Signs of the Times and Expositor of Prophecy [Himes], vol. 4
November 16, 1842
Vol. IV.—No. 9. Boston, Whole No 81
Joshua V. Himes
THE SIGNS OF THE TIMES,
AND EXPOSITOR OF PROPHECY.
Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston. HST November 16, 1842, page 65.1
Vol. IV.—No. 9. Boston, Wednesday, November 16, 1842. Whole No 81. HST November 16, 1842, page 65.2
Letter of Dr. Pond,
Continued. HST November 16, 1842, page 65.3
[The Little Horn.]
Having settled, as we think, the true application of the 2300 days or years of the 8th of Daniel, we pass to consider the little horn of the same vision. We shall still make use of Macknight’s “counterfeit detector.” HST November 16, 1842, page 65.4
“The events,” or subjects, “to which” the little horn “is thought to relate,” now to be considered, are 1st. “Antiochus Epiphanes,” and 2nd. “Rome.” To determine its true application, we have a clear statement in “the words of the prophesy,” 1st. of its origin—out of one of them (the four notable ones, or kingdoms of the Grecian goat) came forth a little horn, verse 9. 2nd. His character—the geographical description of which is, he waxed exceeding great, towards the south, towards the east, and towards the pleasant land. The political description is, it waxed great even to the host of heaven, 10. He magnified himself even to the prince of the host, 11. And his power shall be mighty, 24. His character and success as a warrior, is thus noted: A king of fierce countenance and understanding dark sentences, 23. He shall destroy wonderfully, and shall prosper and practice, and shall destroy the mighty and the holy people, 24. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many, 3rd. As a persecutor, he shall cast down some of the host and of the stars to the ground, and stamp upon them, 10, and cast down the truth to the ground. 3rd. Some of the most noted of his operations are,—by him the daily sacrifice was taken away, and the place of his sanctuary was cast down, 11. And an host was given him against the daily sacrifice by reason of transgression, 12. The last grand distinguishing feat is,—He also shall stand up against the Prince of princes, 25. 4th. The date of the period when “he shall stand up” is thus expressed,—In the latter time of their kingdom, when the transgressors are come to the full, 23. 5th. And last of all we have his fate, He shall be broken without hand! 25. HST November 16, 1842, page 65.5
Now we wish to know which of “the events,” or subjects, to which these statements are thought to relate “most exactly agrees, in all its parts; with the words of the prophecy.” That which exhibits the “most exact” agreement is to be adopted as the one “intended.” The prophecy gives his origin, character, operations, date of his prophetic career, and his doom. Can this be the portrait of of Antiochus Epiphanes? So says Dr. P. and “some of the distinguished commentators of modern times.” Did he come forth out of one of the four divisions referred to? Yes. But then, it is, to say the least of it, a little awkward, to suppose that the same person may represent, at the same time, one of the four horns, and the little horn coming out of it; especially when we are cautioned about “straining facts to bring them into accordance with a theory.” Did Antiochus become great geographically as the text expresses? In the case of the ram and he-goat, verses 4 and 8, we suppose the word “great” expresses the additions made to their territories by conquest. But nothing of this kind can be ascribed to Antiochus, unless it be supposed to exist in some unknown history; and here we can hardly help remarking, that, in spite of our hearty veneration for the great and worthy names which have made the demand, we cannot look upon that as a very exact fulfillment ‘of prophecy, the history of which has to be guessed at. We shall not make any such demand. The military operations of Antiochus in the south, (Egypt.) so far as they were successful, were prosecuted “in the name of his nephew, in whose behalf he pretended to have drawn the sword,” (Rollin,) and added nothing to his territory. 20 The pleasant land (Palestine) was conquered from Egypt by Antiochus the great, father of Antiochus Epiphanes. In his expedition in the “east” he died; or, according to “Diodorus, Scribner, Strabo, Justin, and Jerome, himself and all his attendants were slain.” (Newton.) HST November 16, 1842, page 65.6
Was Antiochus great, politically? It would be charging the author of the vision with attempting a most ironical caricature to suppose it. Syria, his kingdom, was conquered, and made tributary to Rome, in the days of his father, and Antiochus himself was retained at Rome for years, as a hostage to secure the payment of the tribute, before he ascended the throne. Rollin, Book 19, chap. 1. sec. 7, 8. HST November 16, 1842, page 65.7
As to the warlike character of Antiochus, it is difficult to find anything worthy of particular note, without losing sight of this very just and important rule. “In Divine writings it is indispensable, that a profusion of the higher figures be not employed on a disproportionate subject.” Dr. Apthorp, Illus. of Proph. page 72. But this is a king of fierce countenance who destroys wonderfully. Antiochus was a persecutor, and destroyed many of the Jews. The Jewish worship was suspended by him just three years to a day. See 1 Mac. and Josephus before referred to. He could not stand up against the Prince of princes “literally,” for he died more than 150 years before Christ was born. He came to his end as ten thousand others have done; and we can see nothing in his death to warrant the application of “the words of the prophecy,” “broken without hand.” The only points of “exact” agreement between Antiochus and “the words of the prophecy” are, he was a persecutor, and his career was in the latter time of their kingdom. HST November 16, 1842, page 65.8
We now pass to compare Rome with “the words of the prophecy,” according to the rule. Mr. Miller supposes the prophecy to include Rome from the time of its connection with the Jews, down to the end of the world. Rome in its comprehensive character,—pagan and papal, a unit or divided. HST November 16, 1842, page 65.9
Can it be said that Rome “came forth out of one of the four divisions of Alexander’s empire? Some one of our opponents has made the sage remark, that “Rome could not be considered the little horn because it arose long before even Alexander came upon the stage.” If we were contending for victory, we should find it difficult to suppress our mirth at such a ludicrous display of ignorance upon the very nature of the subject involved in this discussion. As it now is, such ignorance, or something else, excites our pity. The design of the prophecies is not to give a history of the nations of which they speak. in themselves considered; but in their relation to the cause and people of God. It is in this sense only therefore, that the power intended by this little horn can be supposed to be referred to. HST November 16, 1842, page 65.10
The first connection of the Jews and Romans was by the league mentioned in 1 Mac. 8th chap., which took place about B. C. 160 years. The subjugation of the Jews to the Romans was completed B. C. 37. The contest of which that was the result, commenced as early as B. C. 63. See Josephus and Milman. HST November 16, 1842, page 65.11
The four divisions of Alexander’s empire, according to Rollin, and as named by Dr. Pond, were, “Syria, Egypt, Macedon, and Thrace.” Macedonia was conquered by Rome, and made a province of the empire, B. C. 168. Rollin, Book 20, Article 1. chap. 4. The remainder of Greece shared the same fate B. C. 146. By this it will be seen, that Rome superceded one of the four divisions of Alexander’s empire, a few years before the time of its first connection with the Jews. Now if this were all that could be said, it would be true that Rome “came forth out of one of them, in the same sense that the ten horns of the fourth beast of Daniel 7th came out of the fourth or Roman kingdom, not that they were not independent nations before, but on the conquest of Rome, and the possession of her territory, they were first brought, (the greatest number at least) into an important relation to the church of God. But it is a fact, of which all historians on the subject are full, that Rome owed all for which she became distinguished, except, perhaps, her military powers, to the conquest of Greece. “The emperors themselves, who could not go to Greece, brought Greece in a manner home to them, by receiving the most celebrated philosophers into their palaces, in order to instruct them with the education of their children, and to improve themselves by their instruction.” Rollin, Book 20, Art. 2, sec. 5. HST November 16, 1842, page 65.12
“The conquest of Greece at once put them in possession of everything most rare, curious, or elegant.” Guthrie, Int. Geog. p. 49. Their success in the conquest of Greece determined their future history, as a nation, as it did their relation to the church of God. Did Rome wax great geographically towards the south, the east, and the pleasant land? “And it came to pass in those days, that there went out a decree from Cesar Augustus, that all the world should be taxed.” Luke 2:1. According to Worcester’s Ancient Atlas, the Roman empire included all of northern Africa, from Thebes in Egypt, to the 30th degree of north latitude on the Atlantic; the whole of Europe to the 60th degree; and all of Asia west of the Caspian sea, and north of the Euphrates, with “the pleasant land,” Palestine. HST November 16, 1842, page 65.13
Did Rome wax great even to the host of heaven? By the host of heaven, literally, we understand the planetary world. Genesis 2:1. Figuratively used, it refers sometimes to armies, Exodus 14:24; sometimes to the covenant people of God, his church, Exodus 12:14; and perhaps to the political host of magistrates and rulers. Rome did wax great in either of these supposable cases, to the host ecclesiastical or political; even to the prince of the host politically, inasmuch as it was above all other powers and kingdoms; and ecclesiastically when, in the person of the Pope, it claimed to be “God’s vicegerent upon earth.” Or if we adopt the marginal reading,—“against the Prince of the host;” we refer you, for its fulfilment, to the Roman Governor who condemned, and the Roman soldiers who “killed the Prince of life.” HST November 16, 1842, page 66.1
Rome was mighty but not by its own power; for 1st. It “could have no power except it were given from above.” It was an agent and instrument, like other great nations, to effect the work and will of God. Or, 2nd. By its “craft and policy,” and “dark sentences,” it made the conquered nations the instruments of its own designs. See Rollin, Book 19, chap. 1, sec. 7. “By this means their authority gained strength daily, and prepared the nations for entire subjection.” Was Rome distinguished by a fierce countenance? 21 It was this which made her armies the terror of the world. Did Rome destroy the mighty and the holy people? “The Romans” took “away their place and nation.” Was Rome guilty of persecution? Did she cast down the truth, with some of the host and the stars to the ground? “The dragon, (Pagan Rome,) drew the third part of the stars of heaven, and did cast them to the earth.” “And I saw the woman (Rome papal) drunken with the blood of the saints, and with the blood of the martyrs of Jesus.” Revelation 17:6. See Book of Martyrs, or any Church history. HST November 16, 1842, page 66.2
Did Rome stand up against the Prince of princes? A Roman Governor condemned him, and Roman soldiers nailed him to the cross, “and one of the soldiers with a spear pierced his side.” HST November 16, 1842, page 66.3
Did Rome take away the daily sacrifice, and cast down the place of his sanctuary? (not “the sanctuary,” as Dr. P. and his “distinguished commentators” have quoted it,) and was there a host given him against the daily sacrifice by reason of transgression? If the Jewish worship were here intended, it is as true of Rome as of Antiochus. But the Jewish worship cannot be intended by the daily sacrifice. Our reasons for this assertion are as follows: HST November 16, 1842, page 66.4
1. The Jewish worship is never so called in the Bible. There would be as much propriety in calling it the yearly, monthly, weekly, evening or morning sacrifice as the daily sacrifice. HST November 16, 1842, page 66.5
2. The phrase occurs, as a proper name, only in the book of Daniel, and in each of the five places in which it is found, the word “sacrifice’ is in italics, implying that the original would not authorise its insertion, but that the translators introduced it to express what they supposed to be the sense of the passage. HST November 16, 1842, page 66.6
The only other translation of the word rendered “daily,” of which I have any knowledge, is equally obscure as the received text. It would read “the continual.” But it is evident that if the Jewish worship had been intended by Daniel, he would have made use of a term which could not have been misunderstood. HST November 16, 1842, page 66.7
Can anything be done then to determine the application of that word? Have we any other source of light? I think we have. It is the principle of analogy, or comparison. “Comparing spiritual things with spiritual.” I cannot state that principle in its application to the present case, in a more striking manner than by giving an item of Mr. Miller’s experience, as stated by himself. Preaching on this text, “All scripture is given by inspiration of God,” etc., he dwelt upon the mode of studying the Bible. He said, “I was once a deist, and continued so for 12 years; and I will tell you how I came to be a deist. I was taught to read the Bible from my youth, by my father and mother, and at school. But I was taught in such a manner that it seemed to be full of contradictions. I used to go to our minister, when he called at our house, and ask him what such and such texts meant, and how to reconcile those which appeared so contradictory? He would say, “You cannot understand it” I would ask, do you understand it? “No,” he would say. Well, did God mean to keep us in the dark? “O, it is revealed in a mystical manner.” But is not God a wise God? and could not he make it plain? Is he not just and good, and will he punish us for not understanding that which is a mystery? They at last would have nothing to do with me. I looked upon the Bible as priestcraft, and became a deist. I continued so till I came out of the service. I was in the army two years and a half. HST November 16, 1842, page 66.8
In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till Oct., when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be. My sins fell like a burden from my soul: and O, how plain the Bible seemed to me; it all spoke of Jesus, he was in every page and every line. O, that was a happy day, I wanted to go right home; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken. HST November 16, 1842, page 66.9
During the 12 years I was a deist, I read all the histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend to whom I made a visit, and who had known me and had heard me talk while I was a deist, he inquired in rather a significant manner, “What do you think of this text, and that,” referring to the old texts I objected to while a deist. I understood what he was about, and replied,—“If you will give me time I will tell you what they mean.” “How long time do you want?” “I don’t know, but I will tell you,” I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me, “Suppose you find a passage that you cannot understand, what will you do?” This mode of studying the Bible then came to my mind.—“I will take the words of such passages and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world, so I took that and my Bible, and set down to my desk, and read nothing else except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared. I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches I will hold on to it. But still there were some texts that I could not understand.” HST November 16, 1842, page 66.10
So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of “the daily.” “I read on,” said he, “and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” He shall take away the daily, “from the time the daily shall be taken away,” etc. I read on and thought I should find no light on the text, finally I came to 2 Thessalonians 2:7, 8. “For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,” etc. And when I had come to that text, O, how clear and glorious the truth appeared. There it is! that is “the daily!” Well now what does Paul mean by “he who now letteth,” or hindereth: By “the man of sin,” and “the wicked,” popery is meant. Well what is it which hinders popery from being revealed? Why it is paganism; well then “the daily” must mean paganism. HST November 16, 1842, page 66.11
This led Mr. M. to believe that the daily of Daniel was paganism, or idolatry. This view of it is certainly in harmony with the view given of the relation of Rome to popery and paganism, and of the relation of paganism to popery. HST November 16, 1842, page 66.12
First. Rome always continues to the end. In the image of Daniel 2., the stone smites the image in the feet of it, which are of iron and clay—these represent the fourth, or Roman kingdom divided, when all the kingdoms are broken to pieces together and become like the chaff of the summer threshing floors; and the wind carries them away that no place is found for them, Daniel 2:35. HST November 16, 1842, page 66.13
In the 7th chapter, the fourth beast or Roman kingdom is given to the burning flame in the judgment of the Ancient of days, 7:9-11. HST November 16, 1842, page 66.14
Secondly. Rome is uniformly the protection of paganism and the parent of popery. HST November 16, 1842, page 66.15
Rome, in its pagan state, symbolized as the great red dragon, with seven heads and ten horns, and seven crowns upon his heads, refer 12:3., after he had fought and his angels, and prevailed not, 7, 8, still determined to make war with the woman, and her seed, 17, gives her seat, power and great authority unto the beast, (popery) chapter 13:2, and the same world that worshipped the dragon, worships also the beast, 3, 4. The beast that carrieth the woman, Revelation 17:7, which hath seven heads and ten horns, is identified as the same kingdom or power, as that denoted by the dragon,—five are fallen, i. e., five of the powers of Roman government. HST November 16, 1842, page 66.16
Thirdly. We see in all these cases that popery takes the place of paganism in the favor of Rome and as the enemy of truth and its disciples. HST November 16, 1842, page 67.1
It is also remarkable that Paul is just about as ambiguous in speaking of paganism as Daniel is supposed to be. Paul calls it “he who now letteth” or hindereth. Daniel calls it “the daily.” HST November 16, 1842, page 67.2
All the arguments from analogy will be seen, we think, to be in favor of Mr. Miller’s supposition that this “daily,” or continual denotes paganism. HST November 16, 1842, page 67.3
Supposing this to be the true meaning and application of the text, the question in the 13th verse, and the operations of the little horn, as stated in the 11th and 12th verses of the 8th chapter of Daniel, refer to “very different things” from what our commentators generally, distinguished or not, have supposed. The question might be read,—How long the vision which gives paganism, and the abomination of desolation to tread both the Sanctuary, (Jerusalem) and the host, (the church) under foot? HST November 16, 1842, page 67.4
And the little horn takes away Paganism and casts down the place of his sanctuary; and an host is given against Paganism by reason of transgression. But what abomination can this be which takes the place of Paganism? and like that treads the sanctuary under foot? In speaking of the city and sanctuary in the 9th chapter, verses 26, 27, we read, “for the overspreading of abominations he shall make it desolate, even until the consummation.” Here we have the plural number of the thing spoken of, whatever it may be. One of them is pointed out by Christ; and all, I believe, are agreed that he referred to the armies or standards of Rome, and particularly to her idolatry. That was followed by the papal abomination in the sanctuary; and that has been followed by the Mohamedan abomination, by which Jerusalem is now trodden under foot. By these abominations, called in one case the “daily,” the sanctuary (Jerusalem) and the host (the church) have been trodden under foot from the days “of the kings of Assyria unto this day.” Nehemiah 9:32.--- HST November 16, 1842, page 67.5
Let us return to the operation of the little horn. HST November 16, 1842, page 67.6
Did Rome take away the daily Paganism? cast down the place of his sanctuary? and was there a host given him against paganism by reason of transgression? Was paganism taken away by the Roman civil power? We present the following statement of the most important and well known transactions in the history of the church and the world, which we believe to be intended by this prophecy. HST November 16, 1842, page 67.7
A. D. 324. His first act of government was the despatch of an edict throughout the empire, exhorting his subjects to embrace Christianity. In about six years after, Constantinople was dedicated, and became the seat of the imperial government, Christianity had yet but begun its triumph. It was still retarded by the popular prejudices; and was even utterly suspended during the reign of Julian; but the suspension was short, for, on the death of this emperor, twenty months from his accession, it was re-established, and continued to spread, until it saw the heathen altars extinguished by the emperor Theodosius in 390. A ruin which Gibbon pronounces “perhaps the only example of the total extirpation of any ancient and popular superstition,” Croly, p. 55. HST November 16, 1842, page 67.8
What can be meant by the “sanctuary” of paganism? Paganism, and error of every kind, have their sanctuaries as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of paganism may then be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. The name signifies “the temple or asylum of all the gods.” The “place” of its location is Rome. (Goodrich’s Universal His.---and Guthrie’s Geog. p. 606.) HST, 67.9 HST November 16, 1842, page 67.9
The idols of the nations conquered by the Romans were sacredly deposited in some nitch or apartment of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of paganism that was more strikingly “his sanctuary?” Was Rome, the city or place of the Pantheon, cast down by the authority of the state? Read the following, well known and remarkable facts of history. HST November 16, 1842, page 67.10
“The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downwards and irrecoverable. The change of the government to constantinople still perplexes the historian. It was an act in direct repugnance to the whole coarse of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but of an iron conquerer, born in the west and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Cesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony. For this there is one solution, and but one. Rome was purple with the blood of the people of God. Three hundred years of the suffering of Christianity were to be at length repaid.” Croly, p. 207---8. HST November 16, 1842, page 67.11
Was there a host given to the state or government of Rome “by reason of transgression?” And if so, what transgression? We should suppose at first sight, that if a host was given against paganism by reason of transgression, the transgression must be on the part of paganism. What particular enormity could it be? Is it brought to view in the following brief but frightful item of history? HST November 16, 1842, page 67.12
“The Roman persecution of the Christians began in the tenth year of Nero, was renewed under Domitian, established by law under Trajan, and continued with various violence down to Constantine, A. D. 313. From Coustantine to Theodosius, Paganism was gradually shaken and was finally overthrown and prohibited throughout the empire.” Croly, p. 142. HST November 16, 1842, page 67.13
“A. D. 303. The progress of the faith stirred up the last paroxysm of expiring Paganism. The sovereigns, Maximian and Galerius,—ferocious soldiers, and owing their elevation to the sword—had already been secret persecutors in their camps and palaces. The superstition of the mother of Galerius; the insolence of the tyrant himself, inflated by recent Persian victory; the artifices of the priesthood dreading the rapid extinction of their shrines; and the cold and infirm nature of Diocletian, perhaps alarmed at the growing multitude of the Christians, had worked together until the whole vengeance exploded in one burst of popular, kingly, and military persecution. The 23rd of February of the year 303, the day of the festival of the terminalia, was appointed for levelling to the ground the principal church of Nicomedia, the imperial residence. On the next day the General Decree of persecution was issued,—commanding the instant demolition of all the Christian places of worship—the death of all who dared to worship—the delivery of the Scriptures to be burned—the confiscation of all property belonging to the churches—the acceptance by the tribunal of every charge brought against a Christian, the refusal of every complaint brought by a Christian, and, finally, the exclusion of the whole body from the protection of the law. HST November 16, 1842, page 67.14
This terrible denunciation, which could scarcely have been justified against rebels in arms, did not break down the sacred fortitude of the Christians. Croly, p. 209. HST November 16, 1842, page 67.15
It only remains, then, to enquire whether Rome, as to its relation to the church, arose at the time stated in the prophecy, and whether it is reserved to such a fate as that contemplated for the little horn. HST November 16, 1842, page 67.16
Did it arise in the latter time of the kingdom, when the transgression had come to the full? If Antiochus could be said to have arisen at that time, it is equally true of Rome, for Rome arose, in the sense supposed, about the same time. But it was reserved for Rome to be the instrument, in the hands of God, of punishing the Jewish “transgression,” by “destroying the mighty and the holy people.” HST November 16, 1842, page 67.17
So that, although it is true that the Jews had become very corrupt at the time of their first connection with the Romans, it is most strikingly true that they had filled up the measure of their iniquity in rejecting and killing the Lord of glory. The righteous were “a very small remnant.” HST November 16, 1842, page 67.18
Its fate is to be broken without hand. The fate of Rome may be learned by referring to the doom of the image “broken to pieces by the stone cut out without hands.” Destroyed by the brightness of Christ’s coming. HST November 16, 1842, page 67.19
The heart of man is such a barren soil, that no good can grow therein, unless Almighty grace plant it. HST November 16, 1842, page 67.20
Second Advent Camp Meeting
AT LEOMINSTER, MASS., NOV. 22
A campmeeting will be held at Leominster, Ms. on ground long known as the ‘Crosby Farm,’ on the road leading from Leominster to Westminster; two miles from Leominster, and 3 1-2 from Fitchburg,—to commence Nov. 22, 1842. HST November 16, 1842, page 67.21
The object of this meeting will be, by faithful Christian effort, to arouse attention to to the necessity of a preparation for the speedy coming of Christ. HST November 16, 1842, page 67.22
This meeting will recognize no denominational differences, therefore Christians and Friends of all denominations, who love the appearing of our Lord, are earnestly invited to attend and labor with us. Considerable interest is now manifested among us. “Come over and help us.” Bring your unconverted friends, and believe that God will bless them. Some of the most competent and devoted Lecturers will be there. HST November 16, 1842, page 67.23
Every needful arrangement for board, lodging, (suited to the season) and horse-keeping, will be made at or near the ground. Friends will, however, be expected to bring their own bedding. Stoves will be furnished for our place of worship, so that all will be comfortable. Friends, let us labor for God and souls. HST November 16, 1842, page 67.24
Committee
| William A. Clapp, | Avery Reed, |
| D. Goddard, Jr., | W. W. Farnsworth, |
| T. M. Preble, | Joel Smith, |
| Samuel Heath, | Seth Cogswell, |
| George A. Reed, | Lawson Walker. |
| November 8, 1842. |
THE SIGNS OF THE TIMES
J. V. Himes, Josiah Litch, and S. Bliss, Editors
BOSTON, NOVEMBER 16, 1842.
Does the Bible shroud the coming of Christ in darkness?—It is contended by our opponents that we can never know the approach of that day; and that we are thus assured by the word of God. The principal texts which are advanced in proof of it, are, Matthew 24:36—“But of that day and hour knoweth no man, no, not the angels in heaven, but my Father only;” and Acts 1:7—“It is not for you to know the times or the seasons which the Father hath put in his own power.” HST November 16, 1842, page 68.1
Those texts, standing alone and unexplained by the context, or by parallel passages, would seem to intimate that it would be in vain to attempt to penetrate the veil with which God in his providence has shrouded that event. But we propose to examine them in such connection, and show that they teach nothing contrary to our full understanding of the question. HST November 16, 1842, page 68.2
In the book of Daniel there are a series of visions, in which the most important events which were to occur in the history of this world, down to the resurrection, are portrayed. As these events are fulfilled, unless a veil were cast over the minds of men, light would be emitted, and it would be seen by their fulfillment that we were drawing near to the last of those predicted events. There are also prophetic periods given, which, if not sealed up, would enlighten us respecting the time of the fulfillment of these events. HST November 16, 1842, page 68.3
At the close of the vision in the 8th of Daniel, he is told that “at the time of the end shall be the vision.” In the 12th chapter Daniel is told to shut up the words, and seal the book, even to the time of the end.” Daniel afterwards asks:—“O my Lord, what shall be the end of these things?” And he said, “Go thy way, Daniel, for the words are closed up and sealed till the time of the end.” HST November 16, 1842, page 68.4
Nothing can be more plain and positive than that till the time of the end, the future, revealed in those visions could not be unsealed, and understood. But he assures us that at the time of the end they will be unsealed, and the obscurity will be removed. Hear the words of “the man clothed in linen,”—“Many shall be purified and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand, bat the wise shall understand.” When will they understand? At the time of the end, to which time the words were closed up and sealed. Who will understand? The wise,—the truly pious, and they alone. What will they understand? “The end of all these things,” spoken of in the 12th of Daniel. HST November 16, 1842, page 68.5
It will thus be seen that we have the plain and direct assurance of the angel of God, that knowledge respecting the end of the world was to be closed up and sealed till the time of the end, but that then the seal will be broken; many shall run to and fro, and knowledge shall be increased; and the wise shall understand, but the wicked will never understand. HST November 16, 1842, page 68.6
This explains the words of Christ quoted in the commencement of this article. In the 24th of Matt. our Savior informs us that immediately after the tribulation of those days which were to be while Jerusalem was desolated by the abominations spoken of by Daniel, “shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven,” etc. “and then shall they see the Son of man coming in the clouds of heaven, with power and great glory,” etc. He then speaks a parable of the fig-tree, and says to his disciples that as when it putteth forth leaves they know that summer is nigh. “So likewise ye, when ye shall see all these things, know that it is near, even at the doors. ‘Verily I say unto you,’ he adds, “this generation,” the generation that see these things, “shall not pass away till all these things be fulfilled.” This he verifies by the affirmation, that “heaven and earth shall pass away, but my words shall not pass away.” HST November 16, 1842, page 68.7
Our Savior then says, “But of that day and hour knoweth no man, no, not the angels in heaven, but my Father only.” Why did no man know the day or the hour? Because it was closed up and sealed till the time of the end, and could not be known till then, nor then, by the wicked. That time had not then arrived, but when ye see all these things, know that it is near, even at the doors. He therefore commanded his disciples to watch. “for ye know not at what hour your Lord doth come.” And he says in Revelation 3:3, “If therefore thou shalt not watch, “I will come upon thee as a thief, and thou shalt not know at what hour I will come upon thee.” Thus making their watching the condition of their knowing at what hour he should come. At the close of the 24th of Matthew our Savior assures us that “But and if that evil servant say in his heart, My Lord delayeth his coming, and shall begin to smite his fellow servants, and eat and drink with the drunken; the Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder and appoint him his portion with the hypocrite; there shall be weeping and gnashing of teeth. Here, again, their not knowing the day or the hour is made the consequence of their saying in their hearts “My Lord delayeth his coming,” etc.—thus implying that if they were obedient to his commands, that such would not be the consequence. HST November 16, 1842, page 68.8
The apostle says, in 1 Thessalonians 5:1, “But of the times and seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” This is often quoted in proof that the time of Christ’s advent will not be previously known, but the texts which follow make the whole question perfectly plain. “For when they shall say peaco and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. But ye, brethren, are not in darkness, that that day should come upon you as a thief; ye are all the children of the light, and the children of the day; we are not of the night, nor of the darkness.” Thus the apostle furnishes the reason why there was no need of his writing to them of the times and seasons, because “they knew perfectly,” were the “children of the light, and the children of the day,” and were not in darkness, that that day should overtake them as a thief.” He also gives them a sign by which they might know when it is near, for, “when they shall say peace and safety, then sudden destruction cometh upon them;” and we are told, “they shall not escape;” so that the day of the Lord only cometh as a thief upon those who cry peace and safety, not upon the brethren. HST November 16, 1842, page 68.9
Acts 1:7, is often quoted to prove that the righteous will also be in darkness, so that that day will overtake them as a thief. The disciples asked the Savior if he-would “at that time restore again the kingdom to Israel.” “And he said unto them, it is not for you to know the times or the seasons which the Father hath put in his own power.” The reason why it was not for them to know, is, however, very obvious. As it was closed up and sealed till the time of the end, and as that time had not arrived, it could not be for them to know, or for any, in any age of the world, to know, previous to the time of the end. HST November 16, 1842, page 68.10
It is worthy of remark that there is not a direct and positive text in the whole Bible which asserts that that day will overtake the righteous as a thief; and such a position can only be supported by mere implications, which are in direct opposition to plain assertions. HST November 16, 1842, page 68.11
In Matthew 25:1-3, Christ assures his disciples that when he comes, then shall the kingdom of heaven “be likened unto ten virgins, which took their lamps and went forth to meet the bridegroom, etc., and at midnight there was a cry made, Behold the bridegroom cometh.” As we have our Savior’s assurance that at his coming the kingdom of heaven will be likened unto this parable, and as he has said that notice was given of the coming of the bridegroom, we need no other assurance that his children will not be in darkness that that day should overtake them as a thief. The “Midnight Cry” is now being made, as if to fulfil the prediction of our Savior, and that such a cry would be made previous to his coming, is not only proved by this parable, but also by Revelation 14:6-8, where John saw an angel flying thro’ the midst of heaven, and proclaiming the hour of his judgment come. HST November 16, 1842, page 68.12
We thus have direct and positive testimony that at the time of the end the wise shall understand. Chains of prophetic events, reaching down to the time of the end, are also given us, accompanied by prophetic periods, so that the humble inquirer may know how far he is in the chain of events from that period. In opposition to this, it can only be shown that it was not for any to know previous to the time of the end, that none of the wicked will understand, that it will come as a thief upon those who say my Lord delayeth his coming, and will come suddenly upon those who cry peace and safety; while those who will not watch shall not know at what hour he will come. HST November 16, 1842, page 68.13
The question is thus rendered so plain, that the wayfaring man, though a fool, need not err therein; and yet individuals sneer at the idea of watching for the coming of the Lord now, assure us that he will not come for more than one thousand years, promise us a long period of peace and safety, and admit that they are in darkness with regard to to the time of his coming, (thus showing that in themselves the prophecies are fulfilled;) and because they are in darkness claim that the times and the seasons can never be known. HST November 16, 1842, page 68.14
Such reasoners are themselves living witnesses that the wise will understand; for, so long as they remain in darkness respecting these things, it is seen that God is faithful in the fulfilment of that portion of the prophecies; and the inference is, that those who conform to his requirements will be enlightened as he has promised. HST November 16, 1842, page 68.15
Have any of the Rulers believed?—What an astonishing similarity there is between the popular feeling now, and the popular feeling existing at the time of our Savior’s first advent, The feeling with thousands, in spirit, is, have the rulers, or ministers, believed this doctrine? How few there are, who rely upon God’s immutable word. How few who go to that to settle this great question in their own minds. The fact that such a Professor, or minister, or person has believed, is, with many, more satisfactory than God’s unequivocal testimony. The manner in which this unutterable subject has been presented, is in perfect character with God’s dealings in all great moral revolutions in the world’s past history. Not the mighty, or the worldly-wise have been chosen as the instruments, but the humble, and comparatively obscure. Is it not strange that people will overlook the analogy of God’s former examples? Yet so it is; in the face and eyes of all past instructions, people will still ask, “Have any of the rulers believed?” HST November 16, 1842, page 68.16
Editorial Correspondence
The exercises of our encampment at this place, commenced this morning. Sermon by bro. Litch.—Brethren A. Hale, George Storrs, and Hawkes of Chicopee, are present, also many other ministerial brethren. Father Miller is expected to arrive on Saturday next. HST November 16, 1842, page 69.1
The community are much interested in the subject, and considerable excitement prevails in this, and the towns and cities in this vicinity, in consequence of our here assembling. We anticipate a great gathering of the people, such as we are not wont to witness, ere we close—a large number are in attendance every day, and as the meeting advances, we expect it to progress in interest and power. HST November 16, 1842, page 69.2
The location of the tent is eligible and easy of access—several tents have been erected, and present a good appearance. HST November 16, 1842, page 69.3
May the blessing of God attend our efforts, and his heavenly benediction rest upon us and the cause we advocate, is the prayer of the Tents Compaay. HST November 16, 1842, page 69.4
Camp-Ground, Newark, N. J. Nov. 4, 1842. HST November 16, 1842, page 69.5
Pictorial Charts, Illustrative of Prophecy, for sale at this office, viz. HST November 16, 1842, page 69.6
1st. A large chart, exhibiting the visions of Daniel & John, illustrated by cuts of the image seen by Nebuchadnezzar, Daniel 2.—the beasts and horns described in the 7th and 8th chapters, with the various figures described in the visions of the Apocalypse—arranged on parallel portions of the charts, so that they synchronize with each other, in the order of fulfillment. These are accompanied with the corresponding texts of Scripture, prophetic periods, etc. which together form a valuable auxiliary in the study of the Scriptures.—Price $2,50. HST November 16, 1842, page 69.7
2nd. A Chronological Chart of the World, by Wm. Miller, to which is added a Chart of Daniel’s vision. This contains the most prominent dates and events illustrative of the fulfilment of the prophecies of Daniel. It also shows the commencement and termination of the several prophetic periods, and the commencement and termination of the supremacy of four great universal monarchies which have existed, with the divisions of the fourth into ten parts. These periods are also illustrated with the various figures in the book of Daniel—emblematic of those kingdoms. This will also be found a valuable help in the study of the prophecies. Price 25 cents on paper—50 on cotton, $1 on silk—cotton mounted, 75 cents. HST November 16, 1842, page 69.8
3. A Chart of Daniel’s Visions, arranged like the last, with the exception of Miller’s Chart on a half sheet of letter paper. This is convenient in correspondence on this subject, and the remainder of the sheet furnishes room for an accompanying letter. Price 6 cents. HST November 16, 1842, page 69.9
We understand that the following resolution was introduced, and recommended at a Baptist Association, Sept. 21st, at Sedgewick, Me. viz. HST November 16, 1842, page 69.10
“Resolved, That this body wholly disapprove of the ‘False Prophetism’ abroad in the land, relative to the near and designated approach of the end of the world, as laying a foundation for the future progress of infidelity.” HST November 16, 1842, page 69.11
We have the original resolution in our possession, with the name of its author. Poor man! did he suppose that if he did wholly disapprove of the end of the world, and the coming of the Savior, that God would, on that account, delay the event? Let all such remember that God has assured us, that he that cometh will come and will not tarry—that he whose right it is to reign will take the kingdom, and, that his enemies, who would not have him to reign over them, will be slain before his face. HST November 16, 1842, page 69.12
In the first edition of Rev. James Sabine’s work, “The Appearing and Kingdom of our Lord Jesus Christ,” a few errors escaped the eye of the printer. HST November 16, 1842, page 69.13
Near the end of the Preface, for 153, read 157. This was an important error, and makes a difference of four years in the chronology of the world. The other errors the candid reader will rectify. HST November 16, 1842, page 69.14
N. S. P. wishes to know if Mr. Miller said there would be no more marriages after August, 1840,—that there would be no conversions after last January, or that the trees will put forth no foliage next spring. HST November 16, 1842, page 69.15
We answer that he has never thus said, but such assertions are among the thousand and one predictions which are attributed to him by those who are driven to such lame subterfuges to silence their fears respecting the coming of the Son of Man. HST November 16, 1842, page 69.16
It is lamentable to witness the ease with which professors of religion can satisfy their consciences for not searching the Scriptures, to see if these things are so; or for disbelieving the plain declarations of Scripture respecting this question. HST November 16, 1842, page 69.17
Israel Rice, writes from Hillsboro’, Novia Scotia, Digby Co. for some servant of the Lord to come out there and lecture. A similar request is also received from Dedham, Mass. HST November 16, 1842, page 69.18
The cry for lecturers comes up from every direction. The fields are white for the harvest, but the laborers are few, and but a small part of the calls can be complied with. For the present, we can only pray that the Lord of the harvest would send forth more laborers into his vineyard. HST November 16, 1842, page 69.19
SECOND ADVENT CONFERENCE AND LECTURES, IN NORTH ATTLEBORO, MASS
Br. Calvin French will, by divine permission, commence a course of lectures in the Methodist meeting-house, on Saturday eve. Nov. 26, 1842, at 6 o’clock. HST November 16, 1842, page 69.20
The Conference will commence on Monday 28th, at 10 o’clock A. M. to continue four days. HST November 16, 1842, page 69.21
The object of the lectures and conference will be, to present from the word of God, the evidence that our blessed Lord will appear without sin unto salvation, to those who look for him, in a few months. HST November 16, 1842, page 69.22
All who love that appearing, are invited to attend, and unite in the Conference. HST November 16, 1842, page 69.23
Contents
Of Rev. Josiah Litch’s “Exposition of Prophicies.”—Vol. I. HST November 16, 1842, page 69.24
Chap. I.—the kingdom of god
(1.) Adam and his race, kings—this earth their kingdom, p. 9.—(2.) Jesus Christ is to fill the place of the first Adam, 10.—(3.) The Gentiles now have the dominion of the whole world, 11.—(4.) The person and character of the king, 14.—(5.) His kingly character and dominion, 18—(6.) The territorial dominion of Christ, 21.—(7.) The metropolis of the kingdom of God, 23.—(8.) The saints of God will be fellow-heirs with Christ, 25.—(9.) The time and circumstances when the kingdom of God will be set up, 26.—(10.) The embryotic state of the kingdom, 29.—(11.) The miniature exhibition of the kingdom of God, 33.—(12.) The qualifications necessary to enter that kingdom, 35.—(13.) The millennium after the resurrection of the just, 38.—(14.) The first resurrection, 45.—(15.) Gog and Magog, 48.—(16.) Gog and Magog, in the new earth, 48.—(17.) The meaning of the term “judge,” 49.—(18.) The Trial must precede the execution, 50.—(19.) God, “the Ancient of days,” will preside in the trial, 52.—(20.) The Son of man will execute the judgment, 52.—(21.) The time of the trial of the dead, 53.—(22.) The twenty-fifth chapter of Matthew, 54. HST November 16, 1842, page 69.25
Chapter II,—The Jews.—(1.) Are the Jews, as such, to be restored to the land of Palestine?—55. (2.) Are the Jewish nation, as a nation, to be converted to Christ? 58.—(3.) Explanation and paraphrase of Romans ninth, tenth, and eleventh chapters, 59.—(4.) Other remarks on the conversion of the Jews, 75. HST November 16, 1842, page 69.26
Chapter III.—(1.) The vision of the four beasts, Dan. seventh chapter.—The coming of the Son of man and his kingdom to succeed them, 77—(2.) The condition of the papal power after his dominion was taken away, 89.—(3.) The length of “a time”—or, how much is two times? 91.—(4.) A second argument on the fulfilment of the 1260 years of papal authority—or exposition of Revelation twelfth and thirteenth chapters, 93.—The dragon of the twelfth chapter, 93—The beast of the thirteenth chapter, 95.—This beast is identical with the little horn of Daniel seventh, 96.—The date of the forty-two months of the beast’s power, 97.—The forty-two months duration of the beast’s power, 104.—The deadly wound healed—beast with two horns, 106. HST November 16, 1842, page 69.27
Chapter IV.—The consumation, or era of the second advent, 112.—Various readings of the period, 115.—The import of “the sanctuary”—its cleansing, 117.—The last end of the indignation, 124.—Recapitulation of the foregoing argument, 125.—Remarks on “the daily and the transgression of desolation,” 127.—The date of the two thousand three hundred days not in the eighth chapter, 127—The connection between the eighth and ninth chapters, 128.—Gabriel’s appearance to Daniel—the object of his mission, 132.—Explanation of the vision, 133.—Fulfilment of the seventy weeks, 137.—Who is the little horn of the eighth of Daniel? 141. HST November 16, 1842, page 69.28
Chapter V.—The Signs of the Times.—Scoffers in the last times, 146.—Gospel preached in all the world, 147.—The signs foretold in the twenty-first chapter of Luke, 149—Dark day of May 19, 1780, Recapitulation, 155.—The certainly and definiteness of our knowledge of the time, 160.—The ten virgins—Matthew twenty-fifth, 162.—Another sign—Isaiah 11:1-5 and Nahum 2:3, 4. HST November 16, 1842, page 69.29
Chapter VI.—The Seven Last Plagues.—Reasons for believing the seven last plagues yet future, 175.—The vials and their effects, 177.—A synopsis of Ezekiel, thirty-seventh, thirty-eighth, and thirty-ninth chapters, 193.—The close of the plagues, 195. HST November 16, 1842, page 69.30
Chapter VI.—The New Jerusalem.—Introduction of the subject, 197.—Quotations from, Professor Bush, 200—Who is the bride, the Lamb’s wife? 205. HST November 16, 1842, page 69.31
Thanksgiving.—It has been suggested to us that the approaching anniversary of Thanksgiving should be appropriately observed by the believers in the Second Advent, in reference to the present condition of the Church and the world, and the doom that awaits it. We like the suggestion, and trust that this occasion will not pass away without being profitable and suitably remembered, as it may be the last Thanksgiving that the governments of this world will appoint. HST November 16, 1842, page 69.32
OBJECTIONS REVERSED
A list of objections to the doctrine of the second coming of Christ in A. D. 1843, and first published in the “Springfield Gazette,” have been going the rounds of the press for some time past. An able “review” of these objections from the pen of J. P. Ross, has appeared in the “Independent Press,” and should be published as an act of justice by those papers that have given publicity to the above mentioned objections, that their readers may have an opportunity to see both sides of this momentous question. The same objections are alluded to in the following article. HST November 16, 1842, page 69.33
Many seem to be perfectly satisfied, if they can throw fancied difficulties in the way of the immediate coming of Christ; but they should realize that they have no assurance of peace and safety, unless they can prove that he will not come in 1843. A sceptic, fearful of falling into the hands of the living God, went to an atheist to have his fears allayed by proof that there was no God. The atheist went to work in the same manner that those do who oppose the doctrine of the second advent,—that it could not be proved that there was a God, unless such and such things, could be proved, and which could not be done. Ah! said the sceptic, I did not want you to show me that we could not prove that there is a God, but I want you to prove that there is not; for after all the doubts that can be raised, it may still be found that there is a God, into whose hands I may fall. HST November 16, 1842, page 70.1
It is thus with the opponents of this doctrine. They start objections, and by these silence the fears of the unconverted, but they cannot prove that Christ will not come, and until they can prove that, their “cry of peace and safety” is untimed. HST November 16, 1842, page 70.2
The following article from the “Independent Press” will show the fallacy of such reasoning. HST November 16, 1842, page 70.3
The people who oppose the Doctrine of the “End of the World in 1843,” are thus puzzled with troublesome queries. Can they be answered? HST November 16, 1842, page 70.4
THE WORLD IS NOT TO BE DESTROYED IN 1843.—Those who contend for this, are not to be believed, unless, HST November 16, 1842, page 70.5
1. They can prove that the 2300 days, mentioned in Daniel 8:14, DO NOT mean years, which they cannot prove. They being the answer to the question, “For how long a time shall the vision last;” which is the correct rendering of the original—whence many LEARNED and pious men, such as Bishop Newton, Sir Isaac Newton, Scott, Clarke, Faber, Priestly, Brown, Kenney, and numerous others, conclude thatt he days alluded to, are to be taken for years, and NOT LITERAL days, neither so many sacrifices; nor applicable to Antiochus Epiphanes’ aggressions upon the Priesthood and Temple, as they were not continued during so long a period as 2300 literal days—nor so short a period as 2300 sacrifices—or 1150 days, yet, the objectors to Miller’s Theory must prove either the one or the other of these positions true, before their objections can be received by any Lover of Truth. HST November 16, 1842, page 70.6
2. Nor unless they can prove that the 2300 days do not begin at the same time with the 70 weeks, or 490 years, which THEY CANNOT prove; as both Daniel and the angel, in the 9th chapter, 20-23 verses evidently referred to the vision contained in chapter 8.—Each chapter DOES NOT finish its own subject. And the angel tells Daniel to understand the matter, and consider the vision. There is no vision for him to consider but the one in the previous chapter, and it is absurd to say that it could not be an explanation of the vision because it was not given till 15 years after the vision was seen. HST November 16, 1842, page 70.7
3. Nor unless they can prove that the 70 weeks DID NOT begin in the seventh year of the reign of Artaxerxes, which they CANNOT prove. Mr. Miller very correctly fixes on the third decree, in. the 7th year, Ezra 7th chapter. The 4th decree is not at all likely to be the one intended in the prophecy, as it would prove the prophecy false. Accordingly the decree issued in the 20th year of his reign, is NOT the proper starting point; and therefore THEIR OBJECTIONS are UNFOUNDED! HST November 16, 1842, page 70.8
4. Nor unless the 70 weeks DO NOT end with the death of Christ, which CANNOT be proved. For Daniel says, chapter 9:25, “That from the decree, unto Messiah the Prince, shall be seven weeks and sixty-two weeks, or, 69 weeks, or 483 years. This does not relate either to his birth or death; but to the commencement of the preaching of his gospel. Mark 1st chapter, 1, 2, 3, verses. Luke 16:16. His death WAS NOT to be 69 weeks after the decree, but 70. HST November 16, 1842, page 70.9
5. Nor unless they can prove that the years in the time of Daniel, were not virtually of the same length as they are now, which cannot be done. HST November 16, 1842, page 70.10
The Jews commenced their year on the first day of the first new moon, after the sun entered Aries in the vernal Equinox, and their passover was always kept on the day of the first full moon; so that there were always as many passovers as years, and as many years, as times that the sun entered the vernal equinox, therefore none of the 2300 days were fulfilled in years of 360 days each, and consequently they did not end 25 years ago. HST November 16, 1842, page 70.11
6. Nor unless the end spoken of by Daniel 8th chap. and 19th verse, does not refer to the end of the world, which they CANNOT PROVE. HST November 16, 1842, page 70.12
7. Nor unless they CAN PROVE, that to cleanse the sanctuary, or church of God, will not be accomplished at the burning up of the world. Which they cannot prove. HST November 16, 1842, page 70.13
8. Nor unless they CAN PROVE that Anti-Christ, or Popery was not overthrown, when Berthier, a French General, entered Rome—took the city, dethroned the Pope, and took him prisoner to France, where he died in exile, in 1799, at which time their form of worship was entirely superceded, by a spirit of religious tolerance. HST November 16, 1842, page 70.14
9. NOR unless they CAN PROVE from the Bible, that the Jews MUST ALL be converted, and that the fulness of the Gentiles BROUGHT IN before the end shall come, or Christ shall make his second appearance. NEITHER OF WHICH CAN BE PROVED. HST November 16, 1842, page 70.15
10 Nor unless they can prove that the FOURTH and LAST beast that Daniel saw, which has existed already about TWO thousand years, will not remain in existence until the coming of Christ, which they CANNOT PROVE. HST November 16, 1842, page 70.16
11. Nor unless they can prove, that the sixth trumpet, mentioned in Revelations has not already been sounded, and the second woe already passed, which they CANNOT prove. HST November 16, 1842, page 70.17
12. Nor unless they can prove, that THE SOUNDING of the SEVENTH (or last) TRUMPET and the third WOE, WILL not be immediately followed by the coming of the Son of man—resurrection of THE righteous; and the destruction of this world, with the wicked that are on the earth at his appearing, which they CANNOT prove. HST November 16, 1842, page 70.18
13. Nor unless they can prove, that the “Man of Sin,” spoken of by St. Paul, 2nd Thessalonians 1st and 2nd chapters, has not already been revealed, and for the last forty years been “consuming away by the Spirit of his mouth;” and that his final destruction is not near even at the door. NEITHER OF WHICH CAN BE PROVED! HST November 16, 1842, page 70.19
New Ipswich Camp-Meeting
The following communication has been unavoidably delayed for some weeks. HST November 16, 1842, page 70.20
Dear Brother Litch:—I ought to have furnished you with an account of this meeting some time since, but a press of other engagements has prevented until the present, and even now my time is so limited that I am forced to brevity. HST November 16, 1842, page 70.21
There were present as lecturers, brethren Cole, Atkins, Barre, Heath, Chandler, Palmer, etc. The whole subject of Christ’s coming in ‘43, was fully investigated, yet the prominent object had in view was the salvation of souls, and the encouragement of the saints. HST November 16, 1842, page 70.22
The congregation, from the beginning, was as large as we could have expected; and it continued to increase until the Sabbath, when it was estimated by good judges, that not less than five thousand were present. HST November 16, 1842, page 70.23
The number of tents present, was thirteen, and from the following places. New Ipswich, Lowell, Mason, North-Ashburnham, Nashua, Groton and Littleton, Amherst, Leominster and Lunenburg, Winchendon, etc.—Social worship was maintained in the several tents during the intervals of public worship at the stand; and the exercises were of a character so spiritual, as to clearly indicate deeptoned piety. HST November 16, 1842, page 70.24
The weather during the first part of the meeting was rather cool, yet very pleasant; but the brethren having warm hearts, managed to keep quite comfortable. For the last three days of the meeting, the weather was very fine, and mild; and the interest increased until we left the ground. HST November 16, 1842, page 70.25
The order on the ground was all that we could desire,—all seemed disposed to observe the regulations of the meeting; yet without our sanctuary the wicked, occasionally, under the cover of darkness, howled, reminding us of Revelation 22:15. “For without are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and maketh a lie.” HST November 16, 1842, page 70.26
The closing scene was beyond all human description; the preacher on the ground led the way, followed by a large congregation, two by two, all around the entire encampment. Having thus formed a large circle, we sang a hymn and united in prayer with brother Burnham of Mason;—the Holy Ghost came down upon us, so that with exulting Peter, we could say, “it is good for us to be here.” After prayer, we engaged in the usual ceremony of taking the parting hand, and thus, amid mingled emotions of sorrow and joy, we separated, in full expectation that we should meet again in 1843, in that new kingdom which is to be everlasting. HST November 16, 1842, page 70.27
In a review of the past, we rejoice that this meeting was ever held; its influence upon this vicinity has been most salutary; the number of souls converted, and the amount of good done, we cannot tell, as we did not stop to number Israel, eternity alone can disclose the reality. HST November 16, 1842, page 70.28
H. B. Skinner, Secr’y.
Gardiner, Oct. 14, 1842.
Extract of a Letter from Ira Fansher
I do not believe that God has called idlers into his vineyard; but that all of us, although called at the eleventh hour, have a duty to perform to God and our fellow-men. We should not be like the nine lepers, who returned not back to give glory to God when they had been miraculously cleansed. But we should follow the example set us, by the one who found it in his heart to return glory to him by whom he was healed. HST November 16, 1842, page 70.29
I have great reason to thank God, that Wm. Miller was ever permitted to visit our village, for it is through his instrumentality, that myself, family, and many of my neighbors, have been led to see our obligations to God, and give ourselves to him. I would say to the whole world, and particularly to our clergy, do not oppose this doctrine, for every word in opposition to it may be the means of sinking some soul in perdition. We should do all we can, to prepare ourselves and a guilty world to meet our Judge in peace, for I believe we must meet him soon. When the King of kings shall appear, he will not appear in humility but in glory—taking vengeance on them that know not God and obey not his gospel. His servants ye are, to whom ye have yielded yourselves servants to obey, therefore let us that have named the name of Christ, give our whole heart to God, that we may inherit the mansion which is prepared for those who love God. HST November 16, 1842, page 70.30
Sandyhill, Oct. 22, 1842. HST November 16, 1842, page 70.31
Letter from Samuel S. Snow
I have given a course of lectures in Sturbridge, and since then, have been in Brattleborough and Vernon, Vt. and in Green River—am now giving a course in this place in the Methodist chapel. Bro. Williams Thayer, and bro. Henry Flagg, are also here. We go next week to Colerain. HST November 16, 1842, page 70.32
It rejoices my heart exceedingly, that God blesses this preaching of the “Midnight Cry” to the sanctification of Christians and the conversion of sinners. May the blessed work go forward with increasing power and energy, until the Lord shall come. Glory to God! that day is near, and hasteth greatly! may we be prepared to meet it. HST November 16, 1842, page 70.33
O my dear brother, our time of labor, and toil, and waiting for the Bridegroom is short! The glorious kingdom of eternal rest is at the door. A few short months, and we shall be in the full possession of eternal life and blessedness. Yours in love and the blessed hope. HST November 16, 1842, page 71.1
Greenfield, Nov. 3, 1842.
Gardner Conference
Dear Brother Peyton:—I intended to have furnished you an account of the Gardner Conference before I left the United States, but a press of engagements prevented. I will now say that I have attended several Conferences during the past season, but none in which I was more interested than in this; the meeting was held in the Unitarian meeting house, which was opened by the proprietors without objection; the people received us with open arms, as messengers of mercy, and the sensible presence of God was with us from day to day until we closed.—from twenty five to forty persons presented themselves at almost every succeeding meeting as the subjects of prayer; how many were converted to God, we cannot tell; and we are willing to wait until the revelations of eternity discloses the amount of good accomplished during our brief sojourn in Gardner. HST November 16, 1842, page 71.2
At the close of the meeting, we requested those who believed in the coming of Christ at hand, to make known their convictions by rising, when instantly, about two-thirds of the congregation were on their feet. Our meetings during the week were large; on the Sabbath, it was said that there could not have been less than 1500 persons present. The attention given to our lectures was all we could desire, and the order, such as the people of Gardner have ever been distinguished for. When the meeting began, the gentleman who keeps the public house, closed up his bar, and turned it into a coffeeroom; for this act of respect shown us, the gentleman has our warmest thanks. Mr. Stone, the minister of the Congregationalist Society, not only suspended all his meetings for the week, and invited his people to attend, but came himself; and he did not, like some others, seek a seat in some retired part of the house, but he came forward, and entered into the work with us, and in good earnest labored for the salvation of perishing souls.—Mr. Lincoln, another congregationalist minister in the vicinity, united with us heart and hand, in labor. I did not learn that either of these brethren adopted in whole the views we presented, but I cannot but feel that God will lead them into this truth; their minds seemed entirely divested of prejudice, and they were as willing to believe this as any thing, if they could see it to be of God. HST November 16, 1842, page 71.3
Finally, I look back to Gardner Conference with the most pleasing emotions; I feel my heart united to the dear brethren in that place. I pray God to keep them to the end, that we may at last be of that band who shall shout among the angels. HST November 16, 1842, page 71.4
Stanstead, Nov. 4, 1842. H. B. Skinner.
An Appeal to Opposing Clergy
AND SCOFFING EDITORS OF RELIGIOUS PAPERS
Respected Friends—Your station is one of great and fearful responsibility; so much so, that even Gabriel, or the highest arch-angel that bows before the throne, would tremble under it. Your every word, deed, and thought, are giving a mould to your own and the characters of all persons under your influence, that will cling to them during the ceaseless roll of eternity. The apostle exclaimed, “wo be to me if I preach not the gospel!” If you are unfaithful to your trust, an awful wo will sink your souls deep in the pit of hell! Christ and all his apostles preached to their hearers to “repent, for the kingdom of heaven is at hand.” Many of your number do not thus preach, and shut your pulpits and close your columns against those that are preaching it, and slander and persecute them to the extent of your power. You who do thus, and proclaim Christ’s coming yet far off, are charging Christ with a lie, and are smiting your fellow servants with vile and malicious slanders, which Christ takes as done to himself, as he informs us in Math. 25th chapter. You are yourselves a very prominent sign of Christ’s coming being now even at the doors, by saying “My Lord delayeth his coming,” and smiting your fellow servants for proclaiming the truth, while you are “eating and drinking with the drunken,” i. e. with those intoxicated with worldly-mindedness, and you also are drunken with a worldly-minded, popularity-seeking state of mind. How emphatically fulfilled in you! Some of you have admitted, after denouncing Mr. Miller’s theory as a humbug, that you know nothing about him or his book only from report. The last day scoffers are described as walking after their own lusts, i. e. the love of the world, its popularity and pleasures, and “are willingly ignorant.” It is now popular to speak and preach against Mr. Miller, and such gain the applause of a timeserving church, and at the same time of the haters of God, and of his truth of every class. Are you not walking after your own lusts? You are willingly ignorant according to your own testimony. Therefore, although you might not have thought of it, you are among those scoffers. Whom do you delight, by your words, example, and actions? Unbelievers of every class, from the nominal professor down to the most debased drunkard and debauchee, and the devil himself, who, no doubt, is saying, “these are the ministers and editors for me, for while they are professedly destroying my kingdom, they are in fact building it up far more successfully than all my other subjects on the earth put together, for they are lulling both the church and the wicked of every class asleep in their sins, so that I shall get the greater part of them for my prey, ministers and all, when Christ comes like the lightning flash.” Thus you are traitors to God, by leaving his service and enlisting into the devil’s army, and all his troops acknowledge you their Generals. And Christ says of all who do the devil’s dirty work, “Ye are of your father the devil, and his works will ye do.” You who are trying to occupy neutral ground, because it is unpopular and a cross to be an open believer in the Advent nigh, hear Christ: “He that will be the friend of the world is the enemy of God; ye cannot serve God and mammon; he that forsaketh not all that he hath, cannot be my disciple.” “And he that taketh not up his cross daily and followeth after me, cannot be my disciple. He that is not for me is against me, and he that gathereth not with me scattereth abroad.” Hence, unless you come out boldly for Christ, he marks you his enemy, and all the opposers claim you on their side. God calls you to come out of Babylon, and faithfully rebuke the time-serving, proud, and popularity-seeking church. Oh, all ye professed watchmen on the walls of Zion, how can you neglect your great duties, and bow down worshippers at mammon’s altar! All the honors, wealth, and pleasures of earth, would not even for a moment attract an angel’s gaze; but a single sinner, however obscure, seeking the pardon of his sins through the blood of Christ, would fill his heart with a thrill of the most intense joy and interest. Oh turn away from the fear of man, and those trifles of earth that have so long absorbed your whole soul, and so soon are to be burned with this cursed earth, and engage in good earnest to pull sinners from the fire, and urge them to flee from the gathering storm of the wrath of God Almighty. Soon, very soon, you must stand at the Judgment seat of Christ, and O, if then you are weighed in the balance and found wanting, and the souls lost by your influence and neglect of duty, are swift witnesses against you, what a fearful doom must yours be. Traitors to God and man, the lowest hell will be yours, devils will taunt you, and those you ruined will heap curses upon your guilty head, and with all the rage of fiends, will increase your torments to the extent of their power. Oh now humble yourselves at the feet of Jesus, and determine to take up his cross in spite of men or devils, and do your whole duty, and strive to pull sinners from the conflagration so soon to burst upon the world! Study the Bible on your knees, or with much prayer, as Daniel and David did; then God will pardon you, and give you light and wisdom, as he has promised. But if you continue your present course, “sudden destruction” will soon, very soon, overtake you “as a thief in the night, and you shall not escape,” for thus saith the Lord. Do not think that if you follow the example of some of the D. D’s who are opposers, that you will be safe; for God says that the wisdom of this world is foolishness with him. And “cursed is the man that trusteth in man, and maketh flesh his arm; but blessed is the man that trusteth in the Lord.” Go, repent now, and clear your skirts from the blood of souls, and prepare to stand before the Son of man! The writer felt it his duty thus to warn you, and he has tried to do it so faithfully as not to fear to meet you at the Judgment. C. Morley. HST November 16, 1842, page 71.5
Brunswick, Oct. 12, 1842.
Reply to “S.” of the Christian Herald
In the “Christian Herald,” of October 13th., “S.” seems to be in great trouble for the regular ministers about “these times.” His advice in some things is very good, while he tries to satirize “some sects” as he is pleased to call them, with whom he is now in fellowship and communion, by profession at least. Does this writer remember how long since the regular clergy denounced his sect, as a “lo here, and lo there,” and called them opprobrious names,—Christ-yans, etc. Or is he now courting the good opinion of these regular sects, and thinks, about “these times,” he ought to be admitted into the regular family of sectarian orthodoxy? Let me inform him that his own sect in some parts of our country, now, are at this day heads of the Mormon list. And I would advise him to wash his own hands from these new and wonderful discoveries made in theology, and what somebody calls truth in “these times,” before he undertakes to be an “old stand by,” and task his fellow laborers, who are only following the example set us by himself, and sect, within the narrow bound of “these times.” If he did wrong in making improvements in theology, and raising up a new sect, let him come out honestly and confess his error, and we will acknowledge his advice comes with a better grace. But when we see a reformer, denouncing reform, every thinking mind will think, of the base bird. HST November 16, 1842, page 71.6
On his second proposition. “The present is a day of great precipitation and hurry.” Although it is true, yet I do not see the same reason of complaint that Brother S., does. He sees his neighbor a head of him in scriptural knowledge, and new theological improvements, with a new “soulstirring discovery, which throws the former (soulstirring sect) entire on to the back ground and into the shade.” In this expression he discovers envy and sectarian dogmatism. Hitherto shalt thou go, and no further, with me, the last improvement ends, here your thirst for knowledge must be stayed, I will not be thrown into the shade, the last “shout of victory” was ours, and these are his reasons for denouncing every new theory after his. His 3rd. proposition or charge of dogmatism, he and his sect has had to bear patiently, and I would advise the following sects, to be as patient, and also as confident in the truth as they please, even should they get between brother S., and the scene. HST November 16, 1842, page 71.7
His 4th, “The present is a day fruitful in new sectaries and new bonds of union.” He then goes on to name the Mormons, Mr. Campbell, the Unionists, and Mr. Miller, as having gathered new communities, linked together by new bonds, etc. If he means this as a slur, it is to be hoped he will not forget his own sect, and their age. HST November 16, 1842, page 72.1
His advice to the ministers, [I suppose he means those who are attached to their creeds and sects; for Bible ministers do not need his advice,] is well enough, yet he seems to imply at least that no new theory, if it causes excitement, can be true in the main. I would enquire of brother S., if Noah’s preaching was not a new theory, and an exciting one too? What of Lot, Moses, the true Prophets, John, Christ, Paul to the Gentiles, Luther, Calvin, Whitefield, Wesley, Knapp and many others, faithful servants, who have been the means of awaking a sleepy church, and of charging home the truth upon a formal ministry. 2nd. “We should keep cool, and maintain a christian temper.” And I think he might have added, we should keep truth on our side, and use no insult, nor abusive language, and certainly when we are under the same bonds with our brother. We know that the Christian sect, are more despised by the Orthodox, Baptist, and Methodist, than those whom the writer has classed with the Mormons. Why then will the writer use the same arguments which the sects above mentioned used against himself and sect a short time since? Surely, by so doing he confesses their right and his former wrong. The present writer has received more scorn and reproach from his own sect, on account of his association with the Christian sect, than for any doctrine which he has advanced; and now they use the weapons of their former enemies against the writer. Why? Because they wished to be acknowledged one of the favored sect. Pilate and Herod are made friends. His 4th head of advice shows his motive clearly; he asks, If “new and exciting things take attention from the old beaten tract, what shall be done if the multitude are drawn another way?” Here is the rub. If the multitude be drawn another way. Why did not the writer think of that 30 years ago? The Scribes and Pharisees said, Mark 1:28, “And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?” Acts 13:45. “But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.” How soon will the sectarians copy after the world, and follow in the broad “old well beaten tract.” If I understood the principles of brother S. he would invite, and commune willingly with Cambellites, Unionists, and Millerites, and go out and vilify and condemn them with the Mormons. Is this the beaten track? “O consistency, what a jewel!” The reformers need reforming. HST November 16, 1842, page 72.2
Is there no blush to mantle the cheek of such writers? Have they forgotten from whence they were plucked, and the road they have to go back, back, back, until they get on to the “old beaten track” of Romanism, from which they are only fallen in name? HST November 16, 1842, page 72.3
It is evident we have fallen on strange times; but as strange as they are, Paul informed us in his 2 Timothy 3:2-7, of the same, and we have in the prophecy of this man of God the history of the several sects, and parties of the present day. Brother S. has seen fit to charge the second advent believers of being a sect either new, or prophecying out of his own heart that they will be; and they have not yet separated from their several sects: We hope for the setting up of that Kingdom which will never be divided into sects any more. If we are to blame for “looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ,” then convict us of our error and we are reclaimed; for this is the only thing in which we differ from the brethren of our several sects or churches. Why then should our brethren be so cruel as to drive us out, for doing what the saints did and were doing 1800 years ago. That is not the point between us, says our opponent. What is it, then? We fear you will draw the multitude, and become a sect. Why do you borrow so much trouble? We have done neither yet. The multitude is with you yet. But you have got a few of the most pious and living members we had in our churches, to believe your doctrine. That is an evidence in our favor. It would seem to be scriptural, or the pious and living members would not believe it. Then take the conclusion. The worldly minded, the cold formalist, the proud bigot, the Deist, Universalist, sectarian and multitude, are with you, while we have but few lovers of Christ who look for and love his appearing. HST November 16, 1842, page 72.4
I have seen that brother S. has been showing his envy and spleen against the second advent believers for a number of months. He has tried to be very smooth, but his dogmatism, and hypocricy has been seen; I would therefore advise him to heal himself from the same maladies he charges upon us. HST November 16, 1842, page 72.5
The second advent believers have the same right to preach their faith, as brother S. has his, although his may be 8 or 10 years older; the multitude can judge as well now as then, and if we cannot preach without calling each other hard names, we had better separate. “How can two walk together, except they are agreed.” M. HST November 16, 1842, page 72.6
From Texas.—Accounts have been received at New Orleans, via. Galveston, on the 26th ult. that a Mexican force of 13000 men, under General Wall, had suprised and captured San Antonia de Bexar, most of the principal citizens being taken prisoners. The militia of the neighboring counties have been ordered to march upon San Antonia and to pursue the Mexicans if they retreated, as far as the Rio Grande. HST November 16, 1842, page 72.7
There was a furious storm at Galveston on the 18th and 19th. Several vessels were driven on shore and were more or less injured. A letter says: HST November 16, 1842, page 72.8
“We have just had a very violent gale, which has done much damage. It commenced on Sunday, the 18th, and about two or three o’clock on Monday morning, it blew a perfect hurricane.—It injured the steamship Merchant sufficiently to delay her several days to repair, and blew high and dry several vessels, among them the brig Atlantic, loaded with cotton, for New Orleans. She will probably be abandoned. HST November 16, 1842, page 72.9
A number of stores and other buildings were blown down. The Episcopal church, which cost 6 or 7000 dollars, is a perfect wreck—and also a small Catholic church. The water rose almost over the island, and the waves beat through many of our principal streets. The whole damage done is not less than twenty or 25,000 dollars. The city is remarkably healthy for the season. We have had, within the last few days, three cases of yellow fever on the island—but as the season is late, I think it will not increase.” HST November 16, 1842, page 72.10
Martyrs.—According to the calculations of some, about 200,000 Christian Protestants suffered death, in seven years, under Pope Julian; no less than 100,000 were massacred by the French in the space of three months; Waldenses who perished amounted to 1,000,000; within thirty years the Jesuits destroyed 900,000; under the Duke of Alva 36,000 were executed by the hangman; 159,000 by the Irish massacre, besides the vast multitude of whom the world could never be particularly informed, who were proscribed, starved, burnt, assassinated—chained to the galleys for life, immured within the walls of the Bastile, or others of their church and state prisons. According to some, the whole number of persons massacred since the rise of papacy, including the space of 1400 years, amounts to 50,000,000. HST November 16, 1842, page 72.11
CHEAP LIBRARY
The following Works are printed in the following cheap periodical form, with paper covers, so that they can be sent to any part of the country, or to Europe, by mail. HST November 16, 1842, page 72.12
The following Nos. comprise the Library. HST November 16, 1842, page 72.13
1. Miller’s Life and Views.—37 1-2 cts. HST November 16, 1842, page 72.14
2. Lectures on the Second Coming of Christ.—37 1-2cts. HST November 16, 1842, page 72.15
3. Exposition of 24th of Matt. and Hosea 6:1-3. 18 3-4 cts. HST November 16, 1842, page 72.16
4. Spaulding’s Lectures on the Second Coming of Christ.—37 1-2 cts. HST November 16, 1842, page 72.17
5. Litch’s Address to the clergy on the Second Advent.—18 1-4 cts. HST November 16, 1842, page 72.18
6. Miller on the true inheritance of the saints, and the twelve hundred and sixty days of Daniel and John.—12 1-2 cts. HST November 16, 1842, page 72.19
7. Fitch’s Letter, on the Advent in 1843.—12 1-2 cts. HST November 16, 1842, page 72.20
8. The present Crisis, by Rev. John Hooper, of England—10 cts. HST November 16, 1842, page 72.21
9. Miller on the cleansing of the sanctuary.—6 cts. HST November 16, 1842, page 72.22
10. Letter to every body, by an English author, “Behold I come quickly.”—6 cts. HST November 16, 1842, page 72.23
11. Refutation of “Dowling’s Reply to Miller,” by J. Litch.—15 cts. HST November 16, 1842, page 72.24
12. The “Midnight Cry.” By L. D. Fleming. 12 1-2 HST November 16, 1842, page 72.25
13. Miller’s review of Dimmick’s discourse, “The End not Yet.”—10 cts. HST November 16, 1842, page 72.26
14. Miller, on the Typical Sabbaths, and great Jubilee.—10 cts. HST November 16, 1842, page 72.27
15. The glory of God in the Earth. By C, Fitch.—10 cts. HST November 16, 1842, page 72.28
16. A Wonderful and Horrible Thing. By Charles Fitch. 6 1-4 cts. HST November 16, 1842, page 72.29
17. Cox’s Letters on the Second Coming of Christ.—18 3-4 cts. HST November 16, 1842, page 72.30
18. The Appearing and Kingdom of our Lord Jesus Christ. By J. Sabine. 12 1-2 cts. HST November 16, 1842, page 72.31
19. Prophetic Expositions. By J. Litch. Vol. I. 31 cts. HST November 16, 1842, page 72.32
20, Prophetic Expositions. By J. Litch. Vol. II. 37 1-2 cts. HST November 16, 1842, page 72.33
21. The Kingdom of God. By Wm. Miller. 6 1-4 cts. HST November 16, 1842, page 72.34
This Library will be enlarged from time to time, by the addition of new works. HST November 16, 1842, page 72.35
Letters
Received up to Nov. 14. From P. M. Bristol, R. I. New Boston, N. H. Chicopee Falls, Mass. Snow’s Store, Vt. Acton Mass. Lubec, Me. Saco, Me. Brentsville, Va. Sharon, Vt. Fisherville, Ct. South Strafford, Vt. Fairhaven, Mass. East Bethel, Vt. Montpelier, Vt. Quechee Village, Vt. Hill, N. H. Greenville, N. Y. Lancaster, Mass. Bath, Me. Holland, Ct. Dover, N. H. Rockport, Mass. Jamaica, Vt. Wellington, Ohio. Mason, N. H. North Granville, N. Y. Jefferson, Ohio. Fortsville, N. Y. Phillips, Me, Garland, Me. Greensville, C. H, S. C. Weston, Vt. North Springfield, Vt. HST November 16, 1842, page 72.36
From C. French, Wm. K. Fletcher, Mary Ann Mehen, Fanny Winsor, $ 1,00, Betsy Jenkins, $1,00, J. Pearson, J. D. Allen, R. Parker, C. Field, Wm. Grisell, S. Palmer, Tho’s M. Preble, S. M. Marsh, Richard Garland, A. Phelps, J. D. Marsh. W. D. Johnson, $5,00, Frederick Parker, R. C. Ladd, Geo. Welch, D. Burgess, W. W. Pratt, Ebenezer Proul, P. M. Shaw, Geo. L. Nuttin, Nathan W. Smith. HST November 16, 1842, page 72.37
Books Sent
One bundle, to Tho’s M. Preble, Nashua, N. H.
One bundle to C. Field, Springfield, Mass.
One bundle to C. Dow, South Strafford, Vt.
One bundle to Frederick Parker, South Gardner, Mass.
One bundle to C. S. Brown, Concord, N. H.
HST November 16, 1842, page 72.38
DOW & JACKSON, PRINTERS
BOOKS AND JOBS PRINTED AT SHORT NOTICE. HST November 16, 1842, page 72.39