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    November 23, 1842

    Vol. IV.—No. 10. Boston, Whole No. 82

    Joshua V. Himes


    Terms.—$1,00 per Vol. (24 Nos.) in advance Office No. 14 Devonshire Street, Boston.HST November 23, 1842, page 73.1

    Vol. IV.—No. 10. Boston, Wednesday, November 23, 1842. Whole No. 82.HST November 23, 1842, page 73.2

    Dr. Brownlee, D. D


    It seems that men begin to gnaw their tongues with pain. The alarm is beginning to reach men in high places. They fear that their place and nation are to be taken away. They begin to warn their people to beware of “this bewitching and ensnaring doctrine.” Why, in the name of truth, do not these men come out, take the Bible—and teach us a more excellent way? Why beg the question—why taunt—ridicule and resort lo satire, if our error is so flagrant? Why oppose us so bitterly, at the same time acknowledging that they know little of the subject?! Indeed we should know this their shame, without their telling us. Among the “rulers,” who have of late opposed the doctrine of the Second Advent, is Dr. Brownlee of N. Y. The following, which we find in the New York Tribune, uses up that satirical D. D., so completely, and shows the weakness of strength so perfectly, that we have thought it would be interesting to our readers. F.HST November 23, 1842, page 73.3

    Dr. Brownlee’s Discourse on Millerism


    Dear Sir:—I listened with close attention to your sermon last Sabbath evening on the Millenium, and took copious notes. I propose now in reference to some of your remarks, to submit for your consideration a few queries.HST November 23, 1842, page 73.4

    In your introduction you asserted that “all prominent writers have been of the same views with yourself.” Now, sir, suppose all the great men who have ever lived have believed as you teach; that is no proof that their belief was correct. The opinions of eminent men are indeed entitled to respect, but they do not establish a creed. The Bible is the sole source of proof. You are supposed to be qualified to expound the Bible—your auditors assemble to hear you expound the Bible—why did you not attempt to prove from the Bible that your views were correct? Again—Doctor you are a learned man—you have read many books—did you never meet with Millenarian views in the writings of Barnabas, Papias, Polycarp, Clement, Ignatius, Justin Martyr, or lienaus? Do you not know that Mosheim says (vol 1. p. 186) “that the Savior is to reign 1000 years among men before the end of the world had been believed by many in the second century,” and “in the third century the Millenarian doctrine fell into disrepute through the influence of Origen, who strenuously opposed it because it contravened some of his opinions.” Do you not know that Luther, having affirmed that Papacy was Antichrist, utterred the prayer “that God would reveal the day of the glorious advent of his Son, in which he shall destroy the man of sin?” Do you not know that Baillie says of the Westminister divines (1643) “the most of the chief divines here, not only independents, but others, such as Twisse, Marshall, Palmer, and many more, are avowed Chiliasts, (i. e. Millenarians?) Did you never hear of Mede, Dr. John Gill, Bishops Clayton, Horseley, Newton, and Newcome, Dr. Greswell, Dr. Hopkins, J. Knight, A. Toplady, Sir Isaac Newton, Bickersteth, Burgh, Fry, Gurdlestone, Hooper, Melville, McNeil, Pym, and Robert Hall who, on his deathbed, regretted that he had not preached the Millenarian views which he had entertained? Doctor, were none of these “eminent” men? Had they less learning, less biblical knowledge, less piety than their “eminent” accusers?HST November 23, 1842, page 73.5

    You were pleased to observe that “Millenarians teach wild notions and extravagant absurdities.—Irving was one, and he lauded in fanaticism. And Millerism is a branch of the same error the absurdity of which and the insincerity of its author are proved by their taking subscriptions for a paper for a year when they profess to believe that the world will end in April next. The study of prophecy require humility, prayer and sincerity of purpose.” Doctor, suppose now I should say, you teach “wild notions and extravagant absurdities”—that your sermon amounted to just nothing at all, and that in it you manifested equal ignorance of the word of God and of the opinions you were professing to refute—would my assertion prove it? No, you answer. Well, then, did your assertion prove your charge? So you consider the question settled because you discard Millenarianism? Why did you not attempt to answer Millenarian argument?HST November 23, 1842, page 73.6

    Again, Doctor, your statement in reference to Miller is not true. Of course I do not charge, nor would I insinuate, that you uttered knowingly an untruth, but should not a man speaking from the pulpit be careful to say only what he knows to be true? You probably did not know this statement to be untrue—you certainly did not know it to be true. The fact is, the “Signs of the Times” is issued in semi-annual volumes—“they take subscriptions’’ not for a year, but for one volume or a half year. I do not agree with Mr. Miller, I believe he has several radical errors; but I have taken his paper in order to be accurately informed as to his peculiar theory, and may therefore be supposed to know whether your charge is true or false. Further, Dr.—admit your accusation—is it an argument to prove the fallacy of the doctrine? Suppose I should notify the public that next Sabbath evening I “will preach on the Millenium,” and then in advocating Millenarianism should show conclusively that Dr. Brownlee is insincere in the belief which he professes, and that he preaches only for filthy lucre’s sake and the love of popular applause, would I thus prove the truth of Millenarianism! Doctor, what say you to this logic?HST November 23, 1842, page 73.7

    Sir, Mr. Miller is your Christian brother—may we consider this fling at him from the pulpit as a practical exemplification of “that charity which thinketh no evil?” as a practical exposition of the law of love? Is this the legitimate effect of that “humility, prayer, and sincerity of purpose” which you enjoin upon others? Doctor, was it not a paltry attack? Are you not ashamed of it? Is the pulpit the place for such displays of Christian courtesy? No doubt Dr. Brownlee does many things which his brethren in the ministry consider inconsistent with his clerical dignity, or perhaps like all erring men he swerves sometimes from the straight line of propriety which a Christian minister should ever maintain; would it not be a charming illustration of that “harmony” in which “brethren should dwell” to hear his insincerity discussed as the theme of a Sabbath evening lecture?HST November 23, 1842, page 73.8

    I quote you again: “If this passage (Revelation 20,) is to be taken literally we hold our opponents to the letter; we must have uniformity of exposition; we must be candid, generous and honest. Are we to believe, then, that there were seven literal seals and vials, and trumpets? Come, we hold you to the literal; do not break loose—be consistent, I saw an angel come down from Heaven, etc. (v 1.)—Do you take this literally? Was the chain a literal chain? Some may sneer and scorn, but that is no argument for me. What is the chain made of? I take it and carry it round and ask, what is it made of? brass? or copper? or iron? The “key:’ what shape is it? The “vials:” are they glass or iron? The “seals:” what are they? The “trumpets:” are they brass? I have devoted much attention to this subject, and although there is not perfect unanimity of sentiment, it is believed the current opinion among Millenarians that the “vials” are made of castiron and contain 6 3-4 oz; that the “trumpets” are neither brass nor copper, but tin, made after the fashion of a modern fish-horn; that the “seals” are much like the one which dangles from Dr. Brownlee’s fob; that the “chain” is of iron, probably one of Noah’s old cables; and that the “key” is an ordinary key of an extraordinary size! Seriously, Dr., was not that very weak? Was it “candid, generous, or honest?” Do you know so little about Millenarianism as to say these things in candor? Did you honestly suppose that such were their views? Charity compels me to attribute it to ignorance; but I pity you. Come, Dr., you have something of a reputation for learning; you are quite “ominent;” do not sacrifice yourself. Just pay $1 for “Duffield on the Prophecies,” and if you read it you will know more about the subject, and perhaps will edify your auditors more when you next preach on the Millenium. You evidently, Doctor, do not understand what is meant by literal interpretation. Dr. John Pye Smith says—“The rule of all rational inrerpretation is the sense afforded by a cautious and critical examination of the terms of the passage, and impartial construction of the whole sentence according to the known usage of the language and the author.” Have you a better rule? The Literalists are as strenuous for literal interpretation as you possibly can be. For instance: You regard this passage as figurative. Now, to be “uniform,” will you regard the whole sacred volume as a figure? Come, Doctor, “do not break loose:” you “hold us to the letter;” we hold you to the figure. You must be “candid, generous and honest.” We must have “uniformity of exposition.” You demur, and answer, “Oh, no, I only take those passages figuratively which cannot be taken literally.” Ah, Doctor, you’re there, are you? Well, the Millenarians only take those words figuratively which cannot be taken literally. Why are we not as “uniform” as you?HST November 23, 1842, page 73.9

    I close with one more very interesting extract from your able and eloquent discourse:HST November 23, 1842, page 73.10

    “The Millenarians explain other prophecies figuratively and this literally. I cannot find two of them who believe alike. Some say the general judgement will last 1,000 years. This is so extravagant that it merits no answer! Others say that all the saints and martyrs will rise at the commencement of the millennium, when Christ will come personally; but, my friends, they would not be able to get within 50 or 100 miles of him—and then they are all to set out in ships from the land of Canaan, there to enjoy the pleasures of eating, drinking and feasting! Why, it would produce a terrific famine!”HST November 23, 1842, page 73.11

    That sentence does credit to your head and heart. Answer me one question: Do you not explain other prophecies literally, and this figuratively? You cannot deny it. A poor rule, Doctor, that won’t work both ways. The literalists, however, interpret every prophecy literally, although they do not every word. They are perfectly well aware that the sacred writers use types and symbols, metaphors, similes, allegory, and sometimes hyperbole, (so do all writers,) and they apply the same rule of construction to the Bible that common sense would apply to other works.HST November 23, 1842, page 73.12

    Your reply, Dr., to the Millenarian view of the Judgment is perfectly admirable, concise and conclusive! The refutation is complete! “Syllogism Whatever is extravagant is not worth an answer: this doctrine, I say, is extravagant; ergo, this doctrine is not worth an answer! Q. E. D.” As to the difficulty which you suggest of getting within 100 miles of Jerusalem after the first Resurrection, do you not know, Dr., that Millenarians believe we now “see through a glass darkly,” but that then the power of the eye will be so increased that we will be able to see at 100 miles as well as we now do at 100 feet! I am astonished, sir, at your ignorance of this cardinal point in their faith. And what an everlasting number of ships will be bound for Canaan in those days! May we be fellow passengers, Dr.! Your wit will be an exhaustless source of amusement during the wearisome journey—and still together we’ll quaff the wines of Judea and revel in all the luxuries of Oriental life. Oh! Dr., what a sermon. J. A. G. October 20, 1842.HST November 23, 1842, page 73.13

    Arguments of Opponents,—No. IV


    “The world cannot come to an end next year because the crops are so abundant this season;” said the Rev. Dr. Levings, of Troy, in a recent sermon against the advent nigh; “for we should reasonably expect most of the crops, just before that event, to be cut off.” If this D. D. will examine his Bible, he will find it therein stated, “that seed-time and harvest will continue as long as the world standeth.” Again, the last day scoffers, “Walk after their own lusts,” (i. e. love of the world and its honors.) Dr. Levings is called of men “Rabbi,” and it is popular now, to preach against Mr. Miller. These scoffers say, “Where is the promise of His coming? for since the fathers fell asleep all things continue as they were from the beginning.” Dr. Levings is thus saying, the crops continue abundant as ever, “Where is the promise of His coming?” Hence, the unerring pen of inspiration marks him among the scoffers of the last days. But his main argument, as one of his hearers informed me, was, that “The end of the world could not come next year; because some are expecting it, for it is to come as a thief in the night.”HST November 23, 1842, page 74.1

    What an argument for a D. D. If he will read 1 Thessalonians 5:3, he will there find it stated upon whom the end of the world will come as a thief in the night. “The day of the Lord so cometh as a thief in the night; for when they shall say peace and safety; then sudden destruction cometh upon them, (i. e. upon those who say peace and safety,) as travail upon a woman with child, and they, (i. e. those saying peace and safety,) shall not escape.” 4. “But ye, brethren, are not in darkness, that that day should overtake you as a thief in the night. 3. Ye are all the children of the light and of the day.”HST November 23, 1842, page 74.2

    Hence upon those only who say peace and safety, and while they are saying it, is the day of the Lord to come as a thief in the night; Dr. Levings is thus saying, and upon him and others saying the same, is this day to come as a thief in the night, and they will not escape. Christ teaches the same doctrine, thus, while the evil servant is saying My Lord delayeth his coming, and is smiting his fellow servants with vile slanders, (as Dr. Levings is doing) the Lord of that servant is to come, “at an hour when he is not aware, and appoint him his portion with hypocrites and unbelievers.” Therefore, these individuals thus preaching, are not only false prophets and evil servants, but are themselves among the prominent signs of the end of the world being very near, for both Christ and the apostles foretold just such preachers, to appear in the last days. Again, it is somewhat singular that most all opposers to the advent nigh contradict and nulity their own arguments; Dr. L. has done this. 1. “The world cannot come to an end next year, because the crops are so abundant, hence we cannot expect it.” In the same discourse: 2. “The world cannot come to an end next year, because people are expecting it, for it is to come as a thief in the night.” What strong reasons opposers bring to sustain their position! Many of the Methodist, and other clergy, who before were at sword’s points, are now made friends, Herod and Pilot-like, to oppose this cause, and are echoing, and re-echoing the oft-repeated slanders against Mr. Miller and others, and the Universalist, Infidel, papist, deist, atheist, swearer, drunkard, and the vile of every kind, and worldly-minded and cold-hearted professor of religion, all say amen; they are all “hail fellows well met.” What says Christ? “He that will be the friend of the world is the enemy of God.” These ministers are such great friends with all the wicked, that they are with one consent appointed their leaders in their warfare against the truth. Here is a fulfilment of Revelation 16:13, 14, i. e. a combination of all opposers against believers and the truth; this is a last sign; for while this combination is going on, we are thus admonished, “Behold, I come as a thief! Blessed is he that watcheth.” Directly after the seventh trumpet ushers in the judgment. And 6. “Ye professed ministers of Jesus, who are worshippers at the shrine of mammon and fighting against God! Where, O where will you be? Your prayer then, “Lord, Lord, open unto us, for we have cast out devils in thy name, and in thy name done many wonderful works;” will thus be responded to by Jesus, “I know you not, depart from me, ye workers of iniquity.” O, repent now, or it will be forever too late, and the souls ruined by you, like scorpions, will sting your guilty souls to all eternity!HST November 23, 1842, page 74.3

    C. Morley.
    Albany, Oct. 10th, 1842.

    P. S. Among those charging Mr. Miller and others with speculation, is a superanuated minister of the M. E. C. who has a good farm and has also the yearly amount of money granted such ministers, yet he is frequently complaining at the quarterly and other meetings, that they do not give him money enough; he resides in Canaan, N. Y.HST November 23, 1842, page 74.4

    Rev. M. Robertson, of New York, is now lecturing in this city against Mr. Miller; but each of his hearers must pay twenty-five cents for admittance. In a recent interview with brother H. Jones, of New York, he told me, that he has expended over seven hundred dollars above receipts, in his endeavors to give the midnight cry. Who are the speculators?HST November 23, 1842, page 74.5

    C. M.

    Arguments of Opponents. No. 5


    Dear Bro. Himes—Since writing the last article under this head, I have seen Dr. Leving’s Essay under the title of “A caution to the credulous,” published in the Advocate and Journal of the 28th of Sept., in which he expresses much regret that some have embraced the doctrine of the Advent nigh, and that others have left the stated ministry to lecture on this subject, that he considers so absurd. He then goes on to prophesy out of his own heart, that Christ will not come next year, and points out the effects that will follow, in quite a romantic style; but he has not told us the consequences if they should be right and himself wrong. His arguments to prove that Christ will not come in 1843, are first, that the gospel has not been preached in all the world at the same time; which, he argues, must be done, and prevail among all nations simultaneously, and that “Mohammedan imposture, Jewish blindness, Romish superstition and infidel darkness, are all to give place to, and be subverted by the glorious gospel of the blessed God.” Dr. L. is wise above what is written. Christ says, “This gospel of the kingdom shall be preached in all the world,” (not all at once, but preached only) “as a witness to” (not to subvert and convert,) “all nations, then shall the end come.” Again, Christ says that “the tares and the wheat are to grow together till the harvest, or end of the world.” Dr. L. says that it it is not so, but that all the tares are to be transformed into wheat. And Daniel says that instead of Popery being subverted by the glorious gospel, it is “to make war with the saints and prevail against them till the Judgment.” Paul says that that Wicked, i. e. Popery, is to be destroyed by the brightness of Christ’s coming, not by the glorious gospel. Let us just test his argument that the preaching of the gospel in successive ages since Christ, to the world, is not preaching the gospel to all nations, because it is not done at once. Well, then, the circuit preacher does not preach at all, however faithfully he labors at each appointment, because he does not preach in ten different places at once!HST November 23, 1842, page 74.6

    Again, according to Dr. L. ’s own argument, he himself has never preached at all, because all the discourses he has delivered in his life were not all preached at once, and that too, in every place where he has tried to preach. If the people among whom he once labored, had all become Universalists or Mormons, does that alter the fact about his having preached there? He seems to argue that it would.HST November 23, 1842, page 74.7

    His second argument is, that “because the day and hour of Christ’s second coming was not then known, therefore we can know nothing about it; and to say that the year may be known, is a mere quibble.” Let us make an application of his argument: suppose that Dr. L. contracts with a carpenter to build him a house for a specified sum, as soon as he can; Dr. L. inquires of him when he can have it completed? he replies, “I cannot tell you even the year in which I can finish it, because I know not the day or the hour, and it would be a mere quibble to attempt to tell you the year. Would Dr. L. be satisfied with such an answer? No. He would think it an insult instead of a quibble. Again, a man owes Dr. L. $500 00; would he consider it a mere quibble if his debtor should say, “As I know not the day or hour in which I can pay you, I cannot tell the year, or anything about it? If Dr. L. knows nothing about the time of Christ’s second coming, how is it that he knows that it will not be next year? Here he has contradicted his own argument; he had just been telling us that it would not be next year, then that he can know nothing about it. Certainly, to know what will not be, is as much foreknowledge as to know what will be. But Christ has told us that we may know much about it, i. e. his second coming. He says, “when ye see these things,” i. e. signs, “come to pass, know that it is nigh, even at the doors.” Again, he says to his disciples, “When ye begin to see these things come to pass, then look up and lift up your heads, for your redemption draweth nigh.” Again, he says, “blessed is that servant who shall be found watching when the Son of man cometh.” How can any one watch for what he knows nothing about?HST November 23, 1842, page 74.8

    Again Dr. L. argues, that the object of lectures on this subject, is to make merchandize of the credulous, because Miller’s book follows in their wake. Application:—The Advocate and Journal, and the works of the Methodist Book Society, follow in the wake of Dr. L., therefore his object is to make merchandize of the credulous. He might make the same objection with equal propriety to the Tract and Bible Societies’ agents; but as this argument is so silly, we will not notice it further. His argument that it cannot come next year because some are then expecting it, we answered in our last. Surely, his arguments seem like the mountain in labor to bring forth a mouse; and their weakness have more strongly confirmed some believers in the Advent nigh, within my knowledge; so he has done good where he thought it for evil. But we hope and pray that he may give up his love of the world and its applause, and the fear of man, and return like the prodigal to his heavenly Father, now, before it is everlastingly too late; otherwise, that day will soon overtake him as a thief in the night, and he will have his portion with hypocrites and unbelievers. I would suggest that all believers in the Advent nigh, set apart the 20th day of November next as a day of fasting and prayer for Dr. L. and all our other enemies, that God would show them their sins, and that they may be led to repentance, and preparation for Christ’s second coming.HST November 23, 1842, page 75.1

    C. Morley.
    Stockbridge, Oct. 25, 1842.

    The following extract is taken from a work by the Rev. Joseph Wolf, entitled “Researches and Missionary Labors among the Jews, Mohammedans and other sects,” To show that the Mohammedans of Asia, take the same ground in opposition to Christ’s Second Advent, as do the Infidels, Universalists, and nominal Christians of our own country.HST November 23, 1842, page 75.2

    Feb. 3—I preached in the British residency. After the service was over, three Mussulmans called, and desired instruction in Christianity.HST November 23, 1842, page 75.3

    Before I went away, the Mussulman Moulvees of Lucknow wrote me the following letter in Persian, which I left by chance in the British residency, and received it only when at Madras, to which place it was sent after me in the month of August.HST November 23, 1842, page 75.4

    The letter was written by Emeer Sayd Ahmed, Mujtehed of the Sheah.HST November 23, 1842, page 75.5

    “I have received your second epistle, and perused its contents. You say that it is mentioned in the 8th chapter of Daniel, that Christ would descend upon earth, after two thousand three hundred years from the time of Daniel, which was 453 years before Christ; that having deducted 453 from 2300, there remained 1847; and the present year is 1833, from which the latter sum having been deducted there remained 14 years, which is the period of Christ’s coming.HST November 23, 1842, page 75.6

    First. In the above quotation the name of Christ is not mentioned, nor is Christ’s coming alluded to. On what ground have you therefore assumed, that it has reference to that event? In the first place, state fully by what arguments you bring this as a proof of Christ’s coming, and also detail fully how you prove your argument from the Ram, the He-Goat, the first high horn, the four other horns; and the country, and what the things are to which they refer, that it may be known how this is applicable to the coming of Christ.HST November 23, 1842, page 75.7

    Secondly. As to your writing that the time of Daniel was 453 years before that of Christ, we have nothing to do with the intervening period; the object is to fix the period which intervened between the time of Daniel seeing the vision, and the commencement of the Christian era. It appears from the translation of some English books which have been printed, that the distance from Daniel to the Christian era was 535 or 36 or 37 years; this is evidently not in accordance with your argument, because if the least of these doubtful periods be added to 1833, the number will be 2368; there is no ground therefore for waiting only 14 years more; for the period of Daniel’s vision being past, nay, 68 years more have elapsed; and as Christ has not yet made his appearance, it is evident that Daniel’s vision has no reference to him, otherwise he should have appeared at the end of that period, or near it; and if connection with that period is not necessary, his coming may be at the resurrection. You say that it is written in the book of Daniel, that Christ will come in 2300 years; it is not so in the chapter already quoted; it mentions 2300 days, and not years, which makes a great difference. You mentioned at one meeting, that “days” means years; this is not the case. If such should be the interpretation in one or two places, it is of rare occurrence and metaphorical, and not as a plain fact; to assume a fact to be metaphorical, is not allowed to any but to one who is apt to make an interpretation which suits his own purpose.HST November 23, 1842, page 75.8

    Thirdly. To fix years is contrary to the words of Christ, for it is written in the 24th chapter of Matthew 5:36, “But of that day and hour knoweth no man, no, not the angels of heaven, but my father only.” You said in answer to this, at the conference, that the meaning of this verse is, that no one knows the day and hour except God, but it does not say that the year cannot be known. This is surprising, because the first and last period define the day and hour also as it does the year. If the people of the present age do not know the day, those that lived in those times knew it, and the angels certainly know it. How can therefore the saying of Christ, that even angels are not aware of it, be correct?HST November 23, 1842, page 75.9

    The mention of day and hour in the said quotation is by way of example, and the meaning is, that the period cannot be fixed at all. For instance, if it is said that nobody knows the day of judgment, it does not follow that the year and month of that event is known, but not the day; this is often used in colloquial discourse. Besides, let it be as you say, that day means year; Christ must also have meant by day, year.HST November 23, 1842, page 75.10

    Fourthly. Admitting your assumption to be correct; when there are fourteen years remaining of Christ’s coming, has the promised prophet from the Arabians and the descendants of Kedar, foretold in the Old Testament, already appeared, or will there be a Prophet within these 14 years? If the former be the case, and our Prophet was not meant thereby, who is it else to whom the prophecy has reference? If the latter be the case, say fully whether there will be any true Prophet in Arabia except Christ, within these 14 years. Although there are many prophecies, yet to avoid lengthening the discourse, a few are mentioned by way of example.HST November 23, 1842, page 75.11

    1st prophecy, Isaiah 21. Here it is mentioned that “he saw a chariot of camels with a couple of horsemen, a chariot of asses, and a chariot of camels, and he hearkened diligently with much heed.” In this prophecy, Christ and our Prophet are plainly alluded to, because the use of a camel for conveyance has been customary in Arabia; it is also written at the conclusion, “And behold here cometh a chariot of horsemen, and he answered and said, “Babylon is fallen, Babylon is fallen, and all the graven images of her gods he has broken unto the ground.” It is well known that the breaking of images has particular reference to our Prophet, who was created by the powerful hand of God. Can any prophecy be more clear than this?HST November 23, 1842, page 75.12

    2nd prophecy. It is written in the same chapter of Isaiah: “The mighty men of the children of Kedar shall be diminished.” This is a plain demonstration in favor of the prophetic character of Mohammed, because Kedar is his ancestor.HST November 23, 1842, page 75.13

    3rd prophecy. In the Gospel of John is written with reference to his mission. “There is another that bears witness of me, and I know that the witness which he witnesseth of me is true;” John 5:32. This alludes to the testimony of the last of the Prophets (Mohammed) in favor of Christ.HST November 23, 1842, page 75.14

    4th prophecy. John 1:26, 27, and Matthew 3:11, is also a convincing proof in favor of a Prophet greater than Christ; and who else but our prophet is endowed with such attributes?HST November 23, 1842, page 75.15

    5th prophecy. In the Revelation of John, at the end of the second chapter, Revelation 2:26, 27, is in favor of the mission of Mohammed, who vanquished with the sword in religious wars; and it is probable that it may have reference to the reign of Mohde.HST November 23, 1842, page 75.16

    The Mohammedans agree in saying that at the end of the world he will make war against infidels, and convert all sects to Islamism. Jesus Christ will also descend at the time, and precede him. In this case also this prophecy confirms the prophecy of Mohammed’s mission.HST November 23, 1842, page 75.17

    As to your combining Matthew 24. and xxv. with the Revelations of St. John in support of the approaching appearance of Christ, there are two ways in combatting that argument. The signs which you take for granted, are either of those upon which Christ’s appearance rests: in this case, Christ ought to appear now, for these signs have happened; or else other signs are required, the occurrence of which will determine the appearance of Christ, (which we wish for and expect,) and it will be contemporary with the appearance of Imam Mohde; but how can the remaining signs take place within this limited period. Beside this, certain signs mentioned in Matthew are very doubtful. “There will be wars and rumors of wars, nations will rise against nations.” Such has been the case ever since Mahommedanism has spread. There have been revolutions, and changes, and wars in all ages, and in all countries. Persons conversant with history, know that in the times of Tamerlan, Halakoo, and Nadir great wars broke out, vast numbers were killed, and empires overturned. The selection of examples made to this effect, and which we have read in the newspapers, are not argumentative; because to give weight to a sign, it is requisite that it should be accompanied with the thing connected with it. These changes have always taken place, agreeably to the saying that the world is changeable; they have no particular reference to your object, nor have they any thing to do with the signs. In the same chapter of the gospel of Matthew, there is another part of which it is unknown why you omitted to make mention. “These rumors are the beginning of affliction;” then will they involve you in hardship, and give you up to death to the end. Christians are at present in the height of their glory and power, how can this be reconciled with the signs? The truth is, that it has happened in every age, that one nation has triumphed over another, and the world has frequently experienced anarchy, yet in various degrees. Those which you constitute as signs, should bear no resemblance to those that have preceded. But those events which have occurred in these times, cannot be said to have been in any high degree contrasted with past occurrences; on the contrary, former events have exceeded in importance those of the present age. Since therefore these events cannot be applicable to the coming of Christ, how can they be taken for signs, unless it is said, that all signs are typical of Christ’s appearance, without reference to any particular sign; and that the multiplication of these signs shall consist in wars, famine, pestilence, etc.HST November 23, 1842, page 75.18

    The second point embraces two things:HST November 23, 1842, page 75.19

    1. The spreading of the good news by the angel flying in all the countries of the earth; and next, the darkening of the sun. To this it is answered, that it is unreasonable to argue, that by the spreading of the good news, the propagation of the gospel is meant; and why should it not be allowed, that the heavenly voice would be heard at the coming of God’s elect, as is fully described in our traditionary books, with reference to Imaum Mohde? Besides, the dissemination of the gospel has not depended upon you, it has been circulated throghout the world for a long time.HST November 23, 1842, page 75.20

    On what ground do you call the New Testament the word of God? If you say that it is actually the word of God, without the participation of any one; every person that has seen these gospels, knows that they are either the word of Christ or of his apostles, and not the word of God. If you mean that they have been inspired by God, the thing is possible; but in this case, the same will be applicable to the books of all the prophets, and to the Old Testament, which will be taken for granted; and they will metaphorically be called heavenly books, contrary to the Koran, which every one on reading finds to be the word of God, from the manner in which it is composed, particularly with reference to its elegance, and perspicuity, and strength.HST November 23, 1842, page 75.21

    The darkening of the sun and moon is evident, because the sun is the greatest of all planets, and the moon is a planet of the first heaven; they will certainly lose their light. To suppose thereby the overturning of any kingdom, and of a particular place, which you fully described in your letter, is unreasonable. To bring as evidence, Joseph’s dream, is useless to your object: first, because an expression may be metaphorical in one place, and not in another; beside this, the overthrow of all kingdoms, which, according to you, it must denote, has never taken place.HST November 23, 1842, page 76.1



    This is the answer of Joseph Wolff, to the learned Emeer Sayd Ahmed, Mujtehed of the Sheah at Lucknow.HST November 23, 1842, page 76.2

    You say:HST November 23, 1842, page 76.3

    First. “In the above citation the name of Christ is not at all mentioned, etc.”HST November 23, 1842, page 76.4

    If you were to prove to me something from a certain text in the Koran, and I were to answer you in the manner in which you answer me, you would tell me, “read the whole contents of the preceding chapter, which are in strict connection with this verse.” I give you now the same answer. The contents of Daniel 2, and again 7:1-28, are a fourfold succession of kingdoms, which should arise out of the earth, but which should not endure for ever; whereas the kingdom of the Son of man and his saints, of whom Daniel speaks, should endure for ever. That the “Son of man, coming in the clouds of heaven,” mentioned in verse 13, is Christ the expected Messiah, is not only admitted by Christians and Jewish commentators, but must be likewise admitted by you, as an Orthodox Mohammedan; for according to the Koran and your Hadees, Christ, not Mohammed, went in the form of the Son of man to heaven, and therefore he only can return in that form. Now all true Mohammedans believe what the Koran contains, and the Koran says that Christ was not actually crucified, but that it was merely a likeness of Christ, and that Christ himself was translated to heaven in the body in which he shall re-appear on earth.HST November 23, 1842, page 76.5

    The eighth and following chapters of Daniel contain a succession of events which shall precede and follow the coming of that Son of man; one of them is in chapter 8:14: “That the sanctuary should be cleansed,” i. e. Jerusalem. It is therefore clear that the cleansing of the sanctuary shall be concommittant with those wonders (7:13.) when the four empires shall be broken to pieces by that “Stone” which shall descend from heaven, i. e. the Son of man, in order that He, the Lord of glory, may enter into that cleansed sanctuary. By that “Ram, He-Goat,” etc. to which you allude, are here meant different kings, which is explained in the text itself, i. e. of the Babylonian, Persian, Grecian, and Roman empires.HST November 23, 1842, page 76.6

    Secondly. “As to your writing that the time of Daniel was 453 years before that of Christ, etc.”HST November 23, 1842, page 76.7

    If you read over my letter, you will perceive that you have mistaken me. I said, that I reason from analogy. The number 1260—1290, as well as the seventy weeks (which latter relate to our Lord’s first advent,) clearly specify some great public transaction, from which we are to commence dating. The 1260 prophetic days, or years, are dated then from the “giving the saints into the hands of the little horn;” the seventy weeks from the issuing forth the commandment to restore and build the temple, are dated from the only remaining great event, which is farther recorded in Scripture, Nehemiah 9. and 11. and that is the complete re-establishment of the daily sacrifice: now this re-establishment of the daily sacrifice took place 453 years B. C. So that the whole of your second objection falls to the ground, as not applicable to my former letter. Besides this, you should have mentioned the names of the translators of the English authors alluded to, for I am sure that there is not one English book in which you will find the numbers you mention, nor is there an English book about Daniel translated into the Persian language.HST November 23, 1842, page 76.8

    Thirdly. “It mentions days and not years.”HST November 23, 1842, page 76.9

    I answer, that by a prophetic day, a year is meant, that is clear by Ezekiel 4:4, 5. And that Daniel took this method of counting days for years, according to Ezekiel, his cotemporary, is clear by Daniel 9.; for both profane and sacred history teach us that “from the going forth of the commendment to restore and to build Jerusalem, unto the Messiah, and the cutting off of the Messiah,” as many years did elapse as Daniel prophesied days should elapse. (Daniel 9:25, 26) You cited above English authorities without giving their names; I now give you English authorities with their names, i. e., the famous Doctor Scott in his answer to the Jewish Rabbi Crool; Doctor Mant, in his commentary of the Bible; Newton, Hooper, etc., and I would quote also the Italian and Spanish authors, Cornelius a Lapide, Bellarmin, and Ben Ezra.HST November 23, 1842, page 76.10

    Fourthly. You cite Matthew 24:36.HST November 23, 1842, page 76.11

    I ask you, did our Lord say that that day and hour should never be known? Did he not give us signs of the times, in order that we may know at least the approach of his coming, as one knows the approach of the summer by the fig tree putting forth its leaves? Matthew 24:32. Are we never to know that period, whilst He himself exhorteth us not only to read Daniel the Prophet, but to understand it? and in that very Daniel, where it is said that the words were shut up to the time of the end (which was the case in his time,) and “that many shall run to and fro,” (an Hebrew expression for observing and thinking upon the time,) and knowledge (regarding that time) shall be increased. Daniel 12:4. Beside this, our Lord does not intend to say by this, that the approach of the time shall not be known, but the exactday and hour knoweth no man;” enough, he does say, shall be known by the signs of the times to induce us to prepare for his coming, as Noah prepared the ark; (for he compares those days to the days of Noah. Matthew 24:37-41.) Enough is revealed to us in the Scripture, to know by all that has come to pass in the Eastern and Western Roman empires, that He, Christ, will soon set up the ark of his Church, as the only possible place of safety. When you say that angels ought to know it, you pre-suppose that we ought to believe in the omniscience of angels; but omniscience is the exclusive attribute of God.HST November 23, 1842, page 76.12

    Fifthly. You then come to the prophetic office of Mohammed, and say, “although there are many prophecies respecting him, yet to avoid lengthening, etc. a few are mentioned;” and then you cite Isaiah 21:7.HST November 23, 1842, page 76.13

    1st. If Mohammed be meant here, the Prophet does not make mention of him to his advantage; for he would then be described not as a Prophet, but as a burden,” i. e. misfortune to the country, Isaiah 21:1, (the burden.) 2. “A grevious vision,” 3, 4. 2ndly. You have not one proof that Mohammed was to ride upon one of those “camels.” Every attentive reader of this text will observe the description of such a concourse of nations only as is to be found in the East. And again, should he be meant here, he would be merely described (as I believe him to be described in other parts of Daniel) as an instrument for chastising the sins of men; as one, as Daniel saith, “who devoured much flesh,” Daniel 7:5. But this argument alone will refute the hypothesis that Mohammed and his Caliphs were the persons spoken in chapter 21:9, as “coming with horsemen and crying, Babylon is fallen, is fallen, etc.” Mohammed was not in existence till very many (about 12) centuries after the destruction of Babylon. Thus I have answered all your citations from Isaiah 21.HST November 23, 1842, page 76.14

    You produce John 5:32, and say, “this alludes to the testimony of the last of the Prophets (Mohammed) in favor of Christ.”HST November 23, 1842, page 76.15

    Christ himself mentions in John 8:18, with the very name, the Witness he meant. “I am one that bear witness of myself, and the Father that sent me beareth witness of me.”HST November 23, 1842, page 76.16

    Mohammed contradicted the witness of Christ in the Koran. Christ witnessed that he himself was the Son of God, Matthew 26:63, 64. John 1:34. Luke 1:35, etc. this the Koran denies.HST November 23, 1842, page 76.17

    Sixthly. You say, that “in John 1:26, 27, and Matthew 3:11, you have a convincing proof in favor of a Prophet greater than Christ, and who else, you add, but our Prophet is endowed with such attributes?”HST November 23, 1842, page 76.18

    These are very unfortunate citations indeed for corroborating the prophetic office of your Prophet; for John the Baptist spoke of one who was then “among them,” and in verse 29, the very person is mentioned (Jesus;) and the same is maintained in Matthew 3:13, 14, 15, where it is again distinctly shown that Jesus was the very man to whom John alluded.HST November 23, 1842, page 76.19

    You say that “in Revelation 2:26, 27, either Mohammed or the promised Mohde was meant.”HST November 23, 1842, page 76.20

    1st. That Mohammed cannot be meant, is clear by this, that Mohammed did not “keep the works of Christ;” for in this very book which you cite, Christ is called the Beginning and the End, which Mohammed frequently denied.HST November 23, 1842, page 76.21

    2ndly. Mohde cannot be meant, for he is only to be found in later and not inspired writings of the Mohammedans, and not even alluded to in the Koran.HST November 23, 1842, page 76.22

    Seventhly. You ask, “How can the remaining signs take place within this limited period?”HST November 23, 1842, page 76.23

    I answer with your Koran: “God said: Let it be, and it was. To God everything is possible. He said: “Let there be light, and it was light.”HST November 23, 1842, page 76.24

    Eighthly. You say, that “to give weight to a sign, it is requisite that it should be accompanied with the thing signified.” This is absurd; for instance, if I were to say that the death of such and such a King, or the war with such and such a nation, should be a sign that any particular dynastry should begin to govern; it does not follow from this that the dynastry alluded to should begin to govern at that very moment in which the sign was given.HST November 23, 1842, page 76.25

    Ninthly. “These changes have always taken place, etc.”HST November 23, 1842, page 76.26

    That the changes which shall take place will be analogous to the changes of past events, was predicted by our Lord himself, that it shall be “as in the days of Noah; but woe unto those, who will on this account ask, “where is the promise of his coming?” You Mohammedans do not seek a God who reveals himself in the works of nature, and who from one period of the world to another, demonstrates by the events of the world the truth of revlation; but you have an imaginary God, who, as you justly say, is a contrast to the works of nature. Your’s is not a God who “sends rain upon the just and upon the unjust.” Your Prophets are not natural characters, but all immaculate; yours is not a religion of love and of mercy, but a religion of persecution and of hatred. And I must observe, that it is highly inconsistent of the Mohammedans, to prove the divine message of Mohammed from our books, which you declare to have been corrupted, whilst you admit that they contain most stupendous prophecies.HST November 23, 1842, page 76.27

    Tenthly. You say that “Christians are at present in the height of their glory, etc.”HST November 23, 1842, page 76.28

    This is the more awful for your Mohammedans; for those very judgments are predicted to break out over those portions of the earth which are partly ruled by Mohammedan powers.HST November 23, 1842, page 76.29

    Eleventhly. “The spreading of the good news by the angel flying, etc.”HST November 23, 1842, page 76.30

    I answer that the expression good news is in the original, Revelation 14:6, and means the very word Gospel. As to Mohde, I have already said, that he is a personage not even mentioned in the Koran.HST November 23, 1842, page 76.31

    Twelfthly. “On what ground do you call the New Testament the Word of God? etc.”HST November 23, 1842, page 76.32

    I answer first, that we call it the word of God, because it contains the words of Christ, who was God, and the words of His Apostles, who were inspired by him. It seems that you are not aware that the whole of the Old Testament is also considered by Christians to be the Word of God; your asserted reason, why the Koran must be the word of God, is not convincing; for there are wicked people, even infidels, who composed books with wonderful elegance, and perspicuity, and strength. Moreover many of the Persians declare that Saadi is written with superior elegance; and some of the Arabians assert, that the Mekamat Hariri is written in far superior language than the Koran.HST November 23, 1842, page 76.33

    That the sun and moon are metaphors, as applied in Joseph’s dream, is confirmed by the very words of Christ; for I must repeat what I have already observed as an answer to your first objection, that in order to understand well the meaning of a verse, one must read the preceding chapter or chapters conected with that verse; so we must do here. In Matthew 22. Christ begins to speak about the future kingdom to be established, not in plain terms, but in parables, called in Arabic imsaal, And that sun and moon is an oriental imagery for King and Queen, you yourself will admit. I would also remark, that it is nescessary to hold in connection the Old and New Testament. Christ, in speaking to the Jews, was accustomed to refer to the Old Testament. Now there is a connection between the parabolic language of Christ in the 22nd chapter of Matthew, and the parabolic language of the Prophet Isaiah in his 34th chapter, 4th and 5th verses; both use the imagery of Eastern idiom. Isaiah’s “host of heaven” signifies royal power, as the King of Babylon was called “the morning star,” Isaiah 14; and as the King of Persia is called the “sun of the empire;” and as the empire of China is called the “celestial empire.”HST November 23, 1842, page 76.34

    Thus my assertion is borne out by texts in Scripture, by Christ’s word, and by the language of Oriental literature.HST November 23, 1842, page 77.1

    Yours truly,
    Joseph Wolff.



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

    BOSTON, NOVEMBER 23, 1842.

    Newark Tent Meeting.—The Second Advent Meeting held in the great tabernacle at Newark, N. J., commenced on the 3rd, and was continued until the 14th inst. Such was the inclemency of the weather that we were unable to worship in the tent for several of the last days of the meeting. But notwithstanding the unpleasantness of the weather, the meeting was one of great efficiency.HST November 23, 1842, page 77.2

    Quite a number of lecturers were present on the occasion, among whom were brethren Miller, Litch, Hale, Storrs and Himes. On Sunday, the 6th inst, there were supposed to be present from 10,000 to 12,000 persons. There was a rapidly increasing interest from the commencement, and people seemed to awake as from a slumber of ages, greatly surprised at the light and beauty of the Bible, of which they had been unconscious all their lives.HST November 23, 1842, page 77.3

    Owing to the unsettled state of the weather, our tent was struck about the 10th inst., and the Free Presbyterian church in Clinton Street was opened for us, during the week. On Sunday, the 13th, we procured Mechanic’s Hall, but it was found to be altogether too strait for us. In the morning it was crowded to suffocation. At 2 P. M., we repaired to the court-house, from the steps of which brother Miller delivered a most interesting lecture to near five thousand people. The effect was thrilling and powerful. In the evening we again got access to the Free Church, which was thronged, and hundreds were not able to get in.HST November 23, 1842, page 77.4

    Notwithstanding we were driven from pillar to post, and labored, apparently, under the most embarrassing circumstances, yet God seemed to turn every thing to a good account, and even to make the wrath of man to praise him. While the clergy opposed, the people, “the common people,” with whom the truth always resides, were resolved to hear, and hear they did, many of them, as for eternity.HST November 23, 1842, page 77.5

    During our series of meetings, Rev. Dr. Brownlee, of this city, was enlisted to deliver a lecture against “Millerism,” as it is called, in the Reformed Dutch Church. His effort proved a signal help to us. It was a “splendid failure.” We deeply regret that we are under the necessity of saying that his lecture was a disgrace to the pulpit and to Christianity. Infidels left his lecture declaring themselves confirmed in their unbelief. Christians left disgusted. Many, who went, hoping to hear some good reasons against the doctrine of the speedy corning of the Lord, came away declaring themselves confirmed in the truth of the Advent doctrine. His satire, his arrogance, and what some called his blasphemy, had a tendency to sicken and disgust the candid, and prove to them that he had no good arguments to oppose to our views. The fact is, the Doctor was forced to admit the truth of some of our premises, and yet he dared to say, “If the world comes to an end next year, the Almighty has told the greatest lies that ever were uttered.” Such things only confirm the truth of our views and calculations.HST November 23, 1842, page 77.6

    In spite of all opposition, the truth has taken a mighty effect in Newark, and hundreds are looking for the speedy coming of the Lord. Quite a number were converted during the meeting, and multitudes are under deep and serious awakening. No doubt eternity will reveal much fruit as the result of this meeting.HST November 23, 1842, page 77.7

    Arrangements are in progress for forming a Second Advent Association in Newark, and establishing regular meetings, in order to the propagation of this great subject, and to carry the truth throughout all the surrounding country. The great crisis is at hand—the time is short, and there seems to be a deep conviction that what is done must be done quickly. Portentous clouds are rapidly gathering over the moral heavens, and it is imperative that our time, our talents, our substance, our all, should be appropriated to this glorious cause, and our labors be in character with our expectations. God have mercy upon the nations, and prepare his people for the coming day of the Lord.HST November 23, 1842, page 77.8

    “The Midnight Cry,”—Is the title of a daily paper, now being issued in the city of New York, by J. V. Himes for a short period, to meet the exigencies of the present crisis. The following extract from the first No. will show the object intended to be accomplished by it. It is to be a temporary publication and not to supercede the “Signs of the Times.”HST November 23, 1842, page 77.9

    Its Object.—We intend by this little sheet to lay before the public in a cheap and popular form, some of the principal reasons for our faith in the Second Coming of Christ in 1843. It is an Apostolic injunction, that we be always prepared to give a reason of the hope we have within us. Conformable to this command, we hold ourselves in readiness to give, not only our reasons for such a glorious hope, but to lay the claims of this great, this overwhelming truth before the people. We esteem it not only our right and our privilege, but our duty to do so. Were we to hold our peace in the assuring prospect we have of such an event, it would be a cowardly betrayal of our trust. Therefore, in character with our full convictions on this subject, we adopt this plan for the purpose of calling, if possible, the attention of the entire community to a careful investigation of this intensely interesting question.HST November 23, 1842, page 77.10

    Its Continuance. We propose to publish it daily, (Sundays excepted,) until twenty-four numbers are issued, after which, if it should be called for by the public, and circumstances seem to warrant, it may be continued; but we make no promise beyond twenty-four numbers.HST November 23, 1842, page 77.11

    Its Contents.—It will de devoted peculiarly to the subject of Christ’s Second Coming Speedily. We shall give, upon its pages, expositions of Daniel, Revelations, and other prophecies—particularly of the Seven Times—Time, Times and an half—of the Two thousand and three-hundred days,—the Twelve hundred and sixty,—Twelve hundred and ninety—and Thirteen hundred and five and thirty days, etc. etc. Also expositions of the Trumpets, seals, vials, woes, Two Witnesses, etc., of Revelation,—and of the Twenty-fourth and Twenty-fifth chapters of Matthew, in all of which we hope to give good and sufficient reasons for our faith.HST November 23, 1842, page 77.12

    It will also labor to disabuse the public mind of the one thousand and one false reports that have been put in circulation, and heralded by the press through the length and breadth of the land. It will contain lectures, essays, reports of lectures, reviews of our opponents, etc., from the pen and extemporaneous labors of Mr. Miller and others, and we think cannot fail to be a work of deep interest to every lover of truth, in this important crisis.HST November 23, 1842, page 77.13

    False! False!! False!!!


    The true believers in Millerism, have had a “Second Advent” meeting in New Hampshire, and come to the conclusion that all things here below, or the end of the world, will happen on the 3rd day of April, 1843. If any gentleman has any particular business to settle, let him do it speedily.—The doctrine is rapidly spreading.HST November 23, 1842, page 77.14

    We say with the Bible, that “of that day and hour knoweth no man.”HST November 23, 1842, page 77.15

    If any are a mind to be April fooled, by believing that we have made predictions of the day and month, when nothing has been farther from our thoughts, and thus satisfy their consciences for examining this question, they alone must bear it. For ourselves, we now once for all, again solemnly protest that we have never thus set the day or month of the end. Eds.HST November 23, 1842, page 77.16



    Br. Calvin French will, by divine permission, commence a course of lectures in the Methodist meeting-house, on Saturday eve. Nov. 26, 1842, at 6 o’clock.HST November 23, 1842, page 77.17

    The Conference will commence on Monday 28th, at 10 o’clock A. M. to continue four days.HST November 23, 1842, page 77.18

    The object of the lectures and conference will be, to present from the word of God, the evidence that our blessed Lord will appear without sin unto salvation, to those who look for him, in a few months.HST November 23, 1842, page 77.19

    All who love that appearing, are invited to attend, and unite in the Conference.HST November 23, 1842, page 77.20



    Of Rev. Josiah Litch’s “Exposition of Prophicies.”—Vol. II.HST November 23, 1842, page 77.21

    Ch. I.—The Prophecy noted in the Scriptures of Truth.—Exposition of Daniel 11:1-22, with extracts from Bp. Newton and others, p. 3.—Christ was crucified soon after the death of Tiberius—his ministry, 39—Demonstration that the Romans are the subjeat of this prophecy, 42—The Roman League, 45—The Battle of Actium, 55—Destruction of Jerusalem, 61—Seat of Empire removed from Rome to Constantinople, 65—The conquest of Rome by the barbarians, 66—Effect of the barbarian conquest on the imperial power, 76—The daily sacrifice—abomination that maketh desolate, 78—The abomination of desolation, 83—The wilful king—the French revolution, 89—(1.) The denial of a God, 94—(2.) The adoration of the goddess of reason, 95—(3.) Abolition of the marrriage vow, 96—(4.) A system of heathenism, the religion of France, 97—Career of Bonaparte, the time of the end, 98; Time of the end, continued; Christ’s reign began; the saints glorified, 114; The vision shut and sealed to the time of the end, 120; Power of the holy people Scattered, 121; The two measuring rods; the daily taken away; the abomination that maketh desolate set up, 127.HST November 23, 1842, page 77.22

    Ch. II. The sounding of the seven trumpets, Rev. 7th, 8th, and 9th chapters. The first trumpet, 133; 2nd do. 142; 3rd do. 145; 4th do. 154; 5th do. or first wo, 161; The torment of the Greeks 150 years, 178; Ottoman supremacy in Constantinople 391 years and 15 days, 181; When did Mohammedan independence in Constantinople depart? 192.HST November 23, 1842, page 77.23

    Ch. III. The little Book and the two Witnesses—The holy city: forty two months, 202; Who are the witnesses? 204; 3rd wo, or 7th trumpet, 223; The day and the hour, 226; How are the prophecies to be understood? 227.HST November 23, 1842, page 77.24

    Ch. IV. Brief Exposition of Matthew 24. page 228.HST November 23, 1842, page 77.25

    Signs of the Times


    Is published weekly, at No. 14 Devonshire Street, Boston, by JOSHUA V. HIMES, to whom all letters and communications must be addressed.HST November 23, 1842, page 77.26

    Terms,—One Dollar per Volume of 24 Nos. (6 months.)HST November 23, 1842, page 77.27

    DOW & JACKSON, PRINTERS.HST November 23, 1842, page 77.28

    “The Morning Cometh.”


    Dear Brother Himes.—The battle grows warmer as the day advances; the glorious results of the late second advent Camp-meeting in this place, only confirm the prophecy of Joel, “and it shall come to pass afterward, that I will pour out my spirit upon all flesh,” etc; and virtually true in this saying, “And it shall come to pass that whosoever shall call on the name of the Lord shall be delivered, for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.”HST November 23, 1842, page 78.1

    It is generally remarked by the people of God, that such power exhibited in the salvation of souls is almost without a parallel since the days of Peter; the good work has been in steady progress in this place, and also the fire of the “Holy Ghost,” seems to burst simultaneously from the valley of the river, to the glens, and summit of the mountians, on either hand. Glory be to God.HST November 23, 1842, page 78.2

    I hear almost daily of new acquisitions of theVictorious Cross” in almost all of the adjoining towns, some of the conversions of fifty, some seventy, others eighty, and in two different towns of rising of one hundred (souls) each. In this place under the labors of our dear brother Hawkes, the Lord has wrought wonders indeed to me, who stood alone (in great weakness) in holding up to the people for six months before the Camp-meeting, this soul cheering subject; it is a source of much joy; at that meeting it is generally believed that more than four hundred were truly converted to God, and since that time from one hundred to two hundred more have been brought from darkness into the testimonies of the Lord in this village; the fact is, the stout “Oaks of Bashau,” bow, and make way for tall “cedars of Lebanon,” and all of the wandering children to return to their father’s house; the servants of God who enter this work become “fishers of men,” and the Lord strengthens the net, it seems to be cast on the right side of the ship, and its contents of “all sorts,” are brought with a strong hand entirely to the shore, “the day star” is already arising, and “the morning cometh.”HST November 23, 1842, page 78.3

    Yours in the blessed hope of his speedy appearing.HST November 23, 1842, page 78.4

    H. P. Stebbins.
    Chicopee Falls, Oct. 25th, 1842.

    Extract of a letter from Ohio


    I am now sure that if the Bible teaches anything concerning the second coming of Christ, it is that it is at hand. I have given several lectures on the subject, and though many are ready to “scoff,” there are some candid reflecting minds who receive the truth and are “trimming their lamps.” The subject is entirely new in these parts, and excites a very deep interest. I think I never understood the language “be ye also ready,” until I admitted that it might be near.HST November 23, 1842, page 78.5

    I am so far removed from all who are publicly advocating the doctrine of the second advent near, that I am shut out from all means of getting light on the subject save the blessed word of God. A dear brother sometime since promised to send me a large chart, but from some cause it does not come; if some brother whom the Lord has blessed with temporal things will furnish me one, I will wear it out in trying to convince the world that the “day of the Lord hasteth greatly.” My time is all that I have to give, and that I give most freely, praying that God will raise up laborers to go into the fields, for surely they are “white for the harvest.” My heart’s fervent prayer is that the Lord will bless you in your efforts to sound the “midnight cry.” In the love of the gospel I am your fellow laborer.HST November 23, 1842, page 78.6

    Wm. Grisvell.
    Bennington, P. O. Delaware Co. Oct. 27 1842.

    Extract of a Letter from the West


    Dear Brother Himes.—Having through the kindness of brother Collins, had my mind awakened to the subject of the Second Advent at hand, I have been giving an occasional lecture upon the subject, as my mind became established upon different points, for about five months past; for a little more than two months I have been laboring in public almost daily, and for the most part upon this soul stirring subject. The manner of its reception is here as elsewhere various. Some openly scoff and ridicule. Some give heed to it and believe, but by far the most, say “it may be so. I cannot say that it will not, I hope that we may be prepared for it, if it don’t come next year, death will come soon, which will be the same to us,” and thus move on in the same listless course without examining the subject or doing anything to arouse a sin stupefied world to a sense of their danger. This seems to be the case with a large part of the ministers in this part of the country, that is, of those who have read or heard arguments on the subject. Some will say “I don’t believe it; but more appear afraid of committing themselves. There appears to be a reputation to be attended to. This indifference ought to be removed. Since I began to deliver several discourses on the subject to the same congregation it has taken considerable effect: many have been awakened and induced to enquire after God, and many have been converted. Solicitations to preach are far more numerous than I can attend to. There are a few preachers who are giving a discourse on the subject occasionally, in this section, only one of them, however, presume to fix upon the time, in ‘43, and he does not often preach upon it. Now I have to enquire if some of the many who are advocating the doctrine in N. E. ought not to leave the work there with the rest, and come into this western valley where there are very few to speak at all on the subject? Young man, come along, why do you always remain at home? bring the concerns of that school to a close and turn out. Think you that God has nothing for you to do at this momentous period of the church? ask him before you decide: Will none of you visit this dark land of slavery to assist in arousing these sin blinded souls? Come! if you have money get some books for distribution and come; if not come without. If you have a horse, mount him and come along, if neither horse nor money, look at Psalm 37:3. “Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed.” And put your Bible in your pocket, and start, “and as you go, preach, saying, The kingdom of heaven is at hand” Awake to duty. I wish dear brother if you have any works for gratuitous distribution that you would forward me a bundle of such as you judge will be profitable. I leave the kind and quantity with you, only saying that very little, almost nothing, has ever been read here on the subject.HST November 23, 1842, page 78.7

    Ephraim Miller.

    Letter from Richard Garland


    Dear Bros. Editors:—“Looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ,” many of the brethren in this vicinity were desirous of holding a Second Advent Meeting in this town, and were much disappointed on reading the following item in a late No. of “The Signs of the Times,” viz: “Brother James Morrill is informed that we cannot attend the proposed Camp Meeting;” and we still regret that you had not been with us during the series of meetings that have been recently held here.HST November 23, 1842, page 78.8

    As a substitute for the contemplated C. M. Eld. Morril, who has been engaged for several months preaching the Second Advent doctrine, appointed a meeting at the Protestant Church, Centre Barnstead, to be continued as long as should be thought subservient to the interests of Christ’s coming and kingdom. It commenced Sabbath, October 16th, and continued fourteen days, and the meetings have been specially blessed in the reclaiming of wanderers and the conversion of sinners. Elders Jones of Alton, a Methodist, Kimball of Northwood, and Cilley of Pitsfield, F. Baptists, and a brother Churchill with others, who have recently investigaied the subject, and are now in the firm belief of the second coming of Christ near, even in ‘43, attended and labored with us, and that evidently in “demonstration of the spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God.” The Lord reward them for their labors, and ever be with them and bless them. We have indeed enjoyed a penticostical feast. Throughout the meetings the “Amen” and “glory to God” continued to vibrate on the listening ear. Scores came to the anxious seats amidst the songs and exhortations of the saints and converts, and this daily with unabated interest; and scores have been justified by faith, having found “peace with God, through our Lord Jesus Christ, by whom also we have access by faith, into this grace wherein we stand, and rejoice in hope of the glory of God.” It will doubtless be unnecessary to go more into detail respecting the meeting, as it would be but recapitulating the glorious results that have attended second advent meetings wherever held. Yet we believe it proper to state that the subject of Christ’s second coming is receiving increased attention in this community. Many who disbelieved in its being revealed in the Scripture of Truth, making hard speeches against those who have been endeavoring to arouse the people to a sense of this thrilling and all absorbing subject, have confessed their error and condemnation, and are now giving heed to the midnight cry; trimming their lamps, reading their Bibles, and replenishing their vessels with oil, (praying) that when the Bridegroom shall come, they may be ready to go in with him to the marriage. Thus prejudice is giving place to reason, and a desire for truth; the traditions of men are renounced for the sure word of prophecy; And Sectarianism is being swallowed up in the love of God.—This is the Lord’s doing and it is marvellous in our eyes.HST November 23, 1842, page 78.9

    Brethren, you are engaged in a great work; and we feel in our hearts to bid you God speed; “Evil men understand not judgment; but they that seek the Lord, understand all things.” Proverbs 28:5. “Surely the Lord God will do nothing, but he revealeth his secrets to his servants the prophets.” Amos 3:7. “But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.” Revelation 10:7. Then will be fulfilled the prophecy of Isaiah, chapter 60:21, 22. “Thy people also shall all be righteous, they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation; I the Lord will hasten it in his time. And from present indications it seems that this time is near, even at the door. How all important then that we “keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life!” Affectionately yours. Richard Garland. Barnstead, N. H. Nov. 3d. 1842.HST November 23, 1842, page 78.10

    “Behold He Cometh.”


    Tune,—Ganges.HST November 23, 1842, page 79.1

    The Savior’s advent now draws nigh,
    Ye watchmen sound the midnight cry,
    Ye sleeping virgins, wake!
    With faith’s pure oil your lamps supply,
    Nor longer in your slumbers lie,
    Salvation is at stake!
    HST November 23, 1842, page 79.2

    Soon shall the glorious bridegroom come,
    The weary bride be taken home,
    No more the tide to stem;
    For this the bride now longing waits,
    And pants to pass the pearly gates
    Of New Jerusalem.
    HST November 23, 1842, page 79.3

    Throned on a cloud in burning flame—
    The nations shall behold the same,
    From north to southern pole,
    From east to west shall He appear,
    And overwhelm with sudden fear,
    Each sin-polluted soul.
    HST November 23, 1842, page 79.4

    I fain see His holy face,
    And all His unveiled glories trace—
    To “see Him as He is.”
    To hear Him call His chosen ones,
    And seat them on their promised thrones,
    To reign in endless bliss.
    HST November 23, 1842, page 79.5

    O for a thousand tongues to sing,
    And make the world’s wide welkin ring
    With what I feel for Him,
    Who shed for me His precious blood—
    Who freely poured the crimson flood
    To cleanse me from my sin!
    HST November 23, 1842, page 79.6

    O sinner, mercy now is free,
    Its gates now stand unbarred for thee;
    That mercy now implore,
    A little longer make delay,
    The spirit takes its flight away—
    The “master shuts the door!”
    HST November 23, 1842, page 79.7

    All that neglect the humble poor,
    Nor feed the hungry at their door,
    Nor think of those not free,
    Of such the coming Judge decrees,
    Because ye did it not to these,
    Ye did it not to me!”
    HST November 23, 1842, page 79.8

    All such shall feel His blasting breath,
    And taste the bitter second death,
    And writhe in long despair;
    Fly to the cross, escape this ill,
    Obedient as the Savior’s will,
    Then meet Him in the air!
    HST November 23, 1842, page 79.9

    REVIEW OF “Hints on Prophecy,” by M. Stuart



    1. Every word in the Bible, spoken by the Spirit of God, legitimately interpreted, every jot and tittle thereof, must be fulfilled. God cannot lie; his word therefore must be true.HST November 23, 1842, page 79.10

    2. The meaning of the Bible, of any passage thereof, is not to be determined by modern notions; but we must go back to the times and modes of thinking of the sacred writers themselves.HST November 23, 1842, page 79.11

    3. Regard must be had to the controversies of the age in which the sacred writers lived and wrote.HST November 23, 1842, page 79.12

    4. The order of Time is not always to be looked for in the prophetic writings: for they frequently resume topics which they have formerly treated, after other subjects have intervened, and again discuss them.HST November 23, 1842, page 79.13

    5. Although the Bible sometimes speaks in figurative language, yet the plain, obvious, and literal sense of a passage is not to be abandoned unless absolute and evident necessity require it.HST November 23, 1842, page 79.14

    I have headed this article with a few laws of Biblical interpretation, for the double purpose of giving force to any suggestion that I may make on the work of Professor Stuart, and also that the defects or excellence of that work may be not less apparent to the most common reader. The rules selected, I doubt not will be sanctioned by every well balanced mind acquainted at all with scriptural interpretations. The last rule named, and the principal one too, is like the one adopted by the Professor himself. His own words are: “Every passage of scripture, or of any other book, is to be interpreted as bearing its plain, and primary, and literal sense, unless good reason can be shown why it should be tropically understood.” (Page 65.) Both these rules, as well as all that I have given, are doubtless founded upon rules of interpretation by Bishop Horne.HST November 23, 1842, page 79.15

    With these rules as a kind of text and crucible too, I have to say that I have read the work of Professor Stuart, containing “Hints on Prophecy.” On the first impressions, without variation, I should pronounce it one of the most sceptical works that I have read for twenty years. The thought that pressed itself upon me throughout the reading of it, was, that, in the Professor’s hands, God in the designation of numbers in Daniel and Revelation, nowhere tells the truth with certainty, and rarely does he tell the truth at all. He always says too much or too little. The number of days are too many or too few—in no instances, taking the Professor’s translation into the account, does the prophet tell the thing as it was. The facts in history brought as a fulfillment of prophecy, according to his own concession, fall short twenty days, or thirty days; and this too, where God attempts to point out an event, and gives its length in days. And in some instances, it is conceded by the Professor, that we can ascertain from history nothing about the prophecy, but are left to guess that if history had given the facts in the case, it would have answered exactly to the prediction. Now I should infer directly the contrary. If where I could find history, I had ascertained that God had not spoken the thing as it was, I should have supposed where I could find no history he had done precisely the same. And the result of the whole would be to make me believe that either the prophecy was never dictated by the Spirit of God, or that language was never to be taken in its plain, obvious, and literal sense. The truth is, Professor Stuart makes the God of the Bible in his prophetic declarations, less definite and equally untrue with the prediction of heathen oracles. This is a hard saying. But were it not a true charge, the Professor might show us at least, on his scheme, one prophecy literally fulfilled; but this he has failed to do. So much for the Professor’s learning!HST November 23, 1842, page 79.16

    The careful reader of the Bible has long since perceived that the Bible is vastly less figurative than many have been accustomed to suppose. Did we refer to the “customs and modes of thinking and speaking of the sacred writers, we should find less tropes or figures than we now do. Take for an illustration the word “horn,” which often signifies in the Bible, a power, or kingdom. This phraseology arose without doubt from the ensign or coat of arms of nations, like that of Great Britain—a unicorn; and hence two beasts of various kinds designate the same thing: or they arose from the fact that ancient kings wore a “horn” in their crowns, that designated their authority. Hence the remark of David, “Thou hast exalted my ‘horn’ above mine enemies.” The kings of Africa in some instances, wear these “horns” in their royal crowns to the present day. To designate therefore by the term “horn,” or to say in the prophetic spirit, that “horn” was to arise, was little else than to say among ourselves that a king or kingdom should arise: at least the sense is so obvious that no man acquainted “with the modes of speaking” when the sacred writers wrote, could mistake this its “obvious meaning.”HST November 23, 1842, page 79.17

    Another impression upon my mind, if the Professor’s views are true, is, that God’s book of prophecy in Daniel and Revelation—apparently the most stupendous of all prophecy—dwindles with the whole array of circumstance presented, into the merest dwarfishne s imaginable. In the one case according to Professor Stuart, Daniel was employed at various times through the space of sixty years, with stupendous array of circumstance—of angels—of providences—embracing—apparently,—rising,—heaving—and falling thrones; and for what was he employed, and for what did he use this imagery? Why, to describe an unimportant event in the history of the world that was to last three and a hulf years! And that event amounted, in comparison with other events in the world, connected with the same people too, absolutely to nothing. But the whole isHST November 23, 1842, page 79.18

    Just like an ocean into tempest tost
    To waft a feather or to drown a fly.
    HST November 23, 1842, page 79.19

    And this view of prophecy is adopted too by the Professor when events the most mighty, and exactly correspondent to the prophecies were to take place in the future, and now most of them have actually come to pass. Who, who, we ask, can the Professor expect to believe him? The mighty schemes too, presented to John on the Isle of Patmos, stretching themselves forward from the days of John to the termination of all things; these all, or nearly so, cluster around poor ill-fated Jerusalem. When the truth in the case is, Jerusalem had been destroyed more than twenty years before the prophet had the vision presented to him. Universalists have taught us that the vivid descriptions in Matthew, Mark, Luke, and John, relating to the world’s catastrophe, had the same termination. Recently passages in the Epistles to the Romans, Corinthians, Thessalonians, and Peter, have shared the same fate: and now, Professor Stuart comes out with a work, declaring, that, although John may incidentally allude to the Judgment, yet the grand scenery all terminates in, and around Jerusalem, or Nero. And to make it chime well, he is obliged to make the last named personage in a leading characteristic to be, purely fabulous! Nay, this is admitted by the Professor himself. What is this but the most unwarrantable trifling with the book of God! Pretty soon, if God should lengthen out the world’s existence, we should have no Bible. It will be merely a book of history, in which man’s great destiny of the future is never referred to, or, at least, but partially alluded to. This may be a strong picture. But these were my first impressions. My second thoughts, or impressions, I give under distinct heads. In some instances it will be but repeating what I have already said.HST November 23, 1842, page 79.20

    1. I object to Professor Stuart’s work, or mode of interpreting Daniel, because he strikes against the current exposition of that book by commentators for about two thousand years. The current testimony of commentators has been, that the prophecy of Daniel reached to the resurrection—in most instances to the general resurrection. Mr. Stuart makes them to begin and end with Antiochus, who died about 164 years before Christ. And the entire space which the Professor makes Daniel’s prophecies to occupy, in the grand array of circumstance presented him in the rising and falling of kingdoms, in its most important parts, is, in one instance three and a half, and the other, six years! True, in a solitary instance he allows the prophecy may refer to Christ, but the great burden of the prophecy is Antiochus, Antiochus—a man on whom the eye of prophecy scarcely rests, much less was he the grand and primary object held out to view by the Spirit of God. The Professor violates the established opinion of all ages in the view he takes of the Fourth Kingdom. This he makes Antiochus. This is impossible, because Antiochus was in one of the four horns of the Grecian kingdom. And the fourth kingdom was not to arise until the latter time of these four kingdoms, and was to be distinct from them, and it was to devour the whole earth, which cannot be said of Antiochus. Moreover, the kingdom must first arise, and then be divided into ten kingdoms, and then another is yet to come. Now this can never truly be applied to any other but the Roman power. But my objection was that he struck against the view of most commentators for two thousand years. Jonathan Ben Uzziel, a Jew, who lived a little before Christ, Irenaus, a Christian father of the second century, St. Cyril, of Jerusalem, in the fourth century, Jerome, Augustine, Mede, Newton, Clark, with the great majority of Christian commentators, all concur in the opinion that the Roman power was intended by the fourth kingdom. Says Bishop Newton, “The Roman empire to be the fourth kingdom of Daniel, was believed by the church of Israel, both before and in our Saviour’s time; received by the disciples of the apostles, and the whole Christian church for 300 years, without any known contradiction. And I confess, having so good ground in scripture, it is with me little less than an article of faith.” See Folsom on the Proph. p. 116. With such a cloud of witnesses—such authority—and the fact that the prophecy cannot apply to Antiochus—and that it can apply to the Roman power in its various stages perfectly, the Professor must expect no man to follow him, unless he does it for the sake of treading in the tracks of Professor Stuart. But a greater than Moses, or Daniel, or Newton is yet to come.HST November 23, 1842, page 79.21

    2. I object to the work because it strikes against the express testimony of our blessed Lord. Christ makes the prophet Daniel in his visions, appplied by the Professor to Antiochus, reach to the Roman empire, after his own crucifixion, down as late as the destruction of the temple. If this be true, the vision reaches to the end of all kingdoms. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place (whoso readeth let him understand) then let them which be in Judea flee into the mountains Matthew 24:15. Now here is proof positive that the prophecy of Daniel reached to the Roman power: and if so, they settled the question. The divided kingdoms did not arise till after Christ, more than 400 years: papacy must then spring up; and this harlot of abominations—the concentration of all that is vile in the Roman power, must be cast alive into the burning flame; and Christ’s true kingdom is yet to be established; and when it is established it is to remain forever, even for ever and ever. No man can make the quotation from Matthew mean any thing else than an application of Daniels prophecy to the Roman power—or the power that destroyed Jerusalem, if he keep the rule laid down, viz. give to every passage its plain, primary and literal sense; and if he leaves that rule here, he leaves truth, and we should not follow him. Mark! the abomination spoken of by Daniel stood where it ought not. If one converts this Scripture from such an application, they convert the plainest truths uttered by the Spirit of God.HST November 23, 1842, page 80.1

    3. I object to the Professor’s translation of the term seventy weeks, or rather to the gross violation of all rules in application of the terms seventy sevens 22The word rendered by our translator seventy weeks is merely idiomatic, and can be made to mean nothing else than seventy weeks. Now pray what does seventy sevens mean—if prophecy is of no private interpretation?—Seventy sevens! But mean what it may, we may venture the assertion that it cannot, according to its plain obvious literal sense, mean years in any language yet ever made. Seven never yet meant a year. Nor can the Professor bring any instance in any language yet discovered, where years were designated by sevens. And it appears to me that a scholar should be absolutely ashamed of such an application. Sevens mean a year?—So then does threes mean a year—fives mean a year—tens mean a year—and ten thousands, by the same rule, mean the same thing. But does not the Professor know that it is common to all nations, in more or less instances, to designate a week by seven?—and weeks by sevens? And he knows too with a slight exception in the termination, for the word is the same, that this is a common mode among the Hebrews of expressing weeks. God himself rested on the seventh day, or termination of the week. But look at Daniel, he fasted three weeks—that is three years—three sevens. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the prince, shall be seven weeks—that is, according to the Professor’s seven years,—are three-score and ten weeks—that is, years. And he shall confirm the covenant for one week—that is for one year! The amount of the whole would be, that Christ came in sixty-nine years from the issuing the commandment;—preached a year, and expired! And Revelation is made false history beyond precedent. Verily German literature in this instance, adds nothing to the Bible. But the Professor nevertheless tries to make of it 490 years, because this is true in fact. But how is it done? If seventy sevens mean years, I cannot perceive its possibility. It is not seventy seven years surely. It is not seventy-seven times seventy, for that would be five thousand three hundred and ninety. Nor can it after all mean any thing unless it mean weeks—and weeks of years. And this the Professor knows was a common mode of reckoning both in the Bible and among Historians, and yet he passes over the fact as though it existed not in history 23The reckoning therefore by Sabbaths or weeks of years, was put down in the Jewish code of laws as one mode of computing time. See Leviticus 23:15. Deuteronomy 16:9 Marcus Varro and Maccabius speak in this manner. After the sixth week men were not required to go to war—that is after 42 years old. See Folsom on prophecy, page 170.
    Those wishing to scatter information on the second coming of Christ in a cheap and popular form, will do well to procure copies of the “Midnight Cry,” published in New York, as it will contain a series of important articles containing valuable information.
    For sale at this office for $1,25 per hundred.
    Now if it were an established mode of computing time in the Bible—in sacred things, to designate by the term weeks, years, how can the Professor standing in the situation he does, make the effort he has to mislead the simple hearted? We are amazed above measure.
    HST November 23, 1842, page 80.2

    4. Take another example of violation of all rules of Biblical interpretation. Daniel speaks of the kingdom of Christ thus: “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an ever-lasting kingdom, and all dominion shall serve and obey him.” According to the rule laid down, we are to take this in its plain, obvious import. But according to Mr. Stuart—“kingdom under the whole heaven”—means the occupation of God’s temple for one or ten years. For ever even for ever and ever means six years—or ten years, as the case may be. Such consummate trifling is unaccountable in a serious mind. Take another passage. “I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. The judgment was set, and the books were opened. With the rule laid down, no man in his senses could make any thing of the above but the judgment—the great day of God—when he should come in the clouds of heaven with thousands about and before him to judge the earth. But with Professor Stuart this awfully magnificent scene dwindles to what-why to the coming of Judas Maccabius to rescue the temple from Antiochus—or it means something else we know not what—for the Professor makes all the book of Daniel to have terminated with Antiochus! The resurrection of the dead spoken of in the twelfth chapter—the close of time—the shining of the righteous for ever and ever—it all means three and half or six years with or without Antiochus. I repeat again, among all the infidel works of the last twenty years—professedly Christian—Professor Stuart stands the most prominent.HST November 23, 1842, page 80.3

    5. But we are tired. His unevangelical sentiments of the book of Revelation, where he makes St. John to predict a fable—and as a whole to have encompassed in his amazing prophecy, nothing but the destruction of Jerusalem and the death of Nero—while we cannot endorse them without grief, we have not lime further to follow him. Serious reader, save your soul! C.HST November 23, 1842, page 80.4



    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 November 23, 1842, page 80.5

    The following Nos. comprise the Library.HST November 23, 1842, page 80.6

    1. Miller’s Life and Views.—37 1-2 cts.HST November 23, 1842, page 80.7

    2. Lectures on the Second Coming of Christ.—37 1-2cts.HST November 23, 1842, page 80.8

    3. Exposition of 24th of Matt. and Hosea 6:1-3. 18 3-4 cts.HST November 23, 1842, page 80.9

    4. Spaulding’s Lectures on the Second Coming of Christ.—37 1-2 cts.HST November 23, 1842, page 80.10

    5. Litch’s Address to the clergy on the Second Advent.—18 1-4 cts.HST November 23, 1842, page 80.11

    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 November 23, 1842, page 80.12

    7. Fitch’s Letter, on the Advent in 1843.—12 1-2 cts.HST November 23, 1842, page 80.13

    8. The present Crisis, by Rev. John Hooper, of England—10 cts.HST November 23, 1842, page 80.14

    9. Miller on the cleansing of the sanctuary.—6 cts.HST November 23, 1842, page 80.15

    10. Letter to every body, by an English author, “Behold I come quickly.”—6 cts.HST November 23, 1842, page 80.16

    11. Refutation of “Dowling’s Reply to Miller,” by J. Litch.—15 cts.HST November 23, 1842, page 80.17

    12. The “Midnight Cry.” By L. D. Fleming. 12 1-2HST November 23, 1842, page 80.18

    13. Miller’s review of Dimmick’s discourse, “The End not Yet.”—10 cts.HST November 23, 1842, page 80.19

    14. Miller, on the Typical Sabbaths, and great Jubilee.—10 cts.HST November 23, 1842, page 80.20

    15. The glory of God in the Earth. By C. Fitch.—10 cts.HST November 23, 1842, page 80.21

    16. A Wonderful and Horrible Thing. By Charles Fitch. 6 1-4 cts.HST November 23, 1842, page 80.22

    17. Cox’s Letters on the Second Coming of Christ.—18 3-4 cts.HST November 23, 1842, page 80.23

    18. The Appearing and Kingdom of our Lord Jesus Christ. By J. Sabine. 12 1-2 cts.HST November 23, 1842, page 80.24

    19. Prophetic Expositions. By J. Litch. Vol. I. 31 cts.HST November 23, 1842, page 80.25

    20, Prophetic Expositions. By J. Litch. Vol. II. 37 1-2 cts.HST November 23, 1842, page 80.26

    21. The Kingdom of God. By Wm. Miller. 6 1-4 cts.HST November 23, 1842, page 80.27

    This Library will be enlarged from time to time, by the addition of new works.HST November 23, 1842, page 80.28



    Received up to Nov. 21, 1812. From P. M Greenville, S. C. 8aco, Me. Dayton, Ohio, Gay’s Mills, Pa. Harmony, N. Y. Rochester, Vt. Richland, N. Y. Exeter, N. H. Troy, Pa. Rexford Flatts, Portland, N. Y. Sebec, Me. Oppenheim, N. Y. So. Strafford, Vt. Alton, Ill. Strafford Corner, N. H. Whatley, L. C. Layden, Mass. Charleslown, Mass. Vernon, N. Y, West Becket, Mass. Jefferson, N.Y. New York Mills, N. Y. Sheffield, Vt Maltaville, N. Y. Searsmont, Me. Saco, Me. Hartford, Ct. Weston, Vt. Danvers, Mass, Saco, Me So. Solon, Me. Fort Pleasant, Mich. Williamsville, Vt. Attica, N. Y. Boothbay, Me. Newport, Me. Texas, Ga. $1, New Sunderland, N. H. Red River, Ga.HST November 23, 1842, page 80.29

    From Jonas D Johnson, G. H. Sweet, R. W.Pratt, H. B. Turner, John Buxton, H. H. Dickenson, $3,00, John Fonday, Benj. C. Furber, D. Webb, Asa Hall, G. B. Hawks & Co. John H. Lonsdale. Sam’l Brooks, H. P. Stebbins, Joseph Spear, Geo. W. Peavey, S. P. Cheney, Wm. Dixon, Wm. T. Moore, Rufus Pike, E. Martin, J. Turner, A. Max, A Nash, J. Shaw, A. Beach, C. F., Joseph White, J. D. Marsh, Wm. Dixon, An Inquirer, J. S. White, C. O. Towne, W, Storrs, W.F. A. Sill, S. Ayres.HST November 23, 1842, page 80.30

    Books Sent


    One bundle to A. Phelps, Greenfield, Mass.
    One to Jonas D. Johnson, Rochester, N. Y.
    One to Gorham Greely, Saco, Me.
    One to S. Palmer, Worcester, Mass.
    One to R. W. Pratt, Lowell, Mass.
    One to E. Martin, Benson, Vt.
    HST November 23, 1842, page 80.31

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