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    January 17, 1844

    Vol. VI.—No. 22. Boston, Whole No. 142

    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, and restored to its Eden state as it came from the hand of its Maker be fore the fall, and is to be the eternal abode of the righteous in their resurrection state.HST January 17, 1844, page 177.1

    II.—The only Millenium found in the word of God, is the 1000 years which are to intervene between the first and second resurrections, as brought to view in the 20th of Revelations. And the various portions of Scripture which are adduced as evidence of such a period in time, are to have their fulfilment only in the New Earth, wherein dwelleth righteousness.HST January 17, 1844, page 177.2

    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 January 17, 1844, page 177.3

    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.HST January 17, 1844, page 177.4

    V.—There are none of the prophetic periods, as we understand them, extending beyond the [Jewish] year 1843.HST January 17, 1844, page 177.5

    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 January 17, 1844, page 177.6

    Opposition in the M. E. Church—Zion’s Herald, vs. “Millerism.”

    JVHe

    “Millerism fatal to Missions and Religion”—“great plans of modern Christianity,”—“book of time,”—restoration of the Jews.”HST January 17, 1844, page 177.7

    As a minister of the M. E. Church, the writer of this article has felt as grateful for the privileges of that church, as he has felt obligated, and honored to labor and suffer in its service and defence.HST January 17, 1844, page 177.8

    As a “Millerite,” a believer in “the second coming of Christ about the year 1843,” he has been inspired with similar feelings of gratitude for the joys and consolations of that faith, and impressed with as deep a sense of obligation to labor and suffer in its behalf, though his labors and sufferings in either case are hardly worth mentioning.HST January 17, 1844, page 177.9

    The history of the Advent cause presents a very similar chapter in moral history to those which have been furnished by the great contests of Christianity against the enraged and armed legions of Judaism and Paganism, Protestantism against Popery, true Arminanism against Calvinism, etc., etc, to which the champions of the moral enterprises of our day feel as proud to point as they feel grateful for their fruits, or obligated and encouraged to become the instruments of blessing their fellow men by a similar contest and similar results.HST January 17, 1844, page 177.10

    We do not however claim that the opposition, in itself, is any proof of the truth of our views. In such cases “it is not the martyr that makes the Christian, but the Christian that makes the martyr.” Though one cannot very well avoid thinking that such opposition on the part of truth would be as anomalous as that a sheep should devour a wolf.HST January 17, 1844, page 177.11

    The analogies in the character of the opposition in our case and the cases referred to above, as well as between our position and that of the faithful and fearless ones who have dared to stand up against the popular errors, and frowning intolerance of other times, are so numerous, that we often fall unconsciously into reflections like the following: when prejudice efficiates, truth must be the victim. When jealously presides, the innocent must bleed.HST January 17, 1844, page 177.12

    In our case, as it was in theirs, the opposition is characterised by the same disregard of the acknowledged claims of truth and right, and duty, the same folly which judges without hearing, and which substitutes sneers and ridicule, and exaggeration and falsehood, for decency and candor, and charity and truth, the same Jesuitical policy which invents the most glaring sophistries, as occasion demands, and denies the most self evident truths, even those which itself has asserted, and which consecrates the darkest features of depravity, or even applauds the most ill-disguised scepticism as piety.HST January 17, 1844, page 177.13

    If “Millerism,” after all, should prove a mistake, there will be more cause of shame and humiliation than of exultation on the part of its opposers.HST January 17, 1844, page 177.14

    One of the remarkable traits in the history of the opposition to the Advent cause is this: the members of the different branches of the professed church of Christ, who have embraced the Advent faith, have had to meet, at least in principle, the same opposition from their brethren, which the founders of these branches of the church met from the parent bodies with which they were originally connected, a circumstance which shows how little their own denominational history is understood by the anti-adventists, or how ready they are to expose themselves to the same condemnation of the persecutors of their fathers.HST January 17, 1844, page 177.15

    That the belief and profession of the Advent faith would expose its disciples to opposition, we knew too much of the world, of our own experience while unbelievers, and of the word of God, to doubt.—That Infidels would scoff at, and worldlings loathe, and the profane curse the representatives of such a doctrine; that the stupid worshipers of sect and creed, together with the speculating theorists who can see no divinity beyond the forms and appendages of divine worship, led on by the ministering parasites “who worship and serve the creature more than the Creator,” would raise the cry of “heresy,” we had every reason to expect; and that the dupes of the popular and bewildering religious fancies of the age would frown upon a plain Bible doctrine, as beneath their notice, we looked for as a matter of course.HST January 17, 1844, page 177.16

    But we had a right to expect from our common brethren, at least some respect for Christian principle and propriety, some regard for fairness and truth in their treatment of our faith and of ourselves, in spite of all the influence that prejudice might exert to the contrary.HST January 17, 1844, page 177.17

    We embraced this doctrine after a serious and careful, and somewhat protracted investigation of the word of God, and from a clear and full conviction that it is the truth. We have ever been prepared to give a reason for our faith, and have always been desirous that our mistake should be pointed out to us, in the way in which all religious mistakes should be pointed out, if it could be done But no one has done it, or attempted to do it!HST January 17, 1844, page 177.18

    We do not know of a single case in which the only proposition on the subject, which could with any propriety be considered—Is it true? has been discussed; but on the other hand, it has been considered a self evident “error,” and the only question with our opponents has been, “How shall we put it down?”HST January 17, 1844, page 177.19

    “It is of the devil,” “a miserable delusion,” “heresy” “away with,” it! “away with” it! is the common cry even from the pulpit, and presses which we have venerated and loved as the organs of Christian truth.HST January 17, 1844, page 177.20

    As Adventists of the M. E. Church, we have had to share this opposition in common with our brethren of other denominations; and, from a peculiar sensitiveness which arises probably from the unity of the denomination, from a conscious and acknowledged purity of doctrine in all that is deemed absolutely essential, and which, with most minds, naturally allays all suspicion that anything need be added to the truth possessed, from the peculiar zeal which goes into everything it undertakes, from the nature of its polity, and the circumstances of its present history, we have had to feel that opposition in a peculiar form.HST January 17, 1844, page 177.21

    However, we have no complaint to make on our account. Our grief is that the truth should be thus rejected—that the many dearly beloved friends, in whose fate we cannot but feel the deepest interest, should be misled to their undoing by those who “know not what they do;” and also that those who are clothed, in the providence of God, with the responsibility of wielding the great instrumentalities created for the purpose of carrying out the wise and merciful designs of the word of God, should incur the guilt of perverting them to subserve an anti-scriptural and suicidal sectarian policy.HST January 17, 1844, page 177.22

    We say nothing of the wrong and injustice inflicted upon ourselves by our ministering brethren who have formed an alliance with the professed ministers of the most fatal errors of our day, in sanctioning their abomination, and perverting the Methodist pulpit to disseminate their poison, while we are shut out from those pulpits, and even from the most common civilties of christian courtesy. We say nothing of the injustice done to us by those periodicals of our own church which have joined hands with the most impious and anti-Methodistical papers of our land, in circulating the falsehoods and slanders which have been fabricated, by the latter, to our injury; or of the additional injustice of being assailed by our brethren who have seen fit to make use of the lowest and most unworthy personalities, and to make the most unfair statements through these periodicals, while we have been denied the opportunity of defending ourselves; or further, that if our communications have been inserted at all, it has been often only in a mutilated form, and even then with an apology for the insertion, as if injustice and irreligion must not be thus offended without an immediate atonement. Nor could we dwell upon this fact, that when some of our number have given up their ecclesiastical relations in order to relieve ourselves, and the bodies with which we have been connected, from any embarrassment which might arise from opinions which duty made it unsafe for us to remain silent upon, we have been held up to the church and the world, under the charge of “much weakness or great wickedness, in this design to interrupt the harmony and destroy the peace of Christian society, to establish another sect.”(Adv. and Jour.) While others, who have felt it their duty to continue these relations, have been rudely told that the connection had better be dissolved; and in one case at least, a brother whose standing in the church, as to everything which should entitle him to the respect and affection of Methodists, is scarcely inferior to that of any other man, has been punished by the Conference of which he was a member, not only in violation of all the provisions of our usual equitable, ecclesiastical code, but, as if that body was determined to load itself and the whole denomination with disgrace and infamy, this member was punished by an extra ecclesiastical, and barbarous expost facto law.HST January 17, 1844, page 177.23

    Our sanity, too, has been questioned in the most unkind and public manner before the conference of which we were, or now are, members, and in other places, while the ordinary sympathy which such an affliction, when only suspected, uniformly calls forth on the part of the sane, except in those communities where mankind are in the lowest state of civilization, has been withheld from us. All these things have been done, with many others, and we kept silence; and we would now say nothing of them on our own account. We do not wish to dwell upon them. We have not the time to spare, and it is painful for us so to do. As to ourselves, we have the fullest confidence that all will be made right in that day. But we had a right to expect, even if our views were proved to be the most erroncous and wicked possible, that Christians of our own communion would treat us in a Christian manner.HST January 17, 1844, page 178.1

    As it now is, we despair of being set right by our brethren who differ from us: whether we are right or not, they are most certainly wrong. And what pains us more than all is, that in comparing their position with the word of God, our only acknowledged guide, they have given us a proof that we are right, which we could never have looked for. Like the Jews of old, they have fulfilled the prophecies, by condemning as they do, the position we occupy.HST January 17, 1844, page 178.2

    Zion’s Herald

    JVHe

    Among the weekly periodicals under the patronage of the Methodist church, the chief of which, we are sorry to say, is conducted in a manner to carry the antidote to all the good which might otherwise be hoped for from it, as well as the evil—the one for whose prosperity we have felt the most solicitude, and which, as to its position on the Advent doctrine, has had the most to do with our hopes and fears, many of our personal friends being among its constant readers, is Zion’s Herald. Of its position we need not say a word. That this doctrine should ever obtain a respectable notice in its columns, we have for a long time given up all hope: nothing but fear and grief can arise from the influence of its contents. What it has contained heretofore, however, has been mostly from correspondents, and not from its Editor. Though there has never been any uncertainty as to the editorial favor, he has rather warily refrained from defining his position. At last, however, we have something from his pen in the form of objection, and denunciation, and prediction against “Millerism.” It may be found in the Herald of Nov 22nd., in an article headed,HST January 17, 1844, page 178.3

    Our Missionary Funds

    JVHe

    In stating the “reasons for the deficiency of our missionary income,” he proceeds:—“A fifth cause is the prevalence of heterodoxical opinions respecting the mission of the church. They who limit the influence of Millerism to those who have adopted its chronology, form a very inadequate estimate of its effects. It has affected the whole public mind of New England.” “Many, contrary to the most obvious evidence, do not believe in the actual improvement of our race, have no confidence in the restoration of the Jews, no hopes of the future whatever; but look to the destruction of the world as the only relief to its sins and miseries. Alas, what a view of the providence of God, and the mission of Christianity, is this! And how slight the motives that remain with such for the great plans of modern Christianity?” “We lament the recent novelties in opinion, not only as theological errors, but as obstacles to the success of the church.”HST January 17, 1844, page 178.4

    The first objection thus stated by the Editor of the Herald, against “Millerism,” is, that it weakens “the motives for the great plans of modern Christianity,” and “strikes at the hopes of the future success of the church.” We confess we have not much hope of the world, even if we should adopt the positions upon which our brethren build their “hopes,” “the great plans of modern Christianity.” But since we have been in the habit of framing our “hopes,” by “the sure word of Prophecy,” we cherish “no hopes” where that affords none.HST January 17, 1844, page 178.5

    God forbid that we should interpose the weight of a feather as an “obstacle” to the Missionary cause, even with all that may be considered objectionable, in the distribution of its funds, or in the conducting of its operations. We include ourselves with the whole professed Church of Christ, and speak from the heart: “we are verify guilty concerning our brother” who is sitting in the darkness ofthe region and shadow of death.” Never did we feel more grief or guilt on account of the “fatal apathy” which sits like an incubus upon the energies of the Church. Never did we rejoice more heartily in the success, however partial, of those who have gone forth as her agents to labor for the salvation of our fellow men. Our prayers and exhortation accord with our songs.HST January 17, 1844, page 178.6

    Fly’ fly on wings of morning!
    Ye who the truth can tell!
    And sound the awful warning.
    To rescue souls from hell!
    HST January 17, 1844, page 178.7

    But for the “theological error” which lies at the foundation of “the great plans of modern Christianity,” which plans are more an “obstacle” than a help, we have no fellowship whatever. Being ignorant of God’s plan in the case, and going about to establish their own “plans,” they have not submitted themselves to that of God. They are looking for the Sabbath of the church on Saturday, for her rest, where God has assigned her toil and conflict; and are dreaming of “hopes” to be realized in this world, though “future,” which, according to God’s plan, cannot be realized till death is swallowed up in victory, and all enemies are put under the feet of the Son of God.HST January 17, 1844, page 178.8

    This radical “error,” instead of being one of “the strongest motives of our religion,” is not only no part of the “religion” of the Bible; but is, more than anything else, the cause of the “fatal apathy” of the church in the missionary cause; and, moreover, it is the grand “obstacle” to the carrying out “the great plans of this modern Christianity.” It has filled the church with “passengers” to this false millennium, who are much more anxious to secure to themselves its anticipated ease and honor, than to labor, as the common sense of all Christians assures them they must do, to confer the boon upon “our race” in “the future.”HST January 17, 1844, page 178.9

    It is this error which fills the mind of every careful reader of the Bible with feelings of loathing for “the great plans” and “hopes” of modern Christianity, similar to those which must be felt by a comparison of the mud hovels of the modern Mamelukes of Egypt with the pyramids of the ancient Pharaohs. They are the mock sun and the mimic bow created by the mists and fogs of a sultry night, compared with the bright sun, and the real bow ordained by God himself, as the sign and token of life and immortality to man. The “hopes” of the ancient church disposed her to take joyfully the lot of the “stranger and pilgrim on the earth;” her faith “looked for a city which hath foundations, whose builder and maker is God,” in “the better country,” and after the “better resurrection,” when “the kingdom shall be the Lord’s.” And “the plans” of ancient Christianity for “the improvement of our race,” consisted in carrying out “the mystery of God,” which provided that he should “visit the Gentiles to take out of them a people for his name,” who “should be fellow heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” For this purpose they “preached among the Gentiles the unsearchable riches of Christ,” and God has assured us by his oath that “in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished. Compare Ephesians 2:11, 3:12, 1:1-14. Colossians 1:21-28. Acts 15:13-19. Romans 9:24-30, 10:11-21, 11:12-27. Isaiah 59:20.HST January 17, 1844, page 178.10

    And then begins the everlasting “reign” of “our Lord” on the earth: then comes “the time of the dead that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great:” and then thy wrath is come, and the time that “thou shouldst destroy them that destroy the earth.” Here is an outline of “the plans” and “hopes” of ancient Christianity; and these are “the plans” and “hopes” of the Adventists.HST January 17, 1844, page 178.11

    The hope of “the world’s conversion.” On the modern plan has no more foundation in the word of God than that of the conversion of the lost in hell.HST January 17, 1844, page 178.12

    “The first fruits” of the Christian church consisted of a remnant of believing Jews,—the lump, the fullness, was to be made up of “them that turned to God from among the Gentiles.” But so far was the ancient church from supposing that the world would ever be converted, that her prophets declared that great organizations of the wicked should exist, and be strong enough to “make war with the saints, and prevail against them, until the ancient of days come, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom,” when they were to be “destroyed by the brightness of Christ’s coming:” declarations which make it as much impossible for the world to be converted while such a state of things continue, as it is for two bodies to occupy a space at the same time which either of those bodies alone would fill.—A plain philosophical impossibility.HST January 17, 1844, page 178.13

    They also declare that the true church shall be so few and feeble, and her enemies so numerous, that the whole prophetic history of the church, down to the end is a history of providential interpositions for the overthrow and punishment of her enemies, by “woes,” and “plagues” and “torments” which suppose a state of things utterly incompatible with the idea that all or even a majority will be at any time converted to God. So the Bible has spoken, so we believe, and so we preach. And we challenge the world to furnish a truer or more effectual “mission of the church,” than is furnished in the history and operations of the Advent cause.HST January 17, 1844, page 179.1

    The “religion” of “modern Christianity” misapplies the promise, and tells us that the kingdoms of this world shall become the kingdoms of our Lord and his Christ, and he shall reign forever and ever, by a moral administration. Thus involving the whole plan in a three fold absurdity which perpetuates this world, that is doomed to “fire,” and to be “changed,” forever and ever, exalts “the earnest” unto “the inheritance” and shuts up with a corresponding “forever and ever,” the graves of all who “sleep in Jesus;” and thus has well nigh banished “the hope of the resurrection” with Jesus Christ, “the first born from the dead,” from any part in its “great plans.” It also diverts no small portion of the funds, which should bear on the wings of the wind the messengers of life to the dying, to pamper a host of drones, though there are noble exceptions, who can neither see nor care for any other “improvement of our race,” than that which gives them a fine situation,” “a good business,” and “the chief rooms,” in the land for their accommodations, while they shake off enough of their “apathy” to serve the church as official “scoffers,” and thus give us the last proof that the coming of the Lord draweth nigh, by denying “the promise of his coming.HST January 17, 1844, page 179.2

    If “the mission of the church” is to be gathered from the plans which are practised by “modern christianity,” we certainly have nothing to hope from her “future” labors, and the public interest in those labors cannot be “neutralized” too soon. But we have no time to enlarge, and the facts are too well known. We suppose our brethren in the main think all this is in accordance with “our religion” as they understand it. Of their prospects for “the future,” we have nothing to say. We have felt in duty bound to say what we have in reply to the charge so frequently heard against us in reference to our connection with the Missionary cause. We might also “boast ourselves a little,” but God will vindicate “Millerism” from the charge of being “one of the most effectual causes of the decline in our missionary interest,” and thus hindering “the success of the church,” in due time.HST January 17, 1844, page 179.3

    To be Continued.

    Alexander Campbell’s Testimony on the Time of the Advent

    JVHe

    We extract the following from the report of a debate between A. Campbell and Robert Dale Owen, on the evidences of Christianity, held in Cincinnati, in April, 1829, and published by Mr. Campbell, p. p. 72—74.HST January 17, 1844, page 179.4

    The prophecy of Daniel, more circumstantially describes the time in the wonderful vision, which he explained for Nebuchadnezzar. In this vision, there was a prospective view of the history of the world—from the time of the Chaldean or Assyrian monarchy down to the end of time. That this vision and prophecy might sufficiently attract the attention, and interest the feelings of all the world, it was vouchsafed to an Assyrian king, and explained by a Jewish prophet. The Jews and Gentiles are both concerned in it. Nebuchadnezzar had the vision and Daniel interpreted it. Thus Babylon and Jerusalem attest its truth In this vision, and the interpretation of it, the four great pagan empires are most accurately defined. The golden head of the image which the King saw, was avowed by Daniel to be the Chaldean Dynasty—the silver shoulders was the Medo-Persian dynastry—the brazen body, the Macedonian empire—and the iron legs the Roman empire. These were the only four empires of the Pagan world which attained to universal dominion they all had it for a time—they were all pagan empires and exactly delineated in this image. These great empires are represented in the interpretation, as the only empires that should have universal dominion. The Assyrian began 2233 years before the birth of Christ, lasted 1400 years, and ended 770 years before Christ. The Persian empire began 538 years before Christ, continued 200 years, and fell 336 years before the Christian era—the Macedonian or Grecian only continued ten years, it began 334 and ended 324 years before Christ. The Roman began 31 years before Christ, and after continuing 500 years, ended Anno Domini 476.HST January 17, 1844, page 179.5

    Now it was distinctly said, that in the days of the last empire, the God of Heaven would set up a kingdom in the world, which should obtain the universal empire of the world, and that it would break and bruise to atoms every particle of the Pagan governments; and most astonishing of all, it would begin without human aid, or it would resemble a stone cut out of a mountain without hands, which, self-propelled, should roll on, increase, smite this wonderful image of the Pagan government, demolish it, and fill the whole earth. Such was the imagery of the vision. And was not the Messiah born in the days of the Casars, who first formed and governed the iron empire?HST January 17, 1844, page 179.6

    Two incidents in this prophecy are worthy of notice. 1st. The time fixed for the commencement of this new kingdom of God in the world: and 2nd. That the Roman empire once subdued there should never again be a universal empire upon the earth, save that of the crucified King. Now we do know what efforts have been made to build up great empires, and how abortive they have all proved. The most successful effort ever made since the downfall of the Romans, was made by Napoleon. In the year 1813 he controlled the temporal destenies of sixty-four millions of human beings: but what was this number to the whole population of Europe, to say nothing of the other three quarters of the globe! Nothing like a universal empire has ever been established since the division of the Roman into ten comparatively petty sovereignties.HST January 17, 1844, page 179.7

    But Gabriel informs Daniel more definitely of the date of Messiah’s birth, and of the commencement of the last great empire. He says, “Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sin offerings, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy. Know, therefore, and understand that from the going forth of the decree to restore and build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and three score and two weeks. The streets shall be built again, and the walls, even in troublous times. And after three score and two week shall Messiah be cut off, but not for himself; and the people of the Prince that shall come shall destroy the city and the sanctuary, and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many, for a week, land in the midst of the week he shall cause the sacrifice and oblation to cense, and for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When I have made another extract from Daniel we have all the data before us. Chapter 8:13. The question there proposed is, “How long shall be the vision concerning the daily sacrifice and the transgression of desolation, to give both the sanctuary and the host to be trodden underfoot?” “And he said to me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed” Now, as the Lord said to Ezekiel, “I have appointed one day for a year,” and as we find in symbolic language one day stands for a year, we are at no loss in coming to the following conclusions:—HST January 17, 1844, page 179.8

    From the time of the going forth of the decree to rebuild Jerusalem until the death of Messiah, would be three score and nine and a half weeks; that is, a period of four hundred and eighty-five or eighty-six years. Seven weeks make forty-nine years—sixty-two weeks make four hundred and thirty-four years—and in the middle of one week he was to establish the New Institution; that is three and a half or four years more. From the going forth of the decree to rebuild Jerusalem to the baptism of Jesus was four hundred and eighty-three years—his ministry was three and a half years or the middle of one week; then he was cut off. And in half a week, that is three and a half years more, christianity was sent to all nations. This completes the seventy weeks, or four-hundred and ninety years of Daniel. Now, from the birth of Jesus till the general proclamation of the gospel was about thirty seven years which, subtracted from four hundred and ninety, makes the nativity of Jesus four-hundred and fifty-three years from the commencement of the rebuilding of Jerusalem, which occupied seven weeks, that is, forty-nine years. Daniel then fixes the time of the nativity; the commencement of the kingdom, or confirmation of the covenant; and the ultimate cleansing of the sanctuary, or purgation of the Christian church from antichristian abominations. This last event was to be two thousand three hundred years from the aforesaid dale. That is, from the birth of Jesus about eighteen hundred and forty seven years. This is A. D. 1843., as Christ was born 4 years before the commencement of the common era or Anno Domini. See page 18 of Campbell’s Appendix, new version, N. J. But all that lies before us now is the fact that Daniel gives the whole time intervening from the rebuilding of Jerusalem, after its destruction by Nebuchadnezzar, till the birth of Jesus.HST January 17, 1844, page 179.9

    SIGNS OF THE TIMES

    JVHe

    “The Lord is at Hand.”

    BOSTON, JANUARY 17, 1844.

    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 January 17, 1844, page 180.1

    Post Masters are authorized by the Post Office Department to forward free of expense all orders for, or to discontinue publications, and also money to pay for the sameHST January 17, 1844, page 180.2

    Subscribers’ names with the State and Post Office should be distinctly given when money is forwarded. Where the Post Office is not given, we are liable to misdirect the paper, or credit to the wrong person, as there are often several of the same name, or several Post Offices in the same town.HST January 17, 1844, page 180.3

    Conversation with a Universalist

    JVHe

    The following conversation in substance occurred between an Advent Lecturer and a Universalist minister, a few months since at the close of a lecture on Matthew 24. by the Adventist, from the pulpit of the Universalist, which had been kindly opened, when all the other houses of worship in that place were closed against the doctrine of the Advent. Our Universalist brethren often display a fairness and willingness to listen to this truth, when those who profess more, turn away with scorn and contempt.HST January 17, 1844, page 180.4

    Min. Do you say that this gospel of the kingdom has been preached in all the world as a witness to all nations?HST January 17, 1844, page 180.5

    Lec. No. I distinctly remarked that it had been so extensively proclaimed in all parts of the world, that it might at any time be considered in the mind of the Deity as a sofficiet witness to all the world; and when it was thus fulfilled then the end would come. But it is “this gospel of the kingdom,” that is to be preached—“the hour of his judgment come”—and not the mere preaching of the word of God, the sound of which went into all the earth and their words unto the ends of the world in St. Paul’s day; and which was then preached to every creature under heaven. Romans 10:18; Colossians 1:23.HST January 17, 1844, page 180.6

    Min. But this preaching of which Paul speaks, was the fulfillment of the preaching of “this gospel of the kingdom,” of which our Savior spake; and as it was then fulfilled, the end there spoken of must then have come.HST January 17, 1844, page 180.7

    Lec. When do you claim the end of the world was?HST January 17, 1844, page 180.8

    Min. At the destruction of Jerusalem.HST January 17, 1844, page 180.9

    Lec. But when Paul wrote that the hope of the gospel had been preached to every creature under heaven, did he mean to say that this gospel of the kingdom had been preached in all the world as a witness to all nations, so that the end of the world had then come?HST January 17, 1844, page 180.10

    Min. Most certainly.HST January 17, 1844, page 180.11

    Lec. But do you not see that this proves too much for you? For if the end of the world had come when Paul wrote this epistle, it could not have come at the destruction of Jerusalem, for the epistle to the Collossians was written six years and the one to the Romans ten years previous to the destruction of Jerusalem. If it had come previous to the destruction of Jerusalem, it could not come at the destruction of Jerusalem.HST January 17, 1844, page 180.12

    Min. Ah,—but—well—The audience see your quibble.HST January 17, 1844, page 180.13

    Lec. Will the audience take particular notice of this point. If the end of the world had come when Paul wrote to the Collossians, as Mr. G. claims it had, it follows that the destruction of Jerusalem was not the end of the world.HST January 17, 1844, page 180.14

    Min. Well; let that rest there. The world ended unquestionably at the destruction of Jerusalem; for the word world is aion, which is literally era or age; and the end of the world is the end of the Jewish age.HST January 17, 1844, page 180.15

    Lec. True, the word aion or ainos here rendered world, is literally era or age; but it cannot be the end of the Jewish age, for that virtually ended when the Christian age commenced at the death of Christ, when the new Testament dispensation took the place of the sacrifices and oblations of the Old: “for a testament is of force after men are dead; otherwise it is of no force at all while the testator liveth.” Hebrews 9:17. This age or world is also evidently the same age of which our Savior spoke when he used the same word in other places: saying, Lo I am with you always even unto the end of the world (aion.) Matthew 28:20. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world, (aion.) The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun, in the kingdom of their Father. Matthew 13:40-13. The children of this world (aion) marry, and are given in marriage; but they which shall be accounted worthy to obtain that world, (aion) and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more: for they are equal to the angels; and are the children of God, being the children of the resurrection. Luke 20:33-36. As therefore this age is shown to extend to the resurrection of the dead it is rightly rendered the end of the world; and could not be the destruction of Jerusalem.HST January 17, 1844, page 180.16

    Min. But the dead were raised at the destruction of Jerusalem.HST January 17, 1844, page 180.17

    Lec. What historian has made a record of that event?HST January 17, 1844, page 180.18

    Min. No historian has made a record of it Nei-was it necessary; for if the prophecy renders it necessary that the resurrection should have beeen at the coming of Christ when Jerusalem was destroyed it must have then taken place, even if there is no record of the event.HST January 17, 1844, page 180.19

    Lec. You say, “At the coming of Christ when Jerusalem was destroyed:” Is there any historical record of the coming of Christ at the destruction of Jerusalem? Are there any witnesses that he then came?HST January 17, 1844, page 180.20

    Min. No. He was to come invisibly, in a spiritual manner, and therefore there would be no record of the event.HST January 17, 1844, page 180.21

    Lec. But our Savior says, “If they shall say unto you, Behold he is in the desert, go not forth; behold he is in the secret chambers, believe it not.” I am therefore strongly inclined to disbelieve that he came in such an invisible manner, unless you can offer some scriptural or historical evidence of it.HST January 17, 1844, page 180.22

    Min. Our Savior shows why his coming should be invisible: he was to come “as the lightning,”—with such suddenness that no one could see him.HST January 17, 1844, page 180.23

    Lec. When the lightning shineth from the east even unto the west, is it not visible so that all men may see it.HST January 17, 1844, page 180.24

    Min. Yes.HST January 17, 1844, page 180.25

    Lec. “So shall also” says our Savior, “the coming of the Son of man be.” And they shall see the Son of man coming in the clouds of heaven with power and great glory; and he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from the one end of heaven to the other. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him. This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. And he shall send Jesus Christ which before was preached unto you, whom the heavens must receive until the times of restitution of all things, spoken of by the mouth of all his holy prophets since the world began; and the Lord himself shall descend from heaven with a shout, with the voice of the arch-angel and the trump of God; and the dead in Christ shall be raised first.HST January 17, 1844, page 180.26

    Min. But you have gone down to the second resurrection.HST January 17, 1844, page 180.27

    Lec. No. Paul says, the dead in Christ shall rise first.HST January 17, 1844, page 180.28

    Min. Who are the dead in Christ?HST January 17, 1844, page 180.29

    Lec. The righteous dead.HST January 17, 1844, page 180.30

    Min. I can prove that the dead in Christ are the Christians in this world.HST January 17, 1844, page 180.31

    Lec. How?HST January 17, 1844, page 180.32

    Min. Are not sinners said to be dead in trespasses and sins?HST January 17, 1844, page 180.33

    Lec. Yes. But when they are converted to God they are made alive in Christ Jesus, and become a new creature.HST January 17, 1844, page 180.34

    Min. Well, if I had a concordance I could show that they are said to he dead in Christ.HST January 17, 1844, page 180.35

    Lec. Here is a concordance at your service.HST January 17, 1844, page 180.36

    Min. Well there is Ezekiel’s vision of the valley of dry bones: that is called the graves of Israel, which must liken their state to death.HST January 17, 1844, page 180.37

    Lec. But the Lord explains that vision to be nothing more nor less than symbolical of the resurection of the whole house of Israel. Thus saith the Lord, 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. There is no evidence that the Lord did not give the true explanation of that vision. The apostle further shows that literal death is referred to, for he says, “we hall not all sleep;” and we who are alive and remain unto the coming of the Lord shall not prevent hem that are asleep.HST January 17, 1844, page 180.38

    Min. Well, we will not pursue that. The coming of Christ must have been at the destruction of Jerusalem, for that generation was not to pass away, and some were standing there who should lot see death till they saw the kingdom of God. Luke 9:27.HST January 17, 1844, page 180.39

    Lec. Of this last he says in the next verse, “And it came to pass about eight days after these sayings, He took Peter, and John and James and went up into a mountain to pray.” There he was transfigured before them, Moses and Elias appeared—the first the representative of those who will be raised, and the last, of those who shall be alive and be changed at the coming of Christ. These favored disciples, therefore, before they saw death, saw in miniature a representation of the future kingdom of God. This Peter shows to have been the fulfillment of Christ’s words. He says, 2 Peter 1:16-18: ‘For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. And this voice which came from heaven we heard, when we were with him in the holy mount.’HST January 17, 1844, page 181.1

    The generation which was not to pass away till all these things were fulfilled was to be the generation that should witness the darkening of the sun and moon, and the falling of the stars, which were not seen till the present generation.HST January 17, 1844, page 181.2

    Min. Yes, they have been. They were all seen before the destruction of Jerusalem.HST January 17, 1844, page 181.3

    Lec. Is there any historical record of these exhibitions.HST January 17, 1844, page 181.4

    Min. No. But that is the time they were to be seen, for they were commanded, then, not to let him which is on the house-top come down to take any thing out of his house; or, him that is in the field, return back to take his clothes; and which Luke shows is to be in the day when the Son of man is revealed. He says, Luke 17:30, 31.“Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.”HST January 17, 1844, page 181.5

    The coming of the Son of man must therefore be at the same time with the abomination of desolation spoken of by Daniel the Prophet.HST January 17, 1844, page 181.6

    Lec. You will notice that the 17th of Luke from which you have quoted, is not a record of the same conversation, as that recorded in the 24th of Matt. The remarks of our Savior recorded in the 17th of Luke, were made on an occasion, “when he was demanded of the Pharisees when the kingdom of God should come”—see 20th verse. But the 24th of Matt. was in reply to his disciples on a different occasion, when they came to him privately, saying Tell us, when shall these things [the destruction of the temple and Jerusalem] be? and what shall be the sign of thy coming and end of the world? In the 21st chap. Luke records this conversation and agrees with Matthew 24th. He says that the Jews, “shall be led captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” Then when those times draw near their fulfillment, these signs will be seen; and this generation that shall witness these signs, shall not pass away till all be fulfilled, and they see the Son of man come.HST January 17, 1844, page 181.7

    Min. But why should our Savior reply to his disciples, in Matthew 24th, that when they saw the abomination of desolation, spoken of by Daniel, let him which is on the house-top not come down, nor him that is in the field return back; and then use the same language to the Pharisees in Luke 17th, in reference to the day when the Son of man is revealed, if both events were not to be at the same time?HST January 17, 1844, page 181.8

    Lec. Because similar cautions are given in each case, it does not follow that the events are the same. When Jerusalem was encompassed with armies, it might be necessary for those who wished to escape to make no delay, not even that which would be necessary to enable them to take anything out of their house, or to secure their clothes; and the same caution may be none the less necessary in the day when the Son of man shall be revealed.HST January 17, 1844, page 181.9

    Min. But will there be any need of giving such a caution to any when the Lord shall come?HST January 17, 1844, page 181.10

    Lec. It so seems; otherwise our Savior would not have given such a caution. When Lot was departing from Sodom, his wife looked back upon the city and perished; and after giving this caution our Savior admonishes us to ‘remember Lot’s wife.’ This shows that there will then be danger of our looking back upon this world, of our affections not being entirely weaned from it; and if they are not, we shall be left to perish like the wife of Lot. Therefore, when the Son of man is revealed, we are to cease to regard the things of this world, and not cast about us to see if we can carry with us any stuff from the house, or anything we value; we must be willing to leave all behind. If we are on the house-top, we shall go up from there if we love the appearing of Christ: otherwise we shall be left. And if we are in the field, we shall have no need to return to the house; we shall be taken from thence. The fact, therefore, that our Savior has given this admonition, proves its necessity.HST January 17, 1844, page 181.11

    Min. But if those who are alive are changed in the twinkling of an eye, at the coming of Christ, there will be no opportunity to go down into the house; consequently this admonition will not be then needed, and must therefore refer to the destruction of Jerusalem.HST January 17, 1844, page 181.12

    Lec. The change, when it is made, will be in a moment, in the twinkling of an eye: but it does not follow it will be in the twinkling of an eye after the Son of man is revealed. On the contrary, we know that after the Lord himself shall descend from heaven with a shout, the dead in Christ will rise first; how long first, we know not; but, then, after that, we who are alive and remain will be changed, in a moment, in the twinkling of an eye, and caught up together to meet our Lord in the air. Any admonition, therefore, which shall keep us in that trying moment, and enable us to endure unto the very end, cannot but be of the greatest importance.HST January 17, 1844, page 181.13

    Min. That the end of the world here spoken of, and the only resurrection of the dead predicted, was to be at the destruction of Jerusalem, is proved from the 12th of Daniel; for he is there told, when they that sleep in the dust of the earth shall awake, there was to be a time of trouble, such as never was since there was a nation, even to that same time; and our Savior shows that at the destruction of Jerusalem there was to be a “great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” As, therefore, the time of trouble spoken of by Daniel at the resurrection, was to be such as never was before, and the tribulation at the destruction of Jerusalem, spoken of by Christ, was to be such as never should come after; how can it be reconciled unless both are one and the same time of trouble?HST January 17, 1844, page 181.14

    Lec. True. This does prove both seasons of tribulations to be one and the same; it proves that the tribulation such as should never be again, which begins at Jerusalem, shall continue till they that sleep in the dust of the earth shall awake, making one long season of trouble and tribulation, such as never was before, and never should be after,—extending from the destruction of Jerusalem to the resurrection of the dead. This period of tribulation thus long continued, is predicted by many of the prophets. According to Daniel 9:26, 27, it was to begin with the destruction of the city and sanctuary; and to end with the consummation, to which time desolations were determined. According to Jeremiah 25:17-33 it was to begin on Jerusalem and the cities of Judah, and to extend to all the kingdoms of the world which are upon the face of the earth; to begin on the city which was called by the name of the Lord, and to end with a sword upon all the inhabitants of the earth, when the slain of the Lord should be from one end of the earth, even to the other, when the Lord hath forsaken his covert as a lion. According to the 14th of Zechariah, it was to begin with all nations fighting against Jerusalem, and to end when the Lord shall go forth and fight against those nations, his feet stand on the Mount of Olives, and the flesh of men consume away while they stand upon their feet, their eyes consume away in their holes, and their tongues consume away in their mouths. And, according to our Savior, Luke 21., and Matthew 24., it was to begin when Jerusalem should be compassed with armies, and trodden down of the Gentiles; and to end when the times of the Gentiles should be fulfilled, and all the tribes of the earth mourn, and they see the Son of man coming in the clouds of heaven, with power and great glory. And this has been truly a lime of trouble,—for, during these 1800 years, the children of God have passed through such scenes of fiery trial and persecution as never were before, and never will be again. According to the Religious Encyclopedia, more than 3,000,000 of Christians were put to death by Pagan Rome—that great red dragon with seven heads and ten horns; and under the supremacy of papacy, 50,000,000 of protestants have likewise perished by the scarlet-colored beast, the mother of harlots, who has been made drunk with the blood of the saints. But, although this time of trouble will continue till the wise shall shine as the brightness of the firmament, and as the sun in the kingdom of their father, yet it will continue only on the wicked. It was to be shortened for the elect’s sake; and thus we find that in the last century the persecutions of the church ceased, and men have been permitted to worship God according to the dictates of their own consciences. But they have been shortened only for the elect’s sake; the wicked are yet to experience the full measure of the vials of God’s wrath. his seven last plagues; and when the Son of man shall be seen in the clouds of heaven all nations shall wail because of him.HST January 17, 1844, page 181.15

    Min.—Well, I am not satisfied but that the destruction of Jerusalem was the end of the world, and that Christ then came, which is the only coming of Christ revealed in the Scriptures.HST January 17, 1844, page 181.16

    Lec. You say too that the tribulation spoken of by our Savior, was at the destruction of Jerusalem, and that Christ then came?HST January 17, 1844, page 181.17

    Min. Yes.HST January 17, 1844, page 181.18

    Lec. How then could the signs spoken of have preceded the destruction of that city, as you claim? for they were to be immediately after the tribulation of those days and before the coming of Christ. They could not therefore have preceded the destruction of Jerusalem; and the coming of Christ could not have been till after that event, and after these signs were seen, which were to be subsequent to that destruction, and to precede his coming. But these signs have been seen immediately after the tribulation of those days, when they were shortened for the elect’s sake in the last century; the sun was literally and supernaturally darkened on the 19th of May, 1780; that night, although it was the full of the moon, it did not give its light; it was like the darkness of Egypt, it could be felt; and on the night of the 13th of November, 1833, the stars of heaven, falling stars, the only stars which can fall, fell to the earth, even as a fig tree casteth her untimely figs when shaken by a mighty wind. The very signs that our Savior gave us. have been seen in the very manner, and at the very time he predicted: and we have the assurance of his word, that some of the generation that saw the darkening of the sun 63 years ago, will not have passed away until all these things shall be fulfilled; and the next great event for which it becomes us to be in continual readiness, must be the coming of the Son of man.HST January 17, 1844, page 181.19

    Min. That is more than any one is authorized to say; for of that day and hour knoweth no man, nor the angels, nor the Son, and none ever will know, but the Father only.HST January 17, 1844, page 182.1

    Lec. That text you admit refers to the future; but the rest of the chapter you apply to the destruction of Jerusalem. If the rest is to be thus applied, this should be also. We make no pretensions to knowing the day or the hour; that, we believe, no man does know. But we do believe that it is nigh even at the doors; and this our Savior commanded us to know when he assured us the day and hour were unknown: for, said he, Matthew 24:32, 33, “Now learn a parable of the fig tree: when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near even at the doors.” And according to Luke 21:31,” know ye that the kingdom of God is nigh at hand;” and 28th v., “And when these things begin to come to pass, then look up, and lift up your heads: for your redemption draweth nigh.” [even the redemption of the body.]HST January 17, 1844, page 182.2

    Min. If these signs are to he so plain, why do not all see them? There are but very few that believe these things.HST January 17, 1844, page 182.3

    Lec. Because, while all may see and believe, and are commanded to know, and be prepared for the coming of Christ, yet no one will be obliged to believe. It is to be as it was before the flood: they had an opportunity to know and escape that calamity; Noah warned them faithfully; but they would not believe; they knew not because they believed not, until the flood came and took them all away; so shall the coming of the Son of man be.HST January 17, 1844, page 182.4

    Min. Well, if we are ready to die, we shall be ready for the end of the world.HST January 17, 1844, page 182.5

    Lec. Yes, but if we are not ready for the coming of Christ, we are not ready for death. The crown of righteousness is promised to those who love his appearing; and if we love his appearing, the tho’t of his coming will give us pleasure. If we are indifferent to his coming we have reason to fear that we do not love his appearing. Also, if we are overtaken as a thief, when we have had an opportunity to know of his coming, there is reason to fear that we shall be unprepared for that event; for we are admonished to watch, lest coming suddenly, he find us sleeping. Says our Savior, Luke 21:34-36,“And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.” 12:35-48. “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily, I say unto you. that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? And the Lord said, who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord, when be cometh, shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the men-servants, and maidens, and to eat and drink, and to be drunken, the lord of that servant will come in a day when when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Rut he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.” If, when you have the evidence of Christ’s coming made plain and clear, it gives you pleasure, you may know that you love his appearing; but if it vexes you, and you are in continual hopes that something may occur to show that his coming is at a distance, you may know that you do not love his appearing.HST January 17, 1844, page 182.6

    Men Love Darkness

    JVHe

    Mr. Howe, an Episcopal minister in Roxbury, who writes for the Witness and Advocate, has an article headed “Another turn in the Kaleidoscope,” in which he endeavors to show that we have extended the time, because we inserted the word Jewish before year, in No. 5 of our fundamental principles. He says, he “does not know nor care to enquire” what meaning we attach to the Jewish year, and adds, “but probably these temporizers intend to abide by the Christian epoch, but to measure the years from the Jewish commencement, on the 7th of October; this gives a few more months extension.” He then speaks of “deluded followers,” presumptuous books,” “human frailty,” simple ones loving simplicity,” “sincere weak men and women,” etc, etc.HST January 17, 1844, page 182.7

    Now, in this article Mr. Howe has displayed great ignorance, or great depravity. We feel pity for any man who has so little regard for the truth, as to neither know nor care whether what he utters is the truth or a falsehood. Now had Mr. Howe read with any carefulness on this side of the question, he would have known that we have ever contended for the Jewish year when speaking of 1843. He would also have known that we do not commence the Jewish year with its civil, but with its ecclesiastical commencement in the spring; and therefore that the insertion of the word Jewish neither extends the time a single day, or varies in the least what our readers have always understood us to mean by 1843. He might also have seen that the word [Jewish] is in brackets, and is therefore a mere explanation instead of an alteration of 1843. If he is ignorant of those facts, it proves that he has regarded the doctrine of Christ’s immediate coming, with too much contempt to acquaint himself with what he condemns without a hearing. If he was acquainted with these facts, he is guilty of willfully writing what he knew to be untrue. Had Mr. Howe been an honest man, and a lover of the truth, he would not have ventured a remark not knowing or caring for its truth; he would have enquired what meaning we attach to the Jewish year, when we commence it, and whether it is in fact an extension of time; but as he is so ready to reproach us for what he acknowledges he neither knows nor cares how we understand it. He shows his fondness for any thing that may bring contempt on those who are looking for the appearing of the Lord. Such attacks are in perfect keeping with all infidel objections to the Bible: they eagerly seize upon some falsehood which they receive unquestioned, not knowing or caring to enquire for its truth; and by it satisfy their consciences for rejecting the whole word of God. And why? Because men love darkness rather than light. They choose to disbelieve; they wish for a pretext to satisfy their consciences for rejecting that which they know nothing of; and they will not come to the light lest their deeds should be reproved. Dr. Nelson in his “Cause and cure for Infidelity,” has shown this principle in the human heart in full. This love for darkness, and spontaneous appetite for falsehood, must be the sole cause for the publication of so many unqualified falsehoods by our opponents. Even the religious press have caught up every flying rumor, without enquiring as to its truth, and published it to the world as truth; and yet when the falsity of it has been shown, they have ever refused to correct it. Men who love the truth do not so. Truth needs not the aid of falsehood for its support.HST January 17, 1844, page 182.8

    We however have perfect knowledge of the secret of Mr. Howe’s hostility to this doctrine, which we forbear to give at this time.HST January 17, 1844, page 182.9

    The Dark Day

    JVHe

    The following is an extract from a sermon preached soon after the dark day of May 19th, 1780, by A. Farmer; and published in Danvers, Mass. the same year.HST January 17, 1844, page 182.10

    Amos 8:9. “And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and will darken the earth in a clear day.”HST January 17, 1844, page 182.11

    My friends and countrymen. The late wonderful and unusual darkness on the 19th of May last, struck the inhabitants of this state with horror and amazement, and, at the same time, filled them with alarming apprehensions. Yea, the very brutes seemed greatly agitated. If so, could a thinking being sit unmoved, while he beheld the sun (that splendid luminary, whose bright beams of light afford the utmost joy to the beholder,) veiled in darkness at noonday? to view nature dressed in mourning attire: the earth enveloped in darkness: The husbandmen returning from their fields in great surprise; the midnight sentinels crowing in answer to each other: the dismal dire of peeping frogs: the night-birds singing forth their dreary notes: the beasts gazing in wild consternation. Every countenance seemed to gather blackness; yea, a dismal gloom which filled the beholder with fear and astonishment, waiting with much anxiety for some great event. In fine, the darkness was such as we nor our fathers never saw its equal.HST January 17, 1844, page 182.12

    * * * * * * *

    If it be granted, (as doubtless it may,) that the late darkness of the sun and moon was from the force of natural causes, moving and operating in an unusual manner, or could we investigate ever so many true causes for the solution of this strange phenomenon, yet it will still remain that it was the Lord’s doings, and it is marvelous in our eyes.HST January 17, 1844, page 183.1

    Nature’s God hath given the power of motion and operation to natural causes, and always co-operates with them, otherwise they would effect nothing; Clouds and darkness are about him, stormy winds, hail and snow, fulfilling his word. All the elements are at his disposal, ready to obey his sovereign command. He executeth darkness, causeth the vapors to ascend, and doth whatsoever he pleaseth.HST January 17, 1844, page 183.2

    As the late darkness must be allowed to be the effect of divine Power, from hence it follows, that we should take notice of such a great and memorable event. Not to be moved with such circumstances, to have no apprehensions of danger, must argue the greatest stupidity imaginable. The Divine Being has some great and noble end by this dispensation, which becomes us to search out and promote.—These things come not by chance, neither do they arise out of the dust, but are sent for some valuable purpose, and if we rightly improve them, by the divine blessing, they may be for the general good and happiness of mankind. The voice of this dispensation crieth to the city, it crieth to the country. Let all the children of wisdom understand and attend to it. How often do remarkable dispensations precede some singular judgment. Though I do not pretend to predict what will follow this, for I am no prophet, nor do I intend any revelation, for I am no enthusiast; yet we may rationally suppose some singular judgment will follow, and this may be the very beginning of sorrows.HST January 17, 1844, page 183.3

    Our Savior, foretelling the destruction of Jerusalem, and the signs of the end of the world, acquaints his auditors with some particular signs to precede, viz., wars, earthquakes, signs in the sun, etc. Immediately after the tribulation, the sun was to be darkened; tribulation is what we have passed through these five years.HST January 17, 1844, page 183.4

    We have many evidences that these are the latter days, the scriptures are daily literally fulfilling: A day (saith the prophet Joel,) of darkness and of gloominess, a day of clouds and thick darkness. Again, Zechariah 14:6-7. In that day the light shall not be clear nor dark, but it shall be one day known to the Lord, not day nor night, yet at even time it shall be dark. These scriptures may allude to the distresses that were to befall the Jews and the Church; yet they are now literally fulfilled. And should some singular evil follow this dispensation which we have great reasons to expect, what could we look for better than judgment without mercy, while such monstrous wickedness is practised amongst us? of what a black catalogue of crimes are we guilty. How is the world idolized! What covetousness and earthly mindedness abound, which is death! What carnal security and stupidity, even in professors of religion! How is God’s name and Sabbath profaned with indecent behavior, needless traveling, visting, foolish and profane talking and jesting. How does cheating, lying, abominable extortion, oppression, selfishness and all kinds of dishonesty prevail among us! Our Teachers have forgot the solemn charge to watch for souls! How many discourses do we now hear for mere salary! How few of them are enquiring, whether their labors are crowned with success or not? Or whether they have won any to Christ? Yea, they seem little concerned for the sheep; though they see the wolf coming, yet they flee away, and seem more desirous to have their salaries made good than anything else.HST January 17, 1844, page 183.5

    This is severe doctrine, but no more so than true. Yet, thanks to God, this is not the case with all; I believe there are some who are daily at the throne of grace in behalf of their people, desiring that their labors might be crowned with success.HST January 17, 1844, page 183.6

    Be astonished, O heavens, at this! There is ingratitude without a parallel; Yea, the sun at noon day hides his face, as if unwilling to behold such monstrous wickedness. Oh! backsliding New England, attend to the things which belong to your peace before they are forever hid from your eyes.HST January 17, 1844, page 183.7

    What great reason have we to praise him who sent the late darkness, that he suffered it to extend no farther. How deplorable must have been our condition had it continued for a few days. Who of us expected such a day, when in the morning, we went forth to labor in our fields? But soon the western clouds veiled the sun! Darkness overspread the earth, and while we were crying peace and safety to ourselves, sudden destruction seemed ready to burst upon us.HST January 17, 1844, page 183.8

    * * * * * * *

    My friends, we have lately been carried through a short and unexpected night, and the shadow of death is turned into morning, and we have another opportunity to repent. Such an unusual judgment is sufficient to convince us that God is angry, and if we turn not he will perhaps destroy or give us up to hardness of heart, to treasure up wrath against the day of wrath. Let us often call to mind the thoughts, which in that dismal hour possessed our breast. Some apprehend the Bridegroom was coming, and soon expected to see the heavens in fire over their heads, and the great cause of all approaching to take vengeance on those who obeyed not his gospel. Did we find ourselves prepared for such an event? Was the prospect delightful? Could we then welcome the grim messenger Death, desiring to be loosed from this body of clay? Again, did we judge ourselves prepared to stand before the Judge of all the earth? Doubtless this was the case with some. But were there not a far greater number who shrunk back, and were filled with horror at the thoughts of entering into eternity. Some perhaps were on their knees begging for longer time. God has been better to them than their fears imagined, and granted their request. Let such see to it that they harden not their hearts like wicked Pharaoh as soon as he saw there was respite. And may this dispensation excite us to put off the works of darkness, to be sober and vigilant, preparing for death and judgment, which are hastening upon us. May we consider this world as not our home, that we are probationers for eternity. May we be reconciled to God through Christ, having a part in the merits of his death and suffering; so that when He shall appear, who is the believers life, we may appear with him in glory.HST January 17, 1844, page 183.9

    Finally, let us strive to live in peace that the God of peace may be with you always, by which we shall be enabled in the midst of that amazing scene of a dissolving world, when our ears will be saluted with the dismal sound of rending rocks! quaking rocks, bursting tombs! and dissolving nature! to stand forth unmoved with calmness and serenity of mind, saying, This is our God, we have waited for him, now we will be glad and rejoice in his salvation.HST January 17, 1844, page 183.10

    Lastly, may we take suitable notice of the late dispensation, and let us turn to that God from whom we have so greatly revolted and fallen, so that we may be at peace, and his blessing may descend and rest upon us, even life ever more.—AMEN.HST January 17, 1844, page 183.11

    A scriptural account of the uncommon darkness that happened in New England, on Friday, May 19th 1780.HST January 17, 1844, page 183.12

    Boston, May 1780.HST January 17, 1844, page 183.13

    Loving Brothers:—Inasmuch as we have so many undeniable proofs that the day of the Lord draws near, I think it more certified to us in the sun, moon and stars being all smitten at once. No writing, that I ever found, gave any account of such a thing before May 19th, 1780; neither can I find but one day and night of that uncommon darkness, mentioned in scripture, previous to Christ’s second coming. That these few lines may be a warning and a comfort to you, is the hearty wish of your loving brother, John Kennedy.HST January 17, 1844, page 183.14

    I begin, Isaiah 13:6.“Howl ye, for the day of the LORD is at hand; it shall come as a destruction from the Almighty.” 10 verse, “For the stars of Heaven, and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.”—Ezekiel 32:7.“And when I shall put them out, I will cover the heavens and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light.” Joel 2:31.“The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come.—3:15.“The sun and the moon shall be darkened, and the stars shall withdraw their shining.—And v. 16, 17, 18. “Therefore the Lord, the God of hosts, the Lord saith, thus wailing shall be in all streets, and they shall say in the highways, alas! alas! and they shall call the husbandmen to mourning, and such as are skillful, of lamentation to wailing;” which may be referred to on the 19th day of May, 1780, as it was the case in most towns in this State. “And in all vineyards shall be wailing; For I will pass through it, saith the Lord. Wo unto you who desire the day of the Lord, to what end is it to you? The day of the Lord is darkness and not light, even very dark, and no brightness in it.HST January 17, 1844, page 183.15

    New Lisbon O.,—The Aurora of Dec. 30, says:HST January 17, 1844, page 183.16

    The Second Advent, or Millerite preacher who was to be here on last Saturday evening, came, and held forth at the Disciple’s church on Sabbath three times, and also on Monday and Tuesday evenings. Whether right or not, he seemed to be very candid in what he said, and secured full meetings to the last.HST January 17, 1844, page 183.17

    THE SIGNS OF THE TIMES

    No Authorcode

    BOSTON, JAN. 17, 1844.

    EDITORIAL CORRESPONDENCE

    JVHe

    Rochester, Jan. 10, 1844,HST January 17, 1844, page 184.1

    Dear Bro. Bliss,—I have just returned from Lockport to Buffalo, on my way home. I lecture here this evening.HST January 17, 1844, page 184.2

    Lockport.—I lectured in Lockport on Monday evening, to a good audience, though the notice given was very short. I found a strong band of Adventists, as the fruits of Bro. Miller’s recent lectures in that place. The Baptist church, of which Eld. Elon Galusha is pastor, received the doctrine very generally. Many are full in the faith, and none profess to be opposed. Elder Galusha, after a deliberate and thorough investigation of the whole question, has openly avowed his conviction and faith in the time of the Advent, as advocated by Bro. Miller.HST January 17, 1844, page 184.3

    As in time past, in every good cause, he has ever thrown the whole weight of his talents and influence with the Adventists, he has now commenced a course of lectures on the Advent in his place of worship. It is expected that all the Advent believers from all the different denominations will attend. What the result of these lectures will be on the “powers that be,” cannot now be determined. The Adventists cherish the kindest feelings towards the churches, but are nevertheless firm, and determined to make the “midnight cry,” the Advent cause permanent. The good work in this region will be carried forward, we trust, till the Redeemer comes to Zion.HST January 17, 1844, page 184.4

    Buffalo.—Our brethren in this city are occupying the Theatre for Sabbath Lectures, and Advent Hall for the evenings. Meetings are held every evening, and a good interest now prevails. I gave them five lectures, which, though the weather was very unpleasent, were well attended. From ten to fifteen came forward for prayers at the different meetings, when called upon There were a number of conversions. Bro. Skinner is about going East again. His health is poor, and he wishes to return to his friends. Bro. J. J. Porter, of Boston, will probably succeed him for the present. It is expected also, that Bro. Fitch will visit there soon, and give a course of Lectures. There is much interest to hear since Bro. Miller lectured. He has done a great work in this city—though much more might have been accomplished if he could have tarried longer. The Advent Association is about to open a new room for a Depot of papers and books, which will be advertised when arrangements are completed. This is an important station. We hope our brethren abroad will remember the cause in Buffalo in their supplications.HST January 17, 1844, page 184.5

    Rochester.—Br. Barry is lecturing here to large congregations, and to good acceptance. The cause is well sustained and is placed in faithful and judicious hands. A good revival is in progress; more or less are forward for prayers at every prayer meeting. The spirit of fanaticism has shown itself in some of the meetings West, similar to that of the East. But it has been, promptly met by the true friends of entire consecration, and will cause no contention. I often wonder that while we call together such a variety of discordant materials, among very much that is good, that we have had so little difficulty and disorder. Let our sober and discreet friends every where be on their guard, and by good examples with wise counsels do what they can to save the cause from injury. I leave this place tomorrow for low Himpton, if Providence permit. I shall make arrangements with Bro Miller to visit several of the eastern and southern cities. I hope we may be able to visit Washington; but of this I shall advise you hereafter Yours.HST January 17, 1844, page 184.6

    J. V. Himes.

    NOTICE

    JVHe

    Br. Hutchinson, from Montreal, the editor and publisher of the “Voice of Elijah,” will lecture in the Tabernacle on Sunday the 21st inst. He will give some account of his operations in the great cause. On the occasion a collection will be taken up to aid him in the gratuitous circulation of his paper and other publications through British N. America and Europe.HST January 17, 1844, page 184.7

    Correspendence

    JVHe

    Townsend. Mass. Br. S. Bruce writes that the friends of the Bridegroom in this place are strong in the faith that it is nigh, even at the doors.HST January 17, 1844, page 184.8

    Cincinnati, O.—Brother A. Clapp of Hartford, Ct. has sent us a letter, which he received from brother J. H. Kent, now in Cineinnati Brother K. expresses himself much encouraged, and busily engaged in the spread of the truth. Brother. E. Jacobs is now in that city, editing the Western Midnight Cry, and doing what he can to extend the light throughout all that region.HST January 17, 1844, page 184.9

    Grantham, N. H.—Brother W. W. Eastham, writes, that the Lord in his mercy has given them a refreshing season of late. There are a goodly number in that and the neighboring towns, who are looking for the promised restitution of all things this Jewish year.HST January 17, 1844, page 184.10

    Hartford, Ct. Brother A. Clapp writes.—The cause in Hartford continues to be interesting, and some precious souls have been hopefully converted to God.HST January 17, 1844, page 184.11

    I feel myself that I am one of those who are waiting and speedily coming to the thirteen hundred five and thirty days, and I trust then I shall stand with Daniel, and with all the blood washed throng in our lot in the new earth, which is the saint’s promised inheritance. The opposition in this place to this glorious doctrine, is as strong as ever by the professed church and the ungodly. Oh that they might wake from their slumbers, and arise from the dead, that Christ may give them life. Yours in the truth once delivered to the saints.HST January 17, 1844, page 184.12

    Providence; R. I.—Brother J. Wolfstenhome, Jr., writes.HST January 17, 1844, page 184.13

    We have had the matter pretty fully, freely and ably discussed of late in lectures by brethren White, Snow, Hervey, Porter, Storrs, etc. All who wished to know the truth, have had an abundant opportunity; and I am happy to learn that some are even yet obliged to confess that Millerism is not all “used up” Brother Storrs gave us a course of ten lectures. They produced a happy effect. A number who had been previously convinced that there was more truth in GOD’S WORD, than in “Gulliver’s Travels,” but who had been hanging on to “our” church and “our” pastor, till they had got into darkness again, have by the abundant mercy of our Father, been waked up to see that it is indeed so; and I trust they will show themselves this time like men, faithful to the light so mercifully given to them, and not again do violence to their own judgments, and their sense of manly propriety by allowing “our” church and “our” pastor, who they are obliged to confess are “reprobate concerning the faith” in God’s word, to deter them from acting consistent with that light.HST January 17, 1844, page 184.14

    “The Church.”—I have had the joy of seeing and hearing one English minister of the Gospel here. and by the way that phrase is no libel on him, who is most effectually sounding the cry, Behold he cometh! I allude to our dear brother Hutchinson of Montreal, L. C. He was with us last Sunday, and proved in three discourses, that he is a workman who has no need to be ashamed. He has effectually sounded the cry personally, and by the “Voice of Elijah,” a most excellent paper he publishes at Montreal, to the uttermost township of the North; where, praise the Lord, he found some of the dear saints who were comforted by his words, and are being edified by the paper. He is preparing to sail for his and my uative land by the next steamer to sound the cry there also, provided always that time continues long enough. The Lord bless him, sustain and comfort him in his undertaking.HST January 17, 1844, page 184.15

    I trust the “Voice” will be sustained in his absence, while time continues. It is the best means of spreading the light in the British possessions in any part of the world that we have. They go by the mail free of all charge to any part of the vast empire.HST January 17, 1844, page 184.16

    There was a collection taken up for these purposes, and I presume something handsome was raised, considering we are few and poor. I hope friends scattered abroad, whose citizenship is in heaven, will do all they can to sustain our brother by their substance and faithful prayers. In great haste, yours in the blessed hope. J. Wolstenholm, Jr.HST January 17, 1844, page 184.17

    Albany, N. Y.—Brother J. Marsh has just commenced publishing “The Voice of Truth,” in this city, in promulgation of the doctrine of the Advent. Brother Marsh is an able and efficient advocate of the Advent doctrine, and has had long experience as an editor in the office of the Christian Palladium, at Union Mills, N. Y. We hail the appearance of his paper as an harbinger of good.HST January 17, 1844, page 184.18

    To Correspondents.—Our correspondents are so numerous, and we have such a continual press of matter on hand, that we find it impossible to do full justice to all; we are therefore obliged to cut short many communications which we would like to give entire. For this, correspondents who know how we are situated will excuse us. It is desirable that all communications should be accompanied with real name.HST January 17, 1844, page 184.19

    NEW WORKS

    JVHe

    “The Reasons of our Hope,” by S. Bliss. This is No. 2 of a series of small tracts of about a dozen pages each. No. 1 is the “Address of the Tabernacle Committee,” published last June, and now republished. No. 4 is also just published, and is entitled “Breakers Ahead.” by a brother Sailor. Price of each No. 3 cts, or $2 per hundred.HST January 17, 1844, page 184.20

    Little Tracts

    JVHe

    We have just published 100, 000 little Tracts of 2 pages each, entitled Words of Warning, for the purpose of scattering light in a cheap form. There are 18 numbers, which we put at 2 cts per dozen, 12 1-2 cts per hundred, and $1 per thousand. These numbers embrace the following subjects:HST January 17, 1844, page 184.21

    No. 1. Fundamental Principles.HST January 17, 1844, page 184.22

    2. Prophetic Time.HST January 17, 1844, page 184.23

    3. Prophecy Unsealed.HST January 17, 1844, page 184.24

    4. Little Horn in Daniel 7 not Nero, but popery.HST January 17, 1844, page 184.25

    5. Little Horn, Daniel 8, not Antiochus but Rome.HST January 17, 1844, page 184.26

    6. Christ’s Advent at the Door.HST January 17, 1844, page 184.27

    7. Scoffers of the Last Time.HST January 17, 1844, page 184.28

    8. Duty of the Times.HST January 17, 1844, page 184.29

    9. Second coming of Christ at the Door.HST January 17, 1844, page 184.30

    10. The coming of the Son of Man.HST January 17, 1844, page 184.31

    11. The Great Day.HST January 17, 1844, page 184.32

    12. That day will he a day of Separation.HST January 17, 1844, page 184.33

    13. Prepare to meet thy God.HST January 17, 1844, page 184.34

    14. The Hope ef the groaning Creation.HST January 17, 1844, page 184.35

    15. The Hope of the Children of God.HST January 17, 1844, page 184.36

    16. Hope of the suffering Church.HST January 17, 1844, page 184.37

    17. Signs of the Times.HST January 17, 1844, page 184.38

    18. Who would not strive to hold fast their crown.HST January 17, 1844, page 184.39

    Letters received to Jan. 13th. 1843

    JVHe

    John Clifford and John M’Clure by P M. $1 each; PM Blackstone Ms; R Rhoads and A Rhoads by PM $1 each; I H Shipman $5; J Stevens and A Sholes by The Publishing Ministry, 50 sts each; SK Baldwin $10; PM Willamantic Ct; P Alling by PM $3; C Barnes by PM $1; C H Hubbard by PM $1; T L Tullock; G Storrs; S W Hoyt; T L Tullock; D W Reid, the books were sent by express; if they are not received, please inform us with the list ordered, as the first letter is mislaid. Joseph Jones by PM $1; Rev J Hall by PM $3; K Ford $1; G Luke; H Crandall by PM $1; PM of Guy’s Mills; BF Gilbert by PM $1; Mrs C Norton by PM $1; A N Bentley $1; S Bruce 50 cts, postage 20 cts; PM E Hamilton Ms; PM Waterford Vt $1; W Bartlett by P M $1; Jabez Sparrow by PM $2; A Brother; J E Ainsworth by PM $1; Mary Gray by PM $1; PM Lancaster, NY; H Gibbs by PM $1; A Tarbell by PM $1, 10; G W Whiting with a bundle; PM Fortsville NY, no money received from M Fletcher last summer, $1 now; A Clapp; J Sprague by PM $1; Geo Storrs; N Southard; Mrs L Smith by P M $1; J P Hall; G W Dillingham and N Woodman by P M $1 each; PM Hyde Park Vt; PM Louisville Ky; C J Kee and W Ferguson by PM $1 each; J Goodwin by P M $1; B F Carter, N Slate and W Atwood by PM $4; Thos Lee by PM $1 all right; L Wolstenhome; PM Sheldon Vt; PM Contocookville, NH; E Jewett; A B Clapp, N Southard; Judge Henry, by PM $2; T Kempton by PM $2; J F Gilkey by PM $1 PM Danville NH; G W Libbey by PM $1; J B Perin by PM $1; JR Bronson, by PM $1; S W Deland; S L Sprague by P M $1; R Brewster and W Butterfield, by PM $1 each.HST January 17, 1844, page 184.40

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