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    August 2, 1843

    Vol. V.—No. 22. Boston, Whole No. 118

    Joshua V. Himes


    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 devonshire Street, Boston.HST August 2, 1843, page 169.1


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



    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 August 2, 1843, page 169.2

    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 August 2, 1843, page 169.3

    III. The only restoration of Israel yet future, is the restoration of the saints to the New Earth, when the Lord my God shall come, and all his saints with him.HST August 2, 1843, page 169.4

    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 coming of Christ, the end of this word, and the restitution of all things. AndHST August 2, 1843, page 169.5

    V. There are none of the prophetic periods, as we understand them, that extend beyond the year 1843.HST August 2, 1843, page 169.6

    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 August 2, 1843, page 169.7

    REVIEW OF Dr. Jarvis’ Sermons.—No. 2


    “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removedtheir hearts far from me, and their fear toward me is taught by the precept of men: Therefore behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”—Isaiah 29:13, 14.HST August 2, 1843, page 169.8

    The first sermon, to which we referred in our last, has for its text 2 Peter 1:19-21, “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they yere moved by the Holy Ghost.”HST August 2, 1843, page 169.9

    On this text the learned Doctor has some most excellent thoughts. He shows. us that the ultimate scope of Peter’s prophecy, was “the visible and personal appearing of our Lord in glory;” and that the transfiguration on the mount “was designed to prepare the minds of his disciples; not only for his death, but for his resurrection, and return to his ante-mundane glory, “as they had seen him go into heaven.”HST August 2, 1843, page 169.10

    He says that the phrase “no prophecy of the Scriptures is of any private interpretation,” is literally “not of its own untying.” It will then follow that to understand the word of God, we must compare Scripture with Scripture. As “holy men spake as they were moved by the Holy Ghost,” it would require the testimony of all who thus spake, to make plain the testimony of each. A part of the truth being given by one, and a portion by another, when all had spoken, the whole will of the Spirit respecting us would be given, so that the intricate parts of each separate prophecy, not of its own untying, are made clear by parallel passages.HST August 2, 1843, page 169.11

    The Doctor has considered the “certainty” of prophecy, “its use,” “its intent,” and “its importance.” He says “the prophetic word is most sure, and will as certainly come to pass as it is certain that God is true,” and that “all arguments against the certainty of prophecy, proceed from an evil heart of unbelief.” We are however surprised, that because our Savior said “of that day and hour” of his coming knoweth no man, (which the Doctor correctly translates maketh known,) he should conclude no man ever will know the time; when we are may know when it is nigh, even at the doors. We should have supposed that with the Doctor’s research, he would have discovered that qualification.HST August 2, 1843, page 169.12

    His second sermon has for its text 2 Thessalonians 2:1, 2, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand.”HST August 2, 1843, page 169.13

    He admits, what we have often asserted, that ecclesiastical history shows but three periods—and this the third—when there was a general expectation of the coming of Christ. He says,HST August 2, 1843, page 169.14

    “I need not tell you that a similar panic is now spreading through our own country, founded, as those were which I have mentioned, upon fanciful interpretations of the prophecies. I call them fanciful, because they are unsupported by historic truth, and violate (from ignorance, I trust, and not from design) the meaning and intent of Holy Scripture.” p. 34.HST August 2, 1843, page 169.15

    This grave charge he says it will be expected that he prove, but that happily “events will soon show where the mistake lies.” Time alone can show it, for our opponents have never been able to do it. He admits “that the prophetic periods are to be understood, a day for a year, and then proceeds to examine these points only, connected with the time of the Advent, viz.HST August 2, 1843, page 169.16

    “The three great points to which I shall confine your attention are,HST August 2, 1843, page 169.17

    I. That the punishment of God’s chosen people was to continue seven prophetic times, or 2520 years:HST August 2, 1843, page 169.18

    II. That the 2300 prophetic days of Daniel are to be computed as beginning with the 70 weeks, and ending in this present year: andHST August 2, 1843, page 169.19

    III. That the present year completes the six thousandth year of the world, and therefore that the seven thousandth period or great Millennial Sabbath, is now about to begin.” p.35.HST August 2, 1843, page 169.20

    He claims that the seven times of Levit. 26 if they are prophetic times, as they are repeated four times, make 28 prophetic times, or 10,080 years, p. 36. The fallacy of such an argument is seen by refering to Genesis 41, where Pharaoh dreamed twice of the 7 years of plenty, and 7 years of famine. Were the Doctor’s principle correct, it would follow, that after the first seven years of plenty and famine, they must have been succeeded by another period of the same length of plenty end famine. But Joseph explains why the dream was repeated. 32nd verse; “And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.” For the same reason we may suppose the seven times were repeated, because they were established of God. And this is shown by the fulfilment, for the events predicted in its fourth repetition were fulfilled at the destruction of Jerusalem, which they could not have been if they were to be deferred till 3 periods of 2520 years each should pass.HST August 2, 1843, page 169.21

    “But,” says the Doctor, “let us allow what he assumes, that in these successive threatenings only one period of seven prophetic times is meant; the next question arises, when did this period begin, and when will it end? Mr. Miller answers that it ends in 1843, and consequently began B C. 677. In that year, he says, Manasseh king of Judah was carried captive to Babylon, and the ten tribes were also carried away by Esarhaddon. All this is easily said; and to persons who take his assertions without examination, they appear very plausible. But I scruple not to assert that he cannot prove one word of what he has so confidently uttered.” p. 36.HST August 2, 1843, page 169.22

    He then shows that the first breaking of the power of Israel was as early as the death of Solomon, and that Judah was not carried to Babylon till many years after B. C. 677, and then adds,HST August 2, 1843, page 169.23

    “How, then, it will be asked, did Mr. Miller arrive at his dates? He took 1843 from 2520, which gave him 677 years before Christ as the commencement of his seven prophetic times.... As for the captivity of Manasseh, it is very uncertain in what year it took place, or how long it continued. Both the Scriptures and Josephus are equally silent on the subject. Manasseh began to reign B. C. 698, and continued to reign 55 years, until B. C. 643. The nation was not carried into captivity, nor could the king have long continued a prisoner. The threatenings occasioned by the wickedness of Manasseh, were not brought upon Judah till 54 or 55 years after his death. What then becomes of Mr. Miller’s date for the commencement of his 2520 years? It has nothing to support it but conjecture, and it would never have been assumed, if he had not first formed his theory and then looked about for arguments to sustain it.” pp. 38, 39.HST August 2, 1843, page 169.24

    From the above one would suppose that Mr. Miller would never have surmised that the seven times began B. C. 677, had he not found that 2520 years must begin then, in order to end in 1843. We shall say nothing of the want of courtesy which the Doctor here manifests. We had expected the utmost fairness and candor on his part; and we trust that no disrespect on his part may draw us into a like want of courtesy. We will however say, for the benefit of Dr. Jarvis, that he little knows William Miller; and does not appreciate the powers of his mind, the extent of his researches, or the chronological and historical authorities with which he is familiar; but of which his vanity never leads him to boast.HST August 2, 1843, page 170.1

    To find the commencement of the seven times, he sought to find the period when Judah ceased to be an independent nation. That period he found when Manasseh was taken captive. Before this, whenever they were oppressed, they always recovered their independence; but from this period they were never again independent. Although Manasseh was permitted to return to his kingdom, yet he was dependant on the Babylonians; and the nation was finally carried captive to Babylon, because they rebelled against that nation; The captivity of Manasseh is therefore the time their independance departed. That the era of B. C. iar to Mr. Miller, we have only to refer to the margin of all polyglot Bibles, where the same date is given. We make the following quotations from Hale’s “Manual.”HST August 2, 1843, page 170.2

    Why commence the seven limes at the captivity of Manasseh, B. C. 677?HST August 2, 1843, page 170.3

    1. The prediction itself points to that event. The first form of their punishment stated in connection with the first mention of the period is,—“And I will break the pride of your power.” If their kingly form of civil government is here referred to, it was never “broken” until the captivity of Manasseh. Although it was the case, after the division of the Hebrews into the ten tribes and two tribes, that they were several times made tributary to foreigners, still one division remained independent while the other was subdued and tributary until his captivity; but at this period the ten tribes had lost their king, (2 Kings 17:1-18,) and as soon as Manasseh, the king of the remaining division, was carried into captivity, their power as an independent people, was gone. Manasseh was the pride and the ruin of the Jews.HST August 2, 1843, page 170.4

    Again; the prediction specifies the particular sins on account of which this evil should befall them.HST August 2, 1843, page 170.5

    Some of these sins are as specifically charged upon Manasseh and the Jews as the direct cause of their calamity. Compare Leviticus 26:14, 18, 27, with 2 Kings 21:9-13; and Leviticus 26:1, 2, with 2 Kings 21:2-8; 2 Chronicles 33:2-11.HST August 2, 1843, page 170.6

    2. Those texts which speak of the instruments of Providence in effecting this judgment, all point to his captivity as the time for the commencement of the period. Compare Isaiah 10:5, 6, with “2 Kings 21:10-14. 2 Chronicles 33:10, 11. Nehemiah 9:32.HST August 2, 1843, page 170.7

    3. The sacred historians refer to Manasseh’s sins as the cause of their captivity and sufferings long after his captivity. 2 Kings 23:26, 27; 4:1-4; Jeremiah 15:1-7.HST August 2, 1843, page 170.8

    4. Although Manasseh was restored to his throne, and there were a few other kings of the Jewish nation after him, they had never been an independent people “from the day of the kings of Assyria unto this day.” Nehemiah 9:32. Nebuchadnezzar brought the kingdom, in its subjected form, to an end; when Babylon was conquered by Cyrus, the Jews passed under the power of the Medes and Persians; then under that of the Greeks; in the division of Greece, they were connected with Egypt; as a part of Egypt, were conquered by Syria; they prospered awhile under the Maccabees, and the protection of the Romans, who eventually “took away their place and nation.” Since the destruction of their city, they have been “wanderers among the nations,”—a, hissing and a byword,—pitying none, pitied by, none.HST August 2, 1843, page 170.9

    5. The prophets, who lived long before the captivity of Manasseb, point to that event as the time of the passing away of the Jewish, independence, by connecting it with other, events. One of them gives the date. Hosea, more than a hundred years before, had said,—“And the pride of Israel (the ten tribes) doth testify to his face: therefore shall Israel and Ephraim (the principle tribe of the ten) fall in their iniquity; Judah (the other, division) shall also fall with them.” Hosea 5:5. Isaiah, in the year 742 B. C., acording to date in the margin, had said,—“And within threescore and five years shall ephraim be broken that it be not a people.HST August 2, 1843, page 170.10

    From 742 deduct 65 leaves B. C. 677,—the only date ever given, I believe, for the captivity of Manasseh.HST August 2, 1843, page 170.11

    For an explanation of the quotations from Hosea and Isaiah, and for the most authentic history of the period before us, we add the following.HST August 2, 1843, page 170.12



    Prideaux’s Con., vol. i., pp. 149—151. “In the eleventh year of Manasseh, B. C. 688, died Tirhakah, 22Africans and Cyncellum, p. 74. king of Egypt, after he had reigned there eighteen years, who was the last of the Ethiopian kings that reigned in. that country.HST August 2, 1843, page 170.13

    “The same year that this happened in Epypt, by the death of Tirhakah, the like happened in Babylon, by the death of Mesessimordacus. For, he leaving no son behind him to inherit the kingdom, an interregnum of anarchy and confusion followed there for eight years together, 23Canon Ptolemaei of which Esarhaddon, king of Assyria, taking the advantage, seized Babylon, and, adding it to his former, empire thenceforth reigned over both for thirteen years; 24Canon Ptolemaei. he is, in the canon of Ptolemy, called Assar-Adinus. And in the scriptures he is spoken of as king of Babylon and Assyria jointly together. 25He is said, as king of Assyria, to have brought a colony out of Babylon into Samaria, 2 Kings 17:24. Ezra 4:9, 10, which he could not have done if he had not been king of Babylon, as well as of Assyria, at that time. And in 2 Chronicles 33:11, he is said, as king of Assyria, to have taken Manasseh prisoner, and to have carried him to Babylon, which argues him, at that time, to have been king of Babylon also.HST August 2, 1843, page 170.14

    In the 22nd year of Manasseh, B.C. 677, Esarhaddon, after he had now entered on the 4th year of his reign in Babylon, and fully settled his authority there, began to set his thoughts on the recovery of what had been lost to the empire of the Assyrians in Syria and Palestine, on the destruction of his father’s army in Judea, and on that doleful retreat which thereon he was forced to make from thence; and being encouraged to this undertaking by the great augmentation of strength which he had acquired by adding Babylon and Chaldea to his former kingdom of Assyria, he prepared a great army, and marched into those parts, and again added them to the Assyrian empire. And then was accomplished the prophecy which was spoken by Isaiah, in the first year of Ahaz, against Samaria, 26Isaiah 7:8. that within three score and five years Ephraim should be absolutely broken, so as to be from thenceforth no more a people. For this year, being exactly sixty-five years from the first of Ahaz, Esarhaddon, after he had settled all affairs in Syria, marched into the land of Israel, and there taking captive all those who were the remains of the former captivity, (excepting only some few, who escaped his hands and continued Still in the land,) carried them away into Babylon and Assyria; and; to prevent the land from becoming desolate, he bro’t others from 272 Kings 17:24. Ezra 4:2, 10. Babylon, and Cutha, and from Ayah, and Hamath, and Sepharvaim, to dwell in the cities of Samaria in their stead. And the ten tribes of Israel, which had separated from the house of David, were brought to a full and utter destruction, and never afterward recovered themselves again.HST August 2, 1843, page 170.15

    Esarhaddon after he had thus possessed himself of the land of Israel, sent some of his princes, with parts of his army, into Judea, to reduce that country also under his subjection; who, having vanquished Manasseh in battle 282 Chronicles 33:2. Joseph. Antiq. lib. 10, 4. and taken him, hid in a thicket of thorns, bro’t him a prisoner to Esarhaddon, who bound him in fetters and carried him to Babylon.HST August 2, 1843, page 170.16

    Archbishop Usher, after referring to the above facts in the history of Egypt and Babylon, stated by Prideaux, in reference to the points in question, says:—HST August 2, 1843, page 170.17

    ‘Year of the world 3327. Julian period, 4037. Before Christ 677. This year also was fulfilled the prophecy of the prophet Isaiah 7:8, in the beginning of the reign of Ahaz, ‘within sixty and five years, Ephraim shall be broken in pieces, so that it shall be no more a people.’ For although the greatest part of them were carried away by Salmaneser 44 years before, and the kingdom utterly abolished, yet among them which were left there was some show of government. But now they left off to be any more a people by reason of the great multitude of foreigners which came to dwell there. New colonies or companies were sent out of Babel, Cuth, Hava, and Sepharvaim; and this was done by Esarhaddon, king of Assyria, as is easy to be understood, by the confession of the Cuthites, mentioned Ezra 4:2, 10.HST August 2, 1843, page 170.18

    At which time, also, as it should seem, and in the same expedition, whereby these things were done in the land of Israel, some of the chief commanders of the Assyrian army made an inroad into Judea, and then took Manasseh the king, as he lay hid in a thicket; after binding him with chains of brass, carried him away to Babylon. Jacobus Capellus hath noted in his Chron. that the Jews in Sedar, Olam, Rabba, and the Talmudists, cited by Rabbi Kimchi upon Ezra, ch. iv., do deliver, that Manasseh, 22 of his reign, was carried away captive into Babylon, and that he repented him of his sin thirty-three years before his death.’ [Usher’s Annals of the World, p. 75. Lohd. 1658. See also Newton on Prophecy, pp. 98,99. Rollin, B. iii. ch. 2.]HST August 2, 1843, page 170.19

    From all the light we have upon the event to which this prophecy refers, and from which the seven times should commence, no other date could be named for the event—no other point for the starting-point, any more than we could fix upon any other date than 1776 for the date of American Independence.”HST August 2, 1843, page 171.1

    Dr. Jarvis’ next point is to show that the word “times” is not contained in the original text. We shall not attempt to cope with him in a criticism on the Hebrew. That the word “times” is understood in the original, we have the authority of King James’ translators. And that it is to be understood in a chronological sense, we have the authority of many European writers, besides Messrs.MilIer,Bush,Duffield, and Mr. Campbell, and others in our country, understand the text to contain a prophetic period, which they all understand figuratively to be 2520 years—as it must be understood in the nature of the case. Among the European writers, Mr. Philip (I think that is the name) understands and applies the period exactly as Mr. Miller does. I refer to him because he could have no knowledge of Mr. M. (See “Morning Watch”—a rare work in this country.)HST August 2, 1843, page 171.2

    Extract of a Letter from Illinois


    Very Dear Sir.—If any cause demands a remuneration for services, it is the one in which you are engaged. The cause I verily believe to be a good one; one on which God has placed his seal of approbation. There is great need of a well qualified lecturer in this vicinity. We are truly suffering a spiritual drought here for the pure word of life; I mean that portion that has been so much neglected, or else perverted from its true meaning, which is still more painful to endure. But we have the precious volume, and means of knowing that the cause prospers. What can we render to the Lord for the bestowment of such an inspired volume. I apprehend much too low an estimate is placed upon the bible, even among Christians; and for the very reason that it is too much neglected. It has been a book of much interest to me for nearly forty years, and still more so for three years past. O if at this late day I am reproached for an increased estimate of what I call bible truth, I only say, the Lord forgive them for they know not what they do. Of all the Christian graces I need that of patience and long suffering, that I may rightly endure all things for the truth’s sake, that the Master may be honored. The indifference to this precious doctrine can in a measure be accounted for; Zion’s watchmen pass it over in silence; and if perchance they find it in their hearts to allude to it, it will most likely be done in a way to give an unfavorable impression of the doctrine, or pervert some important truth that leads to it. I would speak here with all proper respect for the clergy, but would to God there were no reason to speak thus—it is far to true, they will soon see eye to eye! Can some dear friends find their way as far West as this? We are not so far off as that the Advent doctrine should lose its importance, even to us. Brs. Litch, Fitch, and Chittenden, I believe all of them have either relation, or special acquaintances here, or about here. We are poor and moneyless, but a far richer harvest than we can give, shall doubtless be their reward.HST August 2, 1843, page 171.3

    I spoke of the clergy; but perhaps I ought to say, I believe there are a few honorable exceptions, and that few need more strength and decision to speak the whole truth fearlessly. Perhaps more good could be done here, than our friends there are aware of. I think very many would be ready to hear the truth, notwithstanding letters of advice and caution are sent out here so freely, and so many evil reports brought out. Such things from opposers may check for a time, but will eventually forward the cause. No good cause ever prospered in this depraved world without opposition, or ever will. The Lord prosper you in the good work, and preserve us all blameless to the Coming Kingdom.HST August 2, 1843, page 171.4

    Yours in the bonds of the primitive faith.
    L. W. Hoyt.
    Griggsville, June 21st, 1843.

    God will not ask men what He shall do


    The opposition to the Advent have been so emboldened by the encouragement the church has given them, that they are beginning to present themselves in their true colors—see the following as a specimen.HST August 2, 1843, page 171.5

    I do not think it would be right for any being to come upon mankind, in terror from the flaming sky and set the world afire, or in any manner destroy or disturb it. It would not be right to have it done—no matter by whom.—Wrong is wrong, and God will not do it. We are capable of apprehending right and wrong. We all know it would not be treating us as we would like to be treated. It would be unkind, unloving, and unjust. It would suit human impatience—but God is not impatient. Impatience is an infirmity, if not a sin. We are always wrong to get out of patience, and always act wrong in consequence. We imagine God is getting out of patience with mankind, when it is only ourselves. God is infinite good will, perpetual, unfailing, unabating. And when the expectations of the Miller friends, and the more crafty, and the wicked calculations of the pulpit Priesthood, about a some-time-or-other conflagration overhead, shall have been disappointed, again and again—as often as they shall be entertained,—God will be loving on still—preserving on—and giving humanity the best possible chance for happiness and righteousness, forever and ever.HST August 2, 1843, page 171.6

    * * * * * *HST August 2, 1843, page 171.7

    I know the current notions of coming to destroy. I know the written predictions. I have nothing to say of them one way or the other.—Independently of them all—it seems to me God comes rightly and gloriously, in things as they are, and therefore will not come otherwise—will not supersede Himself. This seems clear to me. If different things are predicted—and divinely predicted—the predictions are for understandings differently made from mine. I do not comprehend them—and will not puzzle about, them. My own convictions are for me. If I am honest to observe them and practice them, I shall have guidance enough in them And it seems to me I can get no aid from predictions. I have no occasion to know the future. It does not yet exist. If it exist now it is not future, but present. If it doesn’t exist it cannot be known—or predicted. It seems so to me.—Knowledge is of the past—of what has happened. Of what has not happened is not true, and cannot be known or truly told of.—Herald of Freedom.HST August 2, 1843, page 171.8

    The Saints delivered out of the hands of the Little Horn in 1798


    The following quotation on that point is from the “Hierophant,” No. 7, p. 157—written by George Bush, Prof, of Hebrew, in the New York City University.HST August 2, 1843, page 171.9

    Certain it is, that the philosophic mind of this age is forming a continually heightening estimate of the stupendous importance of that series of revolutions which, commencing in France in 1789, has in its progress so completely-transformed the face of Europe. Nearly all the governments of the countries constituting the ten kindoms of the Roman earth have been subverted, and the Papal power, as a secular sovereignty, in fact degraded and extinguished. “During the twenty-five years of its progress,” says Mr. Alison, “the world has gone though more than five hundred years of its ordinary existence.” “The pillage of the Papal states by the French in 1797,” says Mr. Bickersteth, “was such as to drain them of its specie, and to take away all the jewels and precious stones they could find. The French ambassador wrote to Napoleon, stating, ‘discontent is at its highest in the Papal states. The payment of 30,000,000, stipulated by the treaty of Tolentino, at the close of so many previous losses, has totally exhausted the old carcass. We are making it consume by a slow fire.’” No one can fail to perceive how strikingly this language is conformed to that of the prophet, Revelation 17:16; “And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” That is, in the dire and desolating effects of war, they shall spoil her of her riches, her revenues, and her ornaments, and leave her, as a conflagration leaves a splendid palace or cathedral, in which a mere mass of blackened walls, pillars and turrets, is all that survives the flames.HST August 2, 1843, page 171.10

    Interesting Coincidence. It seems almost incredible that the following could have been written and published in 1820, by Archibald Mason, minister of the Gospel in Wishawton Scotland. Is it not a wonderful coincidence, that so many writers, without a knowledge of each other, came to the same conclusion about the same time? But to the extract:HST August 2, 1843, page 171.11

    “Having endeavored to fix the date of the 70. weeks, or 490 years, and having shown that the 2,300 days, or years, must commence with them, the calculation of the latter number may be easily, and I hope satisfactorily, made. The 2,300 years began 490 before the death of our Lord Jesus Christ, and 457 years before his birth, at which the Christian Era commenced. If we subtract 457 from 2,300, the remainder will give that year in the Christian Era when the 2,300 years will expire. By this simple operation, we find this number will end in 1843. In that year the Lord’s sanctuary shall be cleansed, the church and the nations will be delivered from the abominations of the mother of harlots, and popery will perish from the earth.”HST August 2, 1843, page 171.12


    No Authorcode

    “The Lord is at Hand.”
    BOSTON, AUGUST 2, 1843.

    Large numbers giving up the Advent


    The net spread to take them

    Gratuitous Advice. Bro. Shaw, of the Christian Herald, (see Herald of July 20) appears to be very watchful over the fortunes of the poor “Millerites.” He has been looking for a great re-action among them ever since he gave the important information, some time last year, that even then we were last coming to naught. The rise and progress of the cause from that time to the present has been a source of continual perplexity to him. But standing as he does, at the head of a respectable class of Christians, as an editor and teacher, he knows the importance of speaking on the subject with much caution; as many of the elders and brethren in fellowship with him, were among the “deluded ones.”HST August 2, 1843, page 172.1

    But of late, while there seems to be some reaction, and a season of trial among us, he again predicts a general apostacy, and is making great preparations for their reception into his fold. Special directions are given to the faithful, how to treat the poor unfortunate creatures on their return to their senses and reason. An example is given for the ministers, in the case of an ardent youth who embraced and renounced the doctrine twice over, in the space of as many moons. Church members are directed to make confessions to their churches, etc., etc. But while the Advent believers tender to him their sincere thanks for his professed interest in their welfare, they very respectfully decline a union with those who interpret the word of God by the principles of German Neology, and unite with the Catholic Protestants in applying the most glorious predictions of the Lord of glory, to Judas Macabees, and what belongs to Paganish Papal Rome, to Antiochus and Nero, as the end of all important prophecy.HST August 2, 1843, page 172.2

    We are not prepared as yet to give up our common sense and reason on the blessed hope, for the honor or good will of a partizan sect. Our friend may save himself all trouble in future, as we look for a better kingdom than he can offer us, and society as we travel through the wilderness, as industrious—as pious—as self-denying—as devoted—as consistent, and as inteligent, (though we be accounted as clowns.)HST August 2, 1843, page 172.3

    In conclusion, we repeat, that the gratuitious advice, and implications of Eld. Shaw, are anything but respecful, and many of his hints and slants of late, relating to Advent believers, are unjust, not to say false.HST August 2, 1843, page 172.4

    In justification of the above strictures on his interpretation of prophecy, we have only to quote a few extracts from a recent work by him, on ‘Christ’s Second Coming.’HST August 2, 1843, page 172.5

    1. We give his (or rather Messrs.Dowling’s, Stuart’s, Colver’s, and others) view of the fulfilment of the 2300 days in Antiochus Epiphanes. After a brief description of the vision of the eighth chapter of Daniel, and a mere denial of the connexion of the 8th with the 9th chapter, he proceeds to say:HST August 2, 1843, page 172.6

    Exposition of the 2300 days


    “We are now prepared to look for the fulfilment of the prediction respecting the little horn, and to show that all there predicted took place with the Jews during the reign of Antiochus Epiphanes,king of Syria; and that the whole look place during 2300 literal days; or that the whole of these transactions are covered by that period of time.HST August 2, 1843, page 172.7

    The histories above referred to show us that the sufferings of the Jews under the reign and aggressions of Antiochus Epiphanes began in the year 171 B. C. and from several circumstances it is clear that they commenced when Menelaus, an apostate Jew, with an armed band, under the authority of Antiochus, seized the high priesthood, put to death the high priest, polluted the sanctuary with blood, and brought on a general apostacy, and brought in all the evils and calamities which followed, till the sanctuary was cleansed in the last part of 165 B.C. Hence as Judas Maccabeus cleansed the sanctuary and restored the daily sacrifice near the close of 165 B. C. the 2300 days would run back to about midsummer 171 B. C. This covers the whole period, although history does not state the very day when these things commenced. The daily sacrifice was not taken away till 168 B. C. and this of course continued a shorter period; but the 2300 days are evidently designed to reach from the time these calamities commenced till they ended; which calamities include the casting down and treading down of the host, and the place of the sanctuary, and the taking away, or suspension of the daily offerings in the temple.”HST August 2, 1843, page 172.8

    Now we ask what our reverend adviser has proved. Why!! that the 2300 days would run back somewhere to midsummer 171 B. C. and this covers the whole period, although History does not state the VERY DAY WHEN these things commenced!!!HST August 2, 1843, page 172.9

    What has he proved, we ask again? In reply, we say, if language is to be understood, by his own confession he has PROVED NOTHING, and given us the whole ground by confessing that there is no historical proof which gives the time of the commencement of the 2300 days as applied to Antiochus! With him therefore, as with other Neologists, it is all guess work! Our opponents would feel themselves insulted if we gave them no better proofs of our faith.HST August 2, 1843, page 172.10

    Exposition of the Time, Times, and a half


    Again, we quote from his remarks on the “Time, Times, and a half.” Daniel 12:7.HST August 2, 1843, page 172.11

    “Time, times, and a half.” This is a period of about (!!) three and a half years. From the time that Antiochus sent Apollonius, who took away the daily sacrifice, in June 168 B. C. to the time that Judas Maccabeus cleansed the temple in December 165 B. C. is this period to be reckoned. It is not three and a half years to a day, and the language is not designed to convey a definite period, but SOME THING NEAR IT. (!!!!)HST August 2, 1843, page 172.12

    “From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be 1290 days.” Daniel 12:11.HST August 2, 1843, page 172.13

    Here we have the same period that is mentioned in ver. 7, only this gives the definite number of days; while that is indefinite (!!!) from the time Apollonius took away the daily sacrifice in June 168 B. C. to the cleansing of the sanctuary by Judas Maccabeus in December 165. The abomination that maketh desolate was not set up till after the daily sacrifice had been taken away some months. (!!!)HST August 2, 1843, page 172.14

    “Blessed is he that waiteth, and cometh to the 1335 days.” Daniel 12:12.HST August 2, 1843, page 172.15

    This period also commences with the “time, times, and a half,” and with the 1290 days. But what took place at the period when the 1335 days would end? It is clear, from history that Antiochus died about that time. (!!!) He went to the east, was there defeated, set out to return and make Jerusalem the burying place of all the Jews; but died on his way. Was not the death of so great a persecutor, who threatened their entire ruin, a cause of blessedness and joy? Surely it was. (!!!).HST August 2, 1843, page 172.16

    Here, as in the case of the 2300 days, we have the geuss work of Pagans, Jews, and German Neologists (the scorners of our hope) adopted and reiterated for the fiftieth time by the professed Christian ministers of the age. What proof do they give of their “some months,” and “about three years and a half?” absolutely none!!!HST August 2, 1843, page 172.17

    And yet these are the men that are making arrangements to take us under guardianship.HST August 2, 1843, page 172.18

    We confess that we are utterly astonished at their expositions of God’s word. We tremble for the man who dare take such liberties with it. How does he know that the Almighty God “expresses the same thing,” by time, times and a half, or 1260 days, as he does by 1290 days? How does he know that “time, times and a half” mean about 3 years? Can he tell us? Has he had a new revelation? Who gave him license thus to alter, and amend the word of God to suit his own notion?HST August 2, 1843, page 172.19

    We most solemnly and seriously caution our brethren how they receive such expositions and perversions of the word of God. In the language of the author, (page 54) “it seems astonisning that men can be found who will fall in with the greatest absurdities; but so it is.”HST August 2, 1843, page 172.20

    Is it possible that our opponents can be right, who take it for granted that we are in the wrong, and give us such absurd expositions as the above for the truth in the case? With the two opposing views before us, we have no difficulty in deciding which is the most rational and scriptural. And if there should be any ground of doubt (which we do not admit) on our own theory, we are fully settled in the conviction, that the opposing view in this case, which is presented as a substitute, is neither supported by history, or the Bible.HST August 2, 1843, page 172.21

    The Doctrine of the Advent not a cause of Insanity. The Annual Report of the Board of Visitors of the New Hampshire Insane Asylum says:HST August 2, 1843, page 172.22

    “To religion has been attributed the origin of a very large share of the cases of insanity in the community. But of the many hundred persons made insane, as was thought, by religious creeds and theories, none whom I have ever heard of, were made crazy “by visiting the fatherless and widows in their affliction and keeping themselves unspotted from the world.”HST August 2, 1843, page 172.23

    Religion is a sure guide for man in this life and necessary to prepare him for the next. It is like the polar star to the mariner in his course on the trackless deep. Guided by pure religion and undefiled by creeds of man’s invention, the soul rides out all the storms of life in peace and safety to its final haven of rest.HST August 2, 1843, page 172.24

    Ill health predisposes and brings on a large proportion of the cases of derangement of mind. Probably but few instances would occur of insanity from moral causes, however severe, unless the brain and nervous system had previously been brought into a very susceptible condition by physical disease.—When the system is in this state, any of the strong moral or mental excitements may become the immediate cause,—be it the soul’s present and future well being, political ambition and popular favor, or the hope of sudden wealth and grandeur.HST August 2, 1843, page 172.25

    If ill health continues and the mind is not absorbed or swallowed up in the vortex of any of the prevailing excitements of the day, the chances are that despondency will supervene and the individual will become insane about his own health—the victim of hypochondriasis.”HST August 2, 1843, page 172.26

    Speaking of religious excitements, it says:HST August 2, 1843, page 173.1

    “The community at large has, during the past year, been unusually agitated upon this subject. And the recent views of the government and dealings of the mysterious and all-wise God with man, promulgated by their zealous advocates, have taken strong hold of the feelings and distracted the settled religious principles of a large share of society. The honest believer, in his joy at the near approach of his translation to a happier and more glorious state, has too often neglected, until he has lost sight of, the common duties of life. No one, as far as I have seen, of those who truly believed in the speedy coming of Christ, has been made sad or melancholy. Some patients who have been disturbed and perplexed by these startling theories, and yet have doubts and fears of their reality, come to us sad and desponding.HST August 2, 1843, page 173.2

    The believers are joyful and confident, but those who doubt are sorrowful and timid. Those who believe and who continue in their belief after coming here, manifest all the hope and confidence such inspiring anticipations are calculated to produce.”HST August 2, 1843, page 173.3

    It is confidently believed that not an instance can be produced of a Christian who truly believed the doctrine of the Advent, who has become insane on account of it.HST August 2, 1843, page 173.4

    It should be remembered that to be found within an Asylum of the Insane, is no proof of insanity. Friends have only to report a friend insane, and get the opinion of a physician to that effect, and they have power vi et armis to incarcerate them according to their own pleasure in any insane hospital and for any length of time they please.HST August 2, 1843, page 173.5

    Only a difference of opinion is often called insanity; and when ones opinions are so obnoxious, as is a belief in the immediate coming of Christ, to those who do not love his appearing and will not have him to reign over them, it is not strange that they should be regarded as beside themselves, and that their friends should take this method to get rid of the annoyance which the fear of the truth will necessarily produce on an unwilling conscience. When we consider how the doctrine is hated by the friends of many, it is surprising that so few have been denounced by them as insane.HST August 2, 1843, page 173.6

    An anecdote was told us of a brother in a neighboring state who embraced the advent a short time since, and was immediately denounced as insane. He then wished to lecture, when it was deemed advisable by his friends to prevent him by securing him in some hospital. To effect this it was necessary to resort to stratagem. Accordingly a deacon in that neighborhood pretended also to embrace the doctrine, and proposed to go and lecture in company. The deacon took his own carriage and with the brother started and drove directly for the nearest insane hospital, and put the brother under lock and key. Could the tales of misery that individuals have suffered under a suspicion of insanity, be told, it would reveal many a scene of wrong and suffering that would cause humanity to shudder.HST August 2, 1843, page 173.7

    Insulting the memory of the dead. When the name of the illustrious dead are subscribed to communications on any question, it is to be presumed that the sentiments advanced over such a signature, are in accordance with the views entertained by the person whose name is thus used. And to subscribe the name of any departed worthy to sentiments abhorent to his principles, is not only insulting to his memory, but the writer is guilty of attempting to deceive the public as to the belief of the person whose name is thus used.HST August 2, 1843, page 173.8

    We were led to the above remarks, by an article in favor of a temporal millennium, in the “Northern Advocate,” and signed “Wesley.” Now it is well known that John Wesley had not the least confidence in this modern fable. On the contrary, he has left on record, that he was looking for the personal coming of his Lord to set up his everlasting kingdom of the risen dead in the regenerated earth, at about this period of time: indeed he would begin to look for him as early as 1836; and were he now alive, he with Fletcher, whose views were similar, would be among the most able advocates of the doctrine of the Advent.HST August 2, 1843, page 173.9

    How unworthy it is then of the man and of the Christian, to use the influence of his name in favor of a theory that his soul had no sympathy with! He closed his eyes believing at about this time, with Daniel he should stand in his lot in the new earth. May his expectations be speedily realized.HST August 2, 1843, page 173.10

    The Great Question at issue between us and the church is viz. Is the curse to be removed; and this earth restored to its Eden state, to be the eternal abode of the righteous in the resurrection state?HST August 2, 1843, page 173.11

    If this earth is not to be created anew and become the residence of the saints, it will follow that those predictions of the righteous inheriting the earth forever, of the inhabitants being all righteous from the least of them even unto the greatest of them, and the will of God being done on earth as it is in heaven, when their sun shall no more go down nor moon withdraw itself, for the Lord shall be their everlasting light and the days of their mourning ended, where there shall be no more sorrow, sickness, pain or death, and all tears removed from every eye, and the voice of sorrow and weeping heard no more, when the wilderness shall be like Eden and the desert like the garden of the Lord—must be fulfilled in a millennial day before the coming of Christ.HST August 2, 1843, page 173.12

    If the earth is to be regenerated in the restitution of all things spoken of by the mouth of all the holy prophets since the world began, and the meek inhabit it and dwell therein forever, it will follow that the glorious day predicted by all the prophets, when this earth will be full of the glory of God, can only be fulfilled in the “New Earth, wherein dwelleth righteousness;” when “the Son shall have sent forth his angels and gathered out of his kingdom all things that offend and them which do iniquity, and cast them into a furnace of fire, and the righteous shall shine forth as the sun in the kingdom of their Father;” when “they that are wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever. It will also follow that as this glorious day is all that delays the coming of Christ in the minds of the church, if it is the new earth, then we are to look for it as the next event, and expect it at the end of all the prophetic periods, when in “the fulness of times” God “will gather together in one, all things in Christ;” “when the times of refreshing shall come from the presence of the Lord, and he shall send Jesus Christ which before was preached unto you.”HST August 2, 1843, page 173.13

    Is not this question worthy the examination of all who fear the Lord? If the righteous are to inherit the earth, we are in the right. If the righteous are not to inherit the earth, we are in the wrong. That they are not, is only sustained by forced and figurative interpretations, the spiritualizing away of the word of God, and the opinion of a portion of the church since the days of Daniel Whitby, in the last century.HST August 2, 1843, page 173.14

    That they will inherit the earth is the plain and positive declaration of unnumbered passages in the word of God, and is in accordance with the belief of the church in all ages till within these last days; and we have also the testimony of those who were taught by our Lord’s disciples, who heard of him respecting those days.HST August 2, 1843, page 173.15

    Is there a man in the universe who can disprove the positive testimony of the Bible on this subject? We pause for a reply.HST August 2, 1843, page 173.16

    Puseyism in the Episcopal Church in the United States. This heresy takes its name from Dr. Pusey, a Professor of Hebrew at one of the Oxford Colleges, Eng. It was first developed in the publication of the celebrated “Oxford Tracts,” which were written by Dr. Pusey, and other Professors at Oxford, under the pretence of bringing the church of England back to a higher state of church doctrine; and as a defence of her liturgy against Romanism. It was soon found, however, that while written with this pretence, they were gradually bringing the peculiar tenets of the Roman church into favor; and this was so apparent, that when the tracts had reached No. 90, they were ordered to be discontinued, by the Bishop of Oxford.HST August 2, 1843, page 173.17

    Notwithstanding this check, yet the wily and insidious writers had succeeded in spreading their poison throughout the whole of Great Britain; so that it is estimated that more than half of the Episcopal clergy of that country are more or less tinctured with it.HST August 2, 1843, page 173.18

    Dr. Pusey has lately preached a sermon before the University of Oxford, the Romanism of which is so glaring, that he has been suspended from preaching for two years. This sermon has been published; and shows that its author is in every thing but name, a Roman Catholic.HST August 2, 1843, page 173.19

    Of baptism he says, “Baptism containeth not only remission of sin, actual or original, but maketh members of Christ, children of God, heirs of heaven, hath the seal and earnest of the Spirit, the germ of spiritual life.” p. 7. Of the Lord’s supper, he says, “The Holy Eucharist imparteth not life only, spiritual strength, and oneness in Christ, and Indwelling, and participation of Him, but, in its degree, remission of sins also.”HST August 2, 1843, page 173.20

    It will thus be seen that in order to be saved, a person has only to be baptized and partake of the Lord’s supper, to be entitled to all the joys of heaven. It is but just, however, to say, that he would doubtless avoid this conclusion by claiming that the mere ceremonies without the inward grace, are not sacraments; and that the subject is neither baptized, nor partaker of the Eucharist. Yet in the sermon, there is no allusion to the state of the heart, and the reader would therefore receive Romish teachings.HST August 2, 1843, page 173.21

    Of transubstantiation, he quotes from S. Hilary as follows, “Of the truth of the Flesh and Blood, there is no room left for doubt. For now, according both to the declaration of the Lord and our faith, it is truly Flesh, and truly Blood. And these, received into us, because that we are in Christ and Christ in us. Is not this truth? Is it not truth to those that deny that Christ Jesus is the true God. He then is in us through the flesh, and we are in him, since this, which we are, is with him in God.” “Such,“ says Dr. Pusey, “is undoubted Catholic teaching, and the most literal import of Holy Scripture, and the mystery of the sacrament, that the external Word, who is God, having taken to him our flesh and joined it indissolubly with himself, and so where his flesh is, there he is, and we receiving it, receive him, and receiving him, are joined on to him through his Flesh to the Father, and the dwelling in us, dwell in him, and with him in God.” “He by the truth of the sacrament, dwelleth in us, in whom by nature all the fulness of the Godhead dwelleth; and lowest is joined on with highest, earth with heaven, corruption with incorruption, man with God.” p. 14.HST August 2, 1843, page 173.22

    Again he saith, p. 16,HST August 2, 1843, page 174.1

    “Were it only a thankful commemoration of his redeeming love, or only a showing forth of his death, or a strengthening only and refreshing of the soul, it were indeed a. reasonable service, but it would have no direct, healing for the sinner. To him its special joy is, that it is his Redeemer’s very broken body. It is his blood, which was shed for the remission of his sins. In the words of the ancient church, he “drinks his ransom,” he eat-eth that, “the very body and blood of the Lord, the only sacrifice for sin,” “God poureth out” for him yet “the most precious blood of his only begotten.” they “are fed from the cross of the Lord, because they eat his body and blood;” and as of the Jews of old, even those who had been the betrayers and murderers of their Lord, it was said, “the blood which in their frenzy they shed, believing they drank,” so of the true penitent it may be said, whatever may have been his sins, so he could repent, awful as it is to say, the blood he indeed despised, and profaned, and trampled under foot, may he, when himself humbled in the dust, drink, and therein drink his salvation. “He who refused not to shed his blood for us, and again gave us of his flesh and his very blood, what will he refuse for our salvation?” “He,” says S. Ambrose, “is the bread of life. Whoso then eateth life cannot die. How should he die, whose food is life? How perish, who hath a living substance? Approach to him and be filled, because he is bread; approach to him and drink, because he is a Fountain; approach to him and be enlightened, because he is a Light; approach to him and be freed, because, where the Spirit of the Lord is, there is liberty; approach to him and be absolved, because he is remission of sins.”HST August 2, 1843, page 174.2

    In his preface he says.HST August 2, 1843, page 174.3

    “I believe the consecrated elements to become by virtue of his consecrating words, truly, and really, yet spiritually and in an ineffible way, His Body and Blood, I learnt also to withhold my thoughts as to the mode of this great Mystery, but as a Mystery to adore it.”HST August 2, 1843, page 174.4

    Thus we find that on the three great points specified above, which divide the Roman and Protestant churches, Dr. Pusey is decidedly with the Roman Catholic church. Also the sympathies of those in the church of England, who sympathize with him, must be with the church of Rome; and will tend to unite them with that church.HST August 2, 1843, page 174.5

    We also find that these same principles have made an alarming progress in the United States, and many of the clergy of the Episcopal church are professed disciples of Dr. Pusey. This has been strikingly developed in the city of New York, in the ordination of a Mr. Arthur Carey, to the office of a deacon in that church. At the ordination, Drs. Anthon and Smith protested against his being ordained on account of his avowed preference for Romanism. Bishop Onderdonk however proceeded to ordain him, whereupon Drs. Anthon and Smith left the house. subsequently they have come out with a statement of facts in justification of their course. From this it appears that on his examination he would not deny the decrees of the council of Trent—nor would he positively affirm them; he considered the withholding the cup from the laity only as a severe act of discipline; he would not fault the church of Rome for reading the Apocrapha for proof of doctrine; he thought there could be a doubt which were the most pure in doctrine—the church of Rome, or that of England, inasmuch as the church of England retained doctrinal errors, viz. the doctrine of Puritanism, and in some points the Roman missal was preferrable to their liturgy; he did not fault the church of Rome for the invocation of saints, provided it was confined to the ara pro nobis, or intercessary form; he did not know how to answer the question whether the church of Rome is now in error in matters of faith; he also stated that he received the articles of the creed of Pius IV. so far as they are repititious of the decrees of the Council of Trent. This creed among others; contains the following, p. 44, and 45;HST August 2, 1843, page 174.6

    “I most steadfastly admit and embrace Apostolical and Ecclesiastical Traditions, and all other observances and constitutions of the same church.”HST August 2, 1843, page 174.7

    “I profess, likewise, that in the mass there is offered to God, a true, proper, and propiatory sacrifice for the living and the dead. And that in the most holy sacrament of the Eucharist, there is truly, really, and substantially, the body and blood, together with the soul and Divinity of our Lord Jesus Christ, and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood; which conversion the Catholic church call Transubstantiation. I also confess, that under either kind alone, Christ is received whole and entire, and a true sacrament.HST August 2, 1843, page 174.8

    I constantly hold that there is a purgatory, and that the souls therein detained are helped by the suffrages of the faithful.HST August 2, 1843, page 174.9

    Likewise, that the saints reigning together with Christ are to be honored and invocated, and that they offer prayers to God for us, and that their relics are to be had in veneration.HST August 2, 1843, page 174.10

    I most firmly assert that the images of Christ, of the mother of God, ever virgin, and also of other saints, ought to be had and retained, and that due honor and veneration is to be given them.HST August 2, 1843, page 174.11

    I also affirm that the power of indulgences was left by Christ in the church, and that the use of them is most wholesome to Christian people.”HST August 2, 1843, page 174.12

    It was also shown that he did not regard the differences between the churches of Rome and England, as embracing any points of faith, believed the soul after death could be benefitted by the prayers of saints, and that the reformation from Rome was an unjustifiable act.HST August 2, 1843, page 174.13

    Notwithstanding these developments of his views Dr. McVickan and Dr. Berrian, expressed themselves favorably. Messrs Haight, Higbee and Price, expressed themselves satisfied, and Dr. Sea-bury said he should esteem it a privilege to present the candidate for orders, as he had sustained himself so nobly. Drs. Smith and Anthon alone were found to protest against the errors of the church of Rome. The Bishop then ordained him.HST August 2, 1843, page 174.14

    It is thus seen that Puseyism has made such progress in the United States that the most rank preferences for the church of Rome are no barrier to ordination in the Episcopal church; and that that church is far on the road to Romanism.HST August 2, 1843, page 174.15

    We farther learn that Bishop Doane of the New Jersey diocese, has issued a manifesto declaring his “unwavering confidence in Dr. Pusey’s faithfulness to the standards of his church, and his integrity as a Catholic churchman.”HST August 2, 1843, page 174.16

    “Rev. J. E.Morris, of Christ Church, Oxford, has been admonished by the vice chancellor for a sermon preached on Ascension day, in which the doctrine of the intercession of saints was implied.”—Bishop McLean. Pusseyism.HST August 2, 1843, page 174.17

    The Little Horn prevailing.—It will be reccollected by our readers, that about one year since, the Romanists in New York city obtained the passage of a bill, giving them the control of a part of the public school money, and the exclusion from the schools of such books as are of a sectarian nature. As the result of this measure, the Bible has already been excluded from one ward. The trustees of the fourth ward have made an examination of books, and made their report from which we extract the following, which shows that the Jews, Romanists and Universalists, by whom complaints have been made, are determined we shall travel back towards the darkness of heathenism.HST August 2, 1843, page 174.18

    “The first book to which we wish to call your attention is entitled “American Popular Lessons.” The portion objected to by the Jews may be found on page 138, lesson, “Reward of Goodness;” page 143, lesson. “The Son of God;” page 144, lesson, “Heaven;” pages 145 and 146, lesson; “Scripture Lessons and Jesus Christ;” pages 148, 149, 150, and 151, lesson, “Thou shalt love thy neighbor as thyself;” pages 151,152,153,154, and 155, lessons, “The Bible,” “The Ten Virgins.” There are also some other passages.HST August 2, 1843, page 174.19

    They (the Jews) also object to the last conversation in the book, entitled, “Conversations on Common Things;” “The Lessons for Schools, taken from Holy Scriptures;” the use of the “New Testament Scriptures,” and many of the lessons in “Murray’s Reader.”HST August 2, 1843, page 174.20

    We found the Protestant version of the Bible used in said schools, of which the Catholics complain, and by them deemed injurious to their peculiar faith, and calculated to advance the views of opposing sects. They also object to the use of the “Lessons taken from the Holy Scriptures.”HST August 2, 1843, page 174.21

    The portion of the different books used in said schools, objected to by the denomination of Universalists, and by them deemed calculated to teach sectarian views different from their own, may be found in the aforesaid “American Popular Lessons;” page 133, last verse of the lesson “God always sees me,” page 136, lesson “On Duties” eighth verse; page 141, lesson, “Punishment of Sin,” last two verses; page 146, lesson “Scripture Lesson,” last clause; page 154, lesson “Ten Virgins,” last section. The selections from the Holy Scriptures are objected to on account of the heading of many of the lessons, particularly those on page 136 and 164, the “Punishment of the Wicked,” and the “Last Judgment.” They also called cur attention to the section headed “Altamont,” pages 139, 140, and 141. Murray’s English Reader, as well as some other books which we have not here enumerated.”HST August 2, 1843, page 174.22

    This is making a great excitement in that city; and well it may; for if one has a right to object to a book, another may; and the atheist has as good right to the censonship of the press as any one else, and thus all reference to God, eternal life, and a coming judgment, must be kept away from the forming minds of our children the chief part of six days in the week, while positively evil influences are actively at work upon many of them, the remainder of the time. A tide of moral pollution is rolling over the land, as fatal to the soul as carbonic acid gas to the body.HST August 2, 1843, page 174.23

    If “A Berean,” in a late “Hartford” “Secretary” will read his “Bible” he will find that the tares and wheat will grow together till the end of the world, and that the horn of papacy—the Man of Sin, is to prevail against the Saints till the Lord comes, to destroy him by the brightness of his coming. If he will also read ecclesiastical history, he will find that the “heresy” as he is pleased to term it, which denies that a temporal millennium is taught in the Bible, has not arisen in the church as he supposes in the last days; but that it has always been the belief of the church until these last days, when the theory of a temporal millennium was first preached. Will “A Berean” examine the question a little, and not take the opinions of others upon trust?HST August 2, 1843, page 174.24

    Revivals.—We perceive in the reports of the meetings of the associations of the Congregational churches in the states of Connecticut, Massachusetts, and Vermont, that they all acknowledge great and unprecedented revivals have been enjoyed during the past year within their respective limits. They however give all the credit to “the regular ministrations of the gospel,” while the preaching of the Advent, which has been the principal agent of these refreshing seasons, is not acknowledged to have been the means of the least good. The report of the Vermont association thus alludes to the doctrine of Christ’s coming.HST August 2, 1843, page 175.1

    “The blind and burning fanaticism of William Miller has made a deadly and fearful onset upon many of our churches; but in most instances they have gone on, unmolested by any departures from the doctrines and standards of our churches. Millerism had made ‘such havoc with some other churches in other quarters, but not with our own.”HST August 2, 1843, page 175.2

    The Watchmen shall see Eye to Eye. A clergyman was in our office a few days since and took up the “Investigator.” After reading it awhile, we asked him if he read infidel papers? He replied that he “did not know that it was an infidel paper; he thought by the reading that It was an orthodox paper.” So it seems the orthodox papers are so filled with opposition to the advent of Christ, that when they take up a professed infidel paper, they feel quite at home.HST August 2, 1843, page 175.3

    We however can but in justice acknowledge that if the orthodox papers had treated this question with half the candor and fairness that the Investigator, has, Christ would not have been wounded in the house of his friends, as he has been,witn the sneers, sarcasms, and ridiculous reports that they have been so eager to give currency to.HST August 2, 1843, page 175.4

    The Glad Tidings


    A paper by the above name was 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 August 2, 1843, page 175.5

    It will be sent by mail to any part of the country desired.HST August 2, 1843, page 175.6

    Seven copies to one address for $3, thirteen copies for $5. J. V. HIMES, Editor and Publisher.HST August 2, 1843, page 175.7

    Boston, June 3, 1843.HST August 2, 1843, page 175.8

    We learn that at the Maine Conference, Bishop Hedding commanded our brother G. F. Cox not to teach or speak any more in the name of the coming Jesus.HST August 2, 1843, page 175.9

    But whether he will consider he ought to obey God rather than Bishop Hedding, we shall learn when he visits Boston, as he is expected to do in a few weeks, to preach in the Tabernacle.HST August 2, 1843, page 175.10

    A correspondent wishes to know our opinion of Luke 17:22, “And he said unto the disciples, The day will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.” We suppose the days of the Son of man are what Abraham saw in faith afar off, and which will be seen when he comes in his kingdom. This many have desired to see, while struggling here amid trials, persecutions, and temptations, but were not permitted to see that which their soul longed for. Like Daniel, they were required to rest, but will stand in their lot at the end of the days.HST August 2, 1843, page 175.11

    Brother Hutchinson writes us that he is doing all he can to spread the cry in Canada and other places. He is publishing the “Voice of Elijah” at Montreal, and scattering it far and wide. Any assistance that can be rendered him will be gladly received.HST August 2, 1843, page 175.12

    Power of Conscience.—During the tent meeting at Rochester, a woman was convicted of the nearness of the judgment, and confessed that some years since she was guilty of murder in England, and wished to be sent back to atone for the offence according the laws of that country.HST August 2, 1843, page 175.13

    Second Advent Library.—We have bound a few setts of the Second Advent Library in 7 Vols. each—containing all the Nos. of the Library, and also Bliss’ Review of Daggeti’s sermon, Hale’s Review of Pond, Bernard’s Letter, Letter to Dimmick, by J. S. W. and Exposition of Zechariah 14th, being all the works of the library size which we have on hand. All the several works of each author are arranged in connection, with reference on the back to the Vol. containing them. Those who wish for so convenient a form of the Advent writings, can therefore be furnished; price of the 7 Vols. $6.HST August 2, 1843, page 175.14

    A writer in the Irish “Chronicle” state that French officers in the disguise of priests, are engaged in Ireland in drilling the repealers, and preparing them for any issue.HST August 2, 1843, page 175.15

    J. H. S. writes us that the cause is prospering in Bristol, Ct. and that believers in the Advent are strong in the faith, waiting for the coming of the kingdom.HST August 2, 1843, page 175.16

    Letter from C. Green


    Brother Bliss.—Within a few weeks past, I have visited several places in this State, and the State of New York, for the purpose of comforting the brethren, and sounding the note of alarm in the ears of such as are still thoughtless. I have seen many who are continually looking for the glorious appearing of their Lord, who daily rejoice in the hope of soon entering the country for which Abraham sought, where the wicked will cease from troubling and the weary will be forever at rest—HST August 2, 1843, page 175.17

    I have seen others who are rejoicing because the Lord has not come, like Belshezzar just before his death, they fancy themselves secure, and walking after their own lusts say “where is the promise of his coming.” My hope in the coming of the Lord is the same as in months past. It is founded on the word of God, and is not to be shaken by the smiles or the scoffs of an ungodly world. The times of the Gentiles will soon expire. The Jubilee Trumpet will soon sound, and those whose names are written in the book will be delivered. “Even so, Amen, come Lord Jesus.” Yours in the glorious hope of the appearing of Christ this year.HST August 2, 1843, page 175.18

    C. Greene.
    Colchester, July 18th,

    Letter from rother C. Fitch


    Dear Beother Himes.—I leave here to-morrow for Cleveland.—Being spent when I came here, I find after preaching about a dozen sermons here, that I am suffering greatly from exhaustion. The hall is an exceeding hard place to speak in. I shall preach my twelfth sermon to night, and leave tomorrow. I must take a few days to rest, and shall then be able to start again. I shall not confine myself, and shall probably return to this state again. Brother Galusha is desirous I should give lectures at Lockport, and if the way opens I shall probably do so. There are many to rise up here and call you blessed, for your efforts in bringing them the truth, and are praising God on your account. Great efforts have been made to get an influence against you and brother Barry, by asserting that you are Unitarians. This of course I deny, and tell the people that my Bible says, “by their fruits, ye shall know them,” not by their creed ye shall know them. May the Lord bless you, my dear brother, and continue to prosper you as He has done, until we see Him whom our souls love, which may he grant us soon, and we will praise Him for ever. Your brother in the glorious hope.HST August 2, 1843, page 175.19

    Charles Fitch.
    Rochester, July 11th 1843.

    Letter. from J. D. Marsh


    Brother Bliss.—Perhaps the readers of the Signs of the Times would be glad to hear what we are doing in this region of country. The Lord is with us, and hundreds are looking for the coming of Christ this year. I have not written for the Signs of the Times in consequence of the constant and ardent labors of preaching the doctrine of Christ’s speedy coming. As it is known that I had some faith that my Lord would come last February, I take this opportunity to inform them that I am still looking for him in 1843. I have been lecturing for about eight months. Opposers and scoffers have tried to oppose me in my course, by publishing falshhoods about me, and calling me crazy. But the Lord has been with me; therefore I will not fear what man can say or do unto me; neither shall I come down from the work to answer the lies that have been circulated about me. I have baptised about one hundred and fifty converts since last December. The Advent doctrine has been preached in this region in almost every town; and it has had a glorious effect. It has been the cause of most all the revivals in this section as far as I can hear. With this evidence before me, I am constrained to believe that the angel spoken of in Revelation, is now flying through the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth. And the next event that I shall look for, is the coming of the Son of Man in the clouds of heaven, with power and great glory. Yours in ChristHST August 2, 1843, page 175.20

    West Randolph, June 27, 1843.HST August 2, 1843, page 175.21



    “I will not scruple to assert,” says Bishop Horsley, “that the most illiterate Christian, if he can but read his English Bible, and will take the pains to read it in this manner” (the Bishop had been recommending a diligent comparison of parallel passages,) “will not only attain all that practical knowledge which is necessary to his salvation, but, by God’s blessing, he will become learned in every thing relating to his religion, in such a degree, that he will not be liable to be misled either by the refined arguments, or by the false assertions, of those who endeavor to engraft their own opinions upon the oracles of God. He may safely be ignorant of all philosophy, except what is to be learned from the sacred books, which indeed contain the highest philosophy adapted to the lowest apprehensions. He may safely remain ignorant of all history, except so much of the history of the first ages of the Jewish and Christian Church as is to be gathered from the canonical books of the Old and New Testament. Let him study these in the manner I recommend, and let him never cease to pray for the illumination of that Spirit by which these books were dictated; and the whole compass of abstruse philosophy and recondite history shall furnish no argument with which the perverse will of man shall be able to shake this learned Christian’s faith. The Bible thus studied will, indeed, prove to be, what we Protestants esteem it, a certain and sufficient rule of faith and practice; a helmet of salvation, which alone may quench the fiery darts of the wicked.HST August 2, 1843, page 175.22

    Lecturers.—Brother Caldwell has just returned from Cincinnati. He says, Bro. Goodwin—the pastor of the Baptist Church which was founded by Dr. Brisbane—has come out decidedly; and preaches the doctrine of Christ’s coming at the doors., Bro. J. B. Cook and A. A.,. Stevens, are now lecturing in Cincinnati. Brother Litch is still in Philadelphia, having been prevented by ill health from going west when he intended. Brother Hervey is in Western New York. He had an appointment to attend a conference of Baptist ministers in North East Village, Pa., June 30th. Brother Jacobs is spending with the people among whom he was formerly stationed, at Cherry Valley.HST August 2, 1843, page 176.1


    No Authorcode

    BOSTON, AUG. 2, 1843.

    We send Bills


    This week to delinquent subscribers. They are desired to make as prompt returns as practicable.HST August 2, 1843, page 176.2

    Mark 1. Some bills may be sent by mistake to those who have paid. Such will explain and all will be right. 2. Some may have had the paper sent to them by direction of a friend. Such will pay, or discontinue as they may think best. Some may have paid Agents, they will please say to whom, and how much. Some may be poor; we only ask of them to state the facts, and as far as our ability will allow, we will send free.HST August 2, 1843, page 176.3

    We send only to a part of our subscribers this week. With the next paper we hope to send to the remainder.HST August 2, 1843, page 176.4




    There will be a Camp Meeting about two miles from Groton village, on the main road from Groton to Keene, commencing on Tuesday, August 15th, 1843.HST August 2, 1843, page 176.5

    It is expected that there will be a mighty gathering of the Lord’s elect at this convocation. Let all the brethren in the region of Groton and vicinity, spare no pains to be present. Able advocates of the doctrine will be present. Come one, come all and avail yourselves of the benefit of the meeting.HST August 2, 1843, page 176.6

    Provisions will be made for the board of strangers at $1,75 per week, or by the day 37 1-2 cents.HST August 2, 1843, page 176.7

    Stables will be erected on the ground for horses, charge 25 cents per day. Let the brethren not forget to bring with them their tents.HST August 2, 1843, page 176.8

    Committee. Apollos Hale, Ezekiel Hale, Jr. Timothy Cole, Henry Plummer, Walter Dickson, Aaron Mason, Walter Keyes, Luther Boutelle, Daniel Needham, Samuel Heath.HST August 2, 1843, page 176.9



    At Buffalo, N. Y. to commence the 12th of August. I find by a letter from brother Fleming, that they have fixed upon the 5th of August. Perhaps it will begin then, and hold over the 12th. We regret the mistake, friends must look to the “Glad Tidings” and other papers in that vicinity for correct information. J. V. Himes.HST August 2, 1843, page 176.10

    July 25th, 1843.HST August 2, 1843, page 176.11

    Brother J. V. Himes.—The preparatory meeting for the purpose of making arrangements for the camp meeting in Tuftonborough or vicinity, will be held at the Christian meeting house in Tuftonborough. Wm. S. Herset.HST August 2, 1843, page 176.12

    Melvin Village, July 26th, 1843.HST August 2, 1843, page 176.13

    Camp Meeting.—By the leave of Providence, a Second Advent Campmeeting will be held at Plainville, Connecticut, to commence on Wednesday, Aug. 9th, and continue one week or more. It is most earnestly hoped that the friends of the cause, as far as practicable, •will generally rally to this feast of Tabernacles. Able lecturers from abroad have been invited, and are expected to attend.HST August 2, 1843, page 176.14

    Plainville is situated about thirteen miles southwest of Hartford, in the town of Farmington. Teams are engaged to carry the friends, from Hartford, on to the ground for 25 cents each. Let all that can, come with their tents and provisions for the meeting; for those who cannot, accommodations will be made.HST August 2, 1843, page 176.15

    Wm. Rogers,HST August 2, 1843, page 176.16

    Dr. D. Crart,HST August 2, 1843, page 176.17

    T. B. House,HST August 2, 1843, page 176.18

    S. Hall,HST August 2, 1843, page 176.19

    Asahel Mix. Com.HST August 2, 1843, page 176.20

    The Midnight Cry will please copy.HST August 2, 1843, page 176.21



    Is to be holden at Liberty, Me. commencing on Monday the 14th of August, to continue until the Sabbath, and over the Sabbath if thought advisable. Our Second Advent brethren and sisters throughout the region are requested to attend the holy convocation. Second Advent lecturers from abroad are requested to attend. Board may be obtained on the ground at a reasonable rate.HST August 2, 1843, page 176.22

    Thomas J. Ayer,
    Benjamin Copp,
    Joseph Woodman,
    Wm. R. Hunt,
    Wilder B. Start.

    Camp Meeting, in the vicinity of. Tuftonborough. The committee will meet the friends in that place the first Wednesday in August, at the Christian chapel, to fix upon the time and place for the meeting.HST August 2, 1843, page 176.23



    At North Springfield, Vt. will commence Tuesday, Sept.5 in a beautiful grove a short distance from the Post Office. Br. Timothy Cole, of Lowell, will attend, and Br. Miller is requested to. As no other meeting of the kind may be held near this until our Lord shall come, we hope all the friends of the cause will attend, with tents. For Com. I.H.Shipman.HST August 2, 1843, page 176.24

    Meredith, N. H. July 27, 1843.—The Campmeet-to be holden in Meredith. Aug. 8, will be dispensed with by reason of sickness in the vicinity; in consequence we cannot have the ground, and the committee cannot procure a place in the vicinity.HST August 2, 1843, page 176.25

    For Committee, L. G. Morgan.HST August 2, 1843, page 176.26

    Letters from post-masters to july 28


    Plymouth, Ct; E. Corinth, Me. $2; Milford, Ms; E. St. Albans, Me. $1; Orrington, Me. $2; Derby Line, Vt; Westfield, Ms. 1$; Brandon, Vt. $1; Wilmington, Vt; Strafford, Vt. $1; Westminister, Ms. $2; Wilmington, Vt; Holderness, N. H; Ewing, N. Y. $1; Canaan, Me. $1; Exeter, Ms. $1; W. Boylston, Ms; Norwich, Vt. $2; No. Sandwich, Ms. $1; Bath, N. Y. $2; Yates, N. Y. $2; E. Montpelier, Vt. $1; Meredith Centre, N. H. $1; Bristol, Ct. $1; Berlin, Ct $1; N. Bedford, Ms. $1; So. Strafford (Pd. to 19.) Ware House Pt. Ct. 3. Vernon Vt. 2 Dover, Vt. Westernville, N. Y; Marlboro’ Ms. 50 ct. Mellville Village, N. H; Stow, Ms; Huntigton, Ct. $1; Waterboro, Ms. 50 ct. West Boscawen, N. H. $1; Colchester, Vt. Braintree, Vt. $1; Boothbay, Me. $1; Cornville, Me. Hadleys Falls $2.HST August 2, 1843, page 176.27



    D. M. Trickey, $4; (Richard Walker is our agent there,) J. Munroe; A. Clapp: E. L. H. Chamberlain; Isaac Stearns; N. T. Moulton; H. Patten; D. P. Baker; J. H. Sutliff, $2; G. W. Miller; S. W. Hoyte; Luther Caldwell; L; D. Fleming; G. P. King, $2; Lydia F. Worcester, $1; C. Green, $10; (if any prospect of sale, keep a while longer) Jno. Thompson.HST August 2, 1843, page 176.28

    Bundles Sent


    J. V. Himes, 9 Spruce street N. Y; Rev. J. Litch, 40 Arcade, Philadelphia; J. V. Himes, Rochester, N. Y.HST August 2, 1843, page 176.29



    The following Works are printed in the following cheap periodical form, with paper covers, so that they can be sent to any part of the country, or to Europe, by mail.HST August 2, 1843, page 176.30

    The following Nos. comprise the Library.HST August 2, 1843, page 176.31

    1. Miller’s Life find Views.—37 1-2 cts.HST August 2, 1843, page 176.32

    2. Lectures on the SecondComing of Christ.—37 1-2cts.HST August 2, 1843, page 176.33

    3. Exposition of 24th of Matt. and Hosea 6:1-3. 18 3-4 cts.HST August 2, 1843, page 176.34

    4. Spaulding’s Lectures on the Second Coming of Christ.—37 1-2 cts.HST August 2, 1843, page 176.35

    5. Litch’s Address to the clergy on the Second Adrent.—18 1-4 cts.HST August 2, 1843, page 176.36

    6. Miller on the true inheritance of the saints, and the twelve hundred and sixty days of Daniel and John.—12 1-2 cts.HST August 2, 1843, page 176.37

    7. Fitch’s Letter, on the Advent in 1843.—12 1-2 cts.HST August 2, 1843, page 176.38

    8. The present Crisis, by Rev. John Hooper, of England—10 cts.HST August 2, 1843, page 176.39

    9. Miller on the cleansing of the sanctuary.—6 cts.HST August 2, 1843, page 176.40

    10. Letter to every body, by an English author, “Behold I come quickly.”—6 cts.HST August 2, 1843, page 176.41

    11. Refutation of “Dowling’s Reply to Miller,” by J. Litch.—15 cts.HST August 2, 1843, page 176.42

    12. The “Midnight Cry.” By L.D. Fleming. 12 1-2HST August 2, 1843, page 176.43

    13. Miller’s review of Dimmick’s discourse, “The End noi Yet.”—10 cts.HST August 2, 1843, page 176.44

    14. Miller on the Typical Sabbaths, and great Jubilee.—10 cts.HST August 2, 1843, page 176.45

    15. The glory of God in the Earth. By C. Fitch.—10 cts.HST August 2, 1843, page 176.46

    16. A Wonderful and Horrible Thing. By Charles Fitch. 6 1-4 cts.HST August 2, 1843, page 176.47

    17. Cox’s Letters on the Second Coming of Christ.—18 3-4 cts.HST August 2, 1843, page 176.48

    18. The Appearing and Kingdom of our Lord Jesus Christ. By J. Sabine. 12 1-2 cts.HST August 2, 1843, page 176.49

    19. Prophetic Expositions. By J. Litch. Vol. I. 31 cts.—20, ” ” ” ” Vol. II. 37 1-2 cts.HST August 2, 1843, page 176.50

    21. The Kingdom of God. By Wm. Miller. 6 1-4HST August 2, 1843, page 176.51

    22. Miller’s Reply to Stuart. 12 1-2 cts.HST August 2, 1843, page 176.52

    23. Millennial Harp, or Second Advent Hymns. Price 121 cts.HST August 2, 1843, page 176.53

    24. Israel and the Holy Land,—The Promised Land. By H. D. Ward. Price 10 cts.HST August 2, 1843, page 176.54

    25. Inconsistencies of Colver’s ‘Literal Fulfilment of Daniel’s Prophecies,’ shown by S. Bliss. 10 cts.HST August 2, 1843, page 176.55

    26. Bliss’ Exposition of Matthew 24th. 121 cts.HST August 2, 1843, page 176.56

    27. Synopsis of Miller’s Views. 61 cts.HST August 2, 1843, page 176.57

    28. Judaism Overthrown. By J. Litch. 10 cts.HST August 2, 1843, page 176.58

    29. Christ’s First and Second Advent, with Daniel’s Visions Harmonized and Explained. By N.Hervey. 183 cts.HST August 2, 1843, page 176.59

    30. New Heavens and New Earth, with the Marriage Supper of the Lamb. By N. Hervey, 121 cts.HST August 2, 1843, page 176.60

    31. Starkweather’s Narrative. 10 cts.HST August 2, 1843, page 176.61

    32. Brown’s Experience. 121HST August 2, 1843, page 176.62

    33. Bible Examiner, by George Storrs. 183 cts.HST August 2, 1843, page 176.63

    34. The Second Advent Doctrine Vindicated,—a sermon preached at the dedication of the Tabernacle, by Rev. S. Hawley, with the Address of the Tabernacle Committee, pp. 107. 20 cts.HST August 2, 1843, page 176.64

    35. A Solemn Appeal to Ministers and Churches,—especially to those of the Baptist denomination. By J. B. Cook. 10 cts.HST August 2, 1843, page 176.65

    36. Second Advent Manual, by A. Hale. 183HST August 2, 1843, page 176.66

    37. Millennial Harp, 2nd Part. 121 cts.HST August 2, 1843, page 176.67

    This Library will be enlarged from time to time, by the addition of new works.HST August 2, 1843, page 176.68

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