Signs of the Times and Expositor of Prophecy [Himes], vol. 3
August 10, 1842
Vol. III.—No. 19. Boston, Whole No. 67
Joshua V. Himes & Josiah Litch, Editors. Office No. 14 Devonshire Street, Boston
SIGNS OF THE TIMES
AND EXPOSITOR OF PROPHECY.
Conversion of the Jews
For whatsoever things were written aforetime, were written for our learning, that through patience and comfort of the scriptures we might have hope.—Paul. HST August 10, 1842, page 145.1
Messrs. Editors.—I have read the communication on the return, and ultimate conversion of the Jews according to the flesh, in No. 14, volume 3, by brother Cheney and Henry Grew. I don’t know much, certainly; so I am not the best able to judge of the right or wrong of their views; but I really feel that I can’t have any fellowship with any doctrines the direct tendency of which is to “make the hearts of the righteous sad, and to strengthen the hands of the wicked that he should not return from his wicked way, by promising him life.” Ezekiel 13:22. HST August 10, 1842, page 145.2
I am sure my brethren C. and G. have sufficient love of Christ in their hearts to pardon me for candidly believing this to be the inevitable tendency of the views they advocate. But still I could not hope for this pardon if I did not attempt at least to show good cause for so believing. HST August 10, 1842, page 145.3
First, then, it has the tendency to make the hearts of the righteous sad in two ways in particular; first, by giving over to the “disobedient and gainsaying” Jew, those exceeding great and precious promises which do otherwise make them rejoice with a joy unspeakable and full of glory. For instance; I had a “lively hope” in the inheritance promised to Abraham for an everlasting possession, and felt an assurance through the resurrection of the Lord Jesus from the dead, that I was an heir of this estate: wherefore my soul’s only desire is to give all diligence to make my calling and election sure, that so an abundant entrance to the same may be ministered unto me (2 Peter 1:10, 12) in the day of his “honor and glory.” But, admitting this theory, I find that all these gracious promises of God to “His people” are reserved for the “disobedient and gainsaying” Jews, when they shall return at the fullness of the times of the Gentiles. or the second appearing of the Son of God; for the land of promise is their own land and they shall build cities and inhabit them and plant vineyards and eat the fruit of them, etc: for by “his people” we are to understand the chosen people among the Jews or fleshly seed of Abraham. Then, admitting this theory, what can I do to inherit this land for the possession of which I would count all things else but dung and dross, since I am not one of the fleshly seed of Abraham, and being satisfied that the reversion of the inheritance will end, and possession be given at the second advent of the Lord’s Christ, who, himself, The Word of God, has taught us will be in a few months from hence? Admitting this theory, I say with my present desires, what can I do but wish myself an infidel Jew; one of those who are, blasphemously I think, called “God’s peculiar people”? This would make my heart sad indeed. For it is quite clear that if the promises are the Jews’, as a people in behoof of their descent from Abraham, they cannot at the same time be for the Gentiles by the grace of faith on the Son of God. HST August 10, 1842, page 145.4
In the second place, this theory tends to sadden the hearts of God’s people, (his according to scripture) by causing them to look for indications of the return of fleshly seed of Abraham as signs of the Lord’s coming. They look, and look, as they have done for 1800 years, and at the present day find them as “disobedient and gainsaying” as they were in Paul’s time, (for they are yet under the darkness, see Isaiah 6:11, 12.) and therefore, are induced to say, not only in their hearts, but in the walls of Zion, My Lord delayeth his coming. Thus they are prevented from giving God’s people according to the scriptures, “meat in due season, consequently they pine and are sad.” Matthew 24. Is not this a plain conclusion from the premises? HST August 10, 1842, page 145.5
We commonly hear it said by persons advocating their tradition, certainly the second advent of our Lord is a soul thrilling and glorious subject, and we doubt not it is nigh; and when we see “God’s ancient covenant people, the Jews,” collecting and emigrating to their own land, then look out for the Second appearing of Christ. This is the way the Devil has often led the church. Look out for the fulfilings of some of his traditions, which are always lies, as proof of the fulfilment of the Truth of God. HST August 10, 1842, page 145.6
In the days of our Lord’s first advent one of these was: (see 2 Kings 14:25.) No prophet cometh out of Galilee; Jesus cometh out of Galilee; Therefore, he is not that prophet that should come—the Christ. HST August 10, 1842, page 145.7
I say I can not have any fellowship with any tradition or doctrine which would strengthen the hand of the wicked. This doctrine does it in numerous ways, and hence I conclude it cannot possibly be a correct view of the prophecies. HST August 10, 1842, page 145.8
I conclude this before I open my Bible; common sense dictates it. But when I begin to search, my heart is cheered and comforted, for I find this heart-sadening doctrine for the saints of Gentile descent, utterly at variance even with the Scripture quoted to sustain it: so that like all the mists of satan’s raising, it vanishes before the marvellous light of God’s own truth. I find that the inheritance is not at at all reserved for the Jew on any condition whatever; but for ALL “they who are kept by the power of God through faith unto salvation; ready to be revealed in the last time,” i. e. when the times of the Gentiles are fulfilled. That then all who be Christ’s, who have received the seal of the righteousness which is by faith, the circumcision of the heart; (of which the circumcision of the foreskin was only the outward sign, and any schoolboy would know what Paul means, when he shows that the sign of circumcision without the circumcision is nothing. Romans 2 and elsewhere) from righteous Abel down to the last of the servants of God who shall receive that seal, unto the sounding of the seventh trumpet, shall at the sounding of that trumpet’s voice, be delivered from all their enemies, Luke 1:74, and the last enemy that shall be conquered is death, 1 Corinthians 15. then we shall “serve him without fear in holiness and righteousnes before him all the days of our” everlasting “life,” Luke 1:75. Being made partakers of the Divine nature, having escaped all the corruptions that are in the world through lust. For the Lord himself shall descend from heaven with a shout, with the voice of an archangel and the trump of God, and the dead in Christ shall rise first, then we who are alive and remain unto his coming shall be caught up with them to meet the Lord in the air, etc. 1 Thessalonians 4:16, 17. And at that same time all who have not then obeyed the gospel will be destroyed with an everlasting destruction from the presence of the Lord. etc. 2 Thessalonians 1. HST August 10, 1842, page 145.9
That thenceforth Israel, “all Israel, 37 shall dwell safely alone” in “their own land;” after all wickedness is “cleansed out of it;” and the tabernacle, the true tabernacle of God shall descend out of heaven, and he shall dwell with “his people” for ever, Revelation 21. and a king shall reign over them and prosper, and shall execute judgment and justice in the earth, and he shall be called the Lord our righteousness. The meek shall inherit the earth. HST August 10, 1842, page 145.10
These things I find secured in God’s people by his own immutable oath. I know his word cannot fail. But I find nothing promised to the rebellious Jews. Are they God’s people? Bro. Grew says they are. Wonderful, Bro. Grew! Can you not believe Paul, who tells you the people whom God tried over and over again, and called to all the day long, were a “disobedient and gainsaying people.” Why, I am sure Paul would never have thought that any child of the light in the nineteenth century could have taken him to mean “God’s people” by a disobedient and gainsaying people, see Hosea 1:9. Matthew 23:37, 38. This is evident from the question which immediately follows: “I say then, hath God cast away his people? God forbid!” Yea, so exclaims every child of God. He could not be so unfaithful to his own word. No, verily, nor ever will. Is there any ambiguity in this part of the apostle’s teachings? Is there any room for difference of opinion among the saints? I know brother Grew and many other good brethren think widely different from me. But can any thing be plainer. HST August 10, 1842, page 145.11
1st, God hath not cast away his people which he foreknew, Romans 11:2. HST August 10, 1842, page 145.12
2nd. God did cast away the Jews as a (disobedient and gainsaying) people, 15:20. HST August 10, 1842, page 145.13
3rd. Therefore they were not God’s people.—Is not this correct—conclusive? HST August 10, 1842, page 145.14
There was a remnant according to the election of grace; these were God’s people—Paul was one of them—they were hot cast away at all, Romans 2. The Jews as a people were cast off for their unbelief: the election standeth by faith, having attained to the righteousness of God which is of faith; the same circumcision of the heart as Abraham had while as yet he had not received the sign of it, viz. outward circumcision of the flesh; that he might be the father of all them that believe, though they be not circumcised (in the flesh as the Jew,) that the righteousness of God might be imputed unto them also. Romans 4:11. For Christ is the end of the law for righteousness to every one that believeth. For there is no difference between the Jew and the Gentile, for the same Lord over all is rich unto all that call upon him:” and there is no difference. 10:4, 12. There is no difference saith the word of the living God, and my dear brethren C. and G. profess to believe that word, and they tell the “disobedient and gainsaying” Gentile that they shall be turned into hell with all the nations that forget God. This is right and Scriptural. But at the same time, they tell us the “disobedient and gainsaying” Jews shall be saved with faithful Abraham, and inherit all the blessings God has in store for the righteous. HST August 10, 1842, page 145.15
Can men believe this? I confess I could not, it is so self-contradictory. Thus it is that the traditions of the elders mixed up with the gospel make the word of God of none effect. HST August 10, 1842, page 146.1
Further; is not such a doctrine as this calculated not only to strengthen the hands of the wicked, both Jew and Gentile, but also to mystify the word of grace to the dear saints of God; for who can understand it in harmony with the whole Scripture? Many, very many of our dear brethren admit it. “It must be so,” they conclude because their minister preaches it, and thinks so; but they leave it as their minister is obliged to do, for the display of some extraordinary and mystical purpose of God, which it is most clear neither minister nor people understand. Thus their faith in a great portion of the blessed word is only bare admission of an inexplicable something; and hence the next step, they conclude “the prophecies cannot be understood.” And men’s hearts wed themselves so tightly to preconceived opinions, that they are unwilling to believe any doctrine that cuts them up by the roots, as the doctrine of the second advent in 1843 does. It is this in my humble opinion which has made many thousand scoffers now in the churches. HST August 10, 1842, page 146.2
Dear Editors, I fear I have written too long a letter, pardon me this time. HST August 10, 1842, page 146.3
I purpose in my next to examine the peculiar features of brothers C. and G. with the Scriptures they have quoted in support of their grounds; and if these plainly prove the negative, I think my brethren will believe it and let the tradition go. By the way, I do not pretend to teach—I am no teacher—but I think the Scriptures are so plain in this matter, that a wayfaring man, though a fool, as I am, need not err therein. If I have said any thing in this which grieves any of my brethren, I trust they will pardon me for the love of our common I Lord; and if we do provoke one another, let it be but unto love and to good works, only let us have the truth. Error is of sin and gendereth bondage, whose end is corruption. It is the truth alone can make us free with an everlasting freedom. And blessed be God, we have this assurance in his word, the true light who became flesh that he might testify unto the truth; that “whosoever receiveth his words shall not walk in darkness but shall have the light of life”—viz. the truth. Yours, July 10, 1842. J. Wolstenholme, Jr. HST August 10, 1842, page 146.4
Letter to Rev. L. F. Dimmick
North Wrentham, July 20, 1842.
Rev. L. F. Dimmick,
Dear Sir,—In the advertisement to the third edition of your discourse on “The End of the World not yet,” speaking of Mr. Miller’s Review, you say, “The latter half of the Discourse, moreover, occupied in examining the proofs of the new theory, is almost entirely unnoticed in the Review.” By this, I suppose that your Discourse, especially the latter half of it, was an effort against the views of Mr. Miller, concerning the Second Advent of our Lord. As you intimate that you have shown Mr. Miller’s theory is an “airy castle,” I will devote a little time in the examination of your argument. HST August 10, 1842, page 146.5
On page 22, after giving some of Mr. Miller’s views of the four kingdoms in Daniel, you ask, “Does not the common view of the passage appear altogether more likely to be the true one; which makes the four kingdoms extend to the coming of the Messiah, and the establishment of his dispensation?” If you mean by this, that the common view makes the four kingdoms extend to the coming of the Messiah, and no further, I would say this is not the common view; and if you mean that this view makes the four kingdoms extend to the coming of Christ, and then on to the time when “the kingdoms, and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High,” which you admit on page 23, then you mean just what Mr. Miller says; therefore your remarks on this point amount to nothing. HST August 10, 1842, page 146.6
Again, you ask, “Is not the Christian dispensation the kingdom which the God of heaven would set up, according to the preaching of John the Baptist, and Christ himself, when he appeared, The kingdom of heaven is at hand” I suppose you mean the gospel dispensation, and if so, the two cannot be the same, yourself being judge; for you very properly say the kingdom brought to view in Daniel 7., “is an everlasting kingdom.” Or, do you think the gospel dispensation will last forever? HST August 10, 1842, page 146.7
The kingdom in Daniel is a kingdom which the God of heaven was to set up; of course this would be God’s kingdom. That the kingdom brought to view here is not the gospel dispensation, is clearly proved from the New Testament. Luke 19:11-15. The reason for which Christ spake this parable is asserted, “Because they thought that the kingdom of God should immediately appear.” He, by this parable, corrected their mistake. He compares himself to a nobleman who went into a far country, etc.; thus be gave them to understand that the kingdom of God was not about to be set up, as appears, Matthew 25:19. After a long time the lord of those servants cometh and reckoneth with them.” Comparing the two places where this parable is recorded, we plainly see, that the kingdom in Daniel and the gospel dispensation cannot be the same. We also see that this kingdom will not be set up, nor appear, until Christ comes to judgment. Therefore we prove that the four kingdoms in Daniel do have reference to the final judgment, and end of the world. HST August 10, 1842, page 146.8
In Luke 21, where Christ gives on account of his coming and of the end of the world, verse 31, he says, “So when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.” They were not to consider it nigh at hand, until they should see these come to pass. Are, then, the kingdom of God and the Christian dispensation the same? If so, pray tell us when the latter commenced. Our Lord connects his kingdom with his coming, 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.” This, Peter, James, and John saw in miniature on the mount of transfiguration. Matthew 17:1-5, 2 Peter 1:16-18. By this and other instructions of the Savior, Peter learned to couple the kingdom of heaven with the coming of his Lord. Hence he says, “Who shall judge the quick and the dead at his appearing and kingdom.” So far is the kingdom of God from being the gospel dispensation, that we are taught under the latter, to pray, “Thy kingdom come.” And when it comes it will fall on the Roman kingdom in its last form, the feet, and break all other kingdoms to pieces, and carry them away forever. Then will God’s “will be done in the earth as it is done in heaven.” HST August 10, 1842, page 146.9
Then, again, on page 23, you say, “The millenium, moreover, or Christ’s personal reign upon earth, which some are expecting, is to be but a thousand years; while the kingdom here brought to view is an everlasting kingdom.” You ask, “Can the two be the same?” I answer, No. Neither can this kingdom be the same as any other limited time, however long. Thus the argument turns against yourself, and by your own showing, you prove that the kingdom and the Christian or gospel dispensation, cannot be the same. Besides, you speak of some who believe that the reign of Christ upon earth is to be but a thousand years. This remark will not apply to Mr. Miller; for he believes, when Christ comes to set up his kingdom, that he will sit on the thrown of his father David, and of his kingdom there shall be no end.” HST August 10, 1842, page 146.10
Pages 24—30, you devote mostly to remarks upon the little horn, brought to view in Daniel 8. You try to show that this pointed out Antiochus. You ask, in conclusion, “What will you make of those coincidences?” Now if we can credit the history of the Roman power, we know that the things spoken of the little horn will apply far more strictly to that power than to Antiochus; and I ask, in reply, What will you make of these coincidences? In applying the 2300 days to Antiochus, you have failed to show their fulfilment; so has every other writer that I have seen. To fail here, is to fail in the main point; and you seem to be aware of this. You might have called to your aid, Chase, Dowling, Skinner, and others; still you would have made a sad failure. I ask, What will you make of this discrepancy? HST August 10, 1842, page 146.11
You have thrown in a number of questions, for what purpose I cannot say. On page 26, you ask, “Must days always be reckoned for years?” I ask, Who ever said they must? Page 27, “Is the world ever called the sanctuary?” Who ever said it was? After noticing the 1260 days, during which time the witnesses were to prophesy in sackcloth, on page 31 you ask, “Now what evidence is there that these numbers are designed to reach to the end of the world?” What do you mean by this question? If you have read Mr. Miller, or Mr. Fitch, from whom you have quoted, you know that they say no such thing. They say, that these numbers ended in 1798. These are a sample of the questions you have put throughout your discourse. Do you mean to misrepresent Mr. Miller, and throw darkness upon this most interesting subject, the Second Advent of our Lord? I would hope not, though these are the direct effects. HST August 10, 1842, page 146.12
Then you next introduce the “first resurrection,” Revelation 20. which you understand to be figurative. The first argument you present is, that the book of Revelations is highly figurative. But will not this argument against a literal resurrection apply with equal force to a literal judgment, in the same chapter? You have written verses 11-13 in capitals, thus making the language doubly emphatic. Then you say, “This is the judgment which the Bible reveals.” With equal propriety I might bring the same objections to a literal judgment, and thus write verses 4-5 with a double emphasis, and say, This is the resurrection which the Bible reveals. HST August 10, 1842, page 147.1
Again, you say that the seven churches brought to view in chapters 2 and 3, were “real churches.” To apply them to seven periods, or to make them figurative, you think is “fanciful in the extreme.” Why so? Are they not in a “highly figurative book?” Why, then, are they not to be understood figuratively? You have not told us. Yet you say that the resurrection is figurative; and to strengthen the argument, you say, “The book, seals, trumpets, beasts, witnesses, dragon, old serpent, key, and the chain, are all of this description.” You have gone over most of the book to find figurative words to make your argument the stronger. Now suppose I apply this to the seven churches, will not the argument hold good? In the description of the last church we find the following: rich, goods, blind, naked, gold, fire, white raiment, nakedness, eye-salve, spue, door, knock; all figurative words. Is not, therefore, the Laodicean church figurative? You say no. And you are obliged to say no. Why so? Because, if these churches are prophetic, the Laodicean being the last, the representation of it stands opposed to that character of the church, in its last state, which a figurative resurrection supposes it to possess. HST August 10, 1842, page 147.2
This is the point to which you are driven by your argument against a literal resurrection in Revelation 20. What shall we say of the interpretation of a passage, which, in order to sustain it, compels a person to contradict himself in the interpretation of another passage? “Let the inquiring consider this point.” You have said, on page 39, “The whole book of Revelations is a highly figurative book.” Yet, in order to prove that the end of the world is not yet, you find no difficulty in understanding as much of it literally as will answer your purpose. I may understand the seven churches to be either literal or figurative, and my views of the first resurrection remain unaffected. HST August 10, 1842, page 147.3
In the second place, you argue against a literal resurrection, because John saw the souls, etc. You say, “their souls simply.” Almost from one end of the Bible to the other, the word soul or souls is used so as to include the “whole being in an embodied state.” Take one example. “And we were in all, in the ship, two hundred, three-score and sixteen souls.” Did Paul mean their souls simply, or their souls and bodies? We see that the word soul, on which you lay so much stress, does not stand in the way of a literal resurrection. You may say that the circumstances make it evident that Paul included the bodies of those who were in the ship. And for the same reason I understand John to include the bodies of those who “lived and reigned with Christ a thousand years,” before the rest of the dead, or wicked, lived again. HST August 10, 1842, page 147.4
Then again you say, on page 33, after quoting verse 4, “It is a description of the martyrs. These alone, with the righteous living at the time of the judgment, who are to be changed, are to constitute the subjects of Christ during the millenium!” No other will have any share in the first resurrection. Now to me it is plain that John includes nil the righteous. After noticing the beheaded for the witness of Jesus, he says, “And who have not worshipped the beast, neither his image,” etc. That is, those who had not worshipped, nor received the mark of this world. The martyrs had not done this, of course, and so they are distinguished from all others in the vision of John, by their name simply. What you mean by the “change of the righteous living at the time of the judgment,” I am unable to say, unless you believe with Mr. Miller, that the judgment begins and ends with the millenium. HST August 10, 1842, page 147.5
Your third argument is, that a literal resurrection “makes two final judgments. But this by no means follows. The judgment may take place with all at one time, and the execution of the judgment may take place at different times, as believed by some who embrace Mr. Miller’s views of the manner and time of Christ’s coming. You ask, “Is not the sentiment at variance with all the views that have been entertained on this subject by sober men?” If you mean by two judgments, what Mr. Miller says, I would say no, and I would be glad to think that you did not know it. In support of your argument, you bring Acts 17:30. “God hath appointed a day, in which he will judge the world in righteousness: “Not two days, but A Day,” on which you lay double emphasis. By this I should suppose that you mean God will judge all men during the time of 24 hours. The length of this day depends on circumstances. It evidently covers all the time that God is pleased to take from beginning to end; and this may be a thousand years, as believed by Mr. Miller; at the beginning of which the righteous may be raised and judged, and at the end the wicked may be raised and judged. The day of temptation in the wilderness covered all the time of provocation, which Paul says was 40 years, Hebrews 3:8-9; so the day of judgment may include 1,000 years. The judgment may begin with the house of God,—the righteous,—and end with the wicked a thousand years after, when those will be raised, on whom the second death will have power. HST August 10, 1842, page 147.6
Your next refers to John 5:28, 29. “The hour is coming, in which all that are in their graves, shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation.” But why did you not make this hour as emphatic as you have the day, in the above passage, and confine it, either to sixty minutes, or to one time, as the latter, perhaps, is what you meant by a day? Was it because it would look out of place when compared with the hours in verse 25? Then you say, “Are not both classes raised and judged at the same time?” This passage by no means proves it. Our Savior simply asserts the fact, that both classes shall be raised and judged, and this would remain a fact though one thousand years should follow the resurrection of the righteous, as John says, “The rest of the dead lived not again until the thousand years were ended.” So with your other passages; they fail, when brought to prove your position. HST August 10, 1842, page 147.7
As another argument to prove that this resurrection is figurative, you refer to several texts where the idea of conversion is conveyed. Such as the following; 1 John 3:14, “passed from death unto life.” Then you ask: Is not “passing from death unto life a resurrection?” But unfortunately for you, the Bible does not call such a change a resurrection. In every, place where you have used the word under this head, it is a word of your own making. We wish to know what the Bible calls a resurrection. HST August 10, 1842, page 147.8
Then on page 80 you refer to John the Baptist, who was called Elias. You seem to think that the martyrs will live, in the same sense that Elias lived in John. That is, those who have a part in the first resurrection will possess the spirit and power of the martyrs, in the same sense that John possessed the spirit and power of Elias. I know that this is the opinion of many. Yet I conceive that the case of John and Elias has no bearing on the subject; and for the following reasons: HST August 10, 1842, page 147.9
1st. There is not the remotest reference to them in the account of the first resurrection, other than the fact, that they are included in common with all others. HST August 10, 1842, page 147.10
2nd. The promise of Elias, given to the Jews, was explained to mean John, and that before he was born; “He shall go forth in the spirit and power of Elias?” But the resurrection is no where explained to be any other than what John says, “the first resurrection.” The above being true, we have no more right to say that John did not mean by the resurrection just what is meant by the word when used in other places in the Bible, than we have to say, where John declares, “This is the true God and eternal life,” he did not mean as he said. In both, places he uses a sentence explanatory of his subject. HST August 10, 1842, page 147.11
3rd. The case of Elias and John is not parallel, hence it fails to illustrate the “first resurrection.” The promise was not made to Elijah, but to the Jews. “Behold, I will send you Eiljah the prophet.” But what Jesus says of those who have a part in the first resurrection, is a fulfilment of promises made to those very persons. Christ told his disciples, that they who followed him should, in the regeneration, when the Son Man cometh, sit on twelve thrones, judging the twelve tribes of Israel. This, and other promises of the same kind, are never lost sight of by the Apostles. Hence Paul says, “Do ye not know that the saints shall judge the world?” “Know ye not that we shall judge angels?” This promise of our Savior, John first sees in his vision, in anticipation by the whole church through their representatives. Revelation 5:9, 10. “For, thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us kings and priests, and we shall reign on the earth.” Then in chapter 20 his mind is carried forward to the fulfilment of the promise. “And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads; and they lived and reigned with Christ a thousand years.” [To be cont.] HST August 10, 1842, page 147.12
THE SIGNS OF THE TIMES
BOSTON, AUGUST 10, 1842.
Editorial Correspondence, No. VIII
Dear Bro. Himes,—This being the seat of the Maine Conference of the Methodist Episcopal Church, I came to the place on Wednesday, the 20th inst. on the invitation of a friend residing here; and in connection with brethren Atkins, Cox, Robinson, of N. H., and others who are sounding the Midnight Cry, have kept up our lectures each day and evening since. And it has been a time of triumph for our cause.” God has owned our poor labors in the awakening and salvation of souls. Last year, as you will recollect, I attended the session of this Conference, and found a most hearty opposition from the preachers in general; and when at length I obtained a house for a lecture; there was not one among the company, that I could find, to go into the pulpit and pray for such a heretic. Not so, however, this year. I now find a noble band of the members of the Conference, who are hearty believers in the coming of Christ in 1843. I have not the exact number, but think there are not less than twenty believers in the doctrine, most of whom embrace the time. Then another large and increasing class, are interested in the discussion, and wish to know, and are seeking the truth on the subject. This great change is to be attributed, in a great measure, to brother Cox’s labors in this cause. And the greatest part of the preachers who embrace the doctrine, were on his district last year. The books, also, which were scattered last year, have not been lost. But notwithstanding this triumph of the cause the past year, you must not suppose that there is no opposition to either the doctrine or its advocates; for there is much to both. There has been a studied and persevering effort, on the part of some, to crush bro. Cox, and ruin his influence. But he has most nobly stood before the fury of the tempest, and braved its power. He has gone through the fire, and, his enemies themselves being judges, not a hair of his head is singed. God has in a most wonderful manner stood by and delivered him. To him be the glory. HST August 10, 1842, page 148.1
But, for his heresy, he was removed from his district, and was placed in a distant part of the Conference, at Orrington, on the Penobscot; so that he is in one of the most eligible positions to spread the Midnight Cry, in the Conference. His successor on the Portland District, who is himself an unbeliever in the, doctrine, called his preachers together after the Conference closed, and assured them that he should make no opposition to their preaching the doctrine as much as they pleased. HST August 10, 1842, page 148.2
Brother Atkins was called to an account for his heresy; or, more properly, for leaving his people before the close of the year, to preach it. He made a most powerful and feeling defence of his course, and faithfully proclaimed the Midnight Cry. A. motion for a vote of censure on him was made, but there were only three or four speckled birds among a hundred and fifty members of the Conference, who would be found to raise their hand against him. The Lord forgive and pity them. They must have felt strangely in their solitude. Brother Atkins has taken a location to go out and sound the Midnight Cry. There are also two or three local preachers in the full faith of the doctrine, who are going out to preach it, and devote themselves to the work. We have power enough now in this state to take it, and it will be done, that is, as far as the awakening of the virgins and the understanding of the wise is concerned. Finally the doctrine has taken deep root here, and will grow and increase more and more. HST August 10, 1842, page 148.3
I hear, from various sources, that brother Oakes, who came down from Boston, last winter, is doing a good service to the cause, and God is with him. HST August 10, 1842, page 148.4
Yours in the blessed hope, J. LITCH.
Gardner, Me. July 28, 1842.
Concord, N. N. Campmeeting.—The result of this meeting is good, and the interest awakened in that section of the country, deep; and we doubt not fruit will be seen after many days. A particular account may be expected in our next from brother A. Hale. HST August 10, 1842, page 148.5
The False Alarm.—Rev. James A. Hazen of South Wilbraham, Mass, has just published a sermon with this appropriate title, designed to counteract the influence of Miller’s theory, when 1843 has passed. The following is a specimen of the alarm he is sounding. The sermon will be more fully examined hereafter. Wonderful production!! HST August 10, 1842, page 148.6
Now my friends, I place myself in imagination forward beyond the year 1843, (although indeed before that time, I may sleep with many of ray congregation in death,) I see the sun as usual rolling around the world, and men engaged as they now are, in the pursuits of life. I pause and listen to the talk of different classes of men. Yonder I see a club of infidels, and as they make merry, and fill the air with their profane jests, I hear such expressions as these. “Aye, I knew it was so. The Bible is proved a. lie, and its religion priestcraft.” I see them ensnare the unsuspecting youth in their toils, and with new zeal spatter the books of Voltaire and Paine, and with them “The Midnight Cry!” ..... Tell me not that this will not make infidels. HST August 10, 1842, page 148.7
I look again, and I see another circle, who talk in the following manner. “Aye, I knew it was so. The notion of a general judgment is a bugbear; the necessity of conversion is a mere dogma; revivals of religion are all a farce. Yes,” they say, “for here is a sheer delusion—a perfect falsehood that has produced the whole.” O, tell me not that this will do no harm; for as well might you put dirk and pistol into the assassin’s hands, and say; it would do no harm: for by the utmost that you could do, you could not arm the enemies of the truth with such a weapon of destruction as this! HST August 10, 1842, page 148.8
I therefore feel called upon for myself, and in be half of the friends of truth, now beforehand, solemnly, to protest, that we disown all participation in this scheme, and we disclaim all responsibility for its results. We regard it in the same light that we do the artifices, with which the heathen priests frighten their devotees, and the cunningly devised fables, with which the papal hierarchy dupe their votaries. And all which legitimately springs from it, we regard as of like character. I do thus record my solemn testimony: and to the man, who in 1844, shall attempt to turn this scheme and its results against the Bible, and against religion, I say “Hold! This scheme is no part of the Bible. It is no part of the instrumentality appointed by the God of the Bible: its results have nothing to do with the religion of the Bible: it is a scheme of deluded or wicked men; and to their account place its results.” HST August 10, 1842, page 148.9
“The Morning Post.”—Several articles have appeared in this paper, from a correspondent, relating to the camp-meeting at East Kingston. Many things in those articles were correct. But the last article of July 11th, contains many ridiculous and shameful things, which we believe have no foundation in truth. What motive the author could have in giving such things to the public, we know not. HST August 10, 1842, page 148.10
False! False!! False!!!
The true believe is in Millerism have had a “Second Advent” meeting in New Hampshire, and come to the conclusion that all things here below, or the end of the world will happen on the 3rd day of April, 1843. If any gentleman has any particular business to settle, let him do it speedily.—The doctrine is rapidly spreading. HST August 10, 1842, page 148.11
We say with the Bible, that “of that day and hour knoweth no man.” Eds. HST August 10, 1842, page 148.12
Revival at Three Rivers, Ms.—From a letter, received from a Christian brother, dated Three Rivers, July 18, 1842, we are pleased to learn that a revival of religion has been enjoyed since the 16th of June, and is still in progress. Elder C. Tilden, the pastor of the Baptist church in that place, baptized twenty one last Sabbath, as the first fruits of this harvest, and others are expected to follow the Savior in the same ordinance soon.—Ch. Watchman, HST August 10, 1842, page 148.13
Wm. Miller has recently given a course of lectures in that place. Why did the Watchman keep this back? Ah! Why? Eds. HST August 10, 1842, page 148.14
The Crisis Again.—We give the article under this head another insertion this week, because we wish to strike off an extra number containing it, for general distribution. Under these circumstances our kind patrons will excuse us for a second insersion. HST August 10, 1842, page 148.15
The Crisis has Come!—The time has now come for me to say something respecting myself and my respected colleagues, in connection with the cause we advocate. During the three last years I have given my special attention to the subject of Christ’s second coming in the clouds of heaven, as being near at hand. I am fully persuaded of the truth of the theory respecting it, as? in this paper. I will here say once for all, that I am confirmed in the doctrine of Christ’s personal descent to this earth, to destroy the wicked, and glorify the righteous, some time in the year 1843. This is not the place to give my reasons. These I shall give in their proper place. My design in this article is only to make a brief statement of facts, and of the course we intend hereafter to pursue. HST August 10, 1842, page 148.16
From my first knowledge of the doctrine of Christ’s Second Coming being at the door, I have felt it to be my duty to make proclamation of it to the greatest possible extent. If it was true, (which as already stated above, I believed) then the church and the world ought to know it. The time being short, what was done, was to be done quickly. Our first object was to start a newspaper, which should be exclusively devoted to the exposition of the Word of God, relating to the Second Advent, and the events connected with it. This, by the blessing of God, has been sustained and widely disseminated. HST August 10, 1842, page 148.17
Another mode of disseminating these views, was by publishing Mr. Miller’s works on the Prophecies. These have produced an immense influence. Besides these, the works of Brethren Litch, Fitch, Cox, and others, have been published, with various Tracts, all of which have been very widely scattered. Most of these works have, been sent to all the Missionary stations that we know of on the globe. They have been sent also to many parts of Europe, Asia, Africa, as also to the Islands of the Ocean. In this country they have been scattered profusely. HST August 10, 1842, page 148.18
Another way of publishing these sentiments to the world has been by public lectures. Arrangements were early, made to visit the principal towns and cities in the Union, and give full courses of lectures on the subject. Mr. Miller, who has spent the last ten years in lecturing on this subject, and to whom, under God, we are indebted for much of the light we have upon it, was invited to lecture in these places. He did so without compensation, except his friends contributed to defray his expenses. These lectures, with brother Litch and others, in connection with our General Conferences and late Camp-meetings, have stired up the entire community to look at this subject; thousands of whom, by the examination of the Scriptures, have embraced the doctrine. Thousands of sinners have been converted. HST August 10, 1842, page 148.19
the great mass of the clergy
They at first treated the subject as a visionary one; and with general contempt. So also the church. The world of course, unprepared for the judgment, were willing to hide themselves in the folds of the church, and scoff at the idea of the judgment being nigh! HST August 10, 1842, page 149.1
the times have changed
The world is alarmed. The church is waked up from her dreamy slumbers. The ministry are aroused; some of whom are embracing the truth, and others defending the traditions of the past—“saying My Lord delayeth his coming.” HST August 10, 1842, page 149.2
the crisis has now come
The opposition have at length begun to put forth their energies to crush the advocates of the midnight cry, and to hush the voice of alarm to the slumbering virgins. HST August 10, 1842, page 149.3
The opposition note comes from high places, as well as low. We quote one example. It comes from the high place of Orthodoxy m New England. It is ominous. HST August 10, 1842, page 149.4
Professor Stuart, in a late work entitled “Hints on the Interpretation of Prophesy” thus expresses himself in his preface in relation to this movement:—“It is time for the churches in reference to the matters now before us to seek some refuge from the tumultuous ocean on which they have of late been tossed.” Accordingly, the attacks are now made upon us in almost every pulpit and newspaper under their control. Other sects follow. For though they be divided among themselves, they are united in opposing us. The means resorted to are various. Some give false interpretations of the prophecies, so as to prove the doctrine of “peace and safety.” Others denounce and slander us and our views. HST August 10, 1842, page 149.5
In this work of opposition we find a strange medley of Orthodox and Universalist,—Apostates, Deists, Atheists, and professed Christians, of different denominations, all uniting in the cry of “peace and safety” to the church and world, “when sudden destruction is coming upon them.” HST August 10, 1842, page 149.6
We are exceedingly blamed, censured, judged and condemned, shut out of most pulpits—cut off from a fair hearing in the public journals of the day, which, by the way, are very ready to publish all they can find prejudicial to us or the doctrine we preach. HST August 10, 1842, page 149.7
Under these circumstances it has been suggested, that with the mass of the clergy and church against us, we ought to hesitate and cease our operations. We ought to take it for granted we are wrong, confess our error, and set the public mind at rest. To this we reply, that we cannot give this matter up simply because the mass of the church and ministry are against us. They were against Christ and his apostles. Yet Christ and his apostles WERE RIGHT. Again: Their expositions of the Word of God are so dark, so unnatural, that we cannot receive them as true. And as to the spirit of abuse and slander, which is exhibited towards us by a large class of our opponents, we are sure it will never lead us to renounce the present glorious truths of light and love, we cherish, as “the faith once delivered to the saints.” HST August 10, 1842, page 149.8
We are left then to pursue our work. This will be our great concern—to finish the work that God in his providence has called us to do. We have nothing to fear from the frowns of our opponents; neither have we any reason to fear their arguments, unless they can produce better ones than we have yet seen. HST August 10, 1842, page 149.9
what is our work?
It may be asked, what our work consists in?—We reply, 1. To expose the fabulous and soul-destroying doctrine of what is termed the temporal millenium. The promise of “peace and safety,” a thousand years yet to come, before the Lord shall personally appear, a second time without sin unto salvation. We brand this doctrine as a fable—a deception—a thing which is of recent origin, and therefore has no foundation in the Word of God. HST August 10, 1842, page 149.10
2. To expose the doctrine of the literal and political return and establishment of the Jews in Palestine as a nation. This is rank Judaism. It has no foundation in the New Testament. In that covenant all are one in Christ, and “if we are Christ’s, then are we Abraham’s seed, and heirs according to the promise.” The idea of the re-establishment of the Jewish nation as an event to precede the coming of Christ, we can but regard as a stratagem of the devil, to blind both Jew and Gentile to the doctrine of Christ’s speedy coming. As such we feel bound to treat it. HST August 10, 1842, page 149.11
3. The notion of the world’s conversion, is another false notion which blinds the minds of the church and the world to the speedy coming of Christ. “Christ cannot come as yet, for a long time.” Why not? “The world is to be converted.” Thus all are lulled to sleep. Even the advocates of the world’s conversion are dreaming over empty treasuries and singing the song of “hard times,” while the emissaries of Anti-Christ, are wakeful, diligent, and indefatigable in the Jesuitical work of winning the nations to a corrupt religion. They have ten missionaries where the advocates of the world’s conversion have one, and as a general thing they are more efficient. They are “making war with the saints,” (witness their efforts in the Sandwich Islands) and are “prevailing.” The Missionary enterprise is of heaven, but the idea of the entire conquest of this world by human instrumentality, is of men. It originated in a spiritual ambition which has deceived the church, and blinded her eyes to the positive doctrine of her Lord, who assured her that the “wheat and tares should grow together till the harvest, and, that the harvest was the end of the world.” And at his Second Coming, so far from all the world being converted, it should be as it was in the days of Noah and of Lot in Sodom. This done, HST August 10, 1842, page 149.12
what is our duty?
The only answer we can give, is, to sound the “Midnight Cry.” To show that nothing remains to be fulfilled in historical prophecy, but the coming of the Son of man in the clouds of heaven, to raise the righteous dead, and set up his everlasting kingdom. And to warn, the church and the world, to prepare for this, as the next great event before us. The prophetic periods have nearly run out. The vials, the seals, the trumpets, and the signs of the times, all indicate the near approach of the coming of the Son of man, “even at the doors.” HST August 10, 1842, page 149.13
We shall, therefore, in connection with our respected colleagues, continue to lecture on this subject. We shall “sound the alarm in God’s holy mountain!” We shall publish more extensively, and scatter our publications more profusely than ever. We shall hold public meetings, and by every effort in our power endeavor to arouse the world to prepare for the coming of the Bridegroom. More than this we cannot do; less, we dare not. HST August 10, 1842, page 149.14
It is sometimes said we are ignorant; let our opponents show it—at other times, we are fanatical; let them prove it—and again, we are heretical in sentiment; let them point it out—that we are not orthodox; let them show wherein. Finally, that we are not seeking the glory of God, but notority, etc. Well, God knoweth, and our works will prove what we are, in the great day. We shall not be detered from our work by such means. We shall be prepared to meet all these things, and keep about our work as though no “strange thing had happened.” HST August 10, 1842, page 149.15
We tell our opponents once for all, that the only way for them to stop this work, is to take the Bible and disprove our theory, and give us one in return which is more clear, harmonious, and scriptural than that we now advocate; Till this is done, we shall keep about our work. We shall appeal to the people—the common people—(with whom the truth always resides) they have, and they will still hear us. HST August 10, 1842, page 149.16
but what after all if you should be mistaken?
Well, if it will be of service to you, we will reason a little on this point. 1. If we are mistaken in the time, and the world still goes on after 1843, we shall have the satisfaction of having done our duty. Our publications are evangelical, they have, and now are producing the most salutary effect upon the church and the world. Our lectures and public meetings produce the same glorious results. Can we ever regret that souls were converted—that the virgins were awakened, and prepared to meet their Lord? If then we are mistaken about the time, what harm can result to the church or world? HST August 10, 1842, page 149.17
to this our opponents reply;
1. It will make Infidels. If your calculations fail, the faith of the people will be shaken in the Bible. Let us look at this objection. Who will be made Infidels? Not our opponents, for they don’t believe us, It is all moonshine with them! Who then will be made Infidels? Surely none but Second Advent believers. Well, we will suppose a case to illustrate this matter. Believers in the Second Advent are students of prophecy. We have fifty positive predictions in the Bible which have been literally fulfilled. In all we will suppose there were fifty-one to be fulfilled. Fifty are already fulfilled, and have become matters of history. By these we know that the Bible is the word of God. This is settled forever. Well, in the course of time, certain members of the church, by reading the Bible, and by comparing Scripture with Scripture, come to the conclusion that the fifty-first event will take place in a given year: say 1843. No one in the mean time is able to disprove it, or show a better calculation. Well, we continue looking for the event until the time expires, and the last event does not take place as they had calculated. What will these believers do? They have 50 demonstrations of the truth of God’s word, and they have ONE mistake of their own in a mere calculation. Let common sense decide whether we should reject our Bibles! Make Infidels!! It is a skeptical church that is making Infidels. HST August 10, 1842, page 149.18
2. You will lose your influence. How so? Have we not done our duly to the church and the world? Have we not been honest? Have we not laid all upon the altar of God, and for his sake become as the off-scouring of all things that we might discharge our, obligations to God and man. Shall we lose our influence for this? Who believes this? HST August 10, 1842, page 149.19
3. But we shall laugh at you. On what account? Will it be for believing the Bible, and faithfully promulgating its truths as we understood them. Will it be for giving the clearest and strongest reasons for our faith? “But we did not believe your expositions.” Neither did Deists, or Atheists! “Well we did not believe a word about it.” Why not? Ans. Because you had not examined it—you knew nothing about it! And you are going to laugh in ‘44,—at what! Why at your own, ignorance and unbelief, of course. “Well, you cannot say that of our ministers? They will laugh at you, they did not believe it.” Why did they not believe it? Did they not acknowledge that it was proved by the Bible? Did they not fail to give us a better and clearer view of the prophesies? What then will they have to laugh at? Plainly, 1. their unbelief in a theory proved by the Bible; and with all their boasted knowledge, their inability to give a better one! All this they will have to laugh about in 1844. Wonderful! Wonderful!! HST August 10, 1842, page 149.20
but what after all if we should be right
1. What will become of that faithless and graceless minister who has been crying “peace and safety, when sudden destruction cometh”—“saying, My Lord delayeth his coming.” “The Lord of that servant will come in a day when he looketh not for him, and cut him assunder and appoin him his portion with hypocrites and unbelievers.’ HST August 10, 1842, page 149.21
2. What will become of sceptical and backsliding members of the church? They must be cut off with the wicked. Yes, the entire throng of the fearful, and the unbelieving, will perish together in the day when the Son of God is “revealed from heaven, in flaming fire, taking vengeance on those who know not God, and obey not the gospel; when he shall come to be glorified in his saints, and admired by all them who believe.” HST August 10, 1842, page 149.22
O ye professed servants of God, awake, awake from your slumbers. Look into this subject; examine well, pray over it, and get the truth—be ready, for the Son of man is at the door. Charge your flocks to be ready, O let them not reproach you in the day of judgment as unfaithful watchmen, and the instruments of their damnation! HST August 10, 1842, page 149.23
O Christian professor, awake from your dreamy slumbers. Trim your lamp, provide oil in your vessel, for behold the Bridegroom cometh, go ye out to meet him. HST August 10, 1842, page 150.1
O ye careless, ye unbelieving ones, turn to your Bibles, read your duty and destiny. Do it now. Escape for thy life, tarry not, hesitate not. “PREPARE TO MEET THY GOD.” Joshua V. Himes. Boston, July 25, 1842. HST August 10, 1842, page 150.2
From an Album
Could I but speak of years to come,
And tell of mem’ry’s joys,
When in old age and solitude,
You’ll think of by-gone years.
HST August 10, 1842, page 150.3
Bright tinsel scenes through life I’d paint,
And strew with flowers the way;
And then look back in retrospect
To mark how bright the day.
HST August 10, 1842, page 150.4
Visions like this have oft, too oft,
Appeared in fancy’s dreams,
But time has shown how false the heart,
That sung of those gay scenes.
HST August 10, 1842, page 150.5
But naught like this can I portray,
Before your youthful eye;
I only see in the future day of earth
A hand-breadth eve.
HST August 10, 1842, page 150.6
But scenes of brighter hue I’ll paint,
Than earth could ere afford;
Immortal life, eternal joys,
The Paradise of God;
HST August 10, 1842, page 150.7
The tree of life, its healing leaves,
And living streams of grace,
May all be yours through Christ who saves,
If you this portion take.
HST August 10, 1842, page 150.8
A few brief days as yet remain,
Of all we call “old time,“
Then Michael stands one foot on sea,
And one on solid land,
HST August 10, 1842, page 150.9
And cries “by heaven, no more shall time
To sinners ere be given,
God’s mystery is all fulfilled
By all his servants writt’n.
HST August 10, 1842, page 150.10
Daniel beloved, that mystery,
Most clearly did portray,
Two thousand days, three hundred more,
Should fill the church’s day.
HST August 10, 1842, page 150.11
Those days, as I have understood,
So many years have been;
Before our Saviour’s nativity,
Four hundred fifty-seven.
HST August 10, 1842, page 150.12
And eighteen hundred forty-three,
To this again to add,
And find the two to make a whole
Of twenty-three hundred.
HST August 10, 1842, page 150.13
In forty-three, these days will end,
If I’ve made no mistake,
And Christ return to earth again
His kingdom here to take.
HST August 10, 1842, page 150.14
An Advent Acrostic
“T he Bridegroom is coming!”—“is coming!”—“is nigh!”—
“H e’s now at the door,” hear the loud “Midnight Cry:”
E arth echoes aloud, and the echo again
B ack echoed, resounds from the sea to the main.
R ound the world lo it flies like the lightning’s wing sped;
I nfusing delight to the living and dead:—
“D ear Savior,” they cry, “ah, how long will it be
E re our blood be avenged, our triumph we see?”
“G o tarry a little,” the Savior replies,
“R evenge will then come, and come with surprise.”—
O “virgins,” wise! “trim your lamps,” “read” be;—
“O il” procure whilst you may—whilst offer’d so “free,”
M ind not what the world may insultingly say,
C ome get a supply,—not a moment delay.
O! now, e’en “the cloud” that o’erhangs thee is dark,—
M ake haste, and procure thee a place in “the ark.”
E ‘en should it not come, will it injure thee sore?
“T he ark” thou must gain, ere thou Jordan pass o’er:”
H o, then! enter now, and be safe evermore.
G o on! ye bold heralds, the “cry” never cease;
O we satan “no quarter,” give sinners no peace,
Y e must not be silent, ye must not blow low,
E ach note must be full, and each herald must blow.
O ld, young, male and female, must join in the choir,
U nheeding the “scoffs,” and the “tempter’s” bold ire.
T his is not a time e’en lo lay the trump down
T ill thou shall exchange for “a bright, golden crown;”—
O then, think it not, for the “crown” brighter shines,
M ore “laurels” ye win, and, more “combat” is thine,
“E ach other’s burdens bear,” each help each along;
E ach other’s griefs share,—each will “join in the song,”
T ry then to prove true to yourselves, man and God,—
H old on to the end, in “the path worthies trod;”
I n prayer never faint;—in a very few days,
M ethinks, all your prayers, will be ended in praise! W. B.
S Hadley Canal, July 29, 1842.
HST August 10, 1842, page 150.15
Glorious Appearing
Bro. Himes:—I send you the two following pieces of poetry, which were obtained after some persuasion from a devoted brother in New Hampshire, by sister Burditt, of this place, for publication; believing they would be read with interest by all those who love the Lord’s appearing, and are observing the signs of the times. HST August 10, 1842, page 150.16
They were written several years ago, as the appearance of the papers abundantly prove, by one who is, and has long been “looking for that blessed hope and HST August 10, 1842, page 150.17
glorious appearing.”
1. Christ’s second coming is at hand,
The day of God draws near,
When Daniel in his lot shall stand,
And all the saints appear.
HST August 10, 1842, page 150.18
2. The trump of God will quickly sound,
The dead in Christ arise,
While saints, who on the earth are found,
Will meet them in the skies.
HST August 10, 1842, page 150.19
3. To reign on earth a thousand years,
With Christ their living head,
Exempt from sin, and all their fears,
Redeemed from the dead.
HST August 10, 1842, page 150.20
4. The earth beneath their glorious feet,
Will then be wrapt in flames;
And satan bound his doom to meet,
In darkness and in chains.
HST August 10, 1842, page 150.21
5. With golden harps attuned to praise,
Then saints in glory stand,
On Zion’s hill, to join in lays
With the seraphic band.
HST August 10, 1842, page 150.22
6. Eternal life is now begun,
To such a crown is given,
Thenceforth God’s will on earth is done,
As it is done in heaven.
HST August 10, 1842, page 150.23
On Singing
1. The parson grave, with reverend head
Ascends his sacred desk,
Invokes the presence of his God,
To meet his church and bless,
HST August 10, 1842, page 150.24
2. Next we behold in proud array,
The thoughtless and the vain,
With those who in our streets do lay,
The drunken and profane.
HST August 10, 1842, page 150.25
3. United with the church of God,
To praise their heavenly King,
To sound his mighty works abroad,
And home his tribute bring.
HST August 10, 1842, page 150.26
4. Others adorned with shining gold,
Join with this splendid choir,
For such a sum, the money told,
They’ll praise the Lord a year.
HST August 10, 1842, page 150.27
5. Is this the praise that God requires,
Of those that fear his name?
Will satan deign to feed the fire,
Which dooms him to the flame?
HST August 10, 1842, page 150.28
6. Does God require at satan’s hand
The praises of his saints?
Or will his blessed chosen band
Send him with their complaints?
HST August 10, 1842, page 150.29
7. Is satan’s curs’d malignant rage,
Against the prince of Peace,
Thus done away in his old age?
And all his malice cease?
HST August 10, 1842, page 150.30
8. What concord hath Christ with Belial,
Or darkness with the light,
Or what part has an infidel
With saints in realms of light?
HST August 10, 1842, page 150.31
Thus we see what the word, the spirit of God, has taught a man in the common walks of life.
Jonas D. Johnson.
Lancaster, July 30.
For the Signs of the Times.
HST August 10, 1842, page 150.32
Wild Birds in Boston have made their abode this year, as if man had ceased to be their natural enemy, mid the time had really come, when “there shall be none to molest or make afraid.” The barn swallow, the sparrow, the king bird and the the robin, have been seen and heard in various parts of the city, attending to their own business, as if at home, on a peaceful country farm, while the domesticated canary bird, and other little songsters, have died off as if by some fatal epidemic. Whether there is any remarkable Providence in this, as indicative of the signs of the times, it is not my purpose to decide. But it is a new thing under the sun. The old inhabitants, say they never knew any thing of the kind. The, martin birds, which formerly; seemed to have more fellowship and to take up their abode with man, died in the cold spring of 1832, ten years ago, since which scarcely one has been seen in this part of the country. The merry flight and twitter of the swallow in this city, attracted my attention and admiration early in the season, and brought to mind the impressive remark of our Savior, as if reversed.—“Birds of the air have nests, but the Son of man has not where to lay his head.” The question followed, where have these their nests? when one was seen to alight under the projecting eves of a house, where she had builded her nest. My attention was next drawn to the singing of a sparrow every morning near our window, soon after the dawn of day. It proved aninducement to me to rise at this unwonted, but delightful hour, to see as well as hear the little welcome visitor. After this I often noticed the little sparrow, sometimes upon the ridge-pole, sometimes upon the chimney of a neighboring house. HST August 10, 1842, page 150.33
The following verse of Watts was sometimes brought to mind— HST August 10, 1842, page 150.34
The sparrow for her young,
Provides herself a nest,
And wandering swallows long
To find their wonted rest.
HST August 10, 1842, page 150.35
At other times, this— HST August 10, 1842, page 150.36
As on some lonely building’s top,
The sparrow tells her moan,
Far from the tents of joy and hope,
I sit and grieve alone.
HST August 10, 1842, page 150.37
Again, when the reflection occurred, while looking at this little creature, that “not a sparrow falls to the ground without the notice of our heavenly Father,” I felt rebuked for want of confidence in him, as often expressed in our fears as to the wants of the morrow. How these little birds’ were fed in the city, however, when they had scarcely an opportunity ever to touch the ground, was still a mystery. As to the king-bird, he lives upon the insects which he snaps on the wing, and seemed to find here rich living. The robin we have not seen except in the cage: but a notice of these birds in the Morning Post, a few weeks since, enumerated the robin with some other birds, which had never come to our notice in the city. We thought the circumstance of these birds more remarkable than the universal decay of the button-wood trees in all parts of the country, which many have noticed. D. HST August 10, 1842, page 150.38
Extract of a letter from J. Thomson
Frosburg, Md. May 21, 1842. HST August 10, 1842, page 151.1
Dear Brother:—It may be pleasing to you to hear from this place. I do fully accord with you in all the doctrines of the Bible, respecting the prophecies, and the fulfilment of them. About six years ago I heard a sermon delivered in Annapolis, Maryland, on the signs of the times; but as he did not prove them from the Bible, I was not satisfied. I began to search the Bible for the truth. I was a few months afterwards in New York where I got one of Mr. Miller’s books. I was two years searching and researching and comparing his views with the Bible. I became fully confirmed in the doctrine of the near approach of our blessed Lord near, and it has since been my chief conversation wherever I go, in whatever company I am placed. I have not been able to find any man that would dare to deny that the doctrine of the Advent was not so written, and left on record; but some of the wisest ministers of the gospel would turn me off by saying we had no business to search into the deep things of God, and others would be frank enough to tell me that they had never studied the prophecies, and for that reason could not say much about them. HST August 10, 1842, page 151.2
I do not pretend to be a preacher of the gospel; but as I love my heavenly Father, and have respect for his Dear Son who has done great things for me, I deem it my duty to hold him up to the people in private, and in public, as the true light of the world. And it is because the people love darkness rather than light that they do not believe; and they will not come to the light that their deeds may be made manifest. HST August 10, 1842, page 151.3
A great change has taken place among us within a year past; a good many are beginning to search the Bible very closely, and many of them are embracing the truth. Some among the vilest of the vile have been brought in from hearing me explain from the Bible the near approach of the blessed Savior. There have been great revivals of religion in this part of God’s vineyard. The Temperance cause goes just before the angel, that is flying through the midst of heaven, sealing the servants of God in their foreheads. HST August 10, 1842, page 151.4
The people here nearly all agree that the end is near, when Christ shall come, and the Sanctuary shall be cleansed. Some of the ministers here begin to preach to the people, if Christ does not come in 1843, that we shall be disappointed. HST August 10, 1842, page 151.5
But if it should come to pass that Christ should come, they would be awfully disappointed. They will not say he will, or that he will not come. I have circulated all the papers that I have received from your office. There is much excitement about them. I have tried to get the people here to sign for your paper, but the hard times prevent as yet. HST August 10, 1842, page 151.6
So I remain yours, most respectfully in the Lord. James Thomson. HST August 10, 1842, page 151.7
Duty of Believers in the Advent Nigh
Dear Brethren:—No subject has such strong claims upon your undivided attention and service, as that of the near coming of our Lord. HST August 10, 1842, page 151.8
I ask, do we believe that the day of the corning of the Lord is nigh, even at the doors? Do we believe that in a very short time the Son of man will appear in the clouds of heaven, revealed in flaming fire, taking vengeance on them who know not God and obey not his gospel? Then how entirely ought we to be sanctified to God, and how faithfully ought we to be devoted to this unutterable cause. It is time that we begin to act as the stewards of God. We are bound to appropriate our strength, our time, our talents, our substance, our all, to the great work of the Lord. The probation of the sinner will soon cease. The time for doing good will soon be over. And if we are found among the slothful—among those who are wrongly appropriating the Lord’s goods, how can we stand before the Great Master’ Think of these things, and think of them now.—Sec. Ad. Witness. HST August 10, 1842, page 151.9
A Boston Sabbath day Spectacle
Messrs. Editors;—As a distant visitor of your city, I beheld a spectacle yesterday, Sabbath morning, which I had not expected, in Boston the emporium of New England morality, or Capital of the land of steady habits. On passing with a friend to his accustomed place of worship, our ears were suddenly almost stunned with the loud notes of instrumental martial music. In the turn of the streets, we immediately beheld a large concourse, like a mob of people making their way down the street, up which we were passing. On their approach and passing by us, we beheld a military parade of light infantry or artillery headed by a band of music playing most imposingly one of the brisk tunes of the battle field. Their many high towering scarlet feathers in their Brazen caps, their great, imposing and loud sounding many kinds of brazen instruments of music, their general adorning, and scarlet show of their garments, the pomp of their marching, and the general gaze of the multitude which they attracted, brought to my mind at once, the prophecies of the latter day “Mother of harlots,” or “Babylon the great,” sitting upon a scarlet colored beast,” “arrayed in purple and scarlet color and decked with gold and precious stones,” “with a golden cup in her hand,” etc. The same display reminded me of the Babylonish “cornet, flute, harp, sackbut, psaltery, dulcimer and all kinds of music,” at the sound of which, Nebuchadnezzer the king commanded “all the people, nations and languages” to fall “down and worship the golden image which” he “had set up.” HST August 10, 1842, page 151.10
On witnessing to-day (Monday,) what seemed like the same display or yesterday, I was told that the pompous procession of to-day, was a company of Boston light infantry with the Boston Brass Band, on their way to escort a company of Light Infantry, from the Boston Common to the rail road cars, on their way to Albany, their residence, from whence they came to visit Boston. I was also informed that the military display of yesterday (Sabbath,) above mentioned, was only the passing of this Albany Company to the house of worship and escorted in this manner by the Columbian Artilery of Boston. Now if not contrary to the interests of the “Signs of the Times,” I would enquire of you, whether such spectacles as the above, are common in your city on the Sabbath? Are they encouraged, or tolerated by the civil, military and ecclesiastical authorities of this metropolis? Again, if this Babylonish display of the popular principles and pomp, of human butchery on the Sabbath, under the scarlet cloak of an apostate Christianity, be winked at by the authorities of Boston, is it not one “great sign,” among many others, for the “Signs of the Times,” that the church of Christ is now really in “Babylon,” mystical, and loudly called upon, as by a voice from heaven, to “Come out of her,” to avoid receiving “of her plagues,” when now suddenly, in this fullness of her abominations, she is to be seen “fallen, fallen,” and “found no more at all,” after being destroyed by the brightness of the Son of man in his appearing to judge his enemies? A Visitor. HST August 10, 1842, page 151.11
Boston, July 25, 1942.
Letter from P. T. Kenney
Dear Brother Himes;—It would have been a very great gratification to me to have met with you at the campmeeting, but providence directed me another way, and as I have always found self-denial useful, so in this instance, the blessed God has greatly watered my soul while I have been endeavoring to communicate to others, and to hold up that heart cheering promise, “a little while and ye shall see me, because I go to the Father.” To all true disciples this promise is exceedingly comforting, and as they draw nearer the time of “shouting the harvest home,” their joy and zeal in the cause of Christ increases. O that it might abound more and more until the entire church are able to say with the beloved disciple, “come, Lord Jesus.” If this was the case we should not hear so many, when the Master says “I come quickly,” say, my Lord delayeth his coming; no, they would rather be “looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ,” and “hastening Unto the coming of the day of God.” HST August 10, 1842, page 151.12
For the last two weeks I have been engaged in sounding the alarm in Mystic, Conn. Here I have found a people for the most part willing to hear, for notwithstanding the evenings are very short, the house of worship has been well filled night after night with attentive hearers, and the perfect stillness in the time of service was expressive of the deep interest of all present,—not a few are able to say “yet a little while, and he that shall come, will come, and will not tarry.” The apparent effect of these lectures has been to induce the people to read the Bible more than ever before, to self examination and earnest prayer that they may be ready for the coming of their Lord. I have not escaped entirely the ridicule and censure of the cold hearted; this however I have observed, that infidels say but little against this truth, till some leading professor of religion begins to ridicule and oppose it. Indeed, half hearted professors are the worst opposers we meet, and generally they are they who will not hear or read on the subject, and I find that there is not half as much to be apprehended from those who examine the subject, as from such persons as suffer prejudice to blind the minds and harden the hearts. After all the principal argument I hear against the Lord’s soon appearing is the repeating the threadbare falsehoods about Mr. Miller, the climax of which argument is, as generally used, “nobody knows any thing about it.” While then the wicked world are combatting the truth, and a voice out of the east and west, and the enquiry from the north and south are saying “Watchman what of the night? Watchman what of the night”? We must continue to lift up the voice like a trumpet, and show that the morning cometh and also the night, yes, the morning of the final deliverance, of the whole creation that groaneth and travaileth in pain together until now, “into the glorious liberty of the children of God.” And also the night of thick darkness for all that do wickedly. May God save the people. Yours, P. T. Kenney. Mystic, Ct. July 30, 1842. HST August 10, 1842, page 151.13
Sceptics in Trouble
What benevolent creatures they are! HST August 10, 1842, page 152.1
Millerism. Among the various fanatical schemes that have lately been broached to the world, we do not think that any have been so injurious in their tendency as Millerism Hundreds, yes thousands of young men, once enterprising and imbued with a laudable ambition to obtain rank and influence among their fellow men, where they might have been instrumental of doing much good and in the end left behind them upon the sands of Time traces of their good deeds, HST August 10, 1842, page 152.2
“Footprints that perhaps another,
Sailing o’er life’s solemn main,
Some forlorn and shipwrecked brother
Seeing might take heart again,“
HST August 10, 1842, page 152.3
have through the blighting influence of the new scheme, suddenly become spiritless misanthropes—neglecting their temporal concerns,—wholly given up to their wild dreams of approaching bliss. HST August 10, 1842, page 152.4
It was but a day or two ago that a friend of ours was speaking of the injurious effects the Millerite tenets had upon one of his nearest relations. This relative, one year ago was possessed of an excellent farm, well stocked, and had every thing comfortable about him. By some untoward mishap, or some constitutional infirmity, he was led to embrace this new doctrine. The world was coming to an end in less than a year—why should he concern himself about the vain things of this life? He had enough property to keep him for a year, or for that matter, for three or four. He sold his cattle, neglected to plant his fields, and is now patiently awaiting the second advent. Scores of similar cases might be mentioned. Our readers, no doubt, will be able to pitch upon many that have fallen under their own observation. HST August 10, 1842, page 152.5
But few, save of the uninformed, and illiterate, embrace Millerism. It is strange that any one can be thus cajoled, when it is a well known fact that similar calculations have been made—similar hues and cries set on foot on an average at least four times a century, for the last eighteen hundred years, all of which, of course nave proved fallacious. However, when we recall to mind the success of Timothy Cochran, Joe Smith and similar impostors, our surprise in a measure ceases. We do religiously believe that were we to concoct the most absurd and ridiculous scheme that our brain was capable of conceiving, and promulgate it strenuously as of heavenly origin, we should soon have numerous followers.—Portland Tribune. A UNIVERSALIST paper. HST August 10, 1842, page 152.6
Campmeeting At Littleton Mass
The Campmeeting at Littleton is to commence Tuesday August 16, in a grove about two miles from the village on the road to Harvard. Let there be a general rally of all who love the appearing of Christ. We expect a glorious time of refreshing from the presence of the Lord. Let the brethren in that vicinity come on with their tents prepared for a full campaign. HST August 10, 1842, page 152.7
SIGNS OF THE TIMES
BOSTON, JULY 27, 1842.
Tent and camp-meeting at Albany
This meeting will commence Tuesday evening the 9th inst. We have not yet obtained the ground, but expect to make arrangements this afternoon. The meeting will continue about one week, and over the Sabbath. Bro. Fitch will be present; and we have some hope that Bro. Miller will be with us a part of the time. HST August 10, 1842, page 152.8
E. Hale, Jr.
J. V. Himes, Committee.
Albany, Aug. 5, 1842.
Tent and camp-meeting at Springfield
The Committee have made arrangements with Mr. Barnes, Agent of the Western Railroad, at Springfield, Mass, to favor those who wish to attend the camp-meeting, from Boston, and East, and from Albany and West. The only way this can be done, is for companies of 50, and a hundred persons, as the case may be, to get the number of tickets wanted, and be responsible for them, in which case, there will be a deduction made. Or a committee in any given place, may engage a Car,for a stipulated sum, and fill the Car on their own responsibility. Either of these courses can be taken, by our friends in Albany, Boston, Worcester, Palmer, and at any of the stoping places on the entire Road, by making timely application to the Agent, or the conductors. Remember, the Meeting will commence on the 25th day of August. HST August 10, 1842, page 152.9
board and entertainment
We advise all who can to prepare tents, and make provision for themselves. But as there will be a large number of strangers on the ground, who will wish entertainment, the committee have made arrangements with a responsible person, who will make sample provision on reasonable terms. HST August 10, 1842, page 152.10
E. Hale, Jr.
J. V. Himes, Committee.
Aug. 5. 1842.
Second Advent Camp-Meeting
AT CASTINE, ME. HST August 10, 1842, page 152.11
There will be a Second Advent camp-meeting at Castine, Me. Providence permitting, to commence Tuesday, Sept. 6th, on the farm of Mr. Charles Perkins. The steam boats will leave passengers within about three miles of the meeting. Brother A. Bridges of Newport superintends the arrangements. There will be Second Advent Conferences held at the following places as follows, viz; at Prospect, Me. Sept. 14. At Atkinson, Me. Sept. 21st. And at Exeter, Me. Sept 28th. HST August 10, 1842, page 152.12
A. Bridges,
J. Daman,
S. H. Horne,
A. Hale,
Y. Higgins,
J. W. Atkins,
J. Hamilton, Com.
Second Advent Camp-meeting
AT CHICOPEE, MASS.
This meeting will commence on the 25th day of August next. It is expected to continue eight or ten days. HST August 10, 1842, page 152.13
The meeting will be located about four miles from Springfield, two miles from the steam boat wharf at Cabotville, and a half a mile east of Chicopee village. But we are negotiating with the agent of the Western rail-road, to stop within one mile and a quarter of the campground. In this case, all persons from Boston, and east, and others from Albany and west, will be left very near on ground. Notice, will be given of the arrangements in our next. HST August 10, 1842, page 152.14
The object of the meeting is not controversy, but to present the truths plainly, and strongly to those who wish to hear, on the second coming of Christ at hand, and to wake up the slumbering virgins. For the Committee, J. V. Himes. Boston, July 27th, 1842. HST August 10, 1842, page 152.15
Second Advent Conferences
and lectures on the second coming of christ
Br. Calvin French will give a course of lectures at the following places, at each of which a Conference of believers to the personal appearing of our lord jesus christ will be held, to continue four or more days. HST August 10, 1842, page 152.16
1st Conference will be held at Guilford, N. H. to commence on Wednesday, Aug. 10 at 10 o’clock A. M. HST August 10, 1842, page 152.17
2nd In North Springfield, Vt. on Thursday, Aug. 18, at 10 o’clock A, M. in the Christian Chapel, lectures commence the evening previous at each place. HST August 10, 1842, page 152.18
3rd At Stillwater, N. Y. Saratoga Co. in the West Baptist Meeting House on Monday, Aug. 29th, at 10 o’clock A. M. HST August 10, 1842, page 152.19
4th, With elder Isaac Wescotts Society in Stillwater, on Monday, Sept. 6th, at 10 o’clock A. M. HST August 10, 1842, page 152.20
Lectures will commence at the? two places on Saturday eve. previous, at 7 o’clock. HST August 10, 1842, page 152.21
N. B. ALL in the regions whore our Conferences are held who love the appearing of our Lord, are invited to attend. Aug. 3d, 1842. HST August 10, 1842, page 152.22
A Second advent camp meeting will be held at Upper Gilmanton, N. H
Providence permitting, to commence Aug. 25, at 5 o’clock P. M. on the farm of Mr. Matthias Kimball, about one mile north of the factory village. HST August 10, 1842, page 152.23
The meeting will be held in a pleasant grove which has been laid out for the accommodation of about 40 tents. It will be continued about one week. The adjoining land has been secured so that no person will be allowed to set up victualing, or other stands, without the approbation of the Committee of arrangements. HST August 10, 1842, page 152.24
Provision has also been made to accommodate visitors, who may not provide for themselves, with board and horse-keeping at a reasonable price on the ground. And all who love the appearing of our Lord Jesus Christ are respectfully invited to be present, and participate in the exercises of the meeting. HST August 10, 1842, page 152.25
All our friends who can, are requested to prepare themselves with TENTS, and to have them on the ground before the ground before the hour for commencing services. HST August 10, 1842, page 152.26
T. Cole,
A. Hale, General Com.
TRUNK LOST
Rev. J. V. Himes,—Sir,—On leaving the Kingston Camp-Ground, July 5, there was a black leather traveling trunk, with the initials, L. C. A. with brass nails, on the top of it, and a written direction on the end of it,(Lucia C. Atkins, Manchester,N.H.) carried to the rail road from the Lowell tent. There were two coachmen there, one of whom said he took the New Hampshire Baggage, it being observed that that trunk was to go to Manchester, N. H., he said it should be left there. He accordingly took charge of it, but it has not since been heard of. If you will advertise in your paper, or take necessary measures for obtaining it, you will serve the cause of the orphan and widow, Lucia C. Atkins. HST August 10, 1842, page 152.27
We hope there will be efforts made by those who know the coachmen to find the trunk, and return it to the owners. It may be left with bro. T. Cole, Lowell. Eds. HST August 10, 1842, page 152.28
Letters
Received up to Aug. 6. From P. M. Brook, U.C.,Warehouse Point, Ct., Dexter, Me. North East, Pa. Greenfield, Ms. Port Hope, U. C. Newport, N.Y. Holden, Ms. Cohoctine, N. Y. Lancaster, N. H. Akron, Ohio, Mystic Bridge, Ct. Wadley’s Falls, Lee, Mass. Weston, Vt Brocket’s Bridge, N. Y. Mechanicstown, Md. W. Prospect, Me. Fairhaven, Me. From J. S. Green, James A. Begg, J. D. Johnson, E. B. Rugg, L. U. Fleming, P. T. Kenney W. B. Start, J. B. Ransom, C. Greene, Thos. Suicliff, J. Bailey, G. W. Brewster, B. G. Getchell, L. C. Collins, W.Thayer, F. Scoffin, R. W. L. M. H. Pearson, J. T. Pitman, L. W. Jenness, Ware’s Br. N. H. Vergennes, Vt. L. Fisk, T.Lee, R. Shaukland, D. Harriman. HST August 10, 1842, page 152.29
Books Sent
One bundle to G. D. Durgin, Manchester, N. H. One to Lucius French, Barnstead, N. H. HST August 10, 1842, page 152.30