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    June 21, 1843

    Vol. V.—No. 16. Boston, Whole No. 112

    Joshua V. Himes


    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.HST June 21, 1843, page 121.1


    J. V. Himes, J. Litch, and S. Bliss, Editors

    The Tendency to German Neology


    Since the introduction of German literature into this country, the faith of the church has made rapid advances in the principles of interpreting the Scriptures which are so popular in the eastern world. This change has been so general and noiseless, and the great body of the church has so moved in unison, that few have noticed its progress, or marked the contrast which now so strikingly exists between the present belief of the church, and what it was twenty years since. We fully believe that the principles of interpreting the Scriptures, which are now so prevalent, and which have been brought to view as existing to so alarming an extent by the opposition which has been elicited to the doctrine of the advent, and the shifts to which they have been driven to do away with prophecies that point to that event, would, if time were to continue, shortly carry the great body of the once Orthodox churches into Unitarianism, and even the most ultra neology. As a specimen of this change which has already taken place, we will here contrast the present views of Professor Stuart—one who moulds the minds of students in the most popular theological school in our land—with his opinions twenty years since. We will first make a few extracts from his letters to Channing, published in 1819, in which he points out the errors those will be likely to embrace who adopt such a principle of exegesis, and then will make quotations from his “Hints” published 1842; so that our readers will have an opportunity to judge how far the Professor has gone, in embracing the views, which, twenty years since, he deemed so heretical, and so surely to lead those who embrace them into a denial of the inspiration of the Scriptures.HST June 21, 1843, page 121.2

    Stuart in 1819. In his letters to Channing, after ably defending the doctrine of the Trinity, and examining the principle of exegesis by which Channing assailed it, he speaks of the unavoidable tendency of such a principle as follows:HST June 21, 1843, page 121.3

    “I am well satisfied that the course of reasoning in which you have embarked, and the principle now in question, by which you explain away the divinity of the Savior, must lead most men who approve of them, eventually to the conclusion, that the Bible is not of divine origin, and does not oblige us to belief or obedience. I do not aver, that they will lead you there. You have more serious views of the importance of religion, than many, perhaps, of those who speculate with you Consistency with your present views, will afford strong inducement, not to give up the divine authority of the Scriptures. But are there not some, who embrace Unitarian sentiments, that have no inconsistency to fear, by adopting such an opinion? Deeming what you have publicly taught them, to be true, viz., that it is “no crime to believe with Mr. Belsham,” who declares, that the Scriptures are not the word of God; feeling the inconsistency, (as I am certain some of them will and do feel it,) of violating the rules of interpretation, in order to make the apostles speak, as in their apprehension they ought to speak; and unable to reconcile what the apostles say with the own views; will it not be natural to throw off the restraints which the old ideas of the inspiration at infallibility of the Scriptures impose upon them and receive them simply on the ground, on which they place any other writings of a moral and religious nature?HST June 21, 1843, page 121.4

    I make no pretensions to uncommon foresight, in regard to this subject. I certainly do not say the things with invidious designs, and for the sake kindling the fire of contention. Very far from it. on the contrary; I fear that the parties now contending here, will not cease to contend, until this ground be openly taken. For myself, I regard it as more desirable, in many points of view, that the authority of the Scripture should at once be cast off and its claims to divine inspiration rejected; than that such rules of exegesis should be introduced, as to make the Scriptures speak, against their obvious meaning, whatever any party may desire. Avowed unbelief in the divine authority of the Scriptures can never continue long, as I would fain believe in the present day of light and examination. Such a state of things may pass away, with the generation who act in it. But it is a more difficult matter to purge away the stain, which Christianity may contract by violated laws of interpretation. Those who do thus violate these laws, may obtain and hold, for a long time, great influence over the mass of people, who are not accustomed to examine, in a critical manner the nicer points of theology. If opponents to this method of interpretation lift up the voice of waning, they may not be heard. They are liable to the imputation of bigotry, or illiberality, or ignorance. But when men professedly cast off their respect to the authority of the Scriptures, the case becomes different, and the great body of plain and sober people will revolt.HST June 21, 1843, page 121.5

    In making these observations of the nature and probable consequences of that exegesis, which explains away the Deity of Christ, I cannot think that I am building castles in the air, to amuse my own imagination. For ten years past, I have been called every week, to duties which necessitated me to be conversant with the history of interpretation, as it has appeared in Germany; a country, which, in half a century, has produced more works on criticism and sacred literature, than the world contains besides. About fifty years since, Semler, Professor of Divinity at Halle, began to lecture and publish on the subject of interpretation, in a manner that excited the attention of the whole German Empire. The grand principle, by which he explained away whatever he did not think proper to believe, was that which has been called accommodation. He maintained, that the apostles and the Savior often admitted representations and doctrines into their instructions, which were calculated merely for the purpose of persuading the Jews, being accomodated to their prejudices; but which were not intended to be a real directory of sentiment. In this way, whatever was inconsistent with his own views, he called accommodation; and thus, at once expunged it from the list of Christian doctrines.HST June 21, 1843, page 121.6

    Semler’s original genius and great learning soon gave currency to his views, in Germany, where a system of theology and exegesis had prevailed. which in not a few respects needed reformation. Since his time, a host of writers, (many of them with exalted talents and most extensive erudition,) have arisen, who have examined, explained, modified, and defended the doctrine of accommodation. The more recent method of exegesis, however, in Germany, has been, to solve all the miraculous facts related in the Bible, by considerations which are affirmed to be drawn from the idiom and ignorance of antiquity in general, and in particular of the sacred writers themselves. Thus, with Eichhorn, the account of the creation and fall of man, is merely a political philosophical speculation of some ingenious person, on the origin of the world and of evil. (Urgeschichte, passim.) So in regard to the offering up of Isaac by Abraham; he says, “the Godhead could not have required of Abraham so horrible a crime; and there can be no justification, palliation, or excuse for this pretended command of the Divinity.” He then explains it. Abraham dreamed that he must offer up Isaac, and according to the superstition of the times, regarded it as a divine admonition. He prepared to execute the mandate, which his dream had conveyed to him. A lucky accident, (probably the rustling of a ram who was entangled in the bushes,) hindered it; and this according to ancient idiom, was also the voice of the Divinity.” (Bibliothek. Band i. s. 45, etc.)HST June 21, 1843, page 121.7

    The same writer represents the history of the Mosaic legislation at Mount Sinai, in a curious manner. Moses ascended to the top of Sinai, and built a fire there, (how he found wood on this barren rock, or raised it to the top, Eichhorn does not tell us,) a fire consecrated to the worship of God, before which he prayed. Here an unexpected and tremendous thunder storm occurred He seized the occasion to proclaim the laws which he had composed in his retirement, as the statutes of Jehovah; leading the people to believe that Jehovah had conversed with him. Not that he was a deceiver; but he really believed that the occurrence of such a thunder storm was a sufficient proof of the fact, that Jehovah had spoken to him, or sanctioned the work in which he had been engaged. (Bibliothek. Band i. Theil. 1. s. 76, etc.) The prophecies of the Old Testament are, according to him, patriotic wishes, expressed with all the fire and elegance of poetry, for the future prosperity, and a future deliverer of the Jewish nation. (Propheten, Bibliothek, Einleit. passim.)HST June 21, 1843, page 121.8

    In like manner, C. F. Ammon, professor of theology at Erlangen, tells us, in respect to the miracle of Christ’s walking on the water, that “to walk on the sea, is not to stand on the waves, as on the solid ground, as Jerom dreams, but to walk through the waves so far as the shoals reached, and then to swim.” (Pref. to edit, of Ernesti Inst. Interpret, p. 12.) So in regard to the miracle of the loaves and fishes, (Matthew 14:15,) he says that Jesus probably distributed some loaves and fishes which he had, to those who were around him, and thus excited, by his example, others among the multitude who had provisions, to distribute them in like manner. (p. 16.)HST June 21, 1843, page 121.9

    Thiess, in his commentary on the Acts, explains the miraculous effusion of the Spirit on the day of Pentecost, (Acts 2.) in the following manner: “it is not uncommon,” says he “in those countries, for a violent gust of wind to strike on a particular spot or house. Such a gust is commonly accompanied by the electric fluid; and the sparks of this are scattered all around. These float about the chamber, become apparent, and light upon the disciples. They kindle into enthusiasm at this; and believe the promise of their Master is now to be performed. This enthusiasm spectator assemble to witness; and instead of preaching as before in Hebrew, each one uses his own native tongue to proclaim his feelings.”HST June 21, 1843, page 121.10

    I have not followed the words through the whole, but have given the substance of Thiess’ views, in my two last sentences. Such was the outpouring of the Spirit, and such the gift of tongues.HST June 21, 1843, page 121.11

    The same Thiess, (Comm. on Chap, 3.) represents the miraculous cure by Peter, of the man who was lame from his birth, in a very singular way. “This man,” says he, “was lame only according to report. He never walked any; so the people believed that he could not walk..... Peter and John being more sagacious, however, threatened him. “In the name of the Messiah,” said they, “stand up.” The word Messiah had a magical power. He stood up. Now one saw that he could walk. To prevent the compassion of men from being turned into rage, (at his deceit,) he chose the most sagacious party, and connected himself with the apostles.”HST June 21, 1843, page 121.12

    The case of Annanias falling down dead, is thus represented by the same writer; “Annanias fell down terrified; but probably he was carried out and buried, while still alive.”HST June 21, 1843, page 122.1

    Heinrichs, however, who produces this comment of Thiess, relates another mode of explaining the occurrence in question; viz. that Peter stabbed Annanias; “which,” says Heinrichs, “does not at all disagree with the vehement and easily exasperated temper of Peter.” (Nov. Test. Koppianum, Vol. iii. Partic, ii. pp. 355—357, etc.)HST June 21, 1843, page 122.2

    Numerous systems of Hermeneutica, i. e. the Art of Interpretation, have been written and published in Germany, on this plan. Meyer, in a very labored system of Hermeneutica of the Old Testament, in two large octavos, has a body of rules by which every thing miraculous is to be explained away. He concedes that there is the same objection to admitting any one miracle, as to admitting all. He therefore rejects the whole. So Bauer, in his Hermeneutica; and a multitude of others.HST June 21, 1843, page 122.3

    In the course of the discussions which these principles have excited in Germany, the question about Christ’s divinity has been entirely forgotten. When the contest first began, this point among others was warmly contested. But the fundamental questions, whether the Scriptures are divinely inspired, and whether the doctrine of accommodation can be used in all its latitude, in interpreting them, soon took the place of this. Accommodation has been sifted, attacked, defended, explained, moderated, modified, itself accommodated; so that at last it is nearly driven from the ground, and the plain and simple rules of grammatical interpretation are triumphant, among the best part of the German critics.HST June 21, 1843, page 122.4

    In the mean time, they have not returned to the principles of their Lutheran Symbol. Very far from it. While many of them allow that John, and Peter, and Paul, did believe and teach the doctrine of Christ’s divinity and of the atonement, they hold themselves under no obligation to receive them. De Wette, who has recently published a system of Theology, and is Professor of the same at the University of Berlin, maintains that the Pentateuch was composed about the time of the captivity; that the Jewish ritual was of gradual formation, accessions being made to it by superstition; and that the book of Chronicles, (which is filled with scraps and inconsistencies,) was foisted into the canon by some of the priesthood, who wished to exalt their own order. His Beitrage, which contained these sentiments, was published before the death of Griesbach, and came out recommended by him: who says, “If you object to the young literary adventurer, (De Wete,) that he has endeavored to bring Judaism into disrepute, ray answer is, This is no more than Paul himself has labored to do,” (Pref. to Beitrage.)HST June 21, 1843, page 122.5

    In his book de morte Christi expiatoria, (on the atonement of Christ,) he represents Christ as disappointed that the Jews would not hearken to him as a moral teacher simply; which was the first character he assumed. Christ then assumed the character of a prophet, and asserted his divine mission, in order that the Jews might be induced to listen to him. Finding that they would not do this, and that they were determined to destroy him, in order not to lose the whole object of his mission, and to convert necessity into an occasion of giving himself credit, he gave out, that his death itself would be expiatory.HST June 21, 1843, page 122.6

    Yet De Wete holds a most exalted rank in Germany, I doubt whether Germany can boast of an oriental scholar, or a literary man, who has more admirers than De Wette,HST June 21, 1843, page 122.7

    What shall we say now of De Wette? That he is not a Christian? He would look with astonishment on any man who should think of such an accusation; and tax him with a great degree of illiberality and superstition.HST June 21, 1843, page 122.8

    You are doubtless inclined, before this time, to say, “What is all this to us? We do not avow or defend such opinions.” True, I answer; at present you do not. A short time since they did not. But as soon as their numbers increased, so that they began to be fearless of consequences, and their antagonists urged the laws of exegesis upon them, they abandoned the ground of defending the divine authenticity of the Bible, at once. A few years since, the state of theological questions in Germany, in many respects, was similar to what it now is here. At present, the leading German critics, (rejecting accommodation, and casting off all ideas of the divine origin of the Scriptures,) are disputing with great zeal the questions, whether a miracle be possible? Whether God and mature are one and the same thing? (Schelling, a divine, is at the head of a great party which maintains that they are the same.) And whether the Jews ever expected any Messiah? Some time ago, many of their critics maintained that no Messiah was predicted in the Old Testament; but now, they question even whether the Jews had any expectation of one. It would seem, now, that they have come nearly to the end of questions on theology. At least I cannot well devise, what is to come next.HST June 21, 1843, page 122.9

    It does seem to me that it needs only a thorough acquaintance with German reasoners and critics, (a thing which is fast coming, in) to induce young men to go with them, who set out with the maxim, that “to believe with Mr. Belsham is no crime.”HST June 21, 1843, page 122.10

    Again he says:—HST June 21, 1843, page 122.11

    “For a mind capable of reasoning and thinking as yours, must necessarily, as it seems to me, come to the same conclusions with Eichhorn, and Paul us, and Henke, and Eckermann, and Herder, and other distinguished men of the new German school; or embrace with us the sentiments which are commonly denominated Orthodox.”HST June 21, 1843, page 122.12

    The above extracts show conclusively the Professor’s abhorrence for such a principle of exegesis in 1819. We will, therefore, now contrast the sentiments which then he considered of such a dangerous tendency, with the following extracts from his “Hints on Prophecy. Prof. S. in 1842.”HST June 21, 1843, page 122.13

    Speaking of the events recorded in the New Testament, as a fulfillment of the scriptures, he says they are simply these:HST June 21, 1843, page 122.14

    That something transacted, done, performed in former days, or any event that happened, if they found an antitype or corresponding resemblance under the new dispensation, might be said to have a fulfilment.”HST June 21, 1843, page 122.15

    He quotes Hosea 11:1. and says,—HST June 21, 1843, page 122.16

    “When Israel was a child I loved him, and called my Son out of Egypt.” As written by the prophet this is no part of a prediction, and is not designed to be one, but is a simple declaration of a historical truth. Yet the Evangelist says, that when Jesus went down to Egypt, and was to be recalled from that country, that all this was a fulfilment of what the prophet Hosea had said, in the passage just quoted.”HST June 21, 1843, page 122.17

    So again he says, Psalm 69:5,—HST June 21, 1843, page 122.18

    “They gave me gall for my meat, and in my thirst they gave me vinegar to drink,” which is applied to Jesus in John 19:28, 29, and probably in Matthew 27:34, 48, and Mark 15:23. John intimates, that when the vinegar was given to Jesus on the cross, there was a fulfilment of the Scriptures.” And undoubtedly there was, in the sense already explained. There was an event like to that in ancient times.”HST June 21, 1843, page 122.19

    Speaking of the “time, times and half” of Daniel 7:25, he says—HST June 21, 1843, page 122.20

    “The very manner of the expression indicates, of course, that it was not the design of the speaker or writer to be exact to a day or an hour. A little more or a little less than 3 1-2 years would, as every reasonable interpreter must acknowledge, accord perfectly well with the general designation here, where plainly the aim is not statistical exactness, but a mere general characterizing of the period in question. We shall see reason to believe, in the sequel, that some 30 days more than exactly 3 1-2 prophetic years were occupied by the disastrous occurrences under the reign of Antiochus; for in another passage, where the exact period is probably intended to be marked, the number of days is specifically given.”HST June 21, 1843, page 122.21

    Of Matthew 24:15. “When ye shall see the abomination of desolation which was spoken of by Daniel the prophet stand in the holy place, (let him who readeth understand,) then let those who are in Judea flee to the mountains, he says,HST June 21, 1843, page 122.22

    “It is enough for the present to say, that the application of the phraseology in question (so far as it belongs to the book of Daniel) to the wasting of Jerusalem by the Romans, no more proves that such was the original object of Daniel’s words, than the application by Matthew (in chap. 2:15) of Hosea 11:1 to the exile of the child Jesus in Egypt, proves that Hosea 11:1 was originally a prediction respecting the exile of Jesus. In fact it is not a prediction at all, in any sense, but simply a historical declaration.”HST June 21, 1843, page 122.23

    “So is it, surely, with the case of Rachel weeping for her children, as described in Jeremiah 31:15, and applied by the prophet to the exile of the Jews; while Matthew 2:17, 18) applies it to the massacre by Herod of the infants who were in the town of Bethlehem. Perhaps even more than half of the fulfilments spoken of in the New Testament, are of the like character.”HST June 21, 1843, page 122.24

    He speaks of the Apocalypse as though it was written by John in accordance with some object of his own. He says,—HST June 21, 1843, page 122.25

    “Of course his object is to guard, to guide, to fortify, and to console Christians in such circumstances; and never did a writer cleave more fully to his purpose, or execute it more effectually.”HST June 21, 1843, page 122.26

    “It follows now, from the plain and evident intention and object of the writer, that the book before us must consist of matter appropriate to its design. If we deny or overlook this, we must of course involve the writer in the charge of having failed to execute his purpose, or of having executed it in a feeble or unsatisfactory manner.”HST June 21, 1843, page 122.27

    “Of the distant future he gives, even in the sequel, nothing more than a few rapid glances. In describing the new heavens and the new earth he is indeed more copious; but this is a delightful theme, and is not properly prediction, but description which is intended for the very purpose of creating emotion in the breast of his readers.”HST June 21, 1843, page 122.28

    In wrapping Nero in the skin of the huge beast, of Revelation 13:1, and making him the hero of the Apocalypse, he adds,—HST June 21, 1843, page 122.29

    ‘But there are other things in the Apocalypse which serve also to characterize Nero, so as hardly to leave room for mistake. Thus in chap. 13:3: “[I saw] one of his heads [viz. of the beast] as it were smitten unto death; and his deadly wound was healed.” Again in the explanatory part of the second catastrophe, Revelation 17:8, the angel says to John: “The beast which thou sawest, was, and is not, and will come up from the abyss, and go to destruction; and those who dwell on the earth shall wonder, (whose names are written in the book of life from the foundation of the world,) when they behold the beast that was, and is not, and will make his appearance.” Once more in Revelation 17:11: “And the beast which was, and is not, even he is an eighth, and is of the seven, and goeth to destruction.’HST June 21, 1843, page 122.30

    To recount the efforts which have been made to interpret these passages, would of itself require somewhat of a volume. I have never seen, and cannot find, but one probable solution; and that is drawn from the history of the times, and particularly the history of what was said and generally believed respecting Nero, during his life-lime, and even long after his death I can give here only a mere sketch; but this may aid the further inquiries of the reader.HST June 21, 1843, page 122.31

    It was PREDICTED by SOOTHSAYERS of Nero, early in his reign, that he would be deprived of his office, flee his country, go to the East, and there recover dominion, specially in Palestine. Many foretold, that he would eventually recover the whole of his former dominion. The passage where this is fully related, may be found in Suetonius’ Nero, c. 40.HST June 21, 1843, page 122.32

    This REPORT was modified in the course of its diffusion, and assumed a great variety of shapes. The most usual one, by far, seems to have been, that Nero would be assassinated, receive a wound apparently deadly, recover from it, and subsequently go to the East and return from it with great power, ravage Palestine, lay waste the church, and finally reenter Rome with fire and sword, and avenge himself of all his former enemies.HST June 21, 1843, page 123.1

    In consequence of this, the great mass of the community, at that period, do not appear to have believed in the reality of Nero’s death at the time when he was assassinated. Suetonius has related (Nero, c. 57,) that many even at Rome, for a long time, decked his tomb with flowers, expecting and hoping that he would revive. Moreover, in consequence of such an expectation, persons feigning themselves to be Nero, appeared in several of the distant provinces, and made great disturbances.”HST June 21, 1843, page 123.2

    “Thus much for the belief of the heathen in general. Nor was this belief confined to them. Christians widely participated in it. Passages in abundance are to be found in parts of the SIBYLLINE ORACLES, some of which were written about A. D. 80, and others early in the second century, which show most plainly how vivid the persuasion was, that Nero would again make his appearance, notwithstanding his apparently deadly wound.”HST June 21, 1843, page 123.3

    “The question is not now, at least with me it is not, whether the writer of the Apocalypse did himself participate in this vulgar belief respecting Nero’s re-appearance. I have no apprehension that he cherished such views as these; certainly not, if he were (as I believe) an inspired man. My apprehension is, that in describing the beast, i. e. Nero, instead of calling him by name, (which would have been, in connection with what he said, a treasonable offence,) he has adverted to him as the person respecting whom the reports in question were current, and purposely adverted to him in such a way, in order that his readers might easily know who was meant.”HST June 21, 1843, page 123.4

    “Is there any more difficulty in such a supposition, than there is when the Savior says to the Pharisees” “If I cast out demons by Beelzebub, by whom do your sons cast them out?” Matthew 12:27. Is there any more, than when Jesus speaks of “unclean spirits as walking through desert places, seeking rest and finding none?” Matthew 12:43. In both cases the POPULAR OPINION is cited, without any remark whether it is true or untrue. The speaker had another and different purpose in view. So here; John’s object was secretly to intimate to his readers, who was meant by the beast; and in order to accomplish this object, he has repeated those things which POPULAR RUMOR had spread abroad respecting him, or at least alluded to them.HST June 21, 1843, page 123.5

    “If the reader is satisfied, with me, that John might describe Nero in this way, it will be easy to show him how well the description comports will the substance of the COMMON RUMOR.”HST June 21, 1843, page 123.6

    “COMMON REPORT made Nero, after resigning a while, to disappear for some time, then to make his appearance again, as if he had come up from the region of the dead, and finally to perish So Revelation 17:8, “The beast which thou sawest was, and is not, and will come up from the abyss [the world of the dead, or the grave,] and go to destruction.” To the same purpose exactly is the last clause of the verse just quoted “Beholding the beast, that he was, and is not, and will make his appearance. In v. 11 of the same chapter, a kind of paradoxical description is given of this same beast: “The beast, which was, and is not, even he is an eighth, and is of the seven, and goeth to destruction.” This passage resisted all the efforts commentators, before they began to follow in the path where the history of Nero’s times led them. Now it becomes comparatively easy. Nero, who at first was emperor, then was disposed and assassinated, and afterwards was, according to GENERAL BELIEF, to appear again, would on his reappearance, make an eighth; while, at the same time, Nero had already been reckoned as one of the even, and in fact belonged to them.”HST June 21, 1843, page 123.7

    “To say that he, ‘who had been one of the seven,’ will be an eighth, is of course the same as to say, that he will reappear, and stand again in his former place. This, according to all but UNIVERSAL REPORT and belief, Nero was expected to do.HST June 21, 1843, page 123.8

    So paradoxical are all other interpretations of this passage, or so arbitrary, so conjectural, so diverse, and therefore unsatisfactory, that one is constrained to wonder how critics could have ever acquiesced in them. But in the interpretion of any book, where the reigns are given without check to fancy and imagination, difficulties of this kind are leaped over instead of being removed.”HST June 21, 1843, page 123.9

    Again, in speaking of time, and showing that the 42 months of Revelation 13:5, were almost fulfilled, he says,—HST June 21, 1843, page 123.10

    “Here then is the often repeated and peculiar period of 3 1-2 years, being only a few days of excess beyond that measure of time. By this small excess of only a few days, no one of course can be stumbled; for how is it reasonable to suppose, that in respect to a celebrated period, so often repeated and already become so famous, a statistical exactness would or could be aimed at? Enough that only a few days at most can be considered as supernumery.” Again,—HST June 21, 1843, page 123.11

    “A statistical exactness cannot be reasonably supposed to be aimed at, in cases of this nature. Any near approximation to the measure of time in question, would of course be regarded as a sufficient reason for setting it down under the general rubic.”HST June 21, 1843, page 123.12

    The above extracts are sufficient to show the revolution made in Professor Stuart’s opinions with in twenty years. It will be seen that what he then deemed so heretical, is viewed now with very little abhorrence. He has embraced himself some of the very errors respecting which then he so loudly sounded the note of warning. The very silence that exists respecting the Professor’s change of views proves conclusively the extent to which the same errors have obtained in the whole church. It is true, the N. Y. Evangelist pronounces him on the road to Universalism; but while the Universalists boldly claim him as their’s in prospect, and the Catholics are smiling to see him so complaisantly conceeding to them the very position which the have ever been so anxious to maintain, and from which they have always been so triumphantly driven, the whole church looks on with the greatest it difference. Very few seem to care what principles exegesis is adopted by any, if they will only disbelieve that the Lord is at the door. With such a state things in the, church, and in the most popular school in the Union, it is high time to sound a note of warning.HST June 21, 1843, page 123.13

    Chronology.—Many seem not to understand how the 2300 years can be said not to expire before the end of 1843, Jewish time.HST June 21, 1843, page 123.14

    To make out 2300 full years, it is necessary that there should be 457 full years, B. C. and 1843 full years after Christ. It is evident that from a given point in the year 1 B. C, to the same point A. D. 1, would be but one entire year. Upon the same principle, from a given point in the year 457 B. C to the same point A. D. 1843, would be but 2299 entire years; it is minus one year of 2300 full years. The year 1843 is not 1843 years from the birth of Christ, (vulgar era) but only the 1843rd year, which at its commencement was but 1842 years from that era. This is upon the principle that a child is on one year old when it enters upon its second year a man is not one and twenty till he enters his 22nd year. If, therefore, the 2300 years began at a given point in the year 457 B. C. they will not end till the same point is reached A. D. 1844.HST June 21, 1843, page 123.15

    The chronology of the Bible, be, it remembered, is in. accordance, not with our time of commencing the year, but with the Jewish time. The Jewish year begun with the new moon nearest the barley harvest, and the Jews were required to bring a sheaf of the first fruits of their harvest unto the priest as a wave offering; and on the 14th day of the first month, at even, was the Lord’s passover. See Levit. 23. The commencement of their years being always governed by the time the barley harvest should be reaped, made them always virtually of the same length as our own; for there must have been as many years, as there were barley harvests, and no more. The year beginning with the new moon nearest the barley harvest, made that feast a moveable feast, and the year sometimes began earlier and sometimes later, varying half a moon, as the barley ripened early or later, and the new moon came near to the time of the harvest.HST June 21, 1843, page 123.16

    Now there is at dispute between the Rabinical, and the Caraite Jews, as to the correct time of commencing the year. The former are scattered all over the world, and cannot observe the time of the ripening of that harvest in Judea. They therefore regulate the commencement of the year by astronomical calculations, and commence with the first day of the new moon nearest the vernal equinox, when the sun is in Aries. The Caraite Jews on the contrary, still adhere to the letter of the Mosiac law, and commence with the new moon nearest the barley harvest in Judea; and which is one moon later than the Rabinical year. The Jewish year of A D 1843, as the Caraites reckon it in accordance with the Mosaic law, therefore commenced this year with the new moon on the 29th, day of April and the Jewish year 1844, will commence with the new moon in next April, when 1843 and 2300 days, according to their computation, will expire. But according to the Rabinical Jews, it began with the new moon the first of last April, and will expire with the new moon in the month of March next.HST June 21, 1843, page 123.17

    It may then be asked why we are now to look for the coming of the Lord, if we are but just entered the last of the 2300 years?HST June 21, 1843, page 123.18

    It is upon this principle. If the 70 weeks were fulfilled at the ascension of our Lord A. D. 33, and began B. C. 457, then they must have been fulfilled in the commencement of the 490th year, and which would not end till the commencement of A. D. 34HST June 21, 1843, page 123.19

    Where events have been predicted hi a given number of days, they have been fulfilled not at the end of the last day, but at any time within the last day. Thus the three days that our Savior was to be in the tomb, were not fulfilled in three full days, but within the last day, even at the earliest morning hour. As the time would be fulfilled any time within the last day, then if a year is a prophetic”, day, we may look for the consummation of all things at any time within after the commencement of the 2300th prophetic day or year. And as we are now as late in the last of the 2300 years as the ascension of our Savior was in the 490th year, there having been 1810 full years since that event, it follows that we should live in continual expectation of his appearing.HST June 21, 1843, page 123.20

    Reply to the inquiries of a brother in s. wellfleet


    Dear Brother,—With regard to your first inquiry, you have been misinformed. All the advent lecturers and believers who have been the tried and efficient friends of the cause, and borne the burden and heat of the day, are living in each others hearts, and laboring together in perfect harmony. They all occupy the same ground, and are endeavoring, God helping them, to advance the same glorious truths for which they have so long successfully contended, and by the same means that God has so signally blessed from the commencement of their labors.HST June 21, 1843, page 124.1

    It is true that a single individual who embraced the advent doctrine last fall, has thought it his duty to pursue a course which is not deemed discreet or expedient by the early and tried friends of the cause, to whom it has been a matter of grief. But nevertheless we have no difficulty with him or any who may sympathize with him. He has a right so to do, and we care to say nothing respecting it; may God bless him. We are engaged in too great and too holy a work, to have any time, and much less any disposition to engage in any such petty trifling. The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves. The Adventists who are looking for their Lord, will allow no secondary considerations to turn aside their attention from the more important question. Those who labor in this cause, like Nehemiah, when rebuilding the walls of Jerusalem, (see Nehemiah 6.) feel that this cause demands all their energies and all their influence. They are doing a great work, so that they can not come down, that the work should cease whilst they leave it.HST June 21, 1843, page 124.2

    With regard to your second question, Daniel Whitby, who died in 1727, is the oldest writer who is ever quoted in support of the doctrine of a temporal millennium. Since then, Dr. Hopkins and President Edwards, have made it popular in the church. The Second Advent Tract, No. 7, gives the whole history of that doctrine.HST June 21, 1843, page 124.3

    The Seventy Weeks. In 1656, a dispute occurred in Poland between some distinguished Jewish Rabbins and the Catholics, respecting the 70 weeks. The Rabbins were so hard pushed by this argument that proved Jesus to be the Messiah, the time of his sufferings being at the end of the seventy weeks, that they broke up the discussion. The Rabbins then held a meeting and pronounced a curse upon any Jew who should attempt to ascertain the chronology of this prophetic period. Their anathema was this. “May his bones and his memory rot who shall attempt to number the seventy weeks.”HST June 21, 1843, page 124.4

    The Unlearned.—St. Peter says that in Paul’s epistles, “are some things hard to be understood, which they that are unlearned and unstable, wrest as they do also the other scriptures unto their own destruction.” The unlearned in this connection are evidently those who are unlearned in the scriptures. And those who are thus unlearned, are truly unstable. Very few professors of religion are learned in the scriptures. They trust in the teachings of their ministers, and take their version of the meaning of the word of God without knowing themselves. If their teacher say any portion of scripture means this, they embracs it at once. But if they say it means that, they veer about at once and give it just such an interpretation as their instructors direct.HST June 21, 1843, page 124.5

    Those who ate learned in the scriptures are not dependant upon any such teachings. They are able to read the word of God for themselves, and what God says, believe, being fully persuaded that what he has promised he is fully able to perform.HST June 21, 1843, page 124.6

    If we may judge from their writings, the religious teachers who oppose us are also unlearned in the scriptures. For instance, they often quote from the 2nd Psalm in proof that the world is to be converted. “Ask of me and I will give thee the heavens for thy inheritance, and the uttermost parts of the earth for a possession;” and appear to be entirely ignorant that the same Pslam says when they are thus given to Christ, they are “broken with a rod of iron and dashed in pieces like a potters vessel.” Again they quote, “Of that day and hour knoweth no man,” etc, and are so ignorant that many quote it “no man ever will know,” when in the same connection, we are expressly commanded to know when the kingdom of God is nigh even at the door, and the signs which were to precede it, are given by which we are to know.HST June 21, 1843, page 124.7

    Those two texts will serve as specimens of the manner that ministers of the gospel quote from the scriptures. By disregarding the connection they expressly contradict the word of God. Now if they are so unlearned in the scriptures that they do not know what is the connection, then they may be the ones the Apostle has in view when he says they “wrest the scriptures to their own destruction.” But if they do know what is the connection and still withhold it, and contradict it, how can it be reconciled with honesty?HST June 21, 1843, page 124.8

    When error is exposed, and iniquity discountenanced, those only will feel agrieved who sympathize with such error. Every element will determine its own affinity.HST June 21, 1843, page 124.9

    When the exposition of iniquity excites the unholy passions of any, we may rest assured that those thus aggrieved were last travelling the same downward path, the end of which is thus exposed. Virtue will always espouse the side of virtue; and vice, the side of vice.HST June 21, 1843, page 124.10

    The two Witnesses.—“And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”HST June 21, 1843, page 124.11

    According to the report of the Mass. Bible Society 20,000,000 Bibles have been distributed by the British and Foreign Bible Society since its commencement in 1804. And the American Bible Society, since its existence in 1816, have distributed 3,000,000. It has also been translated into 130 different languages.HST June 21, 1843, page 124.12

    A great Mistake.—Those who are neither looking for or loving the appearing of the Savior, seem lo have supposed 1843 is the time when we should cease to look for the Lord. In this they greatly mistake. This is the year when we begin to look for the Lord. We believe that he will come this year, and shall look for him till he comes. A sailor about entering a foreign port, concludes he shall enter by a certain day. If he does not eater the day expected, he does not conclude there is no port ahead. That was only the day when he would begin to look, and would continue to look, until the port was entered. So with those who are looking for the Lord; the time has arrived when he might be expected, when we have begun to hourly and continually expect him, and we shall look for his appearing from this hour, till the parting skies shall reveal him.HST June 21, 1843, page 124.13

    Rochester.—Brother Himes left us on Thursday morning for Rochester, where he is to hold in connection with brother Fitch and Barry, a tent meeting, establish temporarily a new paper, depot, etc. It is hoped that he will be aided in this expensive, and important work. As yet he has received nothing to aid in the interprise. But we doubt not the friends will aid, and sustain the cause in that important field.HST June 21, 1843, page 124.14



    A paper by the above name, will be commenced in the city of Rochester, N. Y. about the.20th of June, 1843. Thirteen weekly numbers will be published (if time continue) for fifty cents.HST June 21, 1843, page 124.15

    It will be sent by mail to any part of the country desired.HST June 21, 1843, page 124.16

    Seven copies to one address for $3, thirteen copies for $5. J. V. HIMES, Editor and Publisher,HST June 21, 1843, page 124.17

    Boston, June 3, 1843.HST June 21, 1843, page 124.18

    Advent Depot at Rochester, N. Y


    Will be opened about the 20th of June, where Books on the Advent in 1843 may be obtained, written by Messrs. Miller, Litch, Fitch, Storrs, and others, together with Hymn Books, Papers, Tracts, Charts, etc. All letters, or orders, should be directed (post paid) to J. V. HIMES, Rochester, N. Y.HST June 21, 1843, page 124.19



    There will be a campmeeting at the above place, commencing July 5th. Lecturers are requested to be present, and the public generally. A. WELLS.HST June 21, 1843, page 124.20



    There will be an Advent Campmeeting held in Sennett, New York, about six miles east of Auburn, and about half a mile north of the rail-road, one mile east of Sennett village, on the farm of Judge Sennett, in the grove called the “Pine Woods,” to commence on Saturday, July 1st, and continue till July 11th. All those who love the appearing of our Lord are requested to come and bring their tents with them, (those who have them.) Those that cannot bring tents can be provided for on the ground at the rate of $1,50 per week, or one shilling per meal.HST June 21, 1843, page 124.21

    GEO. W. PEAVY.HST June 21, 1843, page 124.22



    In Ashley, Mass. will commence, (should time continue,) on Wednesday, the 28th inst. in the grove n the rear of the Unitarian meeting house, to continue over the Sabbath. It is expected that Brn. Preble, Storrs, and Heath, will be present on the occasion. All necessary provisions will be had on the ground. For the committee,HST June 21, 1843, page 124.23

    W. D. WALKER,HST June 21, 1843, page 124.24

    J. W. SPALDING.HST June 21, 1843, page 124.25



    The friends of the cause in the south west part of Wrentham are about to erect a tent on “Jerald’s Hill,” as a place for Second Advent meetings. They propose, if the Lord will, to commence a series of meetings on Sunday, June 25. Per order.HST June 21, 1843, page 124.26

    No. Wrentham, June 7. J. S. WHITE.HST June 21, 1843, page 124.27



    Will be held, if time continues, near the line between Cato and Lysander, Cayuga co. New York about one mile west of the Christian Chapel, at Plainville, to commence Saturday, June 24, and continue till July 3. Some of our efficient lecturers of the East are earnestly solicited to attend, and ministers and brethren in general. G. W. PEAVEY.HST June 21, 1843, page 124.28

    Prentis, N. Y, May 30, 1843.HST June 21, 1843, page 124.29

    To Agents and Subscribers:—We would call the attention of our Agents generally, to the importance of making immediate remittances of what is now due. We are in need of all that is due for the paper, and also for books.HST June 21, 1843, page 125.1

    Our Opponents. One great reason why our opponents have so little success in opposing the doctrine of the advent, is that there is no agreement among themselves. Every writer among them who has attacked our system, has not only had the doctrine of the advent to contend with, but has had to tear in pieces the arguments of those who had preceded him on the same side. They have no confidence in the arguments of each other, and. therefore, those who have espoused that side of the question, have produced but little effect on the public mind.HST June 21, 1843, page 125.2

    Each has considered the labors of others as of no avail. He considers the doctrine not refuted or he would not feel it necessary for himself to undertake the task.HST June 21, 1843, page 125.3

    Brother Storrs will commence a course of lectures on the Advent at Haverhill, on Monday evening, June 26th.HST June 21, 1843, page 125.4

    Exposition of Matthew 24th Chapter


    In contemplating this chapter our minds are apt to be biased by our previous modes of thinking. We seem to suppose that the disciples, in their inquiry, in the third verse, understood that Jerusalem was to be destroyed before the end of the world, as much as though it was an historical fact at the time. To my mind, it clear that they had no idea that “the temple” was to be destroyed prior to the coming of Christ at the end of the world. The previous chapter closes by our Saviour proclaiming his future coming; and as he departed out of the temple, his disciples called his attention to the buildings of the temple. He tells them—“There shall not be left one stone upon another, that shall not he thrown down.” This expression could convey no idea to the minds of the disciples of what we rail “the destruction of Jerusalem,” as an event disconnected with his second coming. Let us consider—he had, just before leaving the temple, spoken of his coming; as he leaves the temple, he speaks of its utter demolition. The most natural idea to the minds of the disciples, must be that their Master spoke of the overthrow of those buildings at the end of the world, when he would come again. In this view, it appears to me, the question (for I consider the question one) was asked, “When shall these things be, and what shall be the sign of thy coming, and of the end of the world?”HST June 21, 1843, page 125.5

    These things”—what things? Christ’s coming and the end of the world; to which time, it seems to me, they supposed our Saviour referred, in speaking of the destruction of the temple.HST June 21, 1843, page 125.6

    The point, therefore, on which they wanted information was about their Lord’s coming and the end of the world. Our Saviour commences a connected chain of events which were to reach from that generation to his coming in the clouds of heaven. From the fourth to the fourteenth verse, he gives them a kind of general description, or synopsis, of events to take place at no very distant period after his leaving them.HST June 21, 1843, page 125.7

    Verse 4: “Jesus said unto them, Take heed that no man deceive you.” He would have them on their guard against deception: knowing the temptations they would have, from the tribulations they were to pass through, to accept of some deliverer who might profess to come in Christ’s name, to lead them out of their troubles.HST June 21, 1843, page 125.8

    Verse 5: “For many shall come in my name, saying, I am Christ, and shall deceive many.” Many such did arise.HST June 21, 1843, page 125.9

    Verses 6 and 7: Here our Lord tells his followers of wars, etc., and cautions them against being “troubled.” These wars did come—Jerusalem was destroyed in one of the first, if not the very first of those wars; and by these wars the Roman empire itself was divided into ten kingdoms, according to Daniel’s prophecy, chap. 7:24: “The ten horns out of this kingdom are ten kings [kingdoms] that shall arise.” All this took place before “the end came” to paganism, or the daily,” as Daniel calls it.HST June 21, 1843, page 125.10

    Verse 9: “Then shall they deliver you up to be afflicted, and shall kill you,” etc. “Then”—when? While these commotions are going on in the Roman empire.HST June 21, 1843, page 125.11

    Verse 10: “Then shall many be offended, [stumbled, apostatize,] and shall betray one another, and shall hate one another.”HST June 21, 1843, page 125.12

    It does not come within my design to show particularly how this prophecy was fully accomplished under heathen or pagan Rome. All acquainted with history know it was fulfilled to the very letter; and it is sup-nosed that not less than three millions of Christians suffered death under that persecuting power.HST June 21, 1843, page 125.13

    Verse 11: “And many false prophets [teachers] shall arise, and shall deceive many.” The history of the church shows that many such teachers did arise at the period here indicated.HST June 21, 1843, page 125.14

    Verse 12 : “And because iniquity shall abound, the love of many shall wax cold.” When Christianity became, by profession, the religion of the Roman empire, then the church was corrupted by a worldly policy, and the introduction of heathen customs into their religious services, so that iniquity abounded and the love of many waxed cold; then came the “falling away,” spoken of by Paul, 2 Thessalonians 2:3 thus preparing the way for the appearing of the “man of sin.”HST June 21, 1843, page 125.15

    Verse 13: “But he that shall endure unto the end [death—see Revelation 2:10,] the same shall be saved.” The trials of those days should be severe, but faithfulness “unto death” should be rewarded with “a crown of life.”HST June 21, 1843, page 125.16

    Verse 14: “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations and then shall the end come.”HST June 21, 1843, page 125.17

    The inquiry arises—The end of what? Some say, the end of the Jewish economy, or of their nationality; others say, the end of the world. I cannot adopt the first position; because, it appears to me, our Saviour was speaking of an end that was to come after a bloody persecution of his followers, and a falling away in consequence of the abounding of iniquity, verse 12,] and not that only, but also of many wars. These things did not all take place before the destruction of Jerusalem. If I am not much mistaken, the first war of any importance, after our Saviour, was that it which Jerusalem was destroyed; and the Saviour told his disciples that the end was “not yet” when those wars commenced. See verse 6.HST June 21, 1843, page 125.18

    I cannot adopt the interpretation, that the end spoken of in the 14th verse is the end of the world. Not that that interpretation is an objection to the end of the world being now at hand, as some suppose, but because, if that, construction is true, the world should have come to an end long ago. The apostle, in hit Epistle to the Romans 10:16, says, “They have no all obeyed the gospel;” and adds, 18th verse, “I say Have they not heard? Yes, verily, their sound went into all the earth, and their words unto the ends of the world.” Compare this with Acts 2:1-5: “And when the day of Pentecost was fully come, they when all with one accord in one place. And suddenly then came a sound from heaven, as of a rushing might) wind, and it filled all the house where they were sit ting. And there appeared unto them cloven tongue; like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave then utterance. And there were dwelling at Jerusalem Jews, devout men, OUT OF EVERY NATION UNDER HEAVEN.” Thus it was true that the sound went into all the earth, and their words unto the ends of the world, in the days of the apostles. And again, in Colossians 1:5, 6: “The truth of the gospel which is come unto you, as it is in all the world.” And again, at the 23rd verse: “If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature under heaven, whereof I, Paul, am made a minister.” To my mind, it seems next to impossible to reconcile this testimony of the apostle with the idea that the gospel has not, hundreds of years ago, been “preached in all the world for a witness unto all nations.” Hence, I am compelled to look for some other interpretation of the 14th verse. The “end” of something is spoken of in that verse, which, it would seem, was brought about by the agency of the gospel. By the preaching of the gospel of the kingdom in all the world for a witness, or testimony, some kind of a change or revolution was to be effected that should bring an “end” to something. The inquiry returns—what is that something? In my opinion, it was that persecuting power of which the Saviour had spoken in the previous verses; in other words, it was Pagan Rome, paganism, or the same, power called by Daniel “THE DAILY.”HST June 21, 1843, page 125.19

    Let us see if we can determine what we are to understand by the “daily sacrifice,” spoken of in Daniel 8th, 11th, and 12th. It will be seen by a reference to those chapters, that the word “sacrifice,” connected with “daily,” is in italics, and therefore is not in the original text, but has been supplied by our translators. The expression in those texts is perfect without the supplied word, and the sense much clearer. The text, Daniel 8:13, is simply “the daily, and the transgression of desolation;” and in the 11th chap. 31st verse, it is, “They shall take away the daily, and they shall place the abomination that maketh desolate.” This language shows that “the daily” is a daily or continual abomination, or desolating power, that should desolate the people and church of God till it was takenaway,” and that then should come up another abomination to take its place, still more desolating: then, in the 12th chap. 11th verse, the time is given us from the taking away of the daily “to set up [as the margin has it] the abomination that maketh desolate,” and that time carries us to the taking “away the dominion” [Daniel 7:26] of this last abomination.HST June 21, 1843, page 125.20

    That these things do not relate to anything done by Antiochus Epiphanes, is certain from the fact that Antiochus died 164 years before our Lord’s birth, and Christ directed his followers to look for the “abomination of desolation, spoken of by Daniel,” as still future.HST June 21, 1843, page 125.21

    Some tell us the “daily” is the daily sacrifice of the Jews, which was taken away at the destruction of Jerusalem. If so, can they tell what event took place answering to the 1290 days, which, if understood as literal days, can be made to agree with no event? Then it is added, Blessed is he that waiteth and cometh to the 1335 days.” What took place then? Nothing that marks that as a peculiar period. It was at the end of those days that Daniel was to stand in his lot, or have his resurrection. Did he have it 1335 days after the destruction of Jerusalem? If the days stand for years, what event, answering to the prophecy, look place 1290 years from the cessation of the Jewish sacrifices! It was in the darkness of Papal Rome. Did Daniel have his resurrection under the dark reign of Papacy? We have nothing in history to show that anything took place at the end of those days, if reckoned from Jerusalem’s destruction.HST June 21, 1843, page 125.22

    We are now led to inquire what “daily” it was that was “taken away.” I answer, it appears to me, clearly, it was the daily or continual abomination of paganism, which oppressed the people and church of God till it was “taken out of the way;” which event, it seems, from Gibbon’s History of Rome, took place about A. D. 508, when “Vitalian, a Gothic chieftain, with an army of Huns and Bulgarians, declared themselves the champions of the Catholic faith.” Thus an end came to pagan sacrifices at Rome, or paganism was “taken out of the way” and no longer “hindered” the revelation of the “man of sin,” or abomination that maketh desolate,” i. e., Papacy. What event transpired 1290 days from the taking away of paganism, or the “daily,” in 508? 1290 years from that time, viz., in 1798, Berthier, a French general, entered Rome, deposed the Pope, abolished the Justinian code of laws, under which the Pope had carried on his “war with the saints” for 1260 years, and gave to Italy a republican form of government, carried the Pope captive to France, where he died in 1799:—thus was the “dominion” of Papacy taken “away, to consume and destroy unto the end.” See Daniel 7:26. The 1335 days, or years, from the taking away of “the daily” in 508, carry us down to 1843, when Daniel, with all the saints, will stand in their lot, i. e., will be raised from the dead.HST June 21, 1843, page 125.23

    “The daily,” then, and “the abomination of desolation,” are two desolating powers acting against the people and church of God. An end comes, to one, and then the other comes up in its place.HST June 21, 1843, page 125.24

    The gospel of the kingdom, Mark says, Mark 7:26, “must first be published among all nations.” This was done in the apostles’ days, as we have already seen; but the influence of it did not at once work the revolution by which paganism fell: but it began to work its fall, and at length produced that change, by which Constantine declared in favor of Christianity in the fourth century; but paganism had its temple and altar at Rome still, and was not utterly thrown down, or “taken away,” till about A. D. 508, when “Vitalian, with an army of Huns and Bulgarians, mostly idolaters, declared themselves the champions of the Catholic faith.” That mighty revolution caused the taking away of the pagan rites at Rome, as we have seen, and thus “the end came” to the pagan persecuting power. But, observe, this was not till after “a falling away,” as Paul calls it, and “the love of many” waxing “cold,” as our Saviour saith. This look place from the time the Roman emperors espoused the cause of the church, and Christianity became the religion of the empire. This prepared the way for the revelation of the “man of sin,” or “the abomination that maketh desolate.” “The end came” to one abomination, or persecuting power “spoken of by Daniel,” viz., “the daily;” then, in the 15th verse, our Saviour speaks of the coming up of the other “abomination,” and of its standingin the holy place,” viz., the church; or, as Paul saith, “sitting in the temple of God.” See 2 Thessalonians 2:4. The mode of persecution is now changed; before, it was heathen, or pagan; now it is professedly Christian. Christians who lived previous to the coming up of this latter power, foresaw its rise, and were filled with terror at the thought. R. Fleming, of Rotterdam, writing previous to 1693, on “The Fulfilling of Scripture,” says, on 2 Thessalonians 2nd chapter, “The mystery of iniquity, even in the times of the apostles, did begin to work, and what for a time withheld his coming, the heathen empire of Rome, hath long since been taken out of the way, which caused some Christians, in those days, to wish the standing and continuance of that empire, from the terror they had of that adversary, who, according to the word, they knew was to fill his room.HST June 21, 1843, page 125.25

    The end, then, spoken of by our Saviour, was the end of the “daily,” or pagan abomination, under which the wars and persecutions had been carried on, spoken of in the previous verses.HST June 21, 1843, page 126.1

    Let me now show you the perfect agreement and harmony there is between Daniel, our Lord, and Paul. See Daniel 11:30: “He shall return, and have intelligence with them that forsake the holy covenant.” Compare this with Matthew 24:12: “Because iniquity shall abound, the love of many shall wax cold:” also 2 Thess..: “There shall come a falling away first.” Now, see again Daniel 11:31: “They shall take away the daily.” Matthew 24:14: “Then shall the end come.” 2 Thessalonians 2:7: “He who now letteth [hindereth] will let, until he be taken out of the way.” See again Daniel 11:31: “They shall place the abomination that maketh desolate.” Matthew 24:15: “When ye, therefore, shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place.”2 Thessalonians 2:3, 4, 8—after the falling away, “that man of sin” shall “be revealed, so that he, as God, sitteth in the temple of God. Then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.”HST June 21, 1843, page 126.2

    Can there be any doubt here of the identity of the times and of the characters represented by these three witnesses, our Lord, Daniel, and Paul? The harmony is too perfect to be overlooked. It seems to me there can be no mistake—the agreement is complete. They are each, evidently, looking to the same events, and each explains and confirms the other.HST June 21, 1843, page 126.3

    The way is now prepared for an examination ofHST June 21, 1843, page 126.4

    Verses. 15-28. Our Lord here calls attention particularly to a desolation which was to extend down to, and be connected with, the signs of his immediate appearance, and notices this desolating power particularly, because it would have a more important bearing on the interests of his church than any other matter that was to transpire before his coming. From the application of this part of the chapter to the destruction of Jerusalem, I am compelled to dissent: because I have never been able to make such an interpretation harmonize with what appears to me to be truth.HST June 21, 1843, page 126.5

    1st. Our Saviour calls attention expressly to the “abomination of desolation, spoken of by Daniel the prophet;” and adds, “Whoso readeth, let him understand.” Understand what? Why, that the abomination I speak of is not the “daily,” but the “abomination of desolation.” What is the abomination of desolation spoken of by Daniel? Clearly, not the pagan abomination, as our opponents would have us think, under Antiochus Epiphanes, who died 200 years before our Saviour directed his followers to look for that abomination as still future: nor was it the “daily abomination,” as most second advent folks hold; nor does a reference to the ninth chapter of Daniel prove that it is; for that chapter speaks of abominations, plural; whereas our Lord speaks of a particular abomination, singular, and cautions against a misunderstanding. It has often enough been shown that the “daily,” spoken of by Daniel, is not the Jewish sacrifices, but that it is the pagan, or continual abomination, and relates to a desolating power that should desolate the people and church of God till it should be “taken away,” and there should come up, in its place, another power called the “transgression of desolation” [chap. 8:13,] and the abomination that maketh desolate,” [chapters 11:31, and 12:11.] Though they were both desolating powers, they are designated by different names, as we have seen.HST June 21, 1843, page 126.6

    Now Jerusalem was not destroyed by the “transgression of desolation,” or the “abomination of desolation spoken of by Daniel,” but under the reign of the “daily” or pagan abomination. Then, the desolation, spoken of by our Saviour, was not the destruction of Jerusalem.HST June 21, 1843, page 126.7

    2nd. The abomination of desolation was to be a “sign” to Christians; but it was to be so only when they should “see” it “stand IN the holy place.” Where was the holy place at Jerusalem? Certainly it was not outside the city; for that is nowhere called, in the Scriptures, “THE holy place.” The holy place was not only in the city, but in the temple at Jerusalem. But that was not the holy place at the time that wicked city was destroyed; for God had departed from that wicked people,—Christ had ascended into the true holy of holies, and the sacrifices which the Jews continued to offer in the temple were no better than the heathen sacrifices; because the very offering of them, after the death of Christ, was a daily denial and rejection of the Lord of glory. But admitting that within the temple was the holy place at the time of Jerusalem’s destruction, the Christians did not see the Roman or pagan abomination “stand in” it at the time they fled out of the city—the Romans had not yet entered the city; besides, the Roman or “daily”, abomination never did “stand in the holy place,” for that was destroyed, immediately on the taking of the city, by the burning of the temple. How then could that be a sign that in fact never took place, either before or after the Christians left Jerusalem?HST June 21, 1843, page 126.8

    3rd. The connexion shows that the fleeing was of a more general character than of those in the city. “Neither let him that is in the field return back to take his clothes,” 5:10. It looks like a general time of trouble to the church.HST June 21, 1843, page 126.9

    4th. Apply this description to the destruction of Jerusalem, and it appears impossible to reconcile it with what is said in verse 21: “Then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” How can this he true, if our Saviour was speaking of the destruction of Jerusalem? Surely the destruction of the old world by a flood was a greater tribulation, and also the overthrow of Sodom and Gomorrah; and a greater one is still to come, when “the elements shall melt with fervent heat, and the earth also, and the works that are therein shall be burned up;” when “all the proud, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up.”HST June 21, 1843, page 126.10

    5th. If Jerusalem’s destruction is the subject of discourse, I cannot see the truth of the 22nd verse: “Except those days should be shortened, there should no flesh be saved; but for the elect’s sake those days shall be shortened.”HST June 21, 1843, page 126.11

    If all the Jews in Jerusalem had perished in the siege, there would have been “flesh” or persons “saved.” If it be said, it means none of the “elect,” or Christians, would have been saved if Titus had not, for a time, so far have withdrawn his army as to have given them a chance to escape—I reply, if every Christian in Jerusalem had perished, it would have been very far from cutting off all Christians, as churches had been planted almost all over the then known world, before Jerusalem was destroyed.HST June 21, 1843, page 126.12

    6th. Lastly. Our Saviour says, v. 29: “Immediately after the tribulation of those days shall the sun be darkened,” etc.; and he adds, v. 30, “Then shall appear the sign of the Son of man in heaven—and they shall see the Son of man coming in the clouds of heaven, with power and great glory.”HST June 21, 1843, page 126.13

    Now, as this was not literally true, immediately after the destruction of Jerusalem, we must resort to a figurative interpretation, (which would leave us in the wide fields of conjecture,) or understand our Lord as speaking of a different matter from Jerusalem’s downfall.HST June 21, 1843, page 126.14

    I now ask if it is likely that our Saviour would speak so much at length, and particularly, of the destruction of Jerusalem, and only darkly hint at, if mention at all, a far more dreadful calamity to his church, viz., its desolation under Papacy? I think not.HST June 21, 1843, page 126.15

    It appears to me, that the “abomination of desolation spoken of by Daniel” is none other than the Papal abomination. By its standing in the holy place, I understand its rising up in the church; and is none other than Paul’s “man of sin” who “sitteth in the temple of God.” Let us again look at the correspondence between our Lord’s description and that of Paul. Our Saviour says, v. 12, “The love of many shall wax cold.” Paul says, 2 Thessalonians 2:3, “There” will “come a falling away first.” Saith out Lord, v. 15, “The abomination of desolation” shall be seen standing “in the holy place.” Paul says, the “man of sin” shall “be revealed,” “sitting in the temple of God.” Can we mistake in the fact that Christ and Paul have their eye on the same desolation of the church?HST June 21, 1843, page 126.16

    When Christians should see this desolating power “stand in the holy place”—the church—“then let” all Christians, wherever that anti-Christian power should sway, “flee,” and not stop to save “anything out of their houses,” nor “return back” from their “fields to take their clothes”—then “who to them that” have little children, etc, in those times of persecution and flight from place to place; and “pray ye that your flight be not in the winter, neither on the Sabbath day;” i. e., that the persecution may not be permitted to rage with such fury as to allow you no respite from trouble, or time for rest; “for then shall be great tribulation [to the church,] such as was not since the beginning of the world to this time, [how true,] no, nor ever shall be;” such a time of trouble to the church is never to return. “And except those days should be shortened, there should no flesh be saved,” i. e., none of the church; “but for the elect’s sake those days shall be shortened.” The severity of that tribulation began to be broken before the 1260 days or years expired that the church was to remain in the “mountains,” i. e., “wilderness,” [see Revelation 12:6;] the kings began to make war-on that desolating power [see Revelation 17:16] 200 years before the w hole period allotted to it had expired, and the “Reformation” commenced about the same time; and thus the days, in the violence of the persecution, were “shortened,” and for the sake of the “elect,” the church.HST June 21, 1843, page 126.17

    Verse 23: “Then if any man shall say unto you Lo, here is Christ, or there; believe it not.”—“Then.’ When? Under this papal abomination. The Pope has claimed to be Christ’s vicegerent; i. e., to be intrusted with Christ’s power to pardon sins, and has “exalted himself above all that is called God.” See 2 Thessalonians 2:4.HST June 21, 1843, page 126.18

    Verse 24: “For there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch, that, if it were possible, they shall deceive the very elect.” Compare this with the Papal Beast, Revelation 13:13: “He doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by those miracles which he had power to do.” See also Revelation 17:8: “They that dwell on the earth shah wonder [whose names were not written in the book of life,” not “the elect,“] “when they behold the beast,” etc. Papacy has shown, or pretended to show, “great signs and wonders,” so that some of the “elect” have been deceived by it, I have no doubt; for it must be true that there have been true Christians in that wicked church, though they would not have remained in it if they had not been deceived, any more than they would remain in any other church that lords it over God’s heritage.HST June 21, 1843, page 126.19

    Verse 26: “Wherefore, if they shall say unto you, Behold, he is in the desert”—in places of seclusion from the world—“go not forth: Behold, he is in the secret chambers”—conventsnunneries—“believe it not.”HST June 21, 1843, page 126.20

    The 27th verse teaches us that when Christ comes, it will be in such a manner we shall none of us have occasion to doubt on the subject, for his coming will be as the lightningsudden, and visible to all.HST June 21, 1843, page 127.1

    Verse 28: “For wheresoever the carcass is, there will the eagles be gathered together.”—This verse may refer to the bloodthirsty character of the Papal power. See Job 39:27-30: Papacy, like the eagle, “seeketh her prey, and her eyes behold afar off;” her devotees “suck up” the “blood” of the saints; and “where the slain are there is she,” carrying on bloody persecutions.HST June 21, 1843, page 127.2

    If this interpretation does not satisfy, take another. The eagle is led to her prey by her appetite; so when Christ comes, as the lightning, men will be divided according as their affections are on things above or things on earth. If their hearts are on Christ they will fly up to meet him, as the prophet Isaiah saith, Isaiah 40:31: “They that wait upon the Lord shall mount up with wings as eagles,” while the wicked shall remain to burned up with the objects of their affections, i. e., earthly things.HST June 21, 1843, page 127.3

    To the interpretation I have given of the 15th to the 28th verse, the 21st of Luke 20th-24th verses, may be urged as an objection. It will be seen that Mark uses nearly the same language as Matthew. Luke wrote after, and his gospel records points omitted by the other evangelists. Now, admitting that our Lord did speak of Jerusalem’s destruction, as recorded by Luke 21:20, I conceive it does not affect my argument on Matthew; for it will be seen that the language differs from both Matthew and Mark; the latter having called attention to the “abomination of desolation,” which is no other than the papal abomination. My own opinion is, that Luke records an expression of our Lord omitted by the other evangelists, which may refer to old Jerusalem or it may not; if it does, it is only by glancing over it to the main object, the desolations of his church under the abomination of desolation; for the testimony of two witnesses settles the point that it was that abomination, and not the “daily” abomination: nor yet are both abominations included; for our Lord uses the singular, abomination, and designates which one he is speaking of, and enforces it with an emphatic “Whoso readeth let him understand.” By Jerusalem, then, in Luke, I understand the same that Paul, in 2 Thessalonians 2:4, calls “the temple of God,” i. e., the church of God. By its being “compassed about with armies,” [not army,] I understand the civil power, in the hands of Papacy, wielding the sword, hunting the church, the true children of God, to put them to death. As though our Lord had said, “The abomination of desolation will stand up in the church and possess power to command kings and their armies: and when you see him thus stand in the church, know that the desolation thereof is nigh—then flee—yea, depart out of it, for she has then become Babylon; then come out of her, my people, and let none enter into it.”HST June 21, 1843, page 127.4

    The “wrath upon this people,” I understand not the wrath of God, for the wrath was upon the fleeing people, and of course was the wrath of the persecuting power, or the abomination of desolation, Papacy; before this power they fell “by the sword, and” were “led away captive,” etc. This exactly agrees with what we are told, Daniel 11:33, should befall Christians under the papal abomination, i. e., “They shall fall by the sword, by flame, and by captivity, and by spoil many days.” Thus we see Luke and Daniel agree perfectly. Again: Luke says, “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” The Revelator says, Revelation 11:2, “The holy city shall they “[the Gentiles] tread under foot forty and two months.” Here we have the time of the treading under foot specified; and the language so exactly corresponds with Luke, that the one explains the other, and without this explanation the “times of the Gentiles,” in Luke, would seem to be an indefinite expression. Further, Christians were to “flee to the mountains,” according to Luke. The church was to “fly into the wilderness,” according to the Revelator. Again I ask, What Christians were to be benefited by the directions to flee, if old Jerusalem is the subject of discourse?—surely but a more moiety of the whole church in the world at that time. We know nut that any of the apostles were there, and but comparatively few Christians. But, says the objector, “All the Christians did flee out of Jerusalem before it was destroyed.” And who is their authority for this assertion? Why, “Josephus.” And how did Josephus know that “all the Christians fled” at that time? Strange, that Josephus had so much knowledge as to know every individual Christian in Jerusalem and know they all fled!!—he must have been almost omniscient. I strongly suspect it was the “little horn that had EYES,” “spoken of by Daniel the prophet,” that saw all the Christians “fleeing out of Jerusalem;” and that it saw that just as it has seer “Antiochus Epiphanes” as the little horn; i. e., Papacy must find something to which to apply the “abomination of desolation” of, which our Saviour spake, Matthew 24., and it conjured up old Jerusalem and Christians fleeing out of it, to turn eyes off from itself; and Protestants have been deceived by it, just as they have about Antiochus, and with just as good evidence, in my judgment. 18Since writing the above a friend has informed me that Pros. Wilbur Fisk stated, that, in his visit to Rome, which was a short time before his death, he found, at the Vatican, the oldest copy of Josephus that is known; he also said that if that copy there is no mention made of the Christians fleeing out of Jerusalem at its destruction.HST June 21, 1843, page 127.5

    Verse 26: “Immediately after the tribulation of those days,” etc. Mark says, “In those days, after that tribulation,” etc., “shall the sun be darkened,” etc. I understand this to be a literal event, or sign of Christ’s coming. How exactly does the history agree with the prophecy! “In those days,” i. e. the 1260 allotted to the “abomination of desolation,” and yet after the tribulation of the church, from the power, had passed, the sun was literally darkened. In 1780, May 19, the sun rose clear—at ten o’clock, the horizon began to be darkened, and at twelve people had to light candles to dine—laborers left the fields—the fowls retired to roost—and a feeling that the judgment day had come rested upon many minds.HST June 21, 1843, page 127.6

    The moon shall not give her light.” The dark ness not only continued through the day, but the night following till past midnight, though the moon was at the full. “Such was the darkness, that a sheet of white paper, held within a few inches of the eyes, was equally invisible as the blackest velvet.” An eyewitness says, that when the moon first became visible, it had precisely the appearance of “blood.” The prophet Joel 2:30, 31, says, “I will show wonders in the heavens and in the earth, blood, and fire and pillars of smoke. The sun shall be turned ink darkness, and the moon into blood, before the great ant terrible day of the Lord come.” We have seen that this prophecy has been fulfilled so far as the sun and moon are concerned. If it be said, “This darkness can be accounted for upon natural principles,” I reply—it never has been done; but if it could be, it does not alter the fact. Our Saviour said it should take place, but did not say it could not be accounted for upon natural principles. It has taken place as he said: nor is there any evidence that such an event ever transpired before, since the crucifixion, till 1780.HST June 21, 1843, page 127.7

    Fire and pillars of smoke,” says the prophet Joel. Has this sign been seen? It has. Luke calls it “fearful sights and great signs from heaven.” The Aurora Borealis, or Northern Lights, are a perfect fulfilment of this prophecy. But it is said, “They an no sign of the end of the world, for they have always been.” But where, I ask, is the proof that they have always been? Who can find a particle of ancient history in support of that idea? It is true, that some modern writers have asserted that there is; but have they been able to put their finger on such anciently written history? If so, where is it? Till they product it, we shall deny that there is any such history in existence. It seems, from some of our modern historians, that in March, 1716, these lights were first seer with great brilliancy and astonishment in England, though never seen before by the oldest inhabitants. Since that period they have often been seen, and especially within the last thirty or forty years, exactly answering to the prophecy of “fire and pillars of smoke.”HST June 21, 1843, page 127.8

    The following article is in illustration of this subject, and may be seen in the New York Commercial Advertiser of Oct. 22nd, 1839. “The phenomenon described in this London article was seen by myself,” says Henry Jones, “and on the same Tuesday evening of Sept. 3rd, especially of the Aurora, in the western part of New York, and is described by various papers of this city, as seen here and at Boston at the same time, with unprecedented splendor, brilliancy, and singularity of appearance, though far less astonishing than their described appearance in London, and with nothing special in regard to appearances in the stars.” [See New York Commercial Advertiser of Sept. 4th, and Christian Advocate and Journal of Sept. 13.]HST June 21, 1843, page 127.9

    From late london papers


    London, Sept. 5th.—Between the hours of ten on Tuesday night and three yesterday morning, in the heavens was observed one of the most magnificent specimens of those extraordinary phenomena—the falling stars and northern lights—witnessed for many years past. The first indication of this singular phenomenon was about ten minutes before ten, when a light crimson, apparently vapor, rose from the northern portion of the hemisphere, and gradually extended to the centre of the heavens, and by ten o’clock, or a quarter past, the whole, from east to west, was one vast sheet of light. It had a most alarming appearance, and was exactly like that occasioned by a terrific fire. The light varied considerably; at one time it seemed to fall, and directly after rose with intense brightness. There were to be seen mingled with it volumes of smoke, which rolled over and over, and every beholder seemed convinced that it was ‘a tremendous conflagration.’ The consternation in the metropolis was very great; thousands of persons were running in the direction of the supposed awful catastrophe. The engines belonging to the fire brigade stations in Baker street, Farrington street, Watling street, Warterloo road, and likewise those belonging to the West of England station—in fact, every fire-engine in London—were horsed, and galloped after the supposed ‘scene of destruction,’ with more than ordinary energy, followed by carriages, horsemen, and vast mobs. Some of the engines proceeded as far as Highgate and Holloway, before the error was discovered. These appearances lasted for upwards of two hours, and towards morning the spectacle became one of more grandeur.HST June 21, 1843, page 127.10

    “At two o’clock in the morning, the phenomenon presented a most gorgeous scene, and one very difficult to describe. The whole of London was illuminated as light as noonday, and the atmosphere was remarkably clear. The southern hemisphere at the time mentioned, although unclouded, was very dark; but the stars, which were innumerable, shone beautifully. The opposite side of the heavens presented a singular, but magnificent contrast: it was clear to extreme, and the light was very vivid; there was a continual succession of meteors, which varied in splendor. They appeared formed in the centre of the heavens, and spread till they seemed to burst; the effect was electrical; myriads of small stars shot out over the horizon, and darted with that swiftness towards the earth that the eye scarcely could follow the track; they seemed to burst also, and to throw a dark crimson vapor over the entire hemisphere. The colors were most magnificent. At half past two o’clock, the spectacle changed to darkness, which, on dispersing, displayed a luminous rainbow in the zenith of the heavens, and round the ridge of darkness that overhung the southern portion of the country. Soon afterwards, columns of silvery light radiated from it;—they increased wonderfully, intermingled among crimson vapor which formed at the same time, and when at full height the spectacle was beyond all imagination. Stars were darting about in all directions, and continued until four o’clock, when all died away. During the time that they lasted, a great many persons assembled on the bridges across the river Thames, where they had a commanding view of the heavens, and watched the progress of the phenomenon attentively.”HST June 21, 1843, page 127.11

    It is difficult to conceive how a more perfect fulfilment of the prophecy could take place. God never has, and we have no reason to believe he ever will, give signs that unbelieving men cannot cavil with. He gives men sufficient evidence to satisfy the childlike mind, but allows “strong delusions” to follow all his signs, that men who do not love the truth may believe a lie. They ask for Mrs. and God suffers thorn to have them, “that they all might be dammed who believed not the truth, but had pleasure in unrighteousness.” So when Moses cast down his rod and it became a serpent, the magicians did likewise. “It can be accounted for upon natural principles,” cries Pharaoh, and all the anti-types, that, Pharaoh-like, contemn all the signs the great God is giving us of the coming of Christ and the end of the world. God will never give such men signs that they cannot scoff at, till the last sign, that of the Son of Man coming in the clouds of heaven; but then it will be too late, and they are lost forever.HST June 21, 1843, page 127.12

    The stars shall fall from heaven.” This is another sign of the near approach of Christ and the end of the world. The Revelator says, chap. 6:13, “The stars of heaven fell upon the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.” Has this sign been seen? It has. Nov. 13th, 1833, was seen precisely such an appearance as the Revelator describes. Though “shooting stars” have been seen at other times, so Jar as known, nothing of this kind was ever seen before 1789. The atmosphere was literally filled with falling stars, shooting in every direction, answering exactly to the description in Revelation 6:13. If that was not a fulfilment of the prophecy, it will be difficult for any man to show how it ever can be fulfilled.HST June 21, 1843, page 128.1

    Blood” is one of the signs given us by Joel, to precede the “terrible day of the Lord.” Has this sign appeared? It has. In addition to the bloody appearance of the moon, already spoken of, in February, 1837, the whole face of the earth seemed as though covered with blood, the snow having exactly that appearance.HST June 21, 1843, page 128.2

    Pestilences” were to “be in divers places,” Luke tells us. Who has forgotten the terrible and desolating cholera, that has passed over almost the entire world within the past twenty years. It that is not a fulfilment of that prophecy, it is difficult to see how it could be fulfilled.HST June 21, 1843, page 128.3

    Earthquakes in divers places” was to be another sign. Not to mention the many shocks which have more or less affected various places, look at the one felt at St. Domingo the past year, in which a whole city, of some ten or twelve thousand inhabitants, is swallowed up, and a were handful of souls saved.HST June 21, 1843, page 128.4

    All the signs our Saviour spoke of as preceding his coining have appealed, and the next thing to be looked for is the “coming” of the “Son of Man in the cloud of heaven with power and great glory.” This appearance, it is true, in to be preceded by it “sign,” 5:30. But what is that sign? I pretend not to know with certainty, but perhaps we may get a clew to it from Numbers 24:17: “There shall come a Star out of Jacob, and a SCEPTRE shall arise out of Israel, and shall smite the comers [or, as the margin has it, ‘through the princes’] of Moab, and destroy all the children of Sheth,” or the wicked.HST June 21, 1843, page 128.5

    A “Star” was the sign to the wise men of the East at our Saviour’s birth: may not the “Sceptre,” or sign of Royalty, be the forerunner of his second coming? He comes to set up his everlasting kingdom, having been into “a far country to receive” it, and is now to “return,” when his “enemies, who would not that” he “should reign over them,” shall be slain “before” him.HST June 21, 1843, page 128.6

    Verse 31: “He shall send his angels with a great sound of a trumpet, [see 1 Corinthians 15:52,] and they shall gather together his elect from the four winds, from one end of heaven the other.” What a glorious meeting of the children of God!—they meet to part no more—meet to share the purchased inheritance with their once suffering but now glorified Lord and Saviour. O blessed state! O glorious hour! Reader, would you have a part in hi Hasten, then; make no delay to be reconciled to God—“kiss the Son,” lest you “perish from the way” when his “wrath” shall be kindled by your obstinate slighting his mercy.HST June 21, 1843, page 128.7

    Verse 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, at the door.”HST June 21, 1843, page 128.8

    Just as certain as we can know the approach of summer by the putting forth of leaves, just so certain we may know that the coming of Christ is now at the door.HST June 21, 1843, page 128.9

    Verse 34. This verse is supposed to form an objection to the foregoing application, and to fix the meaning of our Lord to events to transpire in that age, because he says, “This generation shall not pass till all these things be fulfilled.”HST June 21, 1843, page 128.10

    The terms generation applied not only to an age, but a class or race. First, to the righteous; see Psalm 14:5: “God is in the generation of the righteous.” See also Psalm 22:30; 24:6, and 73:15; also 1 Peter 2:9.HST June 21, 1843, page 128.11

    It is also applied to the wicked as a class. Matthew 3:7: “O generation of vipers.” See also Matthew 12:24; and 23:33; and Mark 8:38; and Luke 16:8.HST June 21, 1843, page 128.12

    Our Lord was speaking to his children, and telling then they should be gathered unto him in the clouds of heaven when be should come, but tells them not to look for such an event till all the signs he had given them had first appeared; then, and not till then, the generation of saints should be “caught up together, to meet the Lord in the air,” and thus “pass away” from earth, while the last indignation is poured out upon the wicked. See Isaiah 26:19-21.HST June 21, 1843, page 128.13

    But after all, the difficulty in this text is not so much in the term generation as in the word “fulfilled.” The word translated fulfilled occurs forty-eight times in the New Testament and in only one other connexion is it translated fulfilled, but is word which signifies “progression”—“accomplishing”—“not completed;” and here signifies that before that age or generation should pass away, the chain of events spoken of should commence their accomplishment.HST June 21, 1843, page 128.14

    Once more: the expression may signify, that the generation living when the last mentioned signs, viz., those connected with the sun, moon, stars, etc, should begin, should not pass away till the whole of the signs there spoken of were fulfilled and Christ should come. Those signs commenced in 1780, and are now all fulfilled. What are we to look for next? The Lord Jesus Christ “in the clouds of heaven.”HST June 21, 1843, page 128.15

    Verse 36. This verse is supposed to form another objection: and we not infrequently hear persons say, “Christ has said no man shall EVER know anything about his coming.” And we are told that those of us who pretend to know anything about the time, “give Christ the lie.”HST June 21, 1843, page 128.16

    We will see presently who it is “gives the lie” to inspiration, we or our opponents. Our Lord says, “Of that day and hour knoweth [in the present time; not ‘never shall know’] no man,” fee. Of what day and hour? Clearly the day and hour when the Son of Man will be revealed. Well, I know of no man that pretends to know the day or hour of Christ’s appearing; I am sure I do not. “But, do you not believe the world will come to an end in 1843?” Certainly I do: but I believe also that our Lord will appear before the end of the world; for there must be some time after the Bridegroom comes for the wicked to cry for mercy and find none, before the final conflagration of the world. Hence Christ may appear now any hour—I know not how soon.HST June 21, 1843, page 128.17

    But again: let the objector be true to his principles; do not let him flinch when he is tried. He says, “Our Lord’s words authorize him in saying that no man shall ever know anything about Christ’s appearing till he actually comes as the lightning.” Very well; now let him carry out his principles, and he proves that Christ himself will never know anything about it till he finds himself here!! For our Lord says, Mark 13:32, “Of that day and hour knoweth no man, no, not the angels in heaven, NEITHER THE SON.” If the objector is now afraid to follow out his principle? let him acknowledge he is mistaken in his interpretation of the words “no man knoweth;” for if it is true that no man ever shall know, it is equally true that the “Son” never shall know. Nor can he escape from the difficulty by saying, “Christ did not know it as man,” for it is the “Son of Man” that is to appear “in the clouds of heaven;” and I ask again, if he is never to know anything about the time of his appearing, till he finds himself here? The fact is, the time was given of the end of the world in the book of Daniel, but Daniel was commanded, Daniel 12:4, “shut up the words, and seal the book, to the time of the end;” and at the 9th verse Daniel is told, “The words are closed up and pealed till the time of the end;” and then it is added, verse 10th, “Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand: but the wise shall understand”—when? In “the time of the end.” That time has come. And besides, our Saviour says, “When ye fee all these things, [viz., the signs he had given them,] KNOW that it is near, at the doors.” Now, who gives “Christ the lie,” we, who have seen all the signs, and hence believe our Lord’s words, and “know it is at the door,” or our opponents, who declare we can know nothing about it? Let the candid judge.HST June 21, 1843, page 128.18

    Verses 37-39. “But as the days of Noe were, so also shall the coming of the Son of Man be. For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day Noe entered into the ark, and knew not until the flood came, and took them all away; so also shall the coming of the Son of Man be.”HST June 21, 1843, page 128.19

    Who “knew not?” Not Noe; for he was “warned of God” 120 years before, and being “moved with fear, prepared an ark to the saving of his house,” because he believed God. Bui why did not the wicked world know it? Not because they had not been warned, but because they did not believe. Noe had warned them, and done it practically too, by building the ark; but they doubtless counted him a fanatic, a fool, a madman—called his notions all “moonshine,” and a “humbug:” and the philosophers, doubtless, reasoned wisely, at least in their own estimation, and made it clear as the sun that there was not water enough in the world to “cover the tops of the highest mountains;” and Noe was an “ignoramus,” or he would not talk such “nonsense;” and then they would laugh at him where the time had passed by. Thus men were deluded—the flood came and took them all away—and they knew it not till it was upon them; so will it be when Christ is revealed. Alas! deluded mortals, you will be undone, and you will not know it till it is too late for help. Your teachers cannot save you in that day! No, they themselves will cry in rain, “Lord, Lord open unto us;” but they, too, cry too late. All is lost—and their eyes are open only to see their ruin, and the ruin of their deluded hearers. That awful day will surely come—laugh and scoff as you may—it will overtake unbelievers as a thief.HST June 21, 1843, page 128.20

    Verses 40 and 41: “Then two shall be in the field; the one shall be taken and the other left. Two shall be grinding at the mill; the one shall be taken and the other left.”HST June 21, 1843, page 128.21

    Luke 17:34-36, it is said, “I tell you in that night there shall be two in one bed; the one shall be taken, and the other left. Two shall be in the field; the one shall be taken, and the other left.”HST June 21, 1843, page 128.22

    Thus it appears it will be night in some parts of the earth and day in others. There, a pious wife, who has endured the scoffs of a wicked husband, will be taken, and he will be left; or a pious husband will be taken and a persecuting wife will be left:—there, a pious brother is taken and a wicked sister left—or a pious sister taken and a scoffing brother left:—there godly parent, whose prayers, counsels, and entreaties have all been disregarded, is taken, and the wicked child left—or pious children are taken and ungodly parents left:—there, the little babes,—for they will go op in that day,—are taken from their wicked parents’ arms, and those parents are left!—left!! LEFT!!! Left to what? Not to the next cars, for the last train, that will ever run for glory, has gone—gone—GONE for ever!!! Left to what?—Left to the burning day: “For behold the day cometh that shall burn as an oven; and all the proud, yea, all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Yea, “The slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth:, they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.” See Malachi 4:1, and Jeremiah 25:33. “Left!” O ye who are sensible that you are not prepared for that burning day, why will you persist in a cold neglect of the call of God? “Prepare to meet thy God.” If you persist in fin, remember the mouth of the Lord hath spoken it, Isaiah 33:12: “The people shall be as the burnings of lime; as thorns cut up shall they be BURNED IN THE FIRE.”HST June 21, 1843, page 128.23

    Verses 42 to 44. These verses are an exhortation to duty—to “watch”—to “be ready.” Some apply this to Christ’s coming at death.” But the Scriptures nowhere speak of Christ’s coming at death. They speak only of two comings of the Lord Jesus; once to seek and save that which was lost, by dying fonts and rising again; and, “to them that look for him shall he appear the SECOND time without sin [a sin offering] unto salvation.” They teach us to look for no other coming of Christ than this. For this, we are exhorted to watch and be ready.HST June 21, 1843, page 128.24

    Verses 44 to 47. In these verses the happiness of the faithful servant is set forth. He is a “wise servant”—understands his Lord’s words. [See Daniel 12:10: “The wise shall understand.” When? In “the time of the end,” verse 9.] He not only understands, but imparts knowledge; “gives meat in due season;” warns the people; “hears the word at” God’s “mouth, and warns them from” him. “Blessed is that servant, whom his Lord, when he cometh, shall find so doing.” He will be gloriously rewarded: “Verily I say unto you, that he shall make him ruler over all his goods.”HST June 21, 1843, page 128.25

    Verses 48 and 49. Here the evil servant is described. First: He “says in his heart [dare not at first speak it out,] “My Lord delayeth his coming”—“Where is the promise of his coming?”—“Can’t come yet”—“Must be gathering of the Jews first”—“Must be a temporal or spiritual millennium”—“Can’t come these thousand years yet.” At last be speaks out; he says: “No scholar in the world can believe that the world is coming to an end next April. It is utterly impossible! If it does, the ALMIGHTY has told the greatest LIES that were ever uttered!” [See Dr. Brownlee’s sermon, as reported in the New York Herald, November.] What next “Begin to smite fellow-servant;” call them “fools,” “fanatics;” they are preaching “moonshine,” “humbug,” etc. Then what? “Eat and drink with the drunken.” Perhaps not literally. They have too much respect for their characters to do that; but they furnish just such moral food its wicked, ungodly men love; and they feed on it themselves. The wicked crowd to hear such minister, and come away extolling them. A multitude of examples might be given of this; one must suffice: A minister in Massachusetts. In the name of S. B. H----, who had once been a temperance lecturer, was invited to preach against Christ’s coming and the end of the world at hand, by some Universalists. After he got through, they were so well pleased, one of them gave him a ten dollar bill; another, after praising the minister, said to him, “I have no money to give, but if you will go to the tavern with me, I will treat you just as long as YOU CAN DRINK.” Thus these evil servants furnish food for wicked, rum-drinking men, and as truly eat and drink with the drunken as though they sipped the intoxicating bowl. You never heard of a sinner awakened by a sermon preached against the doctrine of Christ’s coming and the end of the world in 1843. But many who had been aroused from their sinful Slumbers by the “terror” of the Lord’s coming, have been lulled to sleep again by these evil servants, and will most likely sleep on till the thunders of the last trump will awake them to see that they have believed a lie that they might be damned,” because they received “not the truth” that they might be saved, “but had pleasure in unrighteousness.” See 2 Thessalonians 2:10-12.HST June 21, 1843, page 128.26

    Verses 50 and 51. These verses contain the doom of those evil servants who furnish food for wicked men, and partake of it themselves. “The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his PORTION with the. hypocrites; there shall In-weeping and gnashing of teeth.”HST June 21, 1843, page 128.27

    Now, reader, this is perhaps the last address I shall ever give you. I feel that our Lord standeth at the door. Beyond a doubt, in my mind, the next great prophetic event is the sounding of the last trumpet, the coming of Christ to raise his sleeping saints, change his living one, “melt the elements with fervent heat, the earth also;” and burn up the works therein. That will be “the DAY OF JUDGMENT and perdition of ungodly men!”HST June 21, 1843, page 128.28



    Boston, No. 14 Devonshire Street, up stairs. Address J. V. Himes.—New York, No. 36 Park Row, up stairs, opposite the Park. Address J. V. Himes.—Philadelphia, No. 67 South Second Street. Address Orrin Rogers.HST June 21, 1843, page 128.29

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