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    November 29, 1843

    Vol. VI.—No. 15. Boston, Whole No. 135

    Joshua V. Himes

    SIGNS OF THE TIMES
    AND EXPOSITOR OF PROPHECY.

    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.

    J. V. Himes, J. Litch, and S. Bliss, Editors.
    Dow & Jackson, Printers, Boston.

    FUNDAMENTAL PRINCIPLES on which the SECOND ADVENT CAUSE IS BASED

    JVHe

    I. The word of God teaches that this earth is to be regenerated, in the restitution of all things, restored to its Eden state as it came from the hand of its Maker before the fall, and is to be the eternal abode of the righteous in their resurrection state.HST November 29, 1843, page 121.1

    II. The only Millenium found in the word of God is the eternal state of the righteous in the New Earth, wherein dwelleth righteousness.HST November 29, 1843, page 121.2

    III. The only restoration of Israel yet future, is the restoration of the saints to the New Earth, when the Lord my God shall come, and all his saints with him.HST November 29, 1843, page 121.3

    IV. The signs which were to precede the coming of our Savior, have all been given; and the prophecies have all been fulfilled but those which relate to the coming of Christ, the end of this world, and the restitution of all things. AndHST November 29, 1843, page 121.4

    V. There are none of the prophetic periods, as we understand them, that extend beyond the [Jewish] year 1843.HST November 29, 1843, page 121.5

    The above we shall ever maintain as the immutable truths of the word of God, and therefore till our Lord come we shall ever look for his return as the next event in historical prophecy.HST November 29, 1843, page 121.6

    Cry in England.—No. II

    JVHe

    The following extract is from Rev. Edmund Bickerstith’s “Practical Guide to the Study of the Prophecies.” Although it was given to British Readers, yet, it contains most salutary and important counsel for Adventists in this country, at the present time. Read it—study it—ponder it well.HST November 29, 1843, page 121.7

    “This is a rapidly approaching event; I come quickly is an expression repeated four times in the last chapter of the Revelation. Quickly indeed did the Lord begin to accomplish that which he had testified, and rapidly is the course of events advancing along. (See the note, p. 246, in the Author’s Chief Concerns of Man, on this topic.) Nothing can stop the progress of him whose very title is the Coming One: Matthew 11:3; Luke 7:19; Hebrews 10:37. Any delay that may seem to take place is owing to his infinite compassion. ‘The Lord is long suffering to us ward, not willing that any should perish, but that all should come to repentance.’ 2 Peter 3:9. It will come unexpectedly, sooner than the wicked think; soon, in comparison of eternity, and therefore quickly to all.HST November 29, 1843, page 121.8

    If this difficulty be felt; the promises of coming quickly were made to the church nearly eighteen centuries since, and how could it be true in their case, that he should come quickly, when it is clear that his coming must have been thus distant. We may reply, the whole of the case is not before us. For instance, we know that departed spirits are with Christ, and happy in him, but we know not how periods, long to us, may be rapidly passed through by a disembodied spirit. But more especially the simple and full reply is, the Eternal Spirit speaks according to the vastness of his own mind: 2 Peter 3:8: and chronological prophecies are given, to assist us in discerning the times. Daniel 8:13, 14; 12:6, 7.HST November 29, 1843, page 121.9

    The practical inference that we may most profitably gather from the apparent delay of this great event is rather this: if they had to expect his coming quickly, much more should we who are so obviously much nearer the time. The Apostle says, only a few years after the resurrection of Christ, ‘now is our salvation nearer than when we believed: the night is far spent, the day is at hand.’ Romans 13:11. In these days, after seeing the events which the church has witnessed, accomplishing so many of the prophecies of Revelation;—after seeing the witnesses prophesying in sackcloth, so large a portion, if not the whole, of the 1260 years; after seeing the pouring out of the vials, (Revelation 14.) and the wasting of the Papal and Mahommedan Antichrist, the general preaching of the gospel, and the stir among the Jews; the infidelity that is so widely diffused and so openly avowed; and all the agitating events of the present day, thickening as they are upon us,—every Christian has seen enough to say, ‘I will stand upon my watch, and set me upon the tower, and I will watch to see what he will say unto me, and what I shall answer when I am reproved, Habakkuk 2:1-3, and to listen to the admonition, ‘the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it: because it will surely come, it will not tarry. ’HST November 29, 1843, page 121.10

    No Christian can tell the day nor the hour when the Son of Man cometh; and on this very ground every one is called to watchfulness and prayer, and to be like one waiting for the return of his Lord. Matthew 24:42. If even it be thought that previously to his coming, there should be a millennium, or thousand years of blessedness on earth, it must be remembered, that our God repeatedly and constantly exhorts us to be watchful, and prepared for his coming suddenly: any view of a future millennium that would make this impracticable cannot be scriptural.HST November 29, 1843, page 121.11

    Have we not too much been accustomed also to view the future coming of Christ as a solitary fact, rather than as a period full of important events? The first coming of Christ occupied above thirty years, and varied events took place in it. May not his second coming also be a lengthened period? may it not also include a great variety of important events? On the order of future events, our knowledge must be in a measure obscure. And was not it the very obscurity designed to have, among other advantages, this practical effect, that the church may never be without the privilege and duty of waiting for and expecting the quick return of its beloved and adored Head.HST November 29, 1843, page 121.12

    Let it then be remembered that all Christians agree that our Lord Christ shall come, and come suddenly, quickly, and unexpectedly. His own statement is express on this point—Behold, I come as a thief. We must then lay aside all confidence in views that would practically interfere with immediate preparation for his coming, and seek to attain the blessing connected with the announcement of his coming: “Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.” Revelation 16:15.HST November 29, 1843, page 121.13

    The varied ways in which the coming of Christ is explained tend to shew that a spiritual coming does not accord with the simple declarations of scripture. Some, in order to meet the numerous expressions of the suddenness of our Lord’s coming, deny that the Millennium is to come, and yet the order of the Apocalypse, and the conformity of this hope with innumerable promises both of the Old and New Testament, make this view so unsatisfactory that it is by no means generally entertained. Others think coming may mean death; but this will not apply to the varied descriptions of his coming, and would make that which is the grand theme of prophecy an hourly and momentary event; coming after an apostacy, coming after the great tribulation, coming as the deluge, coming as the destruction of Sodom, coming as lightning, coming with the sound of the trumpet, coming with his holy angels, applies not to death. Others think that it can only be a spiritual coming before the Millennium in judgments and mercies; founding this on Daniel’s giving the expression, the Son of Man coming in the clouds, in the symbolical part of his prediction, the Ancient of Days sitting symbolically in judgment, and the Son of Man’s coming in the clouds not being mentioned in the literal explanation. Daniel 7:9-27. But God is essentially invisible; the Son of Man is visible, and the kingdom given to him is literally mentioned in the symbolical plan of the prophecy, just as it is in the literal explanation. His coming personally to establish his kingdom rests not on that passage alone, but on other passages that cannot be so escaped. 2 Timothy 4:1, 8; 1 Peter 5:4.HST November 29, 1843, page 121.14

    The great diversity of these opinions, and the different plans for escaping from the force of plain expressions, may at least lead us to suspect that the mind naturally desires any thing rather than yield to the unwelcome fact of such an unparalleled interference with and disturbance, not only of all its preconceived notions, but of the whole present system and course of this world. Let us yield to the plain meaning of the words, and believe that coming means coming, the Son of Man’s coming, means the Son of Man’s coming; his coming in the clouds, (Acts 1:11.) means his coming in the clouds, and our ignorance of the time and the suddenness of it, makes it impossible that there should be an intervening certain period of 1000 years yet to come; and we shall find consistency and rest in plain words. Thus we shall be enabled to yield up our minds with comfort and satisfaction to the obvious meaning of innumerable expressions throughout the word of God; without any jarring between our opinions, and the apparent statements of the Divine Record.HST November 29, 1843, page 121.15

    It is objected that death is the same to us as the coming of Christ. The practical duty of constant preparedness for this great change is clear. In the way of Providence, death comes suddenly to all: and though not with the same blessed hope, nor with the same purifying power, yet the shortness and uncertainty of life. (James 4:14; 1 Corinthians 7:29) is a quickening motive for deadness to the world and preparedness for meeting our God. That state of mind which is a due preparation for the awful change that death makes, prepares us also for the coming of Christ; death is a decisive day to us as individuals, fixing our state for ever. But, while a lively view of the coming of Christ is a great help to right preparation for death, it gives us also the enjoyment of a blessed hope, instead of the dread of an evil, all our days.HST November 29, 1843, page 122.1

    Though the practical use of a doctrine is not the ground on which we can prove it, as we are hardly competent judges on that point, yet it being often objected to premillennial views, what is the real importance of them? does not death answer the same end in practice as the coming of Christ is expected to answer? It may, in addition to what has already been said, be farther observed in reply: Death in itself is the wages of sin, and the dissolution of the body undesirable, (2 Corinthians 5:4,) and an object of terror, rather than of hope; Christ’s coming is from a covenant of love, terrible indeed to the wicked, but a blessed hope to the righteous. Death does not ordinarily come without some previous notice and time of preparation; our Savior comes quite by surprise. We think we can ward off death by skill, and care, and medicine for a long time; there is no warding off the irresistible coming of the Lord. Death does not take away our possessions from our family and friends, and therefore does not effectually separate us from the love of the world; but our Savior’s coming is the entire destruction of all worldly plans, hopes, and prospects; takes away estates, mortgages, funds, titles, earthly reputation, and every thing on which the carnal heart builds, not only from us, but from our children, and leaves us and them nothing but the heavenly inheritance, and the promised glories of the Redeemer; and that when he shall appear we shall be like him, for we shall see him as he is. Hence it is he that hath this hope in him purifieth himself even as he is pure. 1 John 3:2, 3. The coming of Christ is then far more effectual to wean us from the world, and to lead us to bring up our children separated from it and dead to it, and living only for the kingdom that cannot be moved. Hebrews 12:28.HST November 29, 1843, page 122.2

    There are unhappily but few among real Christians whose faith and hope excite them to a holy desire to depart and to be with Christ. Philippians 1:23. There are very many, who from weakness of faith, and perhaps careless walking with God, through fear of death, are all their lifetime subject to bondage. Hebrews 2:15. The fears of such spring from this cause: they are afraid that they are not true disciples of Christ, and shall not be accepted by him; and though this state of heart probably arises from a sinful want of faith in and submission to all his truth, and is comfortless and unsatisfactory, yet if such are indeed born of God, their great desire is to win Christ and be found in him, Philippians 3:8, 9; and could they be assured that they had an interest in Christ, and would be gathered with his sheep into the heavenly fold, they would look at death without terror. To assist such, I would direct them as the sacred writers do, not to look merely at death, but to look also at the coming of Christ. Death, though in one view a privilege, in another is the wages of sin, and a terrible enemy; but the return of Christ is a blessed hope full of joy, (Titus 2:13.) A lively faith in the coming of Christ, (1 Corinthians 15:23, 52-57) gives us the victory over death and all its sting.HST November 29, 1843, page 122.3

    Weigh much then the glories and blessedness of his return, till holy desires be kindled in your heart, and you have no hesitation in joining in the desire of the church, even so, come Lord Jesus. Revelation 22:20. These words are, as if the church with ardent desire exclaimed, “Oh hasten thy coming,—let sin be abolished for ever, perfect holiness be given to thy people in glory, thine elect be gathered, their bodies raised, thyself admired in thy saints, and the transient glimmerings of this distant glory issue in seeing thee as thou art, and being ever with thee, O Lord. O Jesus, thou King and Savior of thy church, accomplish the number of thine elect; finish the days of conflict; destroy the works of Satan; swallow up death in victory; manifest thine own glory, and may we soon be with thee in that glory for ever and ever. ’HST November 29, 1843, page 122.4

    Such is the second advent of Christ, which is before his church. It is full of terror to all his enemies, for ‘he shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.’ 2 Thessalonians 1:9. O reader! be not, for all that this world can give, among those enemies. It is full of consolation to his people, for he shall come to be glorified in his saints and to be admired in all them that believe, ver. 10. O reader! may you and I be numbered among his believing saints.HST November 29, 1843, page 122.5

    Desire for Christ’s coming is the very spirit of every Christian who truly loves him. The last sound of the church in the book of God, in reply to the promised quick coming of our Savior, is, Even so, come Lord Jesus. The last note in the richest expressions of love to Christ abounding in the book of Canticles is, ‘Make haste, my beloved, and be thou like to a roe or a young hart upon the mountains of spices.’ The prayer our Lord himself has taught us ever to use is, Thy kingdom come. If we love our Savior we must long to behold him. If now seeing him only by faith, we rejoice with joy unspeakable, how infinitely desirable must it be to see him as he is, and dwell with him forever!”HST November 29, 1843, page 122.6

    The Inquisition in America

    JVHe

    The caption of this article is no farce, but a reality. By late intelligence, it appears that a national convention was recently convoked in the Republic of the Equator, to supply certain supposed deficiences in the constitution and laws. Among others, the following is one of the provisions of the new constitution.HST November 29, 1843, page 122.7

    Article 6th. The religion of the Republic is Roman Catholic Apostolic, with the exclusion of every other public worship. The political authorities are obliged to protect it and make it respected in the use of patronage.”HST November 29, 1843, page 122.8

    Now, if this is not the old scarlet colored beast, what is it? If this does not prove that Romanism, where it has sufficient ascendancy, will exclude all other kinds of public worship, what does it prove? Will the Pope and his college of cardinals condemn this tyranical edict, and rebuke its framers? Not they. Hear what the bishop of Quito says in his pastoral address, in regard to the 6th article. “My beloved children,” [says he] “our heart was full of joy at the zeal which you have shown to preserve intact the Holy Catholic religion which we profess, and has warmly participated in the tribulation at the apprehension that the 6th article of the new constitution would open a way for the introduction of worship, and the corruption of Christian morals. In consequence, the convention adopted a prudent and wise resolution to tranquilize our consciences. Yes, beloved diocesans, they are pleased to explain the aforesaid article, by giving us to know, that far from protecting toleration, which we justly feared, it confirms and strengthens the law which authorises the prelates to have cognizance of causes of faith, as did the extinguished tribunal of the Inquisition, with this restriction only, that they shall not in this present molest foreigners in their private belief while they do not propagate their errors.”HST November 29, 1843, page 122.9

    Here it will be perceived that by existing law in Central America, Roman Catholic bishops have direct cognizance of causes of faith, equal to that of the Inquisition, as it formerly existed. So the bishop of Quito understands it. True, foreigners are not to be molested on account of their private faith, provided they are careful to keep it private. But should a Protestant argue his faith in Protestantism, while within the bounds of the Republic of the Equator, he becomes liable to Inquisitorial punishment. Protestants, if they reside there can hold no meetings of worship, and of course no Protestant must be allowed to preach within the Republic of Panama. How much the Jesuits in the United States prate about liberty and the rights of conscience; but here is the liberty of Romanism carried out to perfection. Only give it the means, and wherein has this beast changed from what it was in the dark ages?HST November 29, 1843, page 122.10

    I freely confess there appears to me to be something very ominous in the present movement of Papacy. The established church of England is how heaving in commotion with it, under the name of Puseyism. Of the 12000 Episcopal clergymen in England and Wales, 9000 are said to be Puseyites. The Romanists are already swelling in prospect of soon regaining England. The present agitation in Ireland has Romanism at the bottom of it. In the United States the Episcopal clergymen are to a great extent tinctured with Puseyism, which is only Papacy in disguise. The Roman Catholics already number their millions in the United States, and nearly 100,000 are added to the number yearly by emigration. They already vaunt loudly, ask strong favors of state governments, and are getting them allowed. Papacy is almost wholly allied with one of the corrupt political parties in our land, which bids fair to control the nation. But I will not now express all that I feel on the subject. Time must reveal what will be the result of all these movements.HST November 29, 1843, page 122.11

    Christian Herald.HST November 29, 1843, page 123.1

    From the Midnight Cry.HST November 29, 1843, page 123.2

    Letter from Brother Wm. Miller

    JVHe

    Dear Brother Southard.—Your bundle of papers and pamphlets, etc., have safely come to hand. I thank you for your kindness, and hope it may prove a blessing to many souls. I have taken much pains to scatter them far and wide, and hope and believe that some will fall into the hands of men who have not as yet done anything towards supporting the blessed and glorious cause;—whom the Lord has blessed as stewards of this word’s goods, and whose hearts will be opened to lend unto the Lord a portion of their substance of worldly stores that the office may be sustained.HST November 29, 1843, page 123.3

    Let me say to such brethren, remember, Christ has said, “Inasmuch as ye have done it unto the least of these my brethren, (who are giving meat in due season,) ye have done it unto me.” And now, brethren, if the coming of Christ is good news to you, I know in my soul you will do all you can to support those brethren, who have consecrated all to the cause, in their arduous labors; but if you do not love Christ’s appearing, I know you will say, “Oh if these man believe what they say they do, they ought to give away their books and papers.” How can they purchase paper, pay printers, clothe and feed their families, and give away hundreds of dollars worth of papers and books every week? They are men who have nothing comparatively of the things of earth. When I hear men give such answers, if they are professors, in my heart I set them down as hypocrites. If they are not professors, and will give such an answer, I set them down as men destitute of common sense, or lacking the milk of human kindness. “For inasmuch as ye have done it unto the least of these, ye have done it unto me.” I ask, does Christ being at the door alter our obligations towards men, and are we bound to be more just, and more benevolent? If our opponents say yes, then let them give up the argument that the time of the coming of Christ, is not, neither will be revealed; for surely, if there is a motive under the whole heaven which will make us more just, and more benevolent, God will give that motive. He says, “What could I have done to my vineyard, which I have not done?” You see their argument proves too much. And so it always will be when error combats truth.HST November 29, 1843, page 123.4

    I am astonished that the opposers of the doctrine you advocate, do not see that the weapons they use against us, are perfectly weak and harmless, and all of them are supporting, rather than destroying the doctrine of the second advent. See what professor Stowe says, in his pamphlet, “against all millennial arithmetic,” the very title of his book seems to say, “Where is the promise of his coming?” The meaning of this text in 2 Peter 3:4, can be no less than this—when the servants of God are giving the midnight cry, “Behold the Bridegroom cometh,” then there will be scoffers among you, who will ask this scoffing question, “Where is the promised (time) of his coming?” This is proved by 2 Peter 2:1-3, also Matthew 24:48. “But if that evil servant shall say in his heart, My Lord delayeth his coming.” This servant does not say, My Lord will never come. If God has set the time of the coming of Christ, he will come at the time appointed, this the evil servant would not deny. What then can this evil servant mean, and what can scoffers mean by the question? I answer, they must mean there is no time revealed in the Bible. This is evident from what our Lord says in the 50th verse, “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.” If time is not meant in the evil servant’s heart, why tell him that he shall not know the time? and if time is not revealed, how can Christ charge a man with guilt because he does not know the time? Also in 2 Peter 3:10, we are told that this day will come upon them as a thief. Now if time is not revealed, then why does the Bible so often warn us of the danger of not knowing the time? See in addition to what I have already quoted, Luke 12:45-47; 1 Thessalonians 5:2, 3; Revelation 3:3, and 16:15. It is as plain as words can make it, that the scoffers say, “Where is the promised time of his coming?” On any other principle, we cannot account for the question. There is not a professer under heaven, but what will admit there are promises in God’s word that Christ will come. There may be some dispute on the manner, but they agree in his coming some way; either at death, in Spirit, to judgment or personally. Therefore, if I am correct, then it is easy to see who are the scoffers on the earth at present. They are in high places, speaking great swelling words of vanity, puffed up, sitting in the seat of the scornful, and say all manner of evil against those who are watching for his coming. Their arguments are made up of misrepresentations, denunciations, ridicule and falsehood, against those who believe in one of the most glorious promises that was ever made to mortals:—the second coming of our Lord, to raise the dead saints, change the living believers, and give unto them eternal life. We are now looking for him every day until he comes. For this we are slandered by nearly all of our religious sectarian papers in the land. Who then, I ask, are the scoffers? No man of common capacity would hesitate to say, this Scripture is literally fulfilled; and if so, then we have one Scripture evidence which warrants us to watch. Yours in the blessed hope, etc., Wm. Miller.HST November 29, 1843, page 123.5

    Low Hampton, Nov. 7th, 1843.HST November 29, 1843, page 123.6

    From the Midnight Cry.HST November 29, 1843, page 123.7

    “WILL YE ALSO GO AWAY?”

    JVHe

    Hail, pilgrim in the Advent faith, methinks
    The mist on this enchanted ground grows dense
    And strangely weighs thy weary eyelids down;
    Faint not-this darkness presages the dawn,
    And surely speaks the morning just at hand
    Full well our ever-watchful foe perceives
    His time is short,—and from his dark abode
    Now brings and spreads fresh horrors mid the gloom,
    And whispering voices, full of unbelief,
    Moaning along the untrodden waste he sends,
    With wily phantoms beckoning us astray;
    But heed them not, this is his hour, his last.
    But rouse thee for one little moment now,
    One struggle, and you are forever free.
    Stand fast, for he that overcomes shall win,
    And he that shall endure unto the end
    Be saved, and wear a crown of righteousness;
    And he that waits and cometh to the time,
    Is blest. And now when every heart-throb tells,
    And the bright hour, for which all other hours
    Were chronicled, is opening to our anxious sight,
    It is no time in sadnesss to turn back,
    And give so lightly up, our claims, and part,
    In the bright glory of our new inheritance.
    Philadelphia, Nov. c. s. m.
    HST November 29, 1843, page 123.8

    Letter from Brother F. G. Brown

    JVHe

    Brother Bliss:—I have just returned from my tour in N. H., after an absence of five weeks, which I have spent much to the improvement of my health, and to the good of my soul. I have visited, and met the brethren in the following places: Londonderry, New Ipswich, East Weare, Dearing, Wilton, New Hampton, Concord, Nottingham Square, Lee and Portsmouth; and I must say that I have been delighted to find so many pious, thinking, and substantial believers in the immediate coming of the Lord. I can bear testimony that they are all firm and established in the faith, as their own granite rocks and hills. They told me they were never more so. I found too that they had the life and power of religion, and that the theme of Christ’s coming has not as yet lost its power to effect the soul. I wish all our advent friends every where, were living as much in view of the speedy winding up of all things earthly. Is there not danger of some of us who were among the first to proclaim our faith in the Lord’s coming, relapsing into a state of stupidity and sleep; lying down without oil in our vessels, to be surprised only by the blast of the last trump! If we have read the Bible aright, but a very few days more can pass, before the Son of Man shall be revealed: each moment is liable to be our last, and to finish up our work here: consequently we ought to be more and more sober, solemn, watchful and prayerful: our seasons of communion with God ought to increase in interest; every tie to earth ought daily to weaken, our hopes, ought hourly to be receiving new vigor, and momentarily we ought to be enjoying new pledges of our future inheritance. Do we all feel that we have an anchor which amid the storms and tempests of that day will secure us, while the great mass are suffering an awful wreck. For one, as I approach the terrible catastrophe, I fear more and more for myself; the way looks straighter and straighter: does my righteousness exceed the righteousness of the scribes and pharisees? if not, the door will be forever shut against me. “Wo unto you scribes and pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.” My piety may even attract the observation and gain the applause of my fellow mortals, and I become proud, and self confident of my own spiritual attainments; and yet, after all, I may be the pitied object of Jehovah’s heaviest wrath! I want to say in kindness and faithfulness to all who have been, or who are now looking for the Lord, Be sober be vigilant, for the adversary will pursue you with his snares, and his fiery darts even to the thresh-hold of heaven’s high gates: your trials, if you are faithful, will doubtless multiply until the warfare is fully ended: unbelief will creep in and cause you to backslide, unless you keep your eye steadily on the word, and pray always. But think of Noah, who believed God, and proclaimed the general deluge 120 years before it occured: and he was alone too, and had none, save, perhaps, his own family to sympathize with, and to support him under the taunts, railings, and infidelity of his neighbors and the world. Think of the disciples who fell asleep while the dear Master was agonizing in view of his immediate betrayal and death: how keen the reproof, “what, could ye not watch with me one hour!” Brethren, is only an “hour” that is now required of us: and O, as we love our dear Lord who left the scenes of his sufferings here, with hardly an eye to mingle its sorrow with the purple stream which was so freely poured out on Calvary, let us prepare our hearts and our mouths with the choicest Halleluahs, when he shall return as death’s conqueror, and earth’s mighty monarch. I feel strong that this year is the Jubilee: perhaps I have seldom fell much more so. I have not yet seen or heard a good reason either from scripture or reason to shake my faith: the advent is not a thing to enter the brain to day, and to leave it to morrow. I can’t think that I am mistaken: I have had more evidence to strengthen my belief in the immediate coming of Christ, than I ever had to believe in any generally admitted doctrine of the Bible. Yes, I sometimes feel rebuked in asking God for more light to dispel the momentary doubts of unbelief. Rank infidelity alone it seems to me would ask for more evidence than has already been presented. I know it is said that I misjudge, that I suppose other ministers are what I have owned myself once to be: but no, their own words shall judge them: they are in just my former state, too cautious about receiving the truth, and too sceptical: I find that they talk and feel just as I used to about the adventists. Said one, we are not all like yourself seeking for aggrandisement, etc. Alas, how little mortal man knows of his own heart! bring eternity near, and see if their confession would be much unlike my own. But again, I know not that I ever sought for honor or applause at the sacrifice of truth: I appeal, in proof, to those to whom I ministered the word: I know not an act of my life that did betray anything like a ruling desire of my heart for fame: I have always known myself well enough to see that it would be in vain for my little feeble light to become conspicuous under the torrent blaze which other orbs were pouring out all around me. I suppose that I had just that degree of ambition to excel which is common to others, and no more. But anything now to avade the force of God’s word and God’s spirit. Let me beseech those who mean to continue in love with their own blindness, to let me go, treat me with neglect or affected pity and contempt; but Oh, beware lest you be found speaking against the Holy Ghost, and lest the characters and the dreadful maledictions of heaven be yours, recorded in Luke 11:14 verse and onward.HST November 29, 1843, page 123.9

    Boston, Nov. 17th, 1843.HST November 29, 1843, page 124.1

    SIGNS OF THE TIMES

    JVHe

    “The Lord is at Hand.”

    BOSTON, NOVEMBER 29, 1843.

    All communications for the Signs of the Times, or orders for Books or remittances, should be directed toJ. V. Himes, Boston, Mass,” post paid.HST November 29, 1843, page 124.2

    Post Masters are authorized by the Post Office Department to forward free of expense all orders for, or to discontinue publications, and also money to pay for the sameHST November 29, 1843, page 124.3

    Subscribers’ names with the State and Post Office should be distinctly given when money is forwarded. Where the Post Office is not given, we are liable to misdirect the paper, or credit to the wrong person, as there are often several of the same name, or several Post Offices in the same town.HST November 29, 1843, page 124.4

    Review of Isaac Taylor Hinton No. 1

    JVHe

    Another Overthrow of Millerism

    “The Prophecies of Daniel and John illustrated by the events of history. By Isaac Taylor Hinton, A. M.” This is the title of a work of 375 pages, just published in ten numbers, at St. Louis, Mo. Its design is shown in the following extract from the prospectus of the work.HST November 29, 1843, page 124.5

    “The design of this volume is to present from the page of history, such a clear view of the fulfillment of the chronological prophecies, as shall enable the reader to form some general but just idea respecting those parts of prophecy which yet remain to be fulfilled, and constitute a satisfactory refutation of the ‘end of the world’ theory of Mr. Miller, and of other erroneous interpretations tending to an opposite, but no less injurious extreme.”HST November 29, 1843, page 124.6

    It is singularly unfortunate for those who attempt the overthrow of the doctrine of the Advent, that it will not stay overthrown. No sooner has one to himself, satisfactorily exploded this truth, than another is ambitious of the honor of a like exploit, and finds as much necessity for exploding the doctrine as if it had not been done some score of times, but also finds that the work of all his predecessors needs to be undone: for no two of them agree;—their positions being as various and opposite as the shades of the chameleon.HST November 29, 1843, page 124.7

    The above work shows conclusively, that its learned author has no confidence in any of the “former treatises” which “many have taken in hand to set forth in order” a refutation “of those things which are most surely believed among us.” We must however, say for it, that it is written with a candor and fairness which cannot be discovered in the generality of similar works on this subject. He also shows conclusively, that the position assumed by Stuart, Dowling, Colver, and others, is not only untenable, but rapidly verging towards Romanism. Mr. Hinton admits that each of the visions of Daniel extend to the end of the world, and that the 2,300 days are years and expire about this time; but denies the personal coming of Christ at the cleansing of the sanctuary, which he supposes is now going on. We notice this work at the present time, not so much to refute any position there assumed,—for we find but little argument on any point which conflicts with our view—but to show that the views of other opponents meet with no favor at his hands. On the title page he adopts an excellent motto from Bishop Hopkins, viz., “What God has taken so much pains to reveal, it becomes us to take some pains to understand.” This of itself, is worth more than the entire contents of the other works which have appeared against us; and is worthy to be remembered by every reader of prophecy With the following extracts from pages 13 and 14, we also fully concur.HST November 29, 1843, page 124.8

    “Prophecy is a miracle of Divine knowledge, as truly as raising the dead is a miracle of Divine power. It affords incontrovertible evidence of the supernatural communion of the mind of Deity with that of his creature man. It supplies to ages destitute of the occurrence of other miracles, a testimony amply sufficient to satisfy every candid inquirer of the Divine origin of the Scriptures. The historical evidence may appear, at least, to become weaker as we recede from the events narrated; but prophetical evidence becomes stronger as we advance along the pathway of time. Each succeeding generation accumulates additional testimony confirmatory of the past, and preparatory for the future. If the lives of individuals, the fall of cities, and the destiny of empires, in times separated from the days of the prophetic writers by the vast ocean of futurity, have been penned by the spirit of Prophecy, and fulfilled to the letter by the events of history; no intelligent mind can hesitate to admit the volume which contains such predictions to be a revelation from God.HST November 29, 1843, page 124.9

    “History is the key to Prophecy, but Prophecy is no less a key to the philosophy of History. The pages of history are little more than a record of the follies and vices of the different ages of the world; and the philosopher may well inquire, ‘For what end can an all-wise Deity have permitted such a succession of deplorable events to arise and continue? Prophecy alone can give the answer. The scenes which, to the unenlightened observer, present a mass of confusion and misery without object and without termination; to the mind imbued with prophetic light exhibit a chain of events, the result of a continued contest between the Prince of Peace and the powers of darkness; assuring the friends of truth of a certain, not long deferred, and triumphant victory. The study of history without the aid of phrophecy, is as superficial as the study of prophecy, without a thorough acquaintance with the records of history, is visionary and vain.HST November 29, 1843, page 124.10

    “It enables us to identify the age of the world in which the lot of our being is cast—to understand its peculiar duties—to enter into its true spirit. It is not denied, by those least favorable to the study of the prophetic portions of the Word of God, that it was the design of Deity that prophesies should be generally understood after their accomplishment. If this be admitted, it necessarily follows, that the mind which comprehends what has been fulfilled, realizes the separating line between the fulfilled and the unfulfilled—a line that defines the position of our age in the page of prophecy.HST November 29, 1843, page 124.11

    “But the effect of a proper understanding of fulfilled predictions must necessarily go beyond this point: the same process which enables the mind to identify the past events with their appropriate prophetic symbols, will inevitably lead it to form correct general ideas respecting the application of similar symbolical representations to future events; and produce in the mind of the student, a satisfactory conviction respecting the general outline, at least, of the great future.”HST November 29, 1843, page 124.12

    He says, page 15, “the command to ‘preach the gospel to every creature’ has never been repealed; and any views which tend to relax the force of the obligation are injurious, and therefore unsound.”HST November 29, 1843, page 124.13

    We willingly concede to this rule: probably no doctrine was ever preached, that prompted men more to run to and fro with the glad tidings, that their fellow-beings might be prepared for and escape the coming evil, and attain a crown of righteousness, than the doctrine of the advent On the other hand, no doctrine is more calculated to make men remiss in their duty, than that which says “my Lord delayeth his coming.”HST November 29, 1843, page 124.14

    On page 22, he attempts to show that the valley of dry bones in Ezekiel 37, is figurative of the restoration of the carnal Jew. He says:—HST November 29, 1843, page 124.15

    “These and similar passages, however, are perverted by the advocates of the immediate second advent of Christ, from their symbolical, to a literal meaning. These indefatigable writers, instead of giving the symbols a literal interpretation, to which we do not object, renounce their symbolical character altogether, and turn them into literal predictions. In the same chapter of Ezekiel to which we have already referred, is a second symbol, of the ‘two sticks’ which the prophet is required to bind together, to typify the ultimate re-union of the ten revolted tribes to the House of Judah: now, if the ‘valley of dry bones’ be literal, and not symbolical, the ‘two sticks’ must be also. Are two sticks literally to be tied together in the day of judgment and of glory? The mind not heated by zeal for a newly-adopted system, nor phrenzied by the apprehended approach of a tremendous and universal conflagration, will at once perceive, that whenever, in any vision, the objects seen are symbolical, all the objects of sight must partake of the same character.”HST November 29, 1843, page 124.16

    To this we reply that the rule is correct, that “whereever in any vision the objects seen are symbolical, all the objects of sight are symbolical.” It will not however do to confound the objects of sight with the explanation of those objects. Yet Mr. Hinton has done this in this Chapter. The objects of sight are described in verses 1-10. “The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones. And caused me to pass by them round about: and behold, there were very many in the open valley; and lo, they were very dry. And he said unto me, Son of man, can these bones live? and I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.”HST November 29, 1843, page 124.17

    The explanation is given in verses 11-14. “Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.” It is therefore, as incorrect, and as much a departure from the above rule to make the explanation in this case figurative, as it would in the visions of Daniel. The symbols are figurative; the explanation of those symbols are literal.HST November 29, 1843, page 125.1

    Of the extent of the visions of Daniel and John, he says, page 25.HST November 29, 1843, page 125.2

    “The dream of the image, the vision of the four beasts, that of the ram and he-goat, and the “scriptures of truth,” give us four detailed descriptions of the history of the world from the time of Daniel to the “time of the end;” and the apocalyptic visions refer to the same period as the latter portion of the prophecies of Daniel.”HST November 29, 1843, page 125.3

    Of Nebuchadnezzar’s image he says, page 27.HST November 29, 1843, page 125.4

    “The dream of the image is of the greatest importance; it leaves without excuse those who would reduce the remaining prophecies of Daniel to the narrow compass of the little acts of the reign of Antiochus Epiphanes. Nothing can be clearer than that the gold, the silver, the brass, the iron, and the clay are designed to cover the history of the world in all its successive ages.”HST November 29, 1843, page 125.5

    The following ten pages are occupied with a historical account of Babylon, the head of gold; he then adds the following remarks on the revelation of the visions to Daniel, pages 38, 39.HST November 29, 1843, page 125.6

    “This Divine communication was vouchsafed to Daniel when he attained a very advanced age—an age equal to that of the beloved disciple, the peer, though not the rival, of the prophet of Babylon. Ninety suns had shone upon the favored head of Daniel, and had blanched his venerable brow, and yet he was a fervent student of prophecy. He had “set his heart” afresh to the work, that he might more fully understand the previous visions with which he had been favored. The first series, revealed both in Nebuchadnezzar’s dream and in his own vision at Babylon, had passed before him in all their exact fulfillment—prophecy had become history: but yet the vast field of the future lay before the aged seer; and he felt that, though, as the eye of nature became more dim, that of faith became more penetrating, yet there were but few objects, comparatively, which he could distinctly discern; and though his infirmities told him he had not long to remain a tenant of his earthly abode, he felt an ardent and devout desire to have a more clear idea of the ages before him than he yet possessed. He studied, fasted, prayed; and his words were “heard” at once, and in due time answered. Bishop Newton well observes: “And whoever would attain the same end, and excel in divine knowledge, must pursue the same means, and habituate himself to study, temperance, and devotion.” 5Newton on the Prophecies, Dis. xiv. p. 204. The Lord did not rebuke Daniel, and charge him with unhallowed curiosity; (as some, who are too prejudiced or too indolent to study the subject themselves, are apt to do those who take a delight in what Daniel “set his heart to understand;”) but, on the contrary, assured him that he was “greatly beloved.” At the end of three weeks’ fasting and prayer, a very striking and overpowering vision of a glorious personage appeared to Daniel. Commentators are not agreed whether this illustrious messenger was the Messiah himself, or an angel of eminent dignity; nor is it at all essential to our purpose that we should here decide on this question, nor comment on the description given of the heavenly revelator; it is with the revelation itself that we have to do.HST November 29, 1843, page 125.7

    The messenger very distinctly states the object of his appearance: “Now I am come to make thee understand what shall befal thy people in the latter days; for yet the vision is for many days;” and “the thing was true, but the time appointed was long.” Surely these terms preclude the idea, to which some few commentators evince so much partiality, that the prophecies of Daniel extend but little beyond the times of Antiochus Epiphanes, a period of three hundred and seventy years only, from the date of this vision. That we are now in the “latter days” of the “people” of Daniel, is much more reasonable to suppose, than that the phrase is applicable to the times of the Jewish nation before the incarnation of our Lord; and such a view equally comports with the idiomatic meaning of the phrase, “many days,” or years, as employed in the language of prophecy.”HST November 29, 1843, page 125.8

    Again he says, pages 47, 48.HST November 29, 1843, page 125.9

    “It has been sometimes asked by intelligent, but certainly, on this subject, unthinking Christians, “How do we know that the symbols of the lion, bear, and leopard refer to the several kingdoms whose history they are alleged to predict? Such persons are guilty of never having read their Bibles with the attention they admit the Word of God demands. Strange that they have never observed that not only the symbols themselves, but the interpretation of those symbols, are given by Divine Spirit through the instrumentality of the prophet Daniel. It is indeed wholly otherwise with respect to the visions of the Apocalypse; there the student of prophecy has to apply the rules obtained from Daniel, and established by Divine authority. The words of Gabriel, when he was commanded (ch. 8:16, 17,) “by a man’s voice,”—(what but the voice of the “Man Christ Jesus,” who else has the right to command angels?)—to make Daniel “understand the vision,” are surely decisive as to the proper method of interpreting symbols. “The rough he-goat is the king [kingdom] of Grecia; and the great horn that is between his eyes is the first king.” The interpretation is divine: is it possible to fail in applying that interpretation to its appropriate page in history? So far from this, it seems almost superfluous for those well acquainted with the facts of ancient history to do more than to collect together the several passages from the prophets, and arrange them in proper order of succession; they then constitute, of themselves, partly in the language of symbols, and partly in that of interpretation, a plain history of the times to which they relate; so far at least as is necessary for the accomplishment of the purposes the Divine Being had in view in the communication of the extracts from the book of his perfect foreknowledge, with which he was pleased to favor his servants the prophets, and through them all future generations of believers in the Divine authority of the sacred volume.”HST November 29, 1843, page 125.10

    We are too well pleased with the above remarks, to dissent from them.HST November 29, 1843, page 125.11

    We have here noticed all the principal topics contained in the first No., except the historical extracts which throw much valuable light on this portion prophecy. The only point which we have passed over, is an attempt on page 45 to show that the phrases, “coming of the Son of Man,” “the books were opened” “the great day of his wrath is come,” “the judgment was set,” etc, and may be understood symbolically of the destruction of Jerusalem. We passed this over, as we shall have occasion to refer to it again when we shall show that if such language is symbolical, it can only be symbolical of the coming of Christ, the final retribution of all men, and the consummation of all things.HST November 29, 1843, page 125.12

    We learn from the “Midnight Cry” that brethren E. Dealtry and Parker have returned to England, their native place.HST November 29, 1843, page 125.13

    Brother Miller is now in Rochester, N. Y.HST November 29, 1843, page 125.14

    Mr. Miller has written a letter to the “Signs of the Times,” complaining of the evidence he received, during his late journey to Boston, of the extravagance and even fanatacism of too many of his followers.—N. H. Sentinal.HST November 29, 1843, page 125.15

    We take the liberty to correct the above. None of Mr. Miller’s followers have ran into excesses of any kind. They have all stood with him on the sure word of prophecy, looking for and loving the appearing of the Savior. The few whose course Mr. Miller regretted, are the followers of another and different spirit. Will the Sentinal please correct?HST November 29, 1843, page 125.16

    Inspired Expositions

    JVHe

    Many portions of the Old Testament Scriptures, which might be otherwise obscure, are rendered clear and distinct by the inspired comments upon them in the New. This is particularly the case with many portions of scripture, upon which the fable of a millennium in time has been supposed to be based.HST November 29, 1843, page 125.17

    The following are a few of such. Isaiah 65:17, 18. “For behold, I create new heavens and a new earth: and the former shall not be remembered nor come into mind. But be ye glad and rejoice for ever in that which I create: for behold, I create Jerusalem a rejoicing, and her people a joy.” Peter shows us that this promise is to be fulfilled when all these things are dissolved; for he says. 2 Peter 3:10-13. “But the day of the Lord will come as a thief in the night: in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.”HST November 29, 1843, page 125.18

    Another passage much relied upon by those who advocate the notion of a millennium, is Isaiah 54:11-14. “O thou afflicted, tossed with tempest, and not comforted! behold I will lay thy stones with fair colors, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord: and great shall be the peace of thy children. In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee.” But our Savior shows that this is to be fulfilled at the resurrection of the just. He says, John 6. 6:44, 45. “No man can come to me except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.”HST November 29, 1843, page 125.19

    Again we read in the Psalm 8:3-3. “When I consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; What is man that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.” This Paul shows will be fulfilled in “the world to come.” Hebrews 2:5-8. “For unto the angels hath he not put in subjection the world to come whereof we speak. But one in a certain place testified, saying, What is man that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownest him with glory and honor, and didst set him over the works of thy hands; thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.” They will therefore be put under him in the world to come, whereof Paul loved to speak.HST November 29, 1843, page 126.1

    Again we read in Isaiah 25:6-9. “And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” This Paul shows to be at the resurrection of the dead. 1 Corinthians 15:51-54. “Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.”HST November 29, 1843, page 126.2

    In the same manner we might go thro’ with all the prominant passages which are quoted in support of the doctrine of the millennium. Although they are plain and positive enough, as they stand in the Old Testament, yet the inspired comments upon them in the New, remove all shadow of excuse from those who wrest them from their obvious meaning, by spiritual and mystical interpretations, in support of the modern, but now exploded doctrine of a temporal millennium.HST November 29, 1843, page 126.3

    The End of the World Postponed!—In 1841 the followers of Miller announced the end of the world to be in 1842. When 1842 came, that event was put off till 1843—April 23rd. 1843 is near, and now we learn from the Boston Traveller that the end is not to be till July 4th, 1843. This, that paper says, has been lately decided by “The Board of Directors who have the management of this stupendous undertaking!” How accommodating is prophecy; rather, how deceived and ridiculous are the Millerites! We predict another postponement in July.HST November 29, 1843, page 126.4

    The above is cut from the “Christian Guardian” of Torrnnto, C. W. It is the organ of the Weslyan Methodists!HST November 29, 1843, page 126.5

    We need not say to our readers that the above is totally untrue. But while we admit articles into our paper, which advocate other views, relating to the nature and the time of the coming of God’s Kingdom, we have never had but one time, and that the Jewish year of 1843. Neither have we had any wish to alter, or to defer the time. We are prepared to meet the crisis this year. We expect to “see the king in his beauty.” Our faith is unshaken. Time alone can reveal our mistake, if we are in one, relating to the Advent.HST November 29, 1843, page 126.6

    Elder J. Marsh’s Resignation as one of the Editors of the Chrstian Palladium

    JVHe

    Brother Himes,—If in your judgment the following statement of facts, in this time of trial of God’s people, and shaking of all human institutions, will subserve the cause of truth, you may give it a place in your valuable papers, the Signs of the Times, and the Midnight Cry.HST November 29, 1843, page 126.7

    I am no longer connected with the Christian Palladium; duty has demanded my entire separation from the association which own the paper; I rejoice in my freedom from the soul-trying scenes which have recently surrounded me, but mourn that the Palladium has fallen into hands which I fear will not only close its columns against the investigation of the coming of the Lord near, but will turn its influence against that glorious truth.HST November 29, 1843, page 126.8

    Why, then, it may be asked, have I abandoned a post so responsible? It would require a volume to give all the reasons, a few only can be named which have caused me to take that step; and they are solely mentioned for the defence of the wounded cause of truth: not for self-justification.HST November 29, 1843, page 126.9

    Since I avowed and defended, in the Palladium, my honest convictions in the coming of my blessed Lord in ‘43. I have been charged with crimes, by members of the association, which, if true, I am a fitter subject for the cognizance of the criminal jurisprudence of our country, than the fellowship and suffrages of any body of Christians. I have sought redress at the hands of the association; but a deaf ear is turned to my complaints, and my wrongs are not redressed. I have, therefore, come out from a body where truth pleads in vain, and innocence is trodden under foot.HST November 29, 1843, page 126.10

    My only crime, as it will be seen in the sequel, has been the proclamation of the coming of the Lord in 1843. Thousands, through the Palladium, have heard the cry, “Behold the Bridegroom cometh,” and many, I trust, have by that means been induced to make preparation to meet him.HST November 29, 1843, page 126.11

    My accusers having failed to suppress the growing heresy by arguments, ridicule and misrepresention, have, as a last resort, turned their weapons against my dearest reputation, which, to my knowledge, was never before assailed by friends or foes. But I will let facts speak.HST November 29, 1843, page 126.12

    Only one year last Oct. I was unanimously re-elected one of the editors of the Palladium. I was then bound for the payment of one thousand dollars which I had loaned for the association. They were also owing me several hundreds more. Their property was placed in my hands for security. I officially called for a settlement, and to be freed from liabilities, etc. All was satisfactory, and a meeting was appointed Dec. following, to comply with my notice, and to effect the removal of the Palladium, which had been voted.HST November 29, 1843, page 126.13

    The committee met at the Palladium Office, Dec. 15, but had made no provision to accomplish the objects which called them together. They however appointed certain members of their body to meet at Starkey, N. Y. Jan. 18th, to effect these objects.HST November 29, 1843, page 126.14

    During the meeting in Dec. decided dissatisfaction was manifested relative to my appropriating so large a share of the Palladium to the advent question, and some warm discussion was had relative to restricting me to certain limits on that subject. I frankly told the committee, that I could not in conscience submit to any such restrictions; but I would resign, and they might name their own terms on which the Palladium should then pass into other hands. My offer to resign was not accepted, no restrictions were imposed; and at the close of the meeting, the following resolution was unanimously passed.HST November 29, 1843, page 126.15

    “Resolved, That this commute present their thanks to Elder J. Marsh, for the faithfulness and fidelity with which he has discharged his duty as editor of the Palladium and agent of the association, and to himself, family, and the friends at Union Mills, for the hospitality and kindness with which they have received and entertained us at all times.”HST November 29, 1843, page 126.16

    After this apparent warm expression of approbation and thanks, we parted, as I supposed, in friendship; but in this it seems I was mistaken: for at their meeting at Starkey, Jan. 18th, only a little over a month from the time the above resolution was passed, I was judged and condemned, in part, for acts in that very meeting at the close of which my course had been so highly commended, as the following proceedings will show. They are charges which were preferred at the Starkey meeting, Jan. 18th.HST November 29, 1843, page 126.17

    1st. “He has interfered with the business of the committee while in session, and anticipating a resolution while being formed by said committee, commenced an attack upon it before being presented for action by that body.HST November 29, 1843, page 126.18

    2nd. He has peremptorily refused either to obey a resolution of instruction, or to pay any attention whatever to the friendly counsel and advice of the executive committee in its official capacity, unless said instruction or advice should be in accordance with his own individual views of duty.HST November 29, 1843, page 126.19

    3rd. He has attempted to justify his stubborn unyielding course of conduct under a pretext of willingness to resign his editorial station, connected with such circumstances as he perfectly well knew were beyond the power of the committee to accept, and upon such terms as the article of agreement between him and us, does not stipulate nor bind us.HST November 29, 1843, page 126.20

    4th. He has ill-treated a number of correspondents who have written for publication in the Palladium contrary to his new and favorite doctrine of ‘43ism, by classing those who do not adopt his theory, with scoffers, drunkards, and infidels, by representing them as saying, “The Lord delayeth his coming.”HST November 29, 1843, page 126.21

    5th. He has materially changed the character of the Palladium while in his hands, to the no small grief and mortification of the executive committee, and thousands of the subscribers, knowingly and wilfully, by endorsing and abetting the doctrine of Mr. Miller’s end of the world in ‘43, and its accompanying sentiments, in filling so large a share of its pages with that kind of matter, to the exclusion of other and more acceptable matter, to the great mass of its readers generally. Therefore,HST November 29, 1843, page 126.22

    Resolved, That for good and sufficient reasons, we will dispense with the services of Elder J. Marsh as one of the editors of the Palladium, at the close of the present volume of said paper.HST November 29, 1843, page 127.1

    Resolved, That Eld. O. E. Morrill be and he is hereby appointed to act as one of the editors of the Christian Palladium in the place of J. Marsh, removedHST November 29, 1843, page 127.2

    E. Smith, clerk. J. Badger, chairman.HST November 29, 1843, page 127.3

    The poor slave, I believe, under the oppressive laws of our degraded country, is granted a jury trial, and under the bloody reign of the inquisition, the unhappy victim to its demoniac rage, enjoyed the privilege of a mock trial; but in this case I was judged and “removed” without even being notified to appear before my accusers who sat in judgment against me!!!HST November 29, 1843, page 127.4

    But this is not all of these dark proceedings: I was kept in profound ignorance of them for four months. It would not do to inform me; for the Palladium was yet in my hands, and I could speak in my own defence; hence it was policy first to get it out of my hands, then my removal could be published, and, if necessary, the Palladium closed against any defence I might feel disposed to make. To accomplish this object their newly elected editor, and the chairman of the Starkey meeting were appointed.HST November 29, 1843, page 127.5

    March 1st, they came to the Palladium Office, and spent two days, chiefly in making and discussing propositions to effect their object; but as none of them offered to pay me a dollar in cash, nor to free me from the thousand dollars for which I was bound, the desired arrangement was not made. They mingled with the family circle, and bowed with us in prayer, and, as I then supposed, fully developed all the transactions of the Starkey meeting; but in this I was sadly mistaken; for all was kept a profound secret relative to my removal.HST November 29, 1843, page 127.6

    Our business closed, and in the evening we repaired to our chapel—entered the pulpit together—and one of these brethren delivered a discourse on the kingdom and against the “Advent doctrine,” at the close of which, he, in substance, made the following declarations.HST November 29, 1843, page 127.7

    “We have spent two days in trying to effect a settlement with elder Marsh—have made fair and honorable propositions, but all to no purpose—elder Marsh makes demands we are unable to meet. He has disgraced his profession, the Palladium, and the Association. We are disappointed, mortified, and must return to our homes without effecting any thing for which we came—and we fear elder Marsh means wrongfully to retain the property of the Association.” He then said, “you will think I mean to impeach elder Marsh, I do mean to impeach him,” was his emphatic reply. I did not reply, as I thought it an improper place to discuss such matters.HST November 29, 1843, page 127.8

    May 17th. The committee met again at the Palladium Office. They agreed not to move the office, and wished me to retain the property as security, and continue my responsibility for the payment of the thousand dollars. Nothing, however, was said about my “removal” until I had agreed to this arrangement; and then it was by mere chance that I obtained a partial knowledge of the facts. The committee saw the dilemma into which the Starkey acts had thrown them. I was removed, yet their pecuniary interest required my services—I must be moved back again, which was attempted without letting me know it. Some unfortunate discussion arose between them on the moving back resolution, when to my astonishment the dark mystery began to break upon my mind.HST November 29, 1843, page 127.9

    I demurred at such proceedings, but to soothe my wounded feelings, was told (the Starkey minutes not being present) that my moral character had not been questioned, but my removal had been made in consequence of my being an advent believer, and if ‘43 should pass, the time it would require for me to cover my retreat would be unprofitable. I had refused to obey the committee, and had changed the character of the Palladium. These were the words as I penned them at the time. These and some other things, growing out of the Starkey meeting, detrimental to my character, which had been published in the Christian Herald, and which the committee at first refused to counteract, caused me to tender my resignation, but by strong solicitations it was withdrawn, on the committee agreeing to pass and publish in the Herald, the following resolution, which was done.HST November 29, 1843, page 127.10

    “Whereas, Impressions may have been made derogatory to the character and conduct of elder J. Marsh, in conducting the pecuniary concerns of the Association, from a communication in the Christian Herald of April 13th, we deem it due to elder Marsh, and the public, to say, that such insinuations and impressions are entirely without foundation in fact, and that his course in these concerns, has uniformly been consistent with the character of the honorable man and the Christian.”HST November 29, 1843, page 127.11

    L. Perry, Sec’t. Jasper Hazen, Chairman.HST November 29, 1843, page 127.12

    This resolution bears date, May 17th. And it should be remembered that it was passed four months after my removal, and two months and a half after my public “impeachment” in consequence of the “disappointment and mortification” of the newly elected editor and chairman of the Starkey meeting.HST November 29, 1843, page 127.13

    Here follows an account of late proceedings at Union Mills, which we forbear to give. Such proceedings show anything but the spirit of Christ. They were most cruel and unjust. He then proceeds to say:HST November 29, 1843, page 127.14

    Were I guilty of the high offences preferred in these reports, did my brethren, members with me of the same fraternity, do right in this case? Was it their duty, unheard, untried, and uncondemned, to publish to the world even the real offences of one of their number? I have not so learned the duty of true brethren and ministers of Christ. But the offence is highly aggravated when we have maliciously slandered the innocent, acknowledge the same in private, but are unwilling to make that public satisfaction which justice demands. This is the case in reference to this last report, and the “impeachment” which fell from its author’s lips at our chapel last March.HST November 29, 1843, page 127.15

    October last, the committee met at the Palladium Office again, and commenced their business with closed doors. I was requested to retire,—when thirteen written charges against me, from the editor elected at Starkey, were presented by the chairman of that meeting. My expulsion was strongly urged, some thought best to let me withdraw if I would “go out without kicking.” They were divided: the chairman and some others utterly refusing to take any action in my absence, the charges were therefore withdrawn, without my knowing their contents, until some time after I obtained them and took a transcript.HST November 29, 1843, page 127.16

    As these charges, with some little addition and multiplication, are virtually the same as those preferred at Starkey, as they were not made a subject of record, and are quite lengthy, I cannot insert them in full; one must suffice. It is an index of the whole, and will show why I have so long been pursued with the “untiring vigilance” of certain members of the committee. It is the last of thirteen, we will hear it.HST November 29, 1843, page 127.17

    “Nov. 13th. He (J. Marsh) has become a fanatic in his religious views, and I consider wholly disqualified, and unable to edit a religious news paper; and from his dishonest course in writing, and other measures, unworthy Christian confidence, or Christian fellowship, and should be forthwith removed from all further connection with the Christian Palladium.”HST November 29, 1843, page 127.18

    At this meeting, our pecuniary affairs were all amicably adjusted, and the property of the Association passed into the hands of the committee; After this was done, and at the end of allthese impeachments,” reports, criminations, charges, and “removalout, and back again—and after I had repeatedly called for an investigation of the whole, pledging to abide the decision of the committee—I say after all this, and without an investigation, which was utterly declined by the committee, the following expression is given in their last report.HST November 29, 1843, page 127.19

    “We have been called to close our business with our former agent, brother Marsh. It is a laborious and responsible station that he has filled for several years past, as the agent of the Association. The business has been closed with him in a manner mutually satisfactory to the parties concerned. In the discharge of his duties, in conducting our pecuniary concerns, he has conducted our business with strict integrity and uprightness.” Pall. Vol. XII. p. 153.HST November 29, 1843, page 127.20

    Finally, at the close of this meeting, I was requested to resign, my pecuniary aid being no longer wanted in the prosecution of their business.HST November 29, 1843, page 127.21

    This I could not do without sending a circular to the Palladium subscribers, stating the facts in the case. This was objected to, which if I would not do I was offered the privilege of publishing in the Palladium such a resignation as I pleased if I would not name the particulars, but the general principles which caused me to resign. To this I assented, such a resignation was published in the Palladium for the first of this month. In this, I erred: I should have insisted on an investigation of the whole matter, or the privilege of giving the facts in the case, to the public. The wounded cause of my blessed Lord, I now think required it, and still demands it. At the time, I was worn down with the long and perplexing scenes which had surrounded me. Our pecuniary affairs had just been amicably adjusted, and some of the most cruel charges had partially been acknowledged in private, and I wished to be freed from further strife; therefore, I yielded in an unguarded hour. Forgive me this wrong. And to atone for it, at least in part, duty has prompted me to give these facts to the readers of your papers.HST November 29, 1843, page 127.22

    On reading this communication, two questions will naturally arise.HST November 29, 1843, page 127.23

    1st. Why have the committee sometimes condemned, and at other times justified me? Because only a part have pursued me with “untiring vigilance;” when they have been the chief actors, the case has gone against me. But when others with whom I have ever been on the best of terms, have had the power of deciding, my course has been justified. I love them as honorable men and Christians, and deeply sympathize with them in the trying stations they are called to fill.HST November 29, 1843, page 127.24

    2nd. Why was not an investigation granted me? Not because the committee were not authorized to do it: for their rules and former precedents would have justified an investigation. Why then? I know not, unless my innocence was seen, as some acknowledged personally, and they knew justice would require my acquittal, and, of course, the conviction of my accusers, whose “untiring vigilance,” they did not wish to encounter; and besides, it was feared my accusers would turn their influence against the Palladium. Hence, to avoid these evils, I think the investigation was declined. I do not wish to cast the least reflection on my good brethren here; for I believe they meant to do right; but I am forcibly reminded of the influence of that power which was to ‘make war and prevail.”HST November 29, 1843, page 127.25

    To conclude, permit me to say that the whole scene connected with these painful facts, has not, neither can it be presented without descending to personalities, which I have wished to avoid. It has been the principle, not men, that I have had in view in this communication. It has been my faith, and that alone, which has waked up this war against me. I believe my glorious Lord will come this Jewish year, and have been endeavoring to be ready, and to persuade others to prepare to meet him, this is my only offence. And that the Christians, professedly the most liberal in their sentiments of any other people, should make this a crime, is painful indeed, Christian character, not uniformity of sentiment, has been their test of Christian communion. But this ground is abandoned, old land-marks are removed; and they, with the most proscriptive sects, can now take harmonious ground against the common enemy; the “advent doctrine.” This has become, and is rapidly becoming the test question among all the sects. The great crisis has arrived for the dividing line to be drawn between those who love the appearing of Christ, and those who do not. A man’s foes are now those of his own household.HST November 29, 1843, page 127.26

    What is our duty at this momentous crisis? it is plain. “Come out of Babylon, that ye be not partakers of her sins, and receive not of her plagues.” For the day of her fiery doom slumbereth not. Duty? Why, cleave to the truth; though it lead you to the den of lions, follow her there: the God of Daniel will be with you. It is our duty to live holy, to love and pray for our enemies, and do all we can to save them and others from the devouring storm that will soon burst upon all the ungodly. And it is our duty to be strong in the faith, to cleave closer and closer to Christ and one another, and to lift up our heads and rejoice, knowing that our redemption draweth nigh.HST November 29, 1843, page 127.27

    Union Mills, N. Y. Nov. 1843.HST November 29, 1843, page 128.1

    SIGNS OF THE TIMES

    No Authorcode

    BOSTON, NOV. 29, 1843.

    TABERNACLE

    JVHe

    Lectures at the Tabernacle every Sunday at 10 o’clock, A. M. at half past 2 P. M. and at half past 6 in the evening. SEATS FREE-The public generally are respectfully invited to attend.HST November 29, 1843, page 128.2

    Advent Meetings during the week. Monday Evening, Advent Association’ at 14 Devonshire Street, up Stairs.HST November 29, 1843, page 128.3

    Tuesday and Thursday evenings, Lectures and Conference at Chardon Street Chapel, at 7 o’clock.HST November 29, 1843, page 128.4

    Wednesday and Friday evenings, at Advent Hall, over Boylston Market, entrance on Boylston St.HST November 29, 1843, page 128.5

    Brethren Hale, Porter, or Himes, are expected to attend the above meetings, at the Tabernacle and at Chardon Street. Advent brethren and sisters in the city and vicinity, are respectfully invited to attend.HST November 29, 1843, page 128.6

    Thanksgiving Day.—Meeting at the Tabernacle at 11 A. M. 3 P. M. and 61 in the evening.HST November 29, 1843, page 128.7

    Cincinnati. We have received a cheering letter from brother J. Eshelby, from this city of the West. He says that brother Chittenden, and Stevens, have aided them some, since brother Storrs came east. But they have now gone to St. Louis, to give the Cry. Being without a preacher for the time being, they held regular prayer meetings. These he says are well attended, and very encouraging. They are greatly in need of efficient men in that city and vicinity to give the trump a certain sound.HST November 29, 1843, page 128.8

    New Bedford. Brother Hale and Taylor are now holding a series of meetings in this place. The prospects are encouraging.HST November 29, 1843, page 128.9

    Providence, R. I.—The cause is rising in this place. Brethren intend to keep up regular preaching on the Sabbath. They have large congregations. We received the letter from brother Pearse, for a lecturer last Sabbath, and sent one who was one minute to late for the cars. We will aid them all we can hereafter.HST November 29, 1843, page 128.10

    Tabernacle.—Eld, J. D. Marsh, gave two excellent lectures in this place last Sabbath. We gave a lecture in the evening, on the 7th of Daniel. The audiences were full, and attentive as ever to hear the word. Brother Porter lectured at Watertown. Brother Pratt at Roxbury. There is a good interest in this place.HST November 29, 1843, page 128.11

    The Time.—We have often been accused of “changing the time.” But there has been no reason for the accusation, as we never had but one fixed period, and that the Jewish year of 1843. We have received an elaborate article on the 2300 days, from brother S. Hawley, Jr., in which he endeavors to show that they do not end till 1847. We shall publish the article. But it must be understand that brothor H, who says he has never been settled on the time of ‘43, is alone responsible for it. From a careful review of the whole question, we are fully satisfied that the 2300 days cannot be shown to extend beyond this Jewish year. And with this all the prophetic periods harmonise. We intend to commence it in our next.HST November 29, 1843, page 128.12

    Letter from Wm Miller

    JVHe

    Dear Brother Himes:—I was some disappointed when brother Nichols arrived, to find that you was not with him; I was also disappointed in not seeing you in Boston. I saw many of my old friends, and formed some new acquaintances that were very pleasing to me; yet my old friend Himes, who has helped me to bear the heat and burden of the battle, and labored so long to spread the glorious and blessed news of the second advent, was not there. But blessed be the name of God, he was giving the midnight cry to our dear brethren in the west, and I ought not to complain. The new acquaintances I formed were gratifying to my heart. What a great change since I went to Mass., a few years ago. Then I had not a minister to stand by me except brother Cole of Lowell,—God bless him, and a few brethren in Randolph, whom I shall never forget, and whom I expect to see shortly in the general assembly and church of the first born. May their reward be in heaven. In my last tour to Boston through Vermont, New Hampshire and Mass., I was introduced to, and saw more than 100 servants of Christ, who are giving the midnight cry, all of whom are better able to present, and defend the blessed truth than myself, and some were truly giant minds. Surely said I, this must be the work of God, and it is marvelous in our eyes. I must mention one or two that I never heard in public before. Brother Israel Jones, of Pitsfield, N. H., is so clear and interesting in his discourses, that for two hours he would chain me to my seat, and then I would almost cry out, go on. Brother Appollos Hale, of your city, so solemn, so clear and heavenly that I was charmed. With brother Bliss also in conversation, (for I did not hear him lecture) instructing, clear and scriptural, I was delighted. Also with brother Brown and Hervey in conversation, I was instructed and edified. Brother Shipman and Marsh of Vermont, both esteemed of excellent gifts. Many more with whom I had little intercourse, were equally esteemed by those who heard them. Brother Cole has improved wonderfully. He gave us two sermons in our meeting house in Hampton while here on the Sabbath, that could not be outdone by all the D. D’s in Christendom, for scripture proof and good common sense. What said I, has made these men so mighty? “A study of the scriptures,” answered the Holy Spirit.HST November 29, 1843, page 128.13

    Well then, said I, here is a proof that the scriptures are able to make us wise unto salvation, and by this we are convinced that our theological teachers have made a great mistake, in teaching the pupils of theology the commandments and doctrines of men instead of the unadulterated word of God.HST November 29, 1843, page 128.14

    One thing I am more than ever convinced of, and that is, the more literal and plain the scriptures are taught, the more we are able to reach the heart and effect the object of improving the lives of our fellow men. The naked truth cuts. If I must err at all, let my error be on the side of the literal construction of scripture. Will God condemn his children for not understanding his word in the most simple and plain sense? No. He will not. We have a case to the point. God commanded Abraham to take his son Isaac and go and offer him on a mountain which the Lord would show him. Did God design that Abraham should literally sacrifice his son? No. It was evidently revealed as a figure. Hebrews 11:19. Yet Abraham would literally obey God, and it was accounted to him for righteousness.HST November 29, 1843, page 128.15

    I do therefore believe that the more literal we can understand the Bible, the better. And in all cases where figures are used, we ought to let the Bible explain their true meaning.HST November 29, 1843, page 128.16

    I have observed that in all cases where the Jews made any mistake, it was in the application of figures, on a self righteous principle. For instance, the promise to Abraham and his seed, was understood to mean “seeds” in the plural, when the promise literally was in the singular, seed, meaning Christ; as Paul has explained in his commentary on this passage. The promise to Abraham was, “that in his seed (Christ) all the families of the earth should be blessed.” But says the bigoted and sectarian Jew, all families, only means our family i. e Abraham’s carnal descendants. Again, the promise to Abraham that he should be heir of the world, only means that his children, a few of them under Joshua, should inherit a part of Judea, and the Judaizing teachers say, that it is only a few Jews in the last end of the world, who shall inherit the old Jerusalem. So now as then, they all make void the promises of God through the traditions of men. Again they say, forever and ever is only a short time. And those who have died in faith, believing in the promises of God, will never inherit those promises. They only belong to their descendants; the better country and city which the Patriarchs looked for, are only in ideality, all spiritual. This is the teaching in the 19th century of men who pretend to be our teachers in theology. I wonder they do not by the same rule, prove their millennium only ideal, and thus make themselves and others infidels at once? But these men have turned things up side down; what the Bible no where teaches they pretend to believe, and that which the word of God teaches plainly they discard as a fable For instance, the true inheritance of the saints they discard as visionary; and a temporal millennium, which can never be supported by the Bible, is believed in full. Why is it thus? I answer, the reason is obvious; the unprepared state of their minds is a bar against the true inheritance; and a due partiality for themselves is claiming a happy time before Christ’s return, effected only by their agency, or by men of their cloth. If there could be no Millennium until our sectarian Dr’s. agree, eternity would not be long enough to effect the object.HST November 29, 1843, page 128.17

    But blessed be God and the Father of our Lord Jesus Christ, he has all power in heaven and earth, and can, and will execute his divine purposes, without our consent. I remain in expectation of meeting you soon in the kingdom of glory.HST November 29, 1843, page 128.18

    Wm. Miller.
    Low Hampton, Nov. 3rd, 1843.

    Letters received to Nov. 25, 1843

    JVHe

    J. D. Marsh; H. Noyes, by P. M. $1; David Orcutt, P. M. $1; P. M. Wells, N. Y. $1, for himself; J. B. Cook, draft, $25; B. Larned, by P. M. $1; P. M. Bemis Heights; W. Gore, $3; F. E. B. Worcester, Mass; A. Colcord, by P. M. $1; Jno. Billings; D. A. Clay and L. Thompson, 50 cts. each, Aug. 11th; nothing from brother Billings since last June; R. W. Stearns; John R. Benedict, by P. M. $1; Lyman Bates, by P. M. $1; J. B. Marsh; O. W. Marsh, $2; N. Clark, $1; P. M. Braintree, Vt; I. Palmer and C. P. Russel, by P. M. $2; P. M. Ballston, N. Y; P. M. Sylvan, Mich; S. Mann, $2, Rebecca Rogers; P. M. East Killingly, Ct; Mrs. Walker, by P. M. $1; S. Lawrence, Jr. Pd. for last vol. Signs, $1; P. M. Cornish Flat, N. H.; John Conch, Jr. by P. M. $1; P. M. Union Bridge; P. M. Greencastle, Ia; Harvey Child, $5; A. Lester, by P. M. Rutland, Vt. $1; H. Wheeler, N. Knights’ $1; Joseph Jay. $1, the letter and $1 laet spring was received, the present volume is still not paid; J. Ashley, by P. M $1; F. E. Bigelow; Leonard Wheeler by P M $1; Aaron E Morse by P M $1; Elias Newton by PM $1; L. F. Steele, Cor. Sec. Theo. Ly. N. H. Inst.; G. W. Carleton; F. G. Stetson and PM No. Troy, Vt $1, 50 each; James Lord by P M $1; A. Hale; W Barber; Geo. Storrs; S. Hawley; Geo. L. Cook and A Pease by P M, $1 each; PM Adams Ms $1; G. S Miles; E. Obear $1 by P M; Elijah Bliss $1 by PM; J. Booth Jr. $1 by PM; J. Eshelby; A Warfield.HST November 29, 1843, page 128.19

    Packages Sent

    JVHe

    J. B. Cook, for C. A. Rausch Pittsburg Pa; bill and letter sent to Warren, Trumbull Co. O; J. V. Himes, 9 Spruce St NY; J. H. Kent. Springfield Ms; Eld. T. Cole, Lowell, Mass; O. W. Hazen, Weathersfield Bow, Vt.: F. E. Bigelow, Worcester, Ms; J. V. Himes 9 Spruce St. N. Y.HST November 29, 1843, page 128.20

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