, do make it supercede the exercise of an enlightened understanding discriminating between good and evil, and determining for the former, then is the flesh relieved from his master, and cometh in with all his violence to mingle in every thing which we utter With those who surrender themselves to their gift, without regulating its use by the laws and commandments of Jesus, their utterances may become worse than profitless; scandals and stumbling blocks to the spiritual; to the carnal, occasions of mockery and blasphemy.” HST September 6, 1843, page 23.7
To Advent Sisters
Dear Sisters,—Time is short. We can find nothing to assure us that the last solemn trump will not sound before another rising sun, then must we not warn those around us? is it not right for us all to ask ourselves what is the state of our families, our servants? do we know whether they are pious or ungodly? and were they now to go to the judgment seat of Christ, would they carry thither any pious instructions, any pious impressions, any proof that we loved their souls? Our children, what is the state of their minds? Have we conversed with them enough on this most interesting of all subjects? Or have we left them to forget the Bible, and prayer, and been anxious to fill their minds with every thing but the truth as it is in Jesus? Are we satisfied to see them spending all of their time and thoughts in worldly and vain pursuits, without trying to impress upon their young and tender mind the duty they owe to their Creator? Oh what a dreadful account will Christian parents have to render for the instruction they give their children. Dear sisters, although we are the weaker vessel, yet we have opportunities of giving some kind invitation to either father or mother, sister or brother, our children, or our near and dear relatives, our neighbors or friends, around us. Do not angels love them, and will not there be joy in heaven over one that we bring to repentance? Oh why do we seem willing that they should go down to death without a tear of pity, or an effort to save them? Why does not our zeal grow, our affections rise, our tongue speak, our time, and talents, and influence, become a willing sacrifice to save souls from death. Remember, dear sisters, it is not the death of the body that is here contemplated, but of the soul, a living death, the second death, the death eternal, that fearful state of misery in which the soul sinks. Remember also that those who now peacefully surround us, and are dear to us by every tie of nature, are the beings who are in hourly danger of this doom. Oh, then, save them if it be possible, for we must all stand before the judgment seat of Christ, and there give an account for the time that is given us here. J. B. HST September 6, 1843, page 23.8
CAMPMEETING
SECOND ADVENT CAMPMEETING
There will be an advent campmeeting, if time continues, in Exeter, Maine, about 20 miles from Bangor, near the road leading from Bangor to Dexter, on the same ground where it was held last Sept, to commence Wednesday, Sept, 13th, tents erected on the 12th, to continue a week or more; all those who wish to enjoy the privilege of a second advent campmeeting, are requested to come and bring their tents, or come prepared to erect them on the ground: those who cannot bring tents, can be provided for on the ground at the rate of $1,42 per week, or 1 shilling per meal; some of our efficient lecturers of the west are earnestly solicited to attend, and ministers and brethren in general, brother T. M. Preble is requested to attend. Christian Herald please copy. HST September 6, 1843, page 24.1
CAMPMEETING NOTICE
The committee have decided, the Lord willing, and time continues, to commence a campmeeting in Tuftonborough, N. H., Melvin Village, on Tuesday, Sept. 12th. We hope all the friends of our coming Lord in that vicinity will make their calculations to attend. It is on the shore of Lake Winepiseogee, so that all on the opposite shores can be conveyed by water. There is convenient land conveyance, as it is on the stage road from Dover to Sandwich. Good provisions can be had at reasonable rates by those who do not bring their tents. HST September 6, 1843, page 24.2
CAMPMEETING AT WINDSOR, CONN
There will be a Second Advent Campmeeting, if time continue, in Windsor, Ct. on land owned by Richard M. Brown, to commence Sept. 13, and continue one week or more. All Second Advent believers, and others that wish to enjoy the privileges of such a meeting, are requested to come with their tents. Good accommodations for board and horse-keeping can be had at a reasonable price. Arrangements have been made with the steam boat company to carry tent companies or families at 25 cts each from Springfield to the ground, and also from Hartford to the ground. The regular price is 37 1-2 cts. Able lecturers are engaged to attend, and we hope there will be a general attendance. HST September 6, 1843, page 24.3
AN ADVENT CAMPMEETING
Will be held on Davis’ Island, in this town, commencing the 18th of Sept. next, and continue thro’ the week. Bro. T. Cole and S. Jones are expected to be present. All Advent Lecturers, that can, are invited to attend. We hope our brethren, that can, will come with tents. Provision will be provided on the ground at reasonable rate for all that wish. The meeting will be held on the west side of the Island, near the bridge that connects with the main shore. HST September 6, 1843, page 24.4
Per order of the committee. HST September 6, 1843, page 24.5
Com.—J. M. Smith, F. Davis, I. A. Cole. HST September 6, 1843, page 24.6
Guilford, N. H. Aug. 24, 1843. HST September 6, 1843, page 24.7
ADVENT CAMPMEETING
Will be held, if the Lord will, in Winchendon, to commence on Thursday, the 14th of Sept. Let the saints come trusting in the God of Daniel, with tents. Board can be had on the ground on reasonable terms. HST September 6, 1843, page 24.8
Advent Camp Meeting
Agreeably to notice, the brethren and friends in Exeter, N. H., and vicinity, met at the Christian Chapel in Exeter, on Wednesday 23rd inst. Organized by choosing Noah Piper, of Stratham, Chairman: and Nath’l Weeks, of Exeter, Secretary. HST September 6, 1843, page 24.9
Voted—That we believe it will advance the cause of the Redeemer, and be for the interest of Zion to hold a Camp-meeting in this vicinity. HST September 6, 1843, page 24.10
Voted—That said meeting be held on ground owned by Br. John Smith, about two miles from Exeter Village, on the banks of the river, in a pleasant grove, near the track of the Boston and Maine Rail Road, on Tuesday, Sept. 26th. HST September 6, 1843, page 24.11
Chose a committee to call meetings in their respective towns to make arrangements to attend said meeting, as follows: HST September 6, 1843, page 24.12
Simeon Swett, Joshua Wiggin, Geo. T. Stacy, Charles Haley, Exeter: Edmand Rowell, Kensington: Rich’d Walker, Portsmouth: Mark Roberts Stratham: A. Simpson, Nottingham: Oliver P. Wyatt, Dover: John Demeritt, Durham: Dudley Wiggin, Great Falls: Moses Philbrick, Rye: Chas. Churchill, Newmarket: Dea. Pierson, Portland: Ezekiel Hale, Haverhill: Josiah Seavey, Lowell: Wm. Milton, Rochester: Rufus Brown, East Kingston: Guy Glidden, Lee: David Hayes, Strafford: Dr. Odell, Greenland. HST September 6, 1843, page 24.13
It is confidently hoped that these brethren, and all others interested in the Advent cause, use their utmost exertions to bring together a large company of believers, who love the Lord Jesus Christ, and his glorious appearing. HST September 6, 1843, page 24.14
Arrangements will be made to secure a number of efficient lecturers. HST September 6, 1843, page 24.15
Noah Piper, Chairman. HST September 6, 1843, page 24.16
Nath’l Weeks, Sec’y. HST September 6, 1843, page 24.17
Concord, N. H. Sept. 1st. 1843. HST September 6, 1843, page 24.18
The Campmeeting to be held in Concord, Sept. 15th. will be dispensed with, in consequence of other meetings in the vicinity. HST September 6, 1843, page 24.19
For Committee, C. S. Brown. HST September 6, 1843, page 24.20
J. S. Busswell. HST September 6, 1843, page 24.21
Letters received to Sept. 6
Note.—Post Masters are authorized to send money for publications gratuitously; also to order and stop papers. Subscriber’s names, with the State and Post Office, should be distinctly given, when papers are ordered or discontinued. HST September 6, 1843, page 24.22
We find that some of our subscribers suppose our terms are $1 per year. They are $1 for a volume of 24 numbers, (6 months.) HST September 6, 1843, page 24.23
From Post-masters
Newtown N H 1; W Gardner 2; Swansville Me; Epsom; Fairhaven Mss 2; N Brookfield Ms 2; Chester N H; Essex Vt 1; Brandon Vt 1; Portsmouth N H; Mt Holly Vt 1; Pomfret Ct; Avon Ct 1; Hallowell, Me 1; Orland Me 2; West prospect Me; Palmyra Me 1; Westford Ms 1; Sandwich 2; Danville N Y 1; N Rochester Ms; Friendship N Y 1; W Charlton N Y 1; Ware Ms; Barnstead 1; Portsmouth N H 1; Groton Ms 1; Shrewsbury Ms 1; E Washington N H 2; Meriden Ct; Hartsville S C 1; Mechanic’s Town Md 2; Woonsocket R I 1; Westfield N Y 1; Colchester Vt 1; Ware Ms 1; Wilmington N C; Mason N H 2; Lowell; E Westmoreland 3; Williamantic Ct $1 and $3; Hermon Me 1; Stockton N Y 1; E Orleans Ms 1; Stow Vt 2; Roxbury Vt; Gr Barrington Ms; Taftsville Vt; Munson Ms; Melvin Village N H 3, 25; Akron O 2; N Kingstown R I 1; Alfred Me 1; Bangor Me; E Limington 1; Weston Vt 1; Rocky Hill Ct 1; Royalston Vt 1; Sharon Vt; Ballston Centre N Y 1; Charlotte N C 3; Mobile Ala; Stoneham Ms; Canton Ms 2; Bowdomham $1; Berlin Ms 1; Fairfield Vt 1; Bristol N H; Stonington Ct 1; Taunton Ms; E Falmouth Ms 1; Centre Sandwich N H 1; Addison Vt; Eaton N H 1; Hartford Ct 2; Wilmington Del; New Castle la. HST September 6, 1843, page 24.24
Individuals
Donation 20; Eld P.; E Beckwith 1; D E Longfellow; M Beckley I was received; A Ward; S M McCorcle 25 cts postage; H Frost; G H Cheney; M Fernald; H Sanders I; J Vaughan; J Meriam; D S Hawley 1; Geo Wilcox; S V Williamson; Cyrus Colby; S W Cook; M Pancost 1; F Withly; R B; John M Gove 1; A Cushing; James Lockhart 2; C M’Lean 1; P S Brown 2; R S Robinson; Lyman C Corwin; Laura S Peter 1; E Ellis; Wm Barron 2; C J Lee; B G Getchell 3; T L Tullock; L Linfield; W B Start 22; Wm Waswall; Peter Schofield 2; M C Philbrook, 1; James Drew. HST September 6, 1843, page 24.25
Bundles Sent
T Cole Lowell Ms; J V Himes Rochester N Y; J V Himes 9 Spruce St N Y; G P Martin St Johns N B HST September 6, 1843, page 24.26
SIGNS OF THE TIMES
BOSTON, SEPT. 6, 1843.
Editorial Correspondence
Br. Bliss,—I arrived here this morning at 5 o’clock. I find Bro. Southard quite sick. He will, however, from present appearances, be able to resume his labors again in a few weeks. The Office here is in good order, and prosperous condition. The friends of the cause are doing nobly for the “Midnight Cry.” The correspondence here, which is quite extensive, gives assurance, as in Boston of an increased interest and faith in the doctrine of the Advent this year. HST September 6, 1843, page 24.27
The friends in this city open their new place of worship to-morrow, heretofore known as the Franklin Theatre, in Chatham Square. It has been fitted up in a neat and convenient manner for public worship. Their meetings are full, and very interesting. They have had a number of conversions of late. Bro. Storrs is here. We shall proceed on our way to Cincinnati on Monday next. HST September 6, 1843, page 24.28
J. V. Himes.
New York, Sept. 2, 1843.
Foreign News
The Britannia arrived on Sunday morning from Liverpool, with news to the 19th ult. We learn very little of interest by this arrival, there having been no important change in the affairs of European countries since the last arrival. O’Connel still continues to ride on the whirlwind of excitement, and carries with him the affections of the people of Ireland, and the sympathies of the world. England evidently fears the result, but knows not which way to turn, or what to do to arrest the movement; she is at her wits ends, and must let Ireland move according to O’Connels pleasure, or speedily take some efficient measures against him. HST September 6, 1843, page 24.29
The greatest repeal meeting yet held, “the crowning gathering of the monster meetings,” came off on Tara Hill, on the festival of the Assumption. All the ceremonies of religion were brought to bear upon the enthusiasm of the meeting. This has excited greater alarm in England than any thing previous, or all put together. A London paper says, “A crisis it is admitted on all hands is not distant.” HST September 6, 1843, page 24.30
Awful Storm. A succession of most awful thunder storms visited a considerable portion of England last week. Rochester suffered most severely by a terrific shower of solid ice, in pieces measuring an inch and a half each, and from the effects of the lightning and torrents of rain; and Cheltenham in the same manner, though to less extent. Stamford was thrown into indescrible dismay by the visitation, and the inhabitants of Cambridge are described as being perfectly horror-stricken by the unprecedented elemental fury. In Worcester, the storm appears to have raged with the most extraordinary intensity—the roads were inundated up to the horses’ middle, and a number of these animals, and sheep and cattle, were killed by the lightning. All accounts agree in representing the storm as the most violent and unexpected that has occurred for many years. No human life, however, seems to have fallen a sacrifice, though the damage to property must be incalculable. HST September 6, 1843, page 24.31
The troubles in Wales continue, the Rebeccaites are still knocking down toll-bars and toll-houses, with undiminished vigor, sometimes under the very noses of the military. The internal misery of Wales presents little hope of a removal of the causes of social discord. HST September 6, 1843, page 24.32
Esparteto has been refused admittance into Portugal, and was expected in England. The prospect of affairs in Spain, gives but little encouragement of tranquility. HST September 6, 1843, page 24.33
The thousandth anniversary of the settlement of the German empire, was celebrated on Sunday the 6th ult. The effect of the religious services were heightened by the firing of cannon at intervals of pauses in the singing. HST September 6, 1843, page 24.34