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    July 12, 1843

    Vol. V.—No. 19. Boston, Whole No. 115

    Joshua V. Himes

    THE SIGNS OF THE TIMES,
    AND EXPOSITOR OF PROPHECY.

    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.HST July 12, 1843, page 145.1

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

    FUNDAMENTAL PRINCIPLES on which the SECOND ADVENT CAUSE IS BASED

    JVHe

    I. The word of God teaches that this earth is to be regenerated, in the restitution of all things, restored to its Eden state as it came from the hand of its Maker before the fall, and is to be the eternal abode of the righteous in their resurrection state.HST July 12, 1843, page 145.2

    II The only Millenium-found in the word of God is the eternal state of the righteous in the New Earth, wherein dwelleth righteousness.HST July 12, 1843, page 145.3

    III. The only restoration of Israel yet future, is the restoration of the saints to the New Earth, when the Land my God shall come, and all his saints with him.HST July 12, 1843, page 145.4

    IV. The signs which were to precede the coming of our Savior, have all been given; and the prophecies have all been fulfilled but those which relate to the coining of Christ, the end of this world, and the restitution of all things. AndHST July 12, 1843, page 145.5

    V. There are none of the prophetic periods, as we understand them, that extend beyond the year 1843.HST July 12, 1843, page 145.6

    The above we shall ever maintain as the immutable truths of the word of God, and therefore till our Lord come we shall ever look for his return as the next event in historical prophecy.HST July 12, 1843, page 145.7

    Lectures on Prophecy

    JVHe

    by james a. begg, of glasgow.HST July 12, 1843, page 145.8

    Concluded from page 139.HST July 12, 1843, page 145.9

    Immediately after that great trial of his faith of deliberately yielding up his son, the Angel of the covenant, Abraham’s Lord, called unto him out of heaven, and said, “By Myself have 1 sworn, saith the Lord, for because thou hast done this thing, and has not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies. And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” Genesis 22:15-18. Here, again, the connection between Abraham’s obedience and his being constituted the channel of blessing to all the nations of the earth, claims our continued attention; for it was his obedience on which the Lord looked with pleasure. It is their obedience which will be the blessing of the nations, and thus it constitutes both the reason and the manner of Abraham’s being made to them a blessing.HST July 12, 1843, page 145.10

    We have dwelt thus long on this patriach’s history, as being peculiarly necessary to our receiving a correct view of the great end for which his descendants, the children of Israel, in their corporate or national capacity, were separated as a people. And it is instructive here to notice how much prominence is given to this patriarch’s history in the word of God,—more space being occupied with the record of his life, than with all the previous history o the world.HST July 12, 1843, page 145.11

    Continuing our review with the same design, it would be profitable, but it might provetedious to trace minutely the training history in God’s providence, of Isaac and of Jacob also intended to impart to themselves and their posterity lessons of wisdom, faith, ant love, to be practised and prized for their own and a world’s advantage. Were it consistent with our design so to examine them, although the incidents recorded be comparatively few we would still be able to observe the leadings and purpose of God, in all the various events which befell them, displayed as these arc in His chastisements when they sinned, and His expressed approval of whatever was right and worthy of admiration, and imitation by others. We would there perceive God’s grace in his directing and blessing Isaac while going to Padan-Aram, and His divine displeasure against sin in Jacob’s punishment for deceiving his father and defrauding his brother Esau of his birth-right blessing, (unprized though it was) in the fear which drove him from his father’s house, and troubled him even on his return after his father’s death—and we would at the same time see the encouragement given to the wanderer, notwithstanding, in the important and instructive vision of the ladder reaching unto heaven, and in the blessing upon his allotted portion of the flock, when the selfish and covetous Laban would have done him wrong.HST July 12, 1843, page 145.12

    Suffice it, at present, to observe, that we would see throughout, in their cases, the same personal dealing with Jehovah as a living and loving God, and the same high object on God’s part, in all his dealiugs, which we have seen in what concerned their father, Abraham. Abraham’s faith and obedience are recalled to their remembrance, and they arc stimulated to the same course by the divine assurance that the oath sworn by the Almighty in Abraham’s favor, was on account of his obedience. In repeating his assurance of favor to Isaac, when calling him to abide in the promised land, God declares the certainty of the oath he had made to Abraham, and adds the same reason as respects his blessing. “Sojourn in this land, and I will be with thee, and will bless thee; unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my. charge, my commandments, and my statutes, and my laws.” Genesis 26:3-5.HST July 12, 1843, page 145.13

    The land of Canaan is thus fixed upon as; the central point from which the divine blessing was to be diffused to the nations, through: the seed of him who faithfully obeyed the voice of God, and kept his laws? and the blessing to his son, Isaac, now given, is “because” he had been thus faithful to his God.HST July 12, 1843, page 145.14

    The same personal dealing with God is marked in the case of Jacob, to whom was vouchsafed, once and again, the same assurance that the covenant divinely made with Abraham and Isaac, would be certainly fulfilled. Inheritance in the good land is promised to himself and his seed, and the richer consolation is again added, that through them “shall all the families of the earth be blessed.” Genesis 28:13, 14; 35:9-13. Like Abraham, he receives’ a new name, of better import;—instead of Jacob, ‘the supplanter,’ he is now called, Israel, a prince of God,’—a name the gift of the angel of the covenant, with whom he wrestled for the blessing. Genesis 32:28.HST July 12, 1843, page 145.15

    The history of Jacob’s sons, the patriarchs of the twelve tribes of Israel, its good and its evil, has been often dwelt upon for improvement, and in the connection in which we would now place it, is also fraught with much; instruction. The training by their God continues to be manifest in his providential dealings with them. Joseph, on whom, in his dream, the word of prophecy had passed, was prepared in the school of adversity and affliction, for the dignity to which he was to be promoted; while through his experience, God verifies his promise that those who honor him shall be honored. The loved of his pious father, he had early been taught that fear of the Lord which he had to display in Egypt, whither, through the envy of his brethren, he is brought and sold as a slave. Still in this distressing condition, he retains his integrity, and the good hand of his God was upon him; and, from the affliction of the prison-house, he is eventually raised to honor and dignity, next to Pharaoh himself ruler over the mighty empire of Egypt, all the affairs of which were committed to his hands—an exaltation which, nevertheless, proved the occasion or rather was the divinely-appointed means by which his people were afterwards brought into the furnace of severe affliction.HST July 12, 1843, page 145.16

    In the meantime, however, Joseph’s elevation was providentially employed for the preservation both of Egypt and of his father’s family, and gave to himself the opportunity of manifesting his clemency and affection to his brethren, when they were brought unwittingly into his presence and his power. Self-convicted of their sin towards him, even before he had revealed himself, they felt and were constrained to confess that God had found out their iniquity, and when at length unable to refrain he said, “I am Joseph,” “they were troubled at his presence” They now saw not only how the God of their fathers had defeated their wicked counsels, but had with wondrous care and grace watched over the footsteps of their brother, against whom they had conspired, and who had not swerved from the path of rectitude when severely tried—a lesson worthy to be taught and to be well remembered.HST July 12, 1843, page 145.17

    In prophetic spirit, Jacob, ere he departed hence, blessed his sons with intimation of what shall befall them, even “in the last days. He died in Egypt, leaving his descendants settled there in plenty and with every apparent promise of happiness and honor. But this was not the land which God had promised or prepared for their inheritance—it was but the refining furnace from which, when the iniquity of the Amorites should be full, they were to come forth with a deeper sense of their need of God, and a more abiding confidence in His love. Accordingly when another king arose who knew not Joseph nor the deliverance of Egypt by his means, the friends of Pharaoh’s favorite, from being neglected began to be evilly entreated. Still, as God had promised, they grew and multiplied, until the descendants of the twelve sons of Israel became sufficiently numerous and powerful to awaken the fears of the Egyptian government. Oppression failed to reduce the slaves within the desired limits, and a wicked policy prompted to severer measures for their debasement; and, subsequently, the cruelty is added of destroying their infant race, in order that, being thus enfeebled, the bondsman may be retained in thraldom.HST July 12, 1843, page 145.18

    But in the course of their eventful history, this people wonderful from their beginning hitherto are made the living evidence of Jehovah’s faithfulness. Under the power of the oppressor, they cry unto the Lord, and He heareth them. Israel’s deliverer, the child of faith, is rescued from the Nile, and reared in the palace the adopted son of Pharaoh’s daughter, and with opportunity afforded therefore, of acquiring all the learning of Egypt. Having, however, his own Hebrew mother for his nurse—a God-fearing woman, whose memory has the seal of inspired approval—his mind is thus carefully embued with the hopes and faith of his people, for whose deliverance he was thus being trained and qualified. As he grew in years and in stature, he was the daily witness of the wrongs of his race, and possibly, too, heard at court the contemplated measures of; farther oppression and still more bitter bondage.HST July 12, 1843, page 146.1

    Moses was indeed no indifferent spectator, but, with a truly brotherly feeling, he “looked on their burdens, and he spied an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian and hid him in the sand.” Exodus 2:11, 12. “He supposed his brethren would have understood how that God by his hand would deliver them; but they understood it not.” Acts 7:25. He himself, therefore, must, even at this early period, have understood this; but, since his brethren did not, he must exercise a patient waiting in the land of Midian, whither he fled from the face of Pharaoh, with a believing trust in the truth of the promise already given him of God,—a species of discipline highly necessary for the future ruler over a stubborn people.HST July 12, 1843, page 146.2

    “It came to pass, in process of time, that the king of Egypt died and the children of Israel sighed by reason of the bondage; and they cried, and their cry came up unto God, by reason of the bondage, and God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them.” Exodus 2:23-25. The promised time draws near, and at length Moses is called to enter upon his office. Remarkable for his meekness, he was the fit leader of a rebellious race, who once over-tried even his forbearance. With mighty signs and wonders, did God bear witness to His chosen servant and his brother Aaron associated with him, as leaders of the people. The arm of the oppressor was broken, and under the banner of the Lord of hosts, their brethren were led forth from their captivity, having spoiled those by whom they had been spoiled.HST July 12, 1843, page 146.3

    Theirs was indeed a faith like that of their fathers, and glorifying to their God, when trusting in Him, the unarmed bondsman went out with an high hand in the sight of all the Egyptians; when by faith they passed through the Red Sea as on dry land, which the Egyptians essaying to do were drowned. Still, that faith was yet comparatively weak; and therefore, instead of leading them by the nearest way to the promised land, God led them about through the way of the wilderness of the Red Sea, lest when they saw war they should repent, and return to Egypt. (Exodus 13:17.) In the desert, however, a farther demand is made upon their faith, when not for one occasion only, or for a single week, but during their entire sojourn there, of forty years continuance, they were called to expect immediately from heaven their daily food. And, though often rebelling, still we are even here called to admire and to imitate their example, in its measure of holy confidence in God. The Lord himself testifies of the joy which he had in Israel, when there in the exercise of a living trust they went after Him “in a land that was not sown.” “Israel was holiness unto the Lord, and the first-fruits of His increase.” Jeremiah 2:2, 3. The wilderness, too, was to Israel the school of faith. “He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of his eye. As an eagle stirreth up her nest fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord alone did lead him, and there was no strange god with him. Deuteronomy 32:10-13. How instructive is this beautiful figure of the divine solicitude for Israel’s advancement, teaching them to trust Him as the parent eagle teacheth its young to prove and trust the strength of its wing!HST July 12, 1843, page 146.4

    In following out this training lesson, we perceive that the same principle and purpose guided God in the choice of a chief of His army, if to Joshua such a title can be applied. The captain of the hosts of Israel was, like Abraham, not only personally a man of faith, but one deeply alive to the importance of the great principle of instilling into his descendants the fear of the Lord. He conjoined with his own exemplification of a living faith, the watchful care of a pious father over his children, and a master over his household—a union without which no family can be rightly trained;—“as for me and my house, we will serve the Lord,” was his blessed resolution and exclamation of decision to the people of Israel, assembled at Shechem, when he was “about to go the way of all the earth.” Joshua 24:15. As the leader of their armies, he ever inculcated upon his people, faith in the living God, the Lord of hosts, fully conscious the “battle is not to the strong,” unless they enjoy the presence and blessing of the Most High; “for there is no restraint to the Lord to save by many or by few.”HST July 12, 1843, page 146.5

    As each child of God is a temple of the Holy Ghost, and by his light is continually to attract other individuals to his Heavenly Father, so it was the will of the Lord that there should be a nation of sanctified ones, among whom He could visibly dwell, and who, observing His statutes and walking in His ways, should thus teach other nations how good a thing it is to have the living God for their king. Privately and in his family, each of the saints of God proves it to be good to draw near unto the Lord, asking and receiving only as from His hand, and ascribing praise unto Him; so, also, by their united public and corporate expression of the same, there is more enlarged manifestation of this, by which their example and their precepts may extend with beneficial influence. With this design, Israel was now being trained by the very best of teachers. They were themselves to be made what God desired they should be the means of imparting. They were to be a peculiar people, as they were to be a great centre of blessed light,—having God himself for their glory, and His wise appointments for their law,—that the heavenly light thus falling upon them might be reflected from them over a benighted world.HST July 12, 1843, page 146.6

    For this great and gracious purpose the most ample provision was made. Every arrangement connected with their polity tended to purify and enoble not only the heads, but the whole body of the people were subjected to the very best of influences. He who declares that “righteousness exalteth a nation,” prepared the means for Israel’s highest elevation. The displays made of His glory in Egypt at the Red Sea, in the Wilderness, and on Sinai, were for their special instruction. “Out of heaven,” says Moses, “He made thee to hear His voice that he might instruct thee. Deuteronomy 4:36.HST July 12, 1843, page 146.7

    Their great prophet and Legislator, guided of God, records for their advantage the world’s history, and the divine dealings with mankind from the beginning, exhibiting throughout the moral principles of Jehovah’s government with individuals and with nations. He traces their origin as a people and explains to themselves the high purpose they were intended to serve, recounting the scenes of their father’s faith, and the failures whereby their glory was occasionally tarnished. In doing so, he again and again reminds them the Lord did not set his love upon them, nor choose them because of their numbers, or for their righteousness, (for they were a stiff-necked people,) but because of the delight He had in their fathers, and the oath which He had sworn unto them. Deuteronomy 7:7, 9:4, 5. He informs them distinctly, that it was on account of the wickedness of the Canaanites, that these nations were about to be cast out, whose land they were to enjoy, and assures them that it they should forget the Lord, and walk after other gods, that they should surely perish, as the nations which the Lord destroyed before their face. Deuteronomy 8:19, 20.HST July 12, 1843, page 146.8

    They needed much the instruction which God was at this time vouchsafing to them; and sad indeed were their falls during the period of their probation in the wilderness. Their history even there is not however a scene of unmitigated evil. It was not unrelieved by instances and times of real fidelity in trying circumstances. Instructed by the word and providence of God, when at length they were call-by faith, under the guidance of Joshua, to cross the Jordan, by a way to be miraculously opened through its waters for their passage—and that at the season when the swelling of the river was at its height—they obeyed and entered the long-promised land, amid the terror of the inhabiting nations, divinely-devoted to destruction on account of their iniquities. Commanded to compass Jericho, blowing ram’s horns, with the promise that Jehovah would fight for them, the faith of the Israelites prevailed, and without stratagem or strength of theirs, the strong walls of the city fell prostrate before them. Fear from the Lord seized upon this idolatrous and wicked people, the cup of whose iniquities was now full, and Israel prevailed against them, entering into their possessions, which, by divine permission they received as their own: “I have given you a land for which ye did not labor, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat.”HST July 12, 1843, page 146.9

    Thus far the promise made to Abraham, to Isaac, and to Jacob, is fulfilled. The predicted four hundred years of Israel’s affliction in a strange land have now sped away, and Canaan, the land whose length and breadth, with pilgrim step, had Abraham trode, became the residence of his descendants.HST July 12, 1843, page 147.1

    Viewed in connection with the purpose of God respecting Israel, the wisdom of the selection of this land is conspicuous—if I should not rather say, the wisdom with which the form of this part of the earth had originally been contrived, in contemplation of the purpose it was eventually destined to serve. Suitable to the high dignity for which its chosen inhabitants were designed as a pattern nation, thus their land may be said to occupy the very centre of the earth, so that, with the world mapped before you, no spot on all its surface could be found so universally accessible to other nations. What grace do we behold in such an arrangement, when we consider it as so ordered that, through their facilities, all nations might enjoy the advantage of the. heavenly teaching imparted more immediately to its highly-favored people! If the God and Father of all, give to Israel wisdom from above, it is not for themselves only, but that His offspring everywhere may thus be enlightened by their light; and therefore their appointed land is properly situated for its most perfect radiation.HST July 12, 1843, page 147.2

    What Constitutes a Millerite

    JVHe

    We were conversing with one of the editors of a popular religious paper recently, respecting the manner in which Christians, 200 years ago, habitually spoke of the coming of Christ. Among others, we referred to Baxter, as one who was constantly looking for that great event.HST July 12, 1843, page 147.3

    “He, doubtless, meant his own death,” said our learned brother.HST July 12, 1843, page 147.4

    We then quoted some of Baxter’s language, to show that he was speaking of Christ’s coming from Heaven, but still he said—HST July 12, 1843, page 147.5

    “I don’t believe Baxter was a Millerite.”HST July 12, 1843, page 147.6

    This was a pleasing definition. A Millerite, then, according to this, is one who habitually looks for Christ’s coming. The believers in the advent in 1843, are but a branch of the great family. Let us look over the past 1800 years, and see if we can find any Millerites.HST July 12, 1843, page 147.7

    Mr. Shimeall, in his recent Sabbath evening lecture at the University Chapel, said the doctrine that Christ’s coming to introduce the Millennium is held by eminent bishops, presbyters, and laymen of the established church, in England. We know this is true. The Church of England Magazine, recently received, has a sermon on this text,—“When the Son of Man cometh, shall he find faith on earth?” Here is an extract:HST July 12, 1843, page 147.8

    “O may we be enabled by the Holy Spirit to set our hearts on a better world, and have our treasure in heaven—in that heaven ‘from whence we look for the Savior, the Lord Jesus Christ!’ “HST July 12, 1843, page 147.9

    “Do we indeed look for him, my brethren: Do we sufficiently think of that great day which we profess to expect! The apostles speak of it much more frequently than we should imagine, if we judged by the little mention of it in sermons and religious books. I for one take shame to myself for having too seldom spoken of it. Without pretending in the least to fix the time of Christ’s second coming, we might let our minds dwell on the certainty that there shall be a time. To do otherwise is in effect to fix the time in a certain sense; it. is to say that it will not be in our days, and we no more know when it will not be than when it will be. Come when it will, the prospect of its coming is meant to be most useful to us. It is meant to awaken us when falling asleep—to comfort us when awake, but weary. The struggle with sin is hard and wearisome, but it may end at any moment. Not only may death end it, but the Savior himself may come; not only may our part which God has given us to act be over, but the stage itself may suddenly be cleared of all its actors, and the great theatre of this world would be closed forever. O for faith to realize these truths! O for such a holy, heavenly frame of mind, such a devotion of all our powers to God, such deadness to the world, that we may be able to look on the possibility of such an occurrence, not only calmly, but with joy and consolation! Happy, thrice happy, is the man who can use the petition in the Lord’s prayer, ‘Thy kingdom come,’ in this its largest and sublimest sense!”HST July 12, 1843, page 147.10

    In one of the early sermons of Whitefield, on Mark 13:33, written about 100 years ago, he says:HST July 12, 1843, page 147.11

    “Yet a little while, and the Lord will ease him of his adversaries. Methinks, by faith, I see the heavens opened, and the holy Jesus coming with his face brighter than ten thousand suns. * * * * Watch, that is, be on your guard, and keep your graces in continual exercise, for, as when we are commanded to watch unto prayer, it signifies that we are to continue instant in hat duty; so, when we are required to watch in general, it means, that we are to put on the whole armor of God, and live, each day, as if it were our last.HST July 12, 1843, page 147.12

    “And O that the Lord may now enable me to lift up my voice like a trumpet! for had I a thousand tongues, and could I speak so loud that the whole world might hear me, I could not sound a more useful alarm than that contained in the text. Watch, therefore, my brethren, I beseech you: by the mercies of Christ Jesus, watch; be on your guard; ‘Awake, ye that sleep in the dust; for ye know neither the day nor the hour when the Son of Man cometh;’ perhaps to-day, perhaps this midnight the cry may be made; for in a moment, in the twinkling of an eye, the trump is to sound.”—Whitefield, Sermon 15. p. 500.HST July 12, 1843, page 147.13

    In the same sermon he exhorts Christians, in words which are truly appropriate now:HST July 12, 1843, page 147.14

    “Watch, and pray, at this time especially, for perhaps a time of suffering is at hand. The! ark of the Lord begins already to be driven into the wilderness. Be ye therefore on your watch, and still persevere in following your Lord, even without the camp, bearing his reproach; the cry that has been lately made has awakened the devil and his servants; they begin to rage horribly; and well they may: for I hope their kingdom is in danger. Watch, therefore, for if we are not always on our guard, a time of trial may overtake us unawares; and, instead of owning, like Peter, we may be tempted to deny our Master. Set death and eternity often before you. Look to Jesus, the author and finisher of your faith, and consider how little a while it will be, ere he comes to judgment; and then our reproach shall be wiped away; the accusers of us and our brethren shall be cast down, and we all shall be lodged in heaven forever, with our dear Lord. Let that cry, ‘Behold, the Bridegroom cometh,’ be continually sounding in your ears, and begin now to live, as though you were assured, this night you were to go forth to meet him.”HST July 12, 1843, page 147.15

    “But did not Whitefield refer to death here?” it may be asked. Read the next sentence.HST July 12, 1843, page 147.16

    “May the Lord so closely unite you to himself by one spirit, that, when he shall come in terrible majesty, to JUDGE MANKIND, you may be ready to go in with him to the marriage.”HST July 12, 1843, page 147.17

    See the excellent remarks of Caroline Fry, in the Cry of May 11, p. 62, teaching us that we are to expect Christ’s coming, and to know the period of it.HST July 12, 1843, page 147.18

    Matthew Henry, who died in 1714, aged 52, wrote that “Christ shall appear the second time, to the salvation of those who look for him. He will then perfect their happiness. It is the distinguishing character of true believers that they are looking for Christ. They expect his second coming, and are preparing for it, and though it will be sudden destruction to the rest of the world, it will be the eternal salvation of those who look for it.”—Commentary, Hebrews 9:28.HST July 12, 1843, page 147.19

    We might quote pages of similar sentiments from this excellent man, of whom it has been truly said: “His works supercede all eulogium on his character. The mere plans of his sermons and expositions contain more vivid lucid instruction than the finished discourses of many other divines.”—See Enc. Rel. Knowl.HST July 12, 1843, page 147.20

    Please read the above again, and think how our religious editors would be horror struck if they could quote from Wm. Miller the sentiment that it is “the distinguishing character of true Christians that they are looking for Christ.” Would it not seem uncharitable towards the present church.HST July 12, 1843, page 147.21

    Fletcher’s Sentiments.—The extract from Fletcher, written in 1775, corresponding so precisely with our views, has excited much attention among the admirers of that godly man. We found the article in a book entitled, “Extracts on Prophecy, on the approaching Advent and Kingdom of Christ, from the writings of Burgh, Anderson, Noel, Irving, Cunninghame, Begg, Madden, Simon, Mede, Campbell, Sabin, Hooper, Pym, Newton, Fletcher, Dodsworth, Goodwin, Toblady, Hawtney, Dalton, Melvill, Bickersteth, Maitland, Keith, Fry, Erskine, Marsh, Stewart, Cowper, Keeble, etc. Glasgow, Published by James A. Begg; J. Burns &. J. Nisbet, London, 1835. In the preface the editor says his “sole desire has been to increase the interest now awakened to the Redeemer’s second and glorious appearing.” We might swell this article to a volume.—Midnight Cry.HST July 12, 1843, page 147.22

    SIGNS OF THE TIMES

    No Authorcode

    “The Lord is at Hand.”
    BOSTON, JULY 12, 1843.

    Reply to Brother Turner

    JVHe

    Instead of publishing your communication, we present the following view. It is true that when a period begins we are not to begin to reckon, but we must wait till the end of the first year from the commencement of each period before we can reckon one year, and consequently to make out 2300 years with 457 B. C. we want 1843 full years after Christ, which we shall not have till the year 1843 is completed. See “Chronology” No. 16 of this paper. It is also true that we must begin and end our years in accordance with the Jewish mode of reckoning time—see the same article. It does not however necessarily follow that 1810 years from the crucifixion would not end till the next Jewish passover; nor that forty-five years from February 15th, 1798, will not terminate till next Feb.HST July 12, 1843, page 148.1

    If the taking away of the dominion of the Pope, Feb. 15th, 1798, was the end of the 1260 days, it follows that 45 years from that time expired last Feb. We can see no reason to question that the 1260 days ended Feb. 15, 1798; but we can see no necessary connection between the 1260 and 1290 days, or between the 1260 and 1335 days. The 1290 were to begin with the selling up of Papacy, which was in 508, when Paganism, the daily, that which hindered was taken out of the way; and that wicked, the abomination that maketh desolate, papacy was revealed, and began to push as a horn, in the first ecclesiastical war. It was to reach to the! time of the end, when the king of the South (Egypt) pushed at Bonaparte, then representing the exceeding great horn of Daniel 8th. The 1260 days were! to begin, not with the setting up of papacy in 508. but in 538 when the saints were given into his hands, and the Pope had power to put heretics, so called, to! death. They were to end, not with the time of the end, when Egypt pushed at Bonaparte, but when the saints should be taken out of the Pope’s hands. It therefore does not follow that there is any connection between the 1260 and 1290 days, or between the overthrow of papacy and the time of the end: and consequently whether there is more or less than 45 years since the downfall of the Pope, it cannot affect the end of the 1335 days.HST July 12, 1843, page 148.2

    As the 1335 days extend 45 years from the end of the 1290, if we can find when the 1290 ended, we can find when Daniel will stand in his lot. So long as papacy had the supremacy in the divided Roman empire, it must have been the representative of the exceeding great horn; but when its supremacy passed into the bands of the French power, and that nation had the dominion in the Roman kingdom, then France must have been the representative of the same horn. The time of the end was to begin when Egypt pushed at this power, and which was in 1798. Bonaparte landed at Cairo. July 2nd, 1798, and remained there till the 27th of Feb. 1799, when he; marched from Cairo to Syria, where he was defeated at the battle of Mount Tabor on the 16th and 17th of April, 1799. It will seem, therefore, that the time of the end might begin any lime from July 2nd ‘98, to Feb. 27th, ‘99, while Bonaparte was in Egypt and the king of the south pushed at him. The 45 years of the time of the end must be reckoned from this pushing, and not from the end of papacy; so that the 1335 may end any time between this and next spring.HST July 12, 1843, page 148.3

    You are also incorrect in supposing that there are but 1809 years from April 3rd, ‘33, to April 3rd, 1843, for substract the one from the other, and it leaves 1810 full years.HST July 12, 1843, page 148.4

    April, A. D. ‘33, was not at the end of the Jewish year ‘33 from the vulgar era, but in the year ‘33—the first month, so that but 32 full years from the vulgar era had passed. If the seventy weeks did not commence till the beginning of the 457, B. C. they would not end till the end of A. D. ‘33: and 1810 years from A. D. ‘33, completes the 2300 and brings us to the end of 1843: and the vision may end at any time between this and March 21st, 1844, as in the Synopsis of Miller’s Views.HST July 12, 1843, page 148.5

    The great difficulty is to find the end of the seventy weeks, as there is nothing definite in the prophecy to mark this end. The prophecy shows us that there are to be sixty-nine weeks to the Messiah, after which the covenant is to be confirmed one week, which completes the seventy, and the sacrifice was to cease in the midst the week, which must have been when the New Testament took the place of the Old at the death of the Testator. Some contend from this that the crucifixion was in the middle of the week: but midst does not necessarily denote middle. Webster says, “The phrase in the midst, often signifies involved in, surrounded or overwhelmed by.” So it may in this case; “in the midst of the week,” may signify involved in the week, any where before its end, or even at its end, if within the week. This, according to the best scholars, is also the meaning of the Hebrew. By them the midst of the week is rendered, “the half of the week,” “the wing of the week,” “a part of the week,” and “the last half of the week.” The death of Christ may therefore have been in the middle or any time between that and the end of the week. Its time in the week must be decided by other evidences.HST July 12, 1843, page 148.6

    Hengstenburg in his Christology Vol. 2, p. 392, in speaking of the seventy weeks, says,HST July 12, 1843, page 148.7

    “The extreme terminus ad quern of the prophecy, the period at which the forgiveness of sins, the imparting of the everlasting righteousness, etc. should be completed, falls in the end of the seventy weeks. It is, however, erroneous to lay this as the foundation of the chronological reckoning, because it is designated by no single, accurately limited fact. Such an one, on the contrary, we find, however, in the close of the 69th week; and we adopt this terminus ad quem, the public appearing of Christ, his anointing with the gifts of the Spirit, more readily as the ground of out calculation, since, which is very remarkable, in the history of the fulfilment it appears also designated with the same chronological exactness, as here in the prophecy; more accurately, indeed, than any other point, as the birth, or the resurrection, or the ascension of Christ.”HST July 12, 1843, page 148.8

    The end of the sixty-ninth week is thus shown.HST July 12, 1843, page 148.9

    1.John was six months older than Christ, Luke 1:36 John was by birth a priest, of the house of Aaron. Luke 1:5. As such, the law required that he should not enter his ministry until thirty years of age. Numbers 4:3; 1 Chronicles 23:3.HST July 12, 1843, page 148.10

    2. Jesus Christ, who was six months younger than John, began his ministry at the age of thirty. Luke 3:23. “And Jesus himself began to be about thirty years of age.” Or, as Wesley renders the passage, “and Jesus was about thirty years of age when he began [his ministry;] “his ministry” being inserted, John closed his ministry very soon after the baptism of Christ. So that, “when John was put in prison, Jesus came into Gallilee, preaching the gospel of the kingdom of God, and saying the time is fulfilled.” Mark 1:14, 15. John’s ministry could not, therefore, have been much over six months.HST July 12, 1843, page 148.11

    3. John began his preaching in the fifteenth year of the reign of Tiberius Casar. Luke 3:1, 2.HST July 12, 1843, page 148.12

    4. Our Savior is shown by astronomical calculations to have been born four years before the vulgar era; he was, therefore, thirty years of age in the end of A. D. ‘26. According to Prideaux’s chronological tables, the best extant, the 15th year of Tiberius was also in A. D. ‘26.HST July 12, 1843, page 148.13

    We therefore have a fixed period for the end of the sixty-nine weeks when our Savior began his ministry; and what more probable point in the year for him to begin, than during the feasts in the seventh month? That it could not begin before the seventh month is evident, as the decree to rebuild’ Jerusalem must have gone out as long a time before the commencement of 457, B. C. as the sixty-nine weeks ended before the close of A. D. ‘26. We are not told in the 7th of Ezra, what time in the 7th year of Artaxerxes Longimanus the decree was given; but we are told in the 9th, that Ezra began to go up from Babylon on the first day of the first month, which would be in the Jewish year, B. C. 457. As they began to go up on the first day of that year, the decree must have been given, long enough previous to that for it to have been proclaimed in the 127 provinces of that kingdom, for the Jews to decide respecting it, make their arrangements, and assemble on the banks of the river Ahava, which they left on the 12th day of the first month. It would seem that six months would not be too much time to accomplish this, which might carry back the date of the decree to the 7th month of the Jewish year, B. C. 458, in which year Prideaux gives it; and from that period to the 7th month of A, D. ‘26 would be four hundred and eighty-three years, or sixty-nine weeks: and one week to the end of the seventy would carry us to the same time in A. D. ‘33.HST July 12, 1843, page 148.14

    We thus have a fixed period for the terminus ad quern of the sixty-nine weeks in A. D. ‘26, and as there is some dispute about the time of the crucifixion, it is the only fixed period from which we can date; reckoning from this, some contend that the Savior was crucified in A. D. 30, in the middle of the week, and others, that he was crucified in A. D. 33, in the end of the week; either of which cannot effect the termination of the seventy weeks in ‘33.HST July 12, 1843, page 148.15

    Our Savior was crucified on a Friday, and on the day of the Jewish passover. As the passover was kept on the day of the full moon, if we can find in what year the first full moon came on Friday, we can find the year of the crucifixion.HST July 12, 1843, page 148.16

    The Jewish year began 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 fourteenth day of the first month, at even, was the Lord’s passover. See Leviticus 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 earlier or later, and the new moon came near to the time of the harvest.HST July 12, 1843, page 148.17

    In the 12th century the Jews being scattered all over the world, it was difficult to observe the ripening of the barley harvest in Judea. In order therefore to have the observance of the passover uniform, the Rabbins established the time of its observance by astronomical calculations, and began their year with the new moon nearest the vernal equinox. Ferguson, by astronomical, calculations has shown that in A. D. 33, the first full moon after the vernal equinox came on Friday, and that it did not thus again fall on Friday for nearly twenty years before and after that period. If, therefore, the Rabinical Jews are correct, our Savior was crucified in A. D. 33, near the end of the last week.HST July 12, 1843, page 149.1

    Now there is a dispute between the Rabinical and the Caraite Jews as to the correct time of commencing the year. The latter contend that the year must begin with the new moon nearest the barley harvest in accordance with Levit. 23. In Judea that harvest is not ripe until one moon after the Rabinical passover.HST July 12, 1843, page 149.2

    Jahn in his Archaology, says, p. 111, 112, that Moses “obligated the priests to present at the altar on the second day of the passover, or the sixteenth day after the first new moon in April, a ripe sheaf. For if they saw on the last month of the year that the grain would not be ripe, as expected, they were compelled to make an intercalation, which commonly happened on the third year.HST July 12, 1843, page 149.3

    The Jewish Rabbins say, that March and September, instead of April and October, were the initial months of these two years. That they were so at a late period is admitted, but the change was probably owing to the example of the Romans, who began their year with the month of March. The Jews being pleased with their example in this respect, or overruled by their authority, adopted the same practice. That this is the most probable statement, is evident also from the fact, that the position of the Rabbins is opposed not only by Josephus, but by the usage of the Syriac and Arabic languages; from the fact also, that the prescribed observances of the three great festival days will not agree with the months of March and September, as has been shown by Michaelis: see Commentat, de Mensibus Hebraorum in Soc. Reg. Goett. 1763—1768, p. 10. et seq.”HST July 12, 1843, page 149.4

    If the Cariate Jews are correct, the true passover in A. D. 33, was held one moon, or 29 days later than Ferguson supposed, which would bring it that year, on Saturday. In the same table, Ferguson shows us that in A. D. 30, the Rabinical passover came on Thursday: if therefore we reckon from that time 29 days to the Caraite passover, it will bring us to Friday of the next moon. We therefore find that according to Ferguson if the Caraite Jews are correct, the crucifixion was in A. D.30, in the middle of the week, this would leave 3 1-2 years from the 7th month of A. D. 26 and 3 1-2 years more bring us to the same time in A. D. 33. We must therefore reckon the 1810 years, the balance of the 2300, not from the crucifixion, as there is some uncertainty of that date, but from the end of the 70 weeks in A. D. 33, which was 7 years from the end of the 69 weeks, for the terminus of which we have a fixed period. The 2300 days may therefore harmonize in their termination with the 1335 days and the other prophetic periods, at any time during the present Jewish year.HST July 12, 1843, page 149.5

    Notice.—The subscriber will attend to calls for lectures on the Second Advent of Christ, which may be sent to him at No. 14 Devonshire Street, Boston, in care of J. V. Himes. N. Billings.HST July 12, 1843, page 149.6

    Correction of a Mistake.—Last Autumn, brother Himes received a line from a brother, Orlando Squires, at Utica, then a stranger, wishing for a situation as a journeyman printer, he having nothing to do in Utica. As we have no connection with any printing office, only as we hire our printing done, brother Himes had no such employment for him, but was successful in getting a place for him in the office of Dow & Jackson, and wrote him accordingly, and gave him assistance to come on here, and otherwise helped him out of his own pocket. He remained with Dow & Jackson till the first of May, when work failing, they were obliged to lessen their help; since which, as work has not revived, he has been out of work. Since that the report has been industriously circulated, that brother Himes had discharged him for disaffection to this cause. As he was not in bro. Himes’ employ, and such reports are entirely groundless, we deem it due to brother Himes, who has so generously assisted him, as he is absent at Rochester, engaged in giving the Midnight Cry, to give this correction.HST July 12, 1843, page 149.7

    The following certificate corroborates the above.HST July 12, 1843, page 149.8

    As reports have been circulated unfavorable to brother Himes, respecting my want of employment; this is to certify that, as far as I am capable of judging, my want of employment does not arise from any difference of opinion between brother Himes and myself. Last Autumn, I wrote to brother Himes from Utica, N. Y., for a situation. He responded, to my application by requesting me to come to Boston, and also gave me an order on H. Patten & Co. of Utica, for whatever money they might have on hand belonging to him, to help defray my expenses to this city. On my arrival here, he procured me employment in the office of Dow & Jackson, where I continued until about the first of May, since which time there has been but little work to do, and I have consequently been out of employ.HST July 12, 1843, page 149.9

    Orlando Squires.HST July 12, 1843, page 149.10

    We would add that if any of our friends in any; place, can procure for brother Squires a situation in any printing office, it will be gratefully accepted by him.HST July 12, 1843, page 149.11

    The first Harvest.—When man was created, God gave him permission to eat freely of every tree in the garden save one. The earth must therefore have been created with the fruits ripe for man’s sustenance. The Jews argue from this, that creation began at the Autuminal equinox, when the days were of an equal length in all parts of the world, and that fruits have ripened since, at the same time in the year, as they were first created ripe.HST July 12, 1843, page 149.12

    Man continued in a state of innocency but a short time, and as God selected the seventh month for the observance of the feasts, it may be that that is the anniversary of the fall of man, and the commencement of the curse.HST July 12, 1843, page 149.13

    Brother L. C. Collins requests that all letters and communications for him should be directed to Hartford, Ct.HST July 12, 1843, page 149.14

    On the restoration of the Bible after its prohibition in France, it required a search among the book-sellers of Paris four days to find a single Bible.HST July 12, 1843, page 149.15

    To Subscribers and Agents.—Since our last a number of subscribers who had not paid up, have sent in the amount of their subscriptions; we wish all would heed this admonition, as assistance is now absolutely nececsary. The amounts are small, but will materially aid us. Shall we be obliged to ask in vain?HST July 12, 1843, page 149.16

    Foreign News,

    JVHe

    Ireland.—The agitation for the repeal of the Union continues with unabated violence. At the Dublin Cora-Exchange on the 5th, the repeal rent amounted to L904, the largest yet received, except that of the previous week, which included some extraordinary returns made at Mr. O’Connell’s great meeting in Tipperary. Troops have been pouring into the country in great numbers. At the close of last week the force in Ireland amounted to six divisions of artillery; six regiments and a squadron of cavalry; twelve battalions and twenty-two-depots of infantry.HST July 12, 1843, page 149.17

    Ireland at the present moment, is like the powder arsenal—a spark would cause it to explode. The great agitator rides in the whirlwind triumphantly. He has again left his head-quarters at Dublin, to make a tour into the south and south-west, where he daily meets hundreds of thousands, who would face death at his nod. The sinews of war—the rent, comes pouring in by thousands weekly; the best proof of the people being in earnest. He continues to be powerfully assisted by the priesthood.HST July 12, 1843, page 149.18

    England.—The movements of O’Connel embarrass and perplex the Government. They know not where to have him. He preaches peace and obedience to the law; but his language and his allusions arc calculated to outrage both. He still threatens to repel force by force, if any unconstitutional interference is made with his peaceful agitation. He has alarmed the powers that be, and they have taken every precaution to meet armed resistance by pouring troops into the country, and organizing them at every point.HST July 12, 1843, page 149.19

    It is rumoured that the Westmoreland and Cumberland Yeomanry Cavalry have received orders to hold themselves in readiness to be called out on actual duty at a moment’s warning.HST July 12, 1843, page 149.20

    The Sinews of War.—One hundred and fifty thousand pounds are, we hear, to be placed at the disposal of the Scotch seceders. Two thousand pounds and upwards are contributed in one week by the starving peasantry of Ireland.HST July 12, 1843, page 149.21

    Doctor Pusey. The Board of Directors has condemned the sermon referred to them, without assigning any reasons, or specifying any particular passages or doctrines in it as erroneous; and they have suspended the Regins Professor of Hebrew from the office of preaching within the University for two years.HST July 12, 1843, page 149.22

    Spain continues to be in a very unsettled condition. It is said that refugees of all opinions in France are flocking to the towns near the frontier; and among those who have approached Bayonne, is Jauregny, el Pastor.HST July 12, 1843, page 149.23

    Portugal.—The papers teem with an unusual number of murders and robberies in all parts of Portugal.HST July 12, 1843, page 149.24

    Letters from Alexandria speaks of fresh disorders in Syria, arising from the excesses of the Albanian and Turkish troops. The Albanian troops are stated to have been driven out from Tripoli by the inhabitants, and to have retired to Beyrout, where they renewed their excesses of theft, violation, and massacre.HST July 12, 1843, page 149.25

    The epidemic amongst oxen still continued in Egypt; more than 5000, lately purchased for Ibraham Pacha, had died of this distemper.HST July 12, 1843, page 149.26

    India.—There has been another important military affair on the Scinde between 6000 English, and 24,000 of the natives. The battle lasted 3 hours, and resulted in the success of the English troops.HST July 12, 1843, page 149.27

    The morals of London.—There is in London upwards of one million of immortal souls who are completely ignorant of Christianity, of whom 800 die weekly from the effects of their immorality and vices. There are 30,000 persons living in London by theft and fraud; 10,000 children are training for crime; 3,000 houses are continually open for the reception of stolen goods; 24,000 persons are annually committed for criminal offences; 10,000 addicted to gambling; 23,000 are taken up by the police helplessly drunk in our streets annually; 150,000 are habitual gin-drinkers, and as many are living abandoned to systematic debauchery and profligacy.—London Weekly Despatch.HST July 12, 1843, page 149.28

    The position of our Opponents

    JVHe

    Extracts from brother Hawley’s sermon preached at the dedication of the Tabernacle.HST July 12, 1843, page 150.1

    “For our views of TIME, though candidly and honestly cherished, and, in most cases, modestly put forth, we have suffered all kinds of reproach, and have been unscrupulously traduced and misrepresented. All sorts of objections are made to them. Our attention is frequently turned, by our opposers, to the fearful results and tremendous evils of the system, if it shall, as they are confident it will, prove untrue. We are every where, and by almost all, assured, that the certain result will be a great increase of ungodliness, and a vast multiplication of sceptics. So common is the charge that we are making infidels, that it has come to be regarded as so evident as to need no proof. The charge comes from the pulpit, the press,—from the professor’s chair, the clerical council, the church-member,—from the pious and profane. All have heard it,—all repeat it. It is the short argument, the all-powerful weapon against the system. It is deemed sufficient to set aside all reasoning, however clear, logical or cogent; to disprove all proofs, however direct or demonstrative; to annihilate all facts, however generally acknowledged or well attested; and to strip the most remarkable and ominous signs now developing, of all their significance and import. We may cite proof of our views, and in justification of our hopes, the prophets of the Old and New Testaments; the fathers of the church and of the Reformation; the Protestant expositors of the Old and New World; and the extraordinary signs that mark and identify the present period—but to no purpose. “It will make infidels,” is the ready and sufficient answer. Assuming that the system is false, and that consequently it will fail; and assuming that its failure will greatly increase the number of errorists, they deem themselves justified in using all sorts of methods in opposing it. It would seem that the popish principle, that the end sanctifies the means, has come to be looked upon as a true principle of Christian action. Learning, wit, authority, traduction, misrepresentation, and ridicule, have done their utmost. From the theological professor and highest church dignitary, down to the obscurest country preacher, the system has had to suffer an exposure and overthrow. But it behooves all to look well to the grounds on which, and the means by which, the doctrine has been sought to be put down. The principles arrayed against the system, though hastily put forth and advocated to meet a specific form of alleged error, are not to be forgotten or cease to have an existence when the system shall have its catastrophe, as it is said it will shortly have. These principles, on the supposition that we fail, will work an important revolution in the religious and theological views, hopes, encouragements and prospects of the church. Indeed, a new era has already commenced in prophetic exposition and biblical interpretation. Old and long-settled principles have been abandoned; the most undisputed and generally received views have been relinquished; and new views and principles hastily adopted, and urged with all the zeal and vehemence which a high determination to ac-accomplish an end alone could supply. In fact, in many cases, positions of great and vital importance in sentiment, have been changed,—so that the opposers of this system find themselves in sweet and delightful fellowship, and in the most cordial co-operation with those whom, heretofore, they have regarded as the most dangerous and hurtful errorists. And hence it behooves all to open their eyes, and see who are making the infidels. And more especially should they do it as they are confident that we shall fail, and time will continue, and that existing cause; will continue to operate to make error as destructive of the souls of men as it has always been. If our system prove true, the errors opposed to it will soon cease to injure and ruin. All the evil they will do, will be confined to those who now cherish and practice them. If the Lord shall soon come, their evil influence can be but a little longer fell. He will cut it short abruptly. But not so, on the other hypothesis. The systems now advocated, the theories now advanced, will continue to mould the sentiments, and shape the practice, and decide the doom of millions, while time lasts. If the errors would cease when the hated system should receive by time its explosion, as such predict it will, less caution would be necessary. But so they will not.HST July 12, 1843, page 150.2

    I shall now present a brief statement of facts and evidences, to show that we are sustained in our views on this subject, by the plain teaching of the Scriptures, and the first and most judicious expositors of the church; and also to show how our leading opponents disregard that teaching, turn their backs on their expositors, and take positions favoring the three great errors—Infidelity, Romanism, and Universalism.HST July 12, 1843, page 150.3

    And I need only to allude to the views of but one of our opponents, as he has given character, shape and tone to the opposition. I refer to Professor Stuart, of Andover. The views thrown out in his “Hints,” are, in different forms, the only ones opposed to us with any succes. He, in the main, represents the whole host of the opposition. To present his views, therefore, will, in the main, be furnishing those of the whole class.HST July 12, 1843, page 150.4

    I have read the book of the Professor with much care and attention. I read it both before and since I embraced the doctrine of the Lord’s speedy coming. The author’s standing, the subject, a desire to furnish myself with something adequate to arrest the progress of the Second Advent heresy, prompted me to a first perusal. I have read it since, that I might be the more certain of the correctness of the impressions first produced. I had long desired Stuart to Speak. I had seen, with mortification, the utter futility and puerility of the attempts of others to put down the views. Dowling had written speciously, yet unfairly, and therefore without great effect; Smith had written sneeringly; Cambell feebly; Bush paradoxically; the Universalists bitterly; all ineffectually. From Stuart, a different work was expected; a work characterized with such coolness and cogency of reasoning, with such biblical and historical research, such ability and learning in prophetic exposition, as to carry conviction to all who could be affected by rational means. I remember I felt a secret delight when the work was put into my hands, believing as I did, that it constituted the antidote desired. But how different my view, after a partial examination! It was, indeed, learned, cool, dignified in its style, and excellent in some of its parts; but its leading positions were so startling, so irrational, and so fraught with sceptical consequences, and its inconsistencies were so marked and glaring, that I closed the book with shame, mortification and disgust. Verily, I thought the wise had become mad. I had not a credulity that would admit of such a straining as would be necessary, to adopt such positions. And the thought of their being generally adopted, was truly alarming. I was bound to believe, from a knowledge of the circumstances, that Stuart had done his best. He had surveyed the whole field of prophetic interpretation; had an accurate knowledge of all the theories which had been advanced and advocated on the subject of prophecy; was aware of all the efforts that had been made to explode the system of Mr. Miller; and had in his possession all the means which the learned world could furnish, for the construction of an exegetical work. Under such circumstances, with such means, and addressing himself to such a work, what should we expect of the ripest scholar of the age? We should dishonor the Professor to say, that he only intended to make a common effort. The lime, the subject, the means, the man, all uncommon; and should we expect a hasty, unmatured, by-the-way sort of an effort? We should rather look for his ripest, best matured, and most fully-digested thoughts. Having the collected wisdom and knowledge of all that had written before him on the prophecies, and knowing the demands of the time, we should expect he would bring out the most able, plausible and tenable system of which he was capable. And that he has, every one may be assured. He has called to his aid all that could give him aid; and we have the results in his “Hints.” And what are they? Truth, candor, and faithfulness demand that I say, a compound of Papacy, Neology, and Universalism.HST July 12, 1843, page 150.5

    Then follows a synoptical view of the books of Daniel, in which are brought out the principle features of that prophecy as extending in accordance with our view over the whole period of time. He then proceeds.HST July 12, 1843, page 150.6

    “Taking this view of the prophecy, what a book does it become! Grasping a period so vast; stretching over limits so broad; foreshowing, with such accuracy and fullness of detail, the rise, order, character, and destiny of the mightiest kingdoms of earth; foretelling, with such exactness and precision, events so note-worthy and distinguishing as the first and second advent of the Messiah, and the periods and accompanying events of those advents, and then unfolding to view the immortal state—it becomes a book of the highest importance and interest. As a prophetic book, it is incomparable. It gives us an accurate account of the whole road and distance yet to be travelled, as well as those already passed over. It brings to view, and in their order, the great events of thousands of years! It stops not with the changes and events of time; it extends onward to eternity, and affords a view of the scenes of that world! This being the scope and field of the prophecy, its value and interest to the church cannot be estimated.HST July 12, 1843, page 150.7

    The Apocalypse, or Revelation, in its prophetic portion, embraces the period of the last or Roman kingdom, from the time John had his vision to the time of its destruction, and gives us, with more minuteness and detail than Daniel, the religious and political events to occur to the end; and it then furnishes us with a most glowing description of the happy and blissful state succeeding the downfall of the last kingdom, the destruction of the wicked, the confinement of Satan, and the renewal of the earth and heavens. That this is the field it covers, the book itself will show. “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.” Chap. 1:19. As the book has, then, properly three parts, the prophetic portion constitutes the third part, being confined to the things that should be hereafter. And, written as it was during the supremacy of the Roman kingdom, and under the first form of it, we should necessarily conclude that it would cover the whole time of its existence, and fill up the outlines furnished by the more comprehensive prophecy of Daniel, and give us more in detail respecting the manner of its destruction, and afford us a fuller and more definite view of the state and glory of the kingdom to follow. All of this it does. It takes us several times over the whole field, and gives us as many views of the different classes of events which were to take place during the period; presents the Roman kingdom in its two distinctive forms, with the proper numbers showing the limits of its duration; describes its rage, opposition, bloody persecution, and fearful destruction of the saints; and then shows the manner of its overthrow, succeeded by a description of the glory that will follow.HST July 12, 1843, page 150.8

    Now all are ready to admit, that if this is a correct view of the field of prophecy, and the points and lengths of the prophetic numbers, there can be no mistake as to the legitimacy and correctness of our conclusions. But in all that is essential in the above view, we have with us the highest and most respected authorities of the whole church. In fact, in almost every point raised by our opponents, we have been supported by the expositors. In the very few instances in which we have not their direct support, we have their general views and reasonings to sustain us, and the direct testimony of some of the first and most judicious of their number.”HST July 12, 1843, page 150.9

    This is shown in the extract from this sermon, published in No. 14 of this Vol. page 110. In continuation of that he says:—HST July 12, 1843, page 150.10

    “Now this prophecy has been fulfilled, or it is to be, or it has failed. To say that it has failed, is to be infidel; to say it has been fulfilled in events and circumstances far inferior to those the language would warrant us to expect, is to be scarcely less so; and to say that it is to be fulfilled, without being able to show, from the book itself, that there is yet ground to expect it after so long a delay, is hardly to rescue the prophecy from the hands of infidels. And it might with equal justice be added, that so to interpret the prophecy as to turn away its force from the prominent systems of error now prevalent, is to favor and countenance those systems. In the light of these facts, where does the learned Stuart stand? A few references to his book will show. A review of that book will not, in this discourse, be expected; a mere glance at its general character, is all that time will allow. It is not his to do small things—his is the work of a Hercules! It is not his to meddle with the flaws and foibles of systems, but to show how readily he can demolish the works of generations! Intoxicated by German literature, driven on by mingled ambition and a desire to check the prevalence of a hated system, he dashes on through his book, regardless of the work of ruin and havoc he effects! That we may understand the vastness of his undertaking, he is careful to assure us, at the beginning, that his leading principle of interpretation is in opposition to the expositors of the English and American world—in fact, to those of nearly the whole Protestant world. But there is another world on which the Professor had his eyes, and the exception of which explains volumes—the German world! Deriving his leading principles from thence, he girds himself for his work. He stops not to prove, or even to argue positions assumed in opposition to the host of Protestant interpreters—he is not giving a “Thesaurus, but hints!” Points entirely settled in the Protestant church, he decides, without any proof or argument to the contrary, to be undoubtedly otherwise. The little horn of the seventh of Daniel, declared by the almost unanimous voice of Protestants, to be the symbol of Papacy, he thinks to be “undoubtedly” Antiochus! p. 83. With as much propriety, and no more in opposition to the opinions of that portion of the religious world, I might say that Josephus undoubtedly was Cyrus! He unites with the expositors of the Romish Church in saying, that there is no Papacy in Daniel. He proceeds, and pares, and fritters, and cuts down the whole book, and attempts to make it fit the inch-measure of his day for a day principle. And thus the most valuable portion of this book is attemped to be crowded into the narrow limits of six years and a fourth! Its importance is to be measured by the acts of a single Syrian prince! The destruction of the little horn, the burning of the fourth beast, the coming of the Son of man with the clouds of heaven, the judgment, the time for the saints to possess the kingdom, the cleansing of the sanctuary, the end of indignation, the standing up of Michael to reign, the time of trouble, the deliverance of those written in the book, the resurection, the standing of Daniel in his lot, and the shining of the wise as the brightest of the firmament, and those who turned many to righteousness as the stars, all took place at the death of that prince, in 164 B. C.!! This is the result to which the work conducts us. But how poor his success in making the stubborn prophecy conform to his principle! In applying the prominent symbols of Daniel to that prince, with the periods given, he presumes the application is nearly just—statistical exactness not being expected. (See pp. 88, 89, 122.) But how plain it must be to all, that this method of interpreting, or rather misinterpreting, this book, so long the Christian’s Calendar, makes it the sport of infidels, and gives it over to Romanism, and other kindred systems of error and iniquity.HST July 12, 1843, page 150.11

    And then he comes to the Apocalypse. And what havoc here! Consistency required that he should carry out his principle with respect to that book, though the task was more difficult. After diligent search, he finds a hero for the Apocalypse—it is Nero! He then has space sufficiently narrow to admit of the use of his measure. But he does not stop to enquire, or even to notice, the date of the book, which, of itself, would have been enough to have arrested him in his progress. The weight of authority, he well knows, is in favor of fixing the date of that book as it is in our large Bibles, viz.HST July 12, 1843, page 151.1

    The testimony of nearly all the early writer favors this date. If this is the correct date, the hero of the Aporalypse had been dead nearly thirty years before it was written! It cannot be that this book foretold things that had passed! But this point is not noticed by the Professor. He assumes that it was written before Nero’s time, and applies the larger portion of the book to him and his successors, who finally destroyed Jerusalem. All that has, by Protestants, been applied to papacy, he makes symbolical of Nero! The coming of Christ, so often mentioned in the book, he construes to be his coming for the destruction of Jerusalem!—And thus does he aid, most effectually, the great errors specified; Infidelity, by adopting Neological principles of exposition and consequently, making very little of the prophecies; Papacy, by uniting with the Romish interpreters, and attempting to take from Protestants their most effectual weapen against that system: Universalism, by surrendering to its adherents those portions of the Scriptures we have used the most effectually against them. And it should be observed, that the supporters and advocates of these systems of error begin to be sensible of the efficient aid rendered them by the Professor. Already do they claim him as an accession to their number This is more particularly true, with respect to the supporters of the last system named. They hesitate not, in their several papers, to speak of him as a convert to their views, and as a powerful ally of their cause. And the adherents of the other systems are not aware of his position, or in sensible to the value of his services, though they have not made so public a manifestation of their gratification.HST July 12, 1843, page 151.2

    And now what have we left us, according to the views of our opponents, on which to rest our faith, and by which to be guided and cheered, as to the future? We are out upon the ocean of the world, in a moonless and starless night, without rudder, compass, or chart! And when we apply to our masters for information respecting our position, direction, and progress to the destined port, we are told there are no means of knowing! that it is best and wisest we should know nothing about them! The prophecy is applied to days long since passed away, and all in the future is dark and uncertain! This is the condition in which we are left by such works as Stuart’s, and others following in his steps.HST July 12, 1843, page 151.3

    And giving, as our opponents do, the 24th of Matthew and kindred portions of the New Testament to the Universalists, they yield so much as to make it difficult to prove a future personal coming of Christ at all. If such Scripture, so strong and impressive, so demonstrative of a personal coming, is to be regarded as figurative, or, at most, as only intended to teach a spiritual or providential visitation, it must be extremely difficult, and we believe impossible, to prove a personal coming. And especially is this so, after the Apocalypse is wrested from us, and applied to events closing with the destruction of Jerusalem, by some of the most learned writers of the age. To this fearful result do the reasonings of our opposers directly bring us!HST July 12, 1843, page 151.4

    So it is most evident, that to oppose our views with any degree of success, positions most novel, startling, and dangerous, are taken. Settled points are questioned and denied; old and unquestioned principles of interpretation are abandoned; the plainest biblical teachings are misconstrued, and the whole host of expositors set at naught. Daniel is given to a Syrian prince, the Apocalypse to a Roman emperor, and Matthew and the parallel books to the destruction of Jerusalem! And all this to avoid the doctrine of the Lord’s speedy coming! How much like the course of the Jews, to avoid the conclusion that Christ has come the first time! By the most sophistical and unfair means have they attempted to dispose of the seventy weeks, within the limits of which the Messiah was to make his first advent, to justify themselves in their unbelief;—so, by similar means, do our opponents attempt to dispose of the 2300 days and other like periods, which limit the time of the second advent, to justify their unbelief respecting the time of that advent. In this they show a strong affinity to the Jews. And it is not a little remarkable that both classes are stumbled, perplexed, and pressed by the assme general period; the Jews by the first part of it, and our opponents by the concluding part! But the Jews have not yet been able to dispose of the remainder of the 2300 days. The event distinguishing each is wholly independent of the belief of mortals. At the appointed time, the first occurred; so will the second, whatever may be the scepticism respecting it.HST July 12, 1843, page 151.5

    But to close. It does appear that after a slight examination, all candid persons must see and admit, that, on the supposition that our theory be false, it is far less absurd and dangerous than those which have been excogitated and offered as substitutes for it; that it is less infidel, less paradoxical, less adapted to ruin the souls of men. Such an examination will show that the methods of our opponents, in opposing our views, supposing them to be wrong, have been like an attempt to put down the Unitarian views of the Unity of God, by Polytheism; or the pretensions of Joe Smith, by an effort to prove that prophets in all ages have been impostors; or, in other words, that a lesser error has been sought to be put down by a greater! And it will be seen, by such examination, that if we err, we err with the wisest and best of men in all ages; that we err on the side of the accredited expositors of the Protestant church; that we err in the plain path of prophetic teaching; that we err, if at all, with comparative safety, because on the other side of too great love for the Savior’s appearing! But if we err, our opposers have a fearful account to settle with the world and with God! The world and God will hold them responsible for the doctrines they now advance and oppose to our views. I fear for the result! Did I believe we should fail, I should prefer, by far, my position to that of the opposers. I should hesitate not at all as to the ground to be chosen, knowing the issue that has been made up. I choose not to share in the fearful account to be settled with Infidels, Catholics, Universalists and Transcendentalists, should time continue. The positions, the works of this controversy, are not to be forgotten. The eye of the eagle has been upon our opposers; every sentiment, and turn, and shift, and change, has been observed, marked, and treasured for future use. At another day, they must be apprized of them. Should they attempt, hereafter, to meet these erroists, they would so turn their own weapons against them, as to drive them quickly and in confusion from the field.HST July 12, 1843, page 151.6

    Thus much, supposing we fail. But if we are right, how perilous the condition of opposers! What a position in which to meet the Judge of all the earth! We envy not such a meeting! Lord, forbid that such should be my lot! Let us, then, all wait patiently for Him who shall come to take the kingdom, and reign. Though he tarry beyond a given time, let us daily watch. We may be fully assured that the great principles on which our faith and hopes are based, are true, and wiil abide forever. All things admonish us,—the events of the past, the occurrences of the present, and the fore-shadowings of the future,—that the reign of Christ is at hand! “For yet a little while, and he that shall come will come, and will not tarry.”HST July 12, 1843, page 151.7

    Appeal for the Midnight Cry

    JVHe

    To all true hearts in the faith of the immediate coming of our glorious Lord.HST July 12, 1843, page 151.8

    Suffer a word with regard to the importance of doing all that the Lord will enable you, in continuing the paper called the Midnight Cry, in New York. This paper has done, and is continuing to do, very great and very extensive good, and it is confidently believed that those who have some of the Lord’s money which they wish to devote to the spread of truth touching the immediate advent of the Lord, cannot make a more useful appropriation, than to aid in sustaining this paper. Our Brother Himes, through whose efforts the paper was established, has felt that it might become necessary to remove it to Boston, and unite it with the Signs of the Times. It is hoped that our friends will come forward with their funds and obviate the necessity of such a step. Both papers ought to be sustained, and it is exceedingly desirable that this should be continued in New York. Our Brother Himes deserves well of all who love the Lord’s appealing, for his unweared and self-denying efforts for circulating light and truth on this momentous subject. Help him, friends, in this glorious work. Send in your funds, and let the paper go on where it is, and continue from this great city to spread abroad the light. Those who have been readers of the paper need not be told that the editorial department is ably sustained. Come up to this work, dear friends, and let the light go forth as brightness until the Lord appears. CHARLES FITCH. New-York. June 27. 1843.HST July 12, 1843, page 151.9

    SlGNS OF THE TIMES

    JVHe

    BOSTON, JULY 12, 1843.

    Mistakes of Weeksrsm.—Dr. Weeks’ 156th mistake consists in supposing Ferguson was in an error in stating that the crucifixion of our Savior was on the day of the Jewish passover. Dr. Weeks says that because our Savior ate the passover on the evening before the crucifixion, that he must have been crucified the day after the full moon, and that consequently the full moon and passover have come on Thursday the year of the crucifixion. Now, every school boy ought to know, what it seems Dr. Weeks is ignorant of, that the Jews began their day at sundown. Consequently the 14th day of the moon, which was the day of full moon, and the day of the passover, began at sundown the, night before the crucifixion. Therefore it was true that Christ ate the passover the night before he was crucified, and also was crucified on the day of the, passover and of the full moon.HST July 12, 1843, page 152.1

    As far as we can learn although the mistakes of Dr. Weeks have been the means of the examination and reception of the doctrine by many yet no advent believers have been in the least affected by his sophisms. On the other hand, we are informed by one who knows, that Dr. Weeks’ own deacon is an adventist, while there are not twenty of his own church who disbelieve the doctrine.HST July 12, 1843, page 152.2

    The seven times are supposed to have begun, B. C. 677, when Manasseh hid himself in the thorns, was taken prisoner and carried to Babylon, since which the Jews have been dependant on their enemies. Would Manasseh have hid himself in the thorns, unless they were covered with a full growth of Summer or Autuminal foliage?HST July 12, 1843, page 152.3

    Millennial Harp: Second Part, is now published. It contains many of the campmeeting tunes never before published. 72 pages 12 1-2 cents.HST July 12, 1843, page 152.4

    A SECOND ADVENT CONFERENCE

    JVHe

    Is to be holden at Waterbury, Vt. commencing on Thursday, July 27th, at one o’clock, P. M. to continue over the Sabbath. Our Second Advent brethren and sisters, throughout the region, are requested to come up to the holy convocation.HST July 12, 1843, page 152.5

    LEONARD KIMBALL,
    E. P. BUTLER,
    H. M. SLEEPER.

    Letter from Brother A. Clapp

    JVHe

    Dear Brother Bliss,—It was with great pleasure that I saw a letter in the “Signs of the Times” signed Asahel Chapin. I have been acquainted with him ever since he was a small boy and have always loved him with my whole heart.HST July 12, 1843, page 152.6

    He stands as high as a minister in the Baptist denomination, in point of talents and piety, as any other. Of the latter he is not excelled. He is very highly esteemed by all that know him, and as much so as brothers Cook and Brown.HST July 12, 1843, page 152.7

    But oh what sncers and scorns are pointed at them by the ministry, as will be at our dearly be loved brother Chapin. Truly the priest and doctors look upon the Second Advent believers just as the Scribes and Pharisees did on the disciples of Jesus when he made his first advent, and they hate them as bad.HST July 12, 1843, page 152.8

    Well, I glory in the cross, and my soul is full of glory. Amen. Blessed be God, I am looking daily for the coming of Jesus, and rejoice that I have good brothers Chapin, Cook, Brown, Barry, and a host of others, excellent brethren who are looking daily, and are willing to go out and labor, and bear the reproach which is cast upon the Second Advent believers, but we shall have our reward.HST July 12, 1843, page 152.9

    Affectionately Yours.
    Hartford, June 7th, 1843.

    The Cause in Rochester

    JVHe

    We make the following extracts from the “Glad Tidings,” published by Bro. Himes in that city.HST July 12, 1843, page 152.10

    On Saturday, the 24th inst., the very severe storm of wind and rain experienced in the city blew down our Tent, doing it much injury. At the time of its fall, Elder T. F. Barry was preaching; and notwithstanding a large congregation occupied the Tent, at the time of its fall, not an individual, so far as we can learn, was injured.HST July 12, 1843, page 152.11

    We had almost abandoned the idea of erecting the Tent again in this city, owing to the expenses incurred in doing it, which would now be much increased by the repairs that would be necessary to put on to it. But the deep interest which a large and respectable portion of the citizens have evinced in having it reared again—offering to bear all expenses of repairing, erecting, and fitting up—has induced us to comply with their urgent solicitations, and rear the Tabernacle on the same spot.HST July 12, 1843, page 152.12

    The dimensions of the Tent, which were too unwieldly to stand before the heavy gusts of wind in this climate, have so diminished as to render it quite permanent in a severe storm. The diameter is now 100 feet, and the circumference 300.HST July 12, 1843, page 152.13

    On Sunday last, the Tent being down, Bro. Himes addressed the people three times in the Market, where it was supposed several thousand persons assembled to hear the word. Multitudes came in from the surrounding country who could not find the place of meeting, and returned disappointed. The attention of the audience was most profound, which evinced a very deep interest in what was presented. The time occupied in the three lectures was not much short of eight hours; and the people were not tired of hearing, though nearly all had to stand up.HST July 12, 1843, page 152.14

    The following, from the Rochester daily Advertiser, shows that the good citizens are resolved upon good order, to accomplish which, they have taken the matter into their own hands:HST July 12, 1843, page 152.15

    “Disturbance of Religious Meetings.HST July 12, 1843, page 152.16

    Yesterday Alex. Foster was brought up on a charge of disturbing the Millerite meeting, at the Market, on Sunday. The disturbance consisted in throwing ink on one of the maps, containing the pictorial illustrations of the prophecies, as expounded by the Second Advent disciples. Foster was convicted, and sentenced by Justice Warner to three days’ imprisonment in the county jail, and ten dollars fine.HST July 12, 1843, page 152.17

    Brother Charles Fitch, whom we expected here some days since, has not yet arrived. We have received a letter from him, informing us that he has been detained by sickness; but as he was recovering when he wrote, we shall look for him the last of this week, to join us in our labors in this field.HST July 12, 1843, page 152.18

    The apparent calamity that befel our Tent at the commencement of our meeting, caused many of our opponents to rejoice. It seemed to be matter of no little diversion to them, and some of their daily papers made themselves quite merry in the matter, and ventured to anticipate our calculations, and to notify the public that the tent would not be raised in this city again; in addition to which, they tendered us some gratuitous advice, which we assure them we duly appreciate.HST July 12, 1843, page 152.19

    In the providence of our Heavenly Father, the very events over which our enemies exulted, and for a short time “triumphed,” are turning out signally, for the furtherance of the cause we advocate—which we firmly believe to be the cause of truth. It is true, the prospects for rearing our tent the second time, were somewhat forbidding, as we had already incurred a heavy expense, and hardly felt able to bear the additional expense of repairing and raising it again. But in that critical juncture the good citizens came up to the rescue, and proposed to be at all the expense of repairing-and re-erecting our Tabernacle themselves.HST July 12, 1843, page 152.20

    A meeting was accordingly called of the citizens interested, on Monday morning, when a large number convened, organized and made arragements for prosecuting the work, the result of which is before the people. The Tent has been repaired, and erected again on the same spot where it stood first.HST July 12, 1843, page 152.21

    Hence, it is evident, that what seemed to be our calamity, has turned out for our good. Those citizens who have taken so deep an interest in rearing the Tent again, and in preserving the best of order, as they mean to do during the meetings, will not be indifferent to the claims of so intensely interesting a subject as that of Christ’s Second Coming. That people so much interested will give a hearing, we cannot doubt; and all who candidly listen, we feel assured will be profitably affected.HST July 12, 1843, page 152.22

    May that God who holds the winds in his power, and does all things according to His will, continue to direct, and great good be upon this people as the result of our humble efforts, for which let the devout prayHST July 12, 1843, page 152.23

    An Extract.—Tire not, my brethren! the conflict is severe, but the reward will soon be glorious. By faith I see the Savior from his throne of light waving the crown of reward, and hear all the heavenly hosts, shout “Oaward to the goal!”HST July 12, 1843, page 152.24

    Why if it were possible that the Savior should not come this year, and I should live into 1844., I should be one of the happiest living; for I should fee! that I had done my whole duty as I had never before done it; and could look every man in the face with a conscience void of oftence. I should feel as clear on this subject, as a peice of white paper, and as light as air. But, how will those feel who have taxed the midnight lamp, to quiet the fears of a lukemarm church, and a wicked world, with saying, “my Lord delayeth his coming.” The Lord is with us; surely no evil can come upon us, and to prove it give the revivals which have occured under the Second Advent labors as their own. God will judge between us soon; and I fear that the closing verses of the 25th of Jeremiah will be fulfilled in 1843. The Judge standeth at the door! J. E. Y.HST July 12, 1843, page 152.25

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