In our last we promised to examine the proofs advanced by Prof. Stuart, that the predictions in Daniel and Revelation were fulfilled in literal days. The first prophetic period he takes up is the time, times, and a half time; Daniel 7:25; 12:7. P. 83. This he admits to be three and an half years, or 1260 days. He says, “The first passage in Daniel 7:25, is so clear as to leave no reasonable room for doubt. In verse 24, the rise of Antiochus Epiphanes is described; for the fourth beast in 7:7, 8, 11, 19-26, as all must concede (?) is the divided Grecian dominion, which succeeded the reign of Alexander the Great. From this dynasty springs Antiochus, verse 24, who is most graphically described in verse 25, as one who shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws, and they shall be given into his hands until a time, times, and the dividing of time.” P. 83. He then gives quotations from the history of Antiochus, as found in various authors, and which the reader will find principally in Litch’s Review of Dowling.HST October 5, 1842, page 17.1

That the fourth beast is the divided Grecian dominion, we have no proof, but his bare assertion, and that in opposition to the almost united opinions of all commentators from the apostles to the present time. In fact he has not attempted to show a single coincidence between this prediction and Antiochus’ history, except the “given into his hand,” and the time; and respecting that he says, on page 89, “that some 30 days more than exactly 3 1-2 prophetic years, were occupied by the disastrous occurrences under the reign of Antiochus.” On the preceding page he also says, “The very manner of the expression indicates, of course, that it was not the design of the speaker or writer to be exact to a day or an hour. A little more or a little less than 31-2 years would, as every reasonable interpreter must acknowledge, accord perfectly well with the general designation here, where plainly the aim is not statistical exactness, but a mere general characterizing of the period in question.” We thus have his own admission that he can show no literal fulfilment in 1260 literal days, and as he has attempted to show no agreement, in the least particular, between the fourth beast and the divided state of the Grecian dominion, this period might be dismissed without further comment. We will, however, offer some evidence in proof that the fourth beast is the Roman kingdom.HST October 5, 1842, page 17.2

In Daniel 2. Nebuchadnezzar’s vision gives us a view of four great empires, which were to suceeed each other, and which were to fill up the whole period of time, from that day, to the day when God will “set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.” The fourth of those kingdoms was to be strong as iron and was finally to be divided, as represented by the ten toes; and the everlasting kingdom was to be set up while it was thus divided. History gives us a complete fulfilment of those four kingdoms—Babylon, Persia, Greece and Rome. And the fourth has been divided into ten kingdoms, corresponding with the ten toes; and is thus proved to be Rome. And the setting up of God’s everlasting kingdom is the only point in the vision which is not fulfilled.HST October 5, 1842, page 17.3

The seventh chapter of Daniel records a vision, in which four beasts correspond with the four parts in the image. The third beast which Prof. S. will not deny represented Grecia, was “like a leopard, which had upon the back of it four wings of a fowl, the beast had also four heads, and dominion was given to it.” Its four heads perfectly correspond with the division of the Grecian kingdom into four parts, and therefore there is not the least excuse for supposing the fourth beast to represent that division. The angel expressly says, that “the fourth beast is the fourth kingdom,” and that has been proved to be the Roman kingdom. Out of that, ten kings were to arise, and another was to arise after them who should subdue three of them, and into whose hands the saints of the Most High should be given, for 1260 days; and after the end of those days, he was to make war with the saints, and prevail against them, until the Ancient of Days came, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom;” and who are to “possess the kingdom forever, even forever and ever.” Has it been shown that all this is applicable to Antiochus? Did he rise up after the division of the fourth kingdom into ten parts and subdue three of them? And did he continue till the Ancient of Days came, and the final judgment? It has not been attempted to be shown. On the other hand, history does show that the Roman empire was divided into ten parts, about A. D 490—that the little horn, Papacy, afterwards did rise up, and did subdue three of those parts—that the saints of the Most High were given into its hands just 1260 years from A. D. 538 to 1798 and since that time it has not made war against them and prevailed against them; so that there is nothing wanting to complete the fulfilment of the vision, but the coming of the Ancient of Days with ten thousand of his saints. As, therefore, Prof. S. admits that it was not fulfilled in just 1260 literal days, and has not attempted to show a fulfilment of the particulars of this vision; and as it has been shown that the history of the Roman empire is a complete fulfilment of it, and that 1260 days were fulfilled in just 1260 years; it follows that the days are here used as a figure for years, and it also follows that nothing respecting Antiochus is here predicted.HST October 5, 1842, page 17.4

Respecting Daniel 12:7, he says, “We see, then, an entire coincidence of manner and matter between Daniel 7:25; and 12:7. The same time is designated by both in the same way, and the same person and same events are refrred to in both.” P. 87. As we have proved the former, however, to be Papacy, and the days years, it will be needless for us again to prove the same respecting this; for that will follow, according to his own admission. There is, however, additional evidence here to prove that Antiochus is not prophesied of. At the time the power spoken of, in the last part of the eleventh chapter of Daniel, shall come to his end, “shall Michael stand up, the great Prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever.” Daniel 12:1-3. As the prophecy which the angel began in the eleventh chapter reaches to the resurrection, to prove that it is not Antiochus who is described, as Prof. S. supposes, in Daniel 11:21-45, it will only be necessary to show that Antiochus did not continue to that event; but died 164 years before the birth of our Savior, and therefore Daniel 12:7, can have no reference to him, and can only allude to the Papal power. And now when God shall have completed the scattering, or as Prof. S. reads it, the dashing in pieces of the power of the holy people, all these things shall be accomplished; and these things must include the resurrection, and all things prophesied of by Daniel. Prof. S. says, P. 88, that he cannot here enter into the question (Why not? is there an insurmountable difficulty?) whether Daniel 12:1-3 has reference to the final resurrection, or is to be interpreted so as to refer to the troubles which Jude experienced shortly before the great victory under Judas Maccabees, etc.; but that it undoubtedly refers to the prophecy which precedes and which has respect to Antiochus. He surely takes a very adroit method to escape from a difficulty, which no interpreter has been able to reconcile with his application of the subject.HST October 5, 1842, page 17.5

The next periods which he takes up are the 1290 and 1335 days of Daniel 12:11, 12. The angel having predicted a series of events which reached to the time when many that sleep in the dust of the earth shall awake, Daniel says, he “understood not,” and inquires, “O my Lord, what shall be the end of these things?” And he said, “Go thy way, Daniel, for the words are closed up and sealed, till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the pious (wise) shall understand. And from the time that the daily shall be taken away, and the abomination that maketh desolate set up, there shall be 1290 days. Blessed is he that waiteth and cometh to the 1335 days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.” These periods he also applies to Antiochus, and assumes that “the time of the end” is the end of Antiochus’ persecutions; and as it is mere assumption, it will be only necessary for us to quote his own language to show that he cannot prove that the time was fulfilled in literal days. With regard to the commencement of the 1290 days, he says, Antiochus “took away the daily sacrifice, in the latter part of May B. C. 168. Profane history does not give us the day, but it designates the year and the season. As we have already seen about 3 1-2 years elapsed after the temple worship was broken up before Judas Maccabees expurgated the temple and restored its rites.” P. 89. Thus he acknowledges that he cannot give the day when this period commenced. With regard to its end, he says, “No doubt remains that his march from Antioch to Egypt for hostile purposes, was in the spring of the year, B. C. 168. He was delayed some time on his march by ambassadors from Egypt, who met him in Cacho Syria. Very naturally, therefore, we may conclude, that he arrived opposite Jerusalem in the latter part of May; and that there and then he commissioned Appollonius to rifle and profane the temple. The exact time from the period when this was done, down to the time of expurgation,seems to have been, and is designated as being 1290 days.” P. 90. As he therefore fails to show either when the period to which he refers, commenced, or ended, only by supposition; it follows that the 1290 days is not proved to be fulfilled in literal days. On the contrary, history informs us that pagan ism had ceased in Rome in A D. 508, and that from that time to the year 1798, when Papacy was overthrown and the saints were taken out of the hands of the Pope, at the end of the 1260 days, was just 1290 years—the commencement and end of which were marked by important events, which are perfectly reconcilable with prophecy. While, therefore, it cannot be shown to have been fulfilled in days, and is shown to have been fulfilled in years; it is good evidence that days are there used as a figure for years, and that Prof. S. has not proved his position.HST October 5, 1842, page 17.6

He is no more fortunate in his 1335 days. He says, “Supposing then that Apollonius captured Jerusalem in the latter part of May, B. C. 168, the 1335 days would expire about the middle of Feb. B. C. 164.” P. 91. He then gives the history of Antiochus to his overthrow; and adds. “By following the series of events it is very easy to see that his death took place some time in February B. C. 164. Assuming that the terminus a quo of the 1335 is the same as that of the 1290 days, it is plain that they terminate at the same period, when the death of Antiochus is said to have taken place. It was long before the commencement of Spring, that Antiochus passed the Euphrates and made his attack upon Elynas; so that no more probable time can be fixed upon for his death, than at the expiration of the 1335 days. i.e. Sometime in February B. C. 164. No wonder that the angel pronounced those of the pious and believing Jews to be blessed, who lived to see such a day of deliverance.” P. 92. He thus acknowledges that he cannot find the probable time of the completion of those days, only by assuming the time of their commencement! Is such reasoning conclusive? Were the evidence of the Second Advent next year to rest upon such demonstration as that, it would be unworthy a moment’s serious consideration. He has not shown that Daniel rose from the dead at the end of those days, or in any sense stood in his lot differently from his rest, which preceded it. Neither has he explained how the wicked should not understand the death of Antiochus, as well as the pious; or why civil and religious freedom should not also be a blessing to them. As he has not shown a fulfilment of the context by history, nor that the days were fulfilled in literal days, it must follow that days are here used for years; and 1335 years from the taking away paganism in A. D. 508, will terminate in 1843; when, if this is correct reasoning, Daniel will stand in his lot. The 2300 days of Daniel we shall defer till our next. B.HST October 5, 1842, page 18.1

Genius of Christianity

JVHe

Brother A. G. Comings, of Salem, Mass., has been for some time past engaged in a review of Miller’s theory. Such have been our engagements that we have had no time to notice him. But we are happy to avail ourselves of some light from the west on this subject. The following able review of Bro. C. is from “The Israelite,” a most excellent paper which appears at present to be devoted to the Second Advent cause, in Jeffersonville, Ia. under the editorial supervision of Dr. Nathaniel Field.HST October 5, 1842, page 18.2

MILLER’S VIEWS REVIEWED

JVHe

BY A. G. COMINGS.

Bro. Comings, editor of the Genius of Christianity, is reviewing Mr. Miller’s lectures on the Second Coming of the Lord. His essays have been republished in the Christian Publisher, and Family Library, without note or comment; from which we infer that the editors of those papers endorse the sentiments of the reviewer.HST October 5, 1842, page 18.3

The dread of Millerism, and such like things, is as great a drawback with many of our brethren in their investigations of the prophecies concerning the millenium, as the dread of Campbellism has been to the sects in their study of the first principles of Christianity. It is a little like the Anti-slavery-phobia, which has driven the conductors of the reformation press to the defence of slavery. It is a horrid affair to be called a Millerite, or an Abolitionist in this mercenary-popularity-seeking age. Hence, to avoid those odious nicknames we must array ourselves in opposition to the truth! We must follow the example of Bro. Comings and call the views of Wm. Miller a new edition of Mormonism! Man is a strange being, a singular compound of envy, pride, and inconsistency.HST October 5, 1842, page 18.4

Whether Bro. Comings’ views be true or false, they have the merit of originality. He can claim them as his own; and however valuable they may be at present as a refuge from Millerism, it is not likely that in the age to come any one will claim the paternity of the discovery. The posthumous honors of the new theory of prophetic eras and dates, will, without a doubt, attach to the memory of its author.HST October 5, 1842, page 18.5

But for the information of our readers we will give a synopsis of this new theory.HST October 5, 1842, page 18.6

1st. He understands the saints of the Most High (Daniel 7.) to be the Jews!HST October 5, 1842, page 18.7

2. Wearing out the saints of the Most High for a time, times, and the dividing of time, he understands to mean the persecution of the Jews by the Roman Catholics!HST October 5, 1842, page 18.8

3. The kingdom mentioned in that chapter, and promised to those saints at the end of their persecutions by the little horn, he understands will be given to the Jews FOREVER, EVEN FOREVER AND EVER!!HST October 5, 1842, page 18.9

4. The cleansing of the sanctuary, is the rebuilding the old sanctuary which was destroyed by Titus!HST October 5, 1842, page 18.10

5. The two witnesses mentioned in Revelation 11. he understands to be the Jewish nation, and Christian Church, instead of the Old and New Testaments.HST October 5, 1842, page 18.11

6. The court which is without the temple, (Revelation 11:2.) which John was told not to measure, and which was given into the hands of the Gentiles, to be trodden under foot forty-two months, he understands literally.HST October 5, 1842, page 18.12

7. The woman in the wilderness (Revelation 12:6.) he considers the Jewish nation!HST October 5, 1842, page 18.13

These are the capital positions assumed by Bro. C., on which he must indulge us in a few remarks.HST October 5, 1842, page 18.14

1. The saints of the Most High he says are the Jews, and the little horn the Papal power. According to his views whenever the saints are out of the hands of the little horn they shall possess the kingdom.HST October 5, 1842, page 18.15

Now waiving the question whether the Jews are the saints in the sense of the prophecy, and whether they were worn out in the manner or for the time predicted, we ask, are they not now out of the hands of the little horn? No one, we presume, will deny that they are. Why then do they not possess the kingdom? Where is the judgment that was to be given to them, according to Bro. C.? The Jews have not been in the hands of the Papal power in any part of Europe, for the last 40 years, to say the least of it. Here, then, is a serious difficulty with this new theory.HST October 5, 1842, page 18.16

But the kingdom which the Saviour is to give his saints is the kingdom which he is to set up, when he shall come in the clouds of heaven—Daniel 7:13, 14. “I saw in the night-visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”HST October 5, 1842, page 18.17

This is the kingdom which is promised to the saints, and which it is said they shall possess forever even forever and ever. It is the same kingdom spoken of in Revelation 11:15, which is to supercede all the kingdoms of this world, and in which Christ is to reign forever and ever.HST October 5, 1842, page 18.18

But according to Bro. Comings, this kingdom with all its glory and felicity, is to be given to the infidel Jews!!HST October 5, 1842, page 18.19

2. “Wearing out the saints for 1260 years.” If this means the Jews, they have been persecuted twice that length of time. From the days of Esarhaddon, king of Babylon, B. C. 677, they have been an enslaved and persecuted people. The Babylonians bore rule over them 140 years. Medes and Persians 205, the Grecians 174, and the Romans before the rise of Papacy 696 years, and since that time, Mahommedan and Catholic governments have continued to oppress them. The Saviour declared in the 21st of Luke that from the time Jerusalem should be destroyed until his second coming, they (the Jews,) should fall by the edge of the sword, and should be led away captive into all nations, and Jerusalem should be troddon down of the Gentiles until the time of the Gentiles be fulfilled. This fact shows that they have been in the hands of all the horns of all the beasts that ever filled the earth with tyranny and bloodshed.HST October 5, 1842, page 18.20

On his fourth position we would remark that the cleansing of the sanctuary must necessarily mean the purification of one that exists. Daniel declared that the city and sanctuary (Jerusalem and the temple) should be destroyed, soon after the cutting off of the Messiah, which we know was accomplished. Therefore, as that sanctuary has no existence it cannot be cleansed. It is possible to rebuld it, but there is no promise that such an event will ever take place.HST October 5, 1842, page 19.1

5. The two witnessess—the Jewish Nation and the Christian Church. These two witnesses were to prophecy clothed in sackcloth one thousand two hundred and threescore days, (Revelation 11:2.) To prophecy in the sense of the text, is to teach. Now what did the Jewish nation teach during this period? That Jesus of Nazareth is not the Christ! That his disciples came by night and stole him away! Important prophecy truly!HST October 5, 1842, page 19.2

But these two witnesses are called the two olive trees, and the two candlesticks standing before the God of the whole earth. “And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies; and if any man will hurt them, he must in like manner be killed. These have power to shut heaven that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues as often as they will. And when they shall have finished their testimony the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them and kill.”HST October 5, 1842, page 19.3

On this description of the two witnesses, it is needless to comment. Any one can see that the description does not suit either the Jewish Nation or Christian Church. It is not until after they have finished their testimony that they are to be hurt or killed by the beast. But Bro. C. assumes that the Jews, the saints, were worn out from the rise of the little horn. Here then, he and the prophet are at issue. Brother C. says:HST October 5, 1842, page 19.4

“Moses said to the children of Israel, ‘When thou shall beget children and children’s children, and shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the Lord thy God to provoke him to anger; I call heaven and earth to witness against you, this day, that ye shall soon UTTERLY PERISH from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed.’HST October 5, 1842, page 19.5

It is perfectly plain that the Jews received the fulness of this cup of divine indignation, when Syria and Palestine fell into the hands of the Saracens. Before, they had lingered, sad at the thought of bidding a last farewell to the land of their fathers. But when the invader triumphed, who had ordered that their sculls should be cleft assunder unless they turned Mahomedans, they then ‘utterly perished from off the land.’HST October 5, 1842, page 19.6

This was consummated, when Jerusalem was taken by the Saracens, A. D. 637.HST October 5, 1842, page 19.7

I think that every individual must perceive that such a command from the Mahommedan leader must necessarily have driven the Jews from Syria, Persia, etc. If so, they must have been driven into those nations which were under the direct influence of the Papal assumption, or into the uncultivated wilds of the earth. They were, at any rate, then driven into the hands of the Roman powers, to be persecuted by them, or driven before them into distant lands.”HST October 5, 1842, page 19.8

One of these witnessses, then, from his own showing, has been badly hurt and crully persecuted from the moment they began to prophesy! But finally these witnesses were to be killed, and their dead bodies were to lie three days and an half in the streets of the great city; that is to say, the Jewish Nation and Christian Church, were to be killed and lie dead 3 years and an half in the Papel city! Will Bro. C. tell us when this occurred?HST October 5, 1842, page 19.9

6. The outer court of the temple which John was told not to measure, and which was given into the hands of the Gentiles to be trodden under foot 42 months—he understands of the literal temple! According to this, then, the temple is standing, and it is just as it always was except the outer court is profaned by the Gentiles!HST October 5, 1842, page 19.10

Such are the absurdities into which the pride of opinion will sometimes drive intelligent men.HST October 5, 1842, page 19.11

7. The woman in the wilderness—the Jewish Nation. It is said of the woman that God prepared a place for her in the wilderness and fed her there a thousand two hundred and three score days. On what kind of food was she fed? If she be the Jewish Nation, as Bro. C. affirms, she has been fed on persecution. But we will let him speak for himself.HST October 5, 1842, page 19.12

“When the successor of Mahommed, in A. D. 632, was planning the conquest of Syria, he gave the following instruction to the chiefs of the army that he was about to send into Syria. ‘Remember,’ said he, ‘that you are always in the presence of God, on the verge of death, in the assurance of judgment, and the hope of paradise. Avoid injustice and oppression; consult with your brethren, and study to preserve the love and confidence of your troops. When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women or children. Destroy no palm trees, nor burn any fields of corn. Cut down no fruit trees, nor do any mischief to cattle, only such as you kill to eat. When you make a covenant or article, stand to it, and be as good as your word. As you go on you will find some religious persons who live retired in monasteries, [Catholics] and propose to worship God that way; let them alone, and neither kill them nor destroy their monasteries; and you will find another sort of people that belong to the synagogue of Satan, (Jews) who have shaven crowns; be sure you cleave their sculls, and give them no quarters, till they either turn Mahommedans or pay tribute.”HST October 5, 1842, page 19.13

Delicious food to have one’s scull split open with a Turkish cimeter!!!HST October 5, 1842, page 19.14

Letter from Thomas R. Childs

JVHe

Dear Br. Himes.—There are a number of considerations which I might offer, as motives which induce me to send you these lines. It may be gratifying to you and to those dear brethren, who firmly believe that Jesus Christ the Son of the living God, has about completed His meditorial work, and is about to take to himself “His great power and reign King of nations, as He now reigns King of saints,”—to learn that any are under deep conviction, if not heartily converted to the belief. I have been under solemn impressions upon this soul thrilling subject for about three years, and as yet quite young, and have not been preaching but about four years. The question has frequently been put to me, “Are you one of Miller’s converts,” etc. My uniform answer has been no! I never saw either Miller or his book, and know nothing about him. “Then why do you say so much about the judgment and Christ’s second coming, and advocate it as near at hand?” Well, my dear brother, these questions would almost extort from me my views upon the subject, and yet I would suppress my rising emotions of duty. I have preached above thirty times upon the subject of the Judgment, Christ’s coming, the manner, consequence, etc., but until this summer, I have said but little about the time.HST October 5, 1842, page 19.15

O, my brother, if you knew my anxieties upon this subject, you would not wonder I feel anxious to disclose my feelings. When I have tried sincerely to lay before the people of my charge this all important truth, some for a few days would seem to believe, while others, (even professors with sinners) would mock, and make light of it. I have sometimes been almost discouraged, yet I cannot give up God’s cause and deny His truth; and in almost every sermon for months past have alluded directly to this subject. I cannot say I believe it beyond a doubt, yet it is my settled opinion that Jesus will soon come and take home his faithful children.HST October 5, 1842, page 19.16

I am about to remove into the far west, into the south west corner of the state of Ohio. We expect to set out next week; and as we are going by private conveyance, I am determined, by the grace of God, to sound the midnight cry through the country, and do my utmost to wake up the spirit of examination upon this interesting point. I intend also to exert my influence in favor of the “Signs of the Times,” and send you as many subscribers as I can procure. I feel desirous to have the paper circulated and read, and I think you can have no objection to my taking this course. I wish you to send the Signs of the Times to Troy, Miami Co. Ohio, after the twelfth of this month.HST October 5, 1842, page 19.17

May God bless you, my dear brother, and may your valuable paper find favor in the sight of the people, and may the principles it holds forth spread like holy leaven, even so rapidly that it might be properly compared to lightning which “coming out of the East, and shineth unto the west, even so shall the coming of the Son of Man be.” Amen, even so, come Lord Jesus.HST October 5, 1842, page 19.18

Your brother is hope of Christs speedy return,
Cherry Valley, N. Y. Sept, 7, 1842.

Fulness of the Gentiles.—All Israel Saved

JVHe

Messrs. Editors:—Much is said at the present time about the return of the Jews to their own land. This doctrine was once taken for granted; but of late it has been called in question. Since, about the time that Prof. Stuart preached the ordination sermon of Mr. Schauffler, a Missionary to the Jews in the East, many, with himself, have called this doctrine in question. He was the first, to the writer’s knowledge, of his own denomination, who thus publicly took the negative of this question. And had his name been Miller, and he belonged to Low Hampton, New York, instead of Stuart the learned Hebraist of Andover, Mass., he would have been ranked as a heretic. But as it is, it all passed off very well, and he was respected for his opinion, though it was new to very many, and opposed to that of the church generally.HST October 5, 1842, page 19.19

But to me there is one passage, at least, which ought to set that doctrine forever at rest. It is the word of our Saviour found in Luke 21:24-27. “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled.” The length of time set for the treading down of Jerusalem, is defined by our Savior to be until the times of the Gentiles be fulfilled. But what does this mean? Paul defines Romans 11:25, “For I would not brethren that ye should be ignorant of this mystery, lest ye be wise in your own conceits, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” Christ says in Luke, that ‘Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled.’ Paul says blindness is in part, or partly, happened to Israel, until the fulness of the Gentiles be come in. No doubt but that both Christ and Paul meant to teach one and the same great truth; viz: That old Jerusalem never would be built again, and that the Jews, the literal seed of Abraham, as such, were forever cut off from being again the people of God. The times of the Gentiles undoubtedly mean the times during which the Gentiles should have the gospel. This is too plain to require proof. And if Jerusalem is to be trodden down during this period, and blindness is partly happened to them during tire same length of time, when are the events so confidently looked for by some to take place? Surely they cannot take place till Christ comes to judgment; for their view of the Millennium is nothing more or less than a dispensation of the gospel, though they believe that it will be far more generally published and embraced than at present. This is the view of the Millennium expected, as defined by an agent of the American Board, who lately visited the place where the writer of this resides.HST October 5, 1842, page 20.1

Suppose now that Christ or Paul had said, that a certain event should not take place until the fulness of the sea be come in: the person who said it, sitting by the sea shore at the time that the flood tide begins to set in, should we not understand him to mean that the event could not happen until the sea had arrived to its utmost height? Or suppose that one of these individuals, in spring time, had said that a certain event could not happen until the harvest be fulfilled, or be come in; should we not understand him to mean that the event would not take place until the fruits of the earth had been entirely gathered? And now how shall we understand the Savior and chiefest apostle, when they say, the one, That Jerusalem shall not be built until the times of the Gentiles be fulfilled; and the other, That blindness in part hath happened to Israel until the fulness of the Gentiles be come in? Must we not understand them to mean that these things cannot take place so long as the Gentiles have the gospel, even until the last elect soul shall have been gathered in, and Christ come to judgment? “But,” it may be asked, “will not the Jews be gathered in, and Jerusalem be built again after this prediction shall have taken place? after the fulness of the Gentiles be come in? After? When? Are the Jews to remain here and possess this world after all believers in Christ Jesus shall have come in? Or are they to go back to old Jerusalem and live there as the people of God, while all the rest of the world shall have apostatized from him? Is this Scripture? If it is in your Bible, it is not found in mine. As I understand the subject, just as winter succeeds the harvest, so does the judgment, the time that the Gentiles have the gospel—or when the fulness of them shall have come in. And I find the argument settled by our Saviour himself. In the text, I find my opinion nailed down and clenched by the Great Teacher of Truth himself. Having stated that Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled; he says, what? that the belief which many have respecting the Jews shall take place? No: but something very different; hear him. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring, men’s hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. and then shall they see the SON OF MAN coming in a cloud with power and great glory. In the parallel passage in Mark, it is added, And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of heaven. If this does not mean Christ’s coming to the harvest of this world—to gather the wheat into the garner—his saints to heaven—I look in vain for that event in the Word of God. But Christ, in Luke, teaches the same thing when he says, chapter 21:28, When ye see these things, that is, the signs of which he had just spoken, begin to come to pass, then look up, and lift up your heads; for your REDEMPTION draweth nigh. All the redemption I know of, promised for the saints, is that which they will experience when Christ comes to give them victory over sin, death and the grave. There is, to be sure, the great work of redemption which Christ accomplished for the whole human family, but this is a distinct thing from that. This is deliverance from the grave and every spiritual foe, when Christ comes to judgment.HST October 5, 1842, page 20.2

And now between the fulness of the Gentiles and the coming of Christ, where is the promise to the Jew? What time is there allotted for those wonderful events to transpire which many have predicted concerning the Jewish nation? Paul says, that blindness is in part, or partly happened until the fulness of the Gentiles be come in. Christ says, Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. And then shall they see the Son of man coming in a cloud, etc. Then redemption is promised to the saints: or as Paul immediately adds, All Israel (spiritual, for such are the seed of Abraham) shall be saved:—shall inherit, of course, everlasting life.HST October 5, 1842, page 20.3

But, perhaps it will be asked, “Do you cut the Jew off from all hope?” By no means: he has the same right to the tree of life that the Gentile has. The way of life and salvation is now as much open to him as it is to the Gentile. All may come, that will. Paul did not cut the Jews off from all hope. In Romans 11:1, he asks, Hath God cast away his people? God forbid. For I am also an Israelite of the seed of Abraham, and of the tribe of Benjamin. And he does not say that blindness is wholly, but in part, or partly happened to Israel. He merely states a fact respecting them, that blindness is partly happened to them. But he leaves the way open for them to be saved, if they will. And it is an important, and ever-to-be-remembered fact, that some of the Jews, in every age of the christian church, have been believers in Christ, and have professed his religion to the world. And this, no doubt, will continue to be the case until the end shall occur. And it is a glorious fact, that multitudes of Jews, on the continent of Europe, have, within the twenty years last past, forsaken Judaism and embraced Christianity. And Christ, we trust, has many more of Jews as well as Gentiles, whom he designs to call. D. C.HST October 5, 1842, page 20.4

Boothbay, Me. Sept. 1842.

THE SIGNS OF THE TIMES

JVHe

BOSTON, OCTOBER 5, 1842.

“Made Friends.” “And the same day Pilate and Herod were made friends together, for they were enemies before.”HST October 5, 1842, page 20.5

The appropriateness of this text was never more apparent, than in the present efforts of the community to overthrow the doctrine of the Second Advent in 1843. Orthodox and Heterodox, Universalists and Calvinists, Unitarians and Infidels, Methodists and Baptists, Drunkards, Swearers and Gamblers, of every grade, are all “hail fellows well met,” if they can only overthrow “Miller” and “Millerism.” We have been most strikingly reminded of the text at the head of this article, by the recent efforts of Mr. Skinner, of this city, in North Malden. Bro. R. Thayer had given a part of a course of lectures on the Second Advent in the Protestant Methodist Meeting House in Malden; and Mr. Skinner’s services, as a well known champion of the doctrine of peace and safety, and especially as an overthrower of Miller, were obtained to put down and explode the system. His great object was, with Prof. Stuart, to show the 2300 days to mean literal days, and that they were fulfilled in the history of Antiochus.HST October 5, 1842, page 20.6

Professor Stuart’s Book was largely quoted from to establish this point. It is thus that Universalists can join hands with the Orthodox, and work most harmoniously when the Second Advent is to be disproved. The same thing is observable throughout the ranks of our opposers. No matter what their views and arguments have been; since the Prof. has pitched the tune, they all chime in; and most harmoniously do they sing of Antiochus Epiphanes, the wonderful hero of prophecy!!HST October 5, 1842, page 20.7

Papers of all sects puff and laud the Prof. ’s book to the skies. Mr. Folsom, a Unitarian, comes out and he shares the same honor. There is not a Universalist or a drunkard to be found, but what are most heartily grateful for both the works. But where are the sinners who are turned from their wickedness by either? Alas, they cannot be found! The hands of the wicked are strengthened by the course they take, that they turn not from their wicked ways. How long will it be, ere Christians and Christian Ministers, will open their eyes and see on whose side they are laboring, and who is pleased with these puny efforts to stop the progress of the midnight cry? O that we had a voice that could reach their sensibilities, and cause them to pause and consider. Will they longer be “made friends” with the Devil?HST October 5, 1842, page 20.8

Why do They not Know.—A correspondent in Novia Scotia wishes to know why the learned and good men and ministers, do not believe in the second advent near, if it is so? We answer if they are really good, it is because they are yet asleep to the subject, and need awakening.HST October 5, 1842, page 20.9

But the reason why many learned and great men do not see, is the same as that which prevented the old Pharisees in Christ’s day from understanding the prophecies relative to Christ’s first advent. They are blind leaders of the blind, and both will fall into the ditch. How can they believe who receive honor one of another, and seek not the honor which cometh from God only. It is time the people should look for themselves to this matter.HST October 5, 1842, page 21.1

St. Albans, Vt.—We learn by a letter from a friend, that brother Columbus Green has recently delivered a course of lectures at St. Albans, with very great acceptance and profit. We are happy to hear of his success.HST October 5, 1842, page 21.2

Notice to those who wish for Lectures. Brother Samuel S. Snow, of Pomfret, Ct. has devoted himself to lecture on the Second Advent, and will go wherever the door opens and give the Midnight Cry. He will expect his necessary expenses met. Letters addressed to him, Pomfret, Ct. will be duly attended to.HST October 5, 1842, page 21.3

Letter from David Sessions on Revelation 17th Chapter

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Dear Brother Himes:—I avail myself of this opportunity of writing a few lines to you on the subject you advocate, and in which I feel a deep and abiding interest. The subject you are called to advocate is not one of ordinary moment; if it is true, it is tremenduously true, and must affect every individual for weal or wo, of the human family: such being the case, it demands our sober serious and candid investigation. The Bible being, in many of its passages, confessedly obscure and difficult to be understood, and giving rise to different interpretations and opinions respecting it, should place all on their guard that they be not deceived, but should lead men in their investigations on a subject of so much importance to the throne of grace, and call loudly to heaven for its blessing that they may be led and guided into all truth. In examining the subject, I have felt in some measure its vast importance, and have examined the subject with candor and deliberation. I have endeavored to weigh well all the arguments both pro and con upon the subject, and the result has been a firm conviction that it rests upon truth as firm as the pillars of heaven. Therefore feeling in some measure the unspeakable importance of these truths to mankind, I must exhort you as a friend and a brother to be firm in the cause, and warn, entreat and exhort men to flee from the wrath to come. You have already met and will continue to meet great opposition, you will have much to try your faith and firmness, you will be scoffed at and opposed, ridiculed and contemned by an ungodly generation; you will be persecuted and smitten by your fellow servants, in short you must expect all that the concentrated malice of satan can invent in this his last great effort to deceive the world; but we have to thank God that your labors have not been in vain in the Lord, that there has been and will continue to be gathered some precious souls to the heavenly kingdom.HST October 5, 1842, page 21.4

I thank God that you and Mr. Litch were permitted to come to this place the last winter; I think your labors were not invain; there are some firm believers in this place who, like Simeon of old, are waiting for the consolations of Israel; but I regret to say it, there is a wavering in some, the great efforts now every where made against this doctrine, will no doubt destroy the faith of many, for deceived the world must and will be; and those who are now crying peace and safety, saying the Lord delayeth his coming, and prophesying that this world is to enjoy a long time of peace and happiness, when sin and iniquity shall be done away, against the whole declaration of the word of God; and thereby deceiving the world, must have a fearful account to render in the day of judgment for thus deceiving the world; for the word of God declares plainly that the wheat and tares shall grow together till the harvest, which is the end of the world; and has farther declared by the mouth of the apostle Barnabas and the apostle Paul, both reiterating the same sentiment, that the period of this earth’s existence is limited to 6000 years, at the end of which Christ shall come and abolish the season of that wicked one, and shall gloriously rest in the seventh day with all his saints, which is the great Sabbath of rest that remains to the people of God, which is of one thousand years duration, in which they shall be kings and priests and reign with Christ a thousand years. I am surprised, in the face of so many plain declarations in the word of God, that any should be deceived and believe fables and theories which have no foundation in the word of God; but so it is, for the Scriptures must be fulfilled, for as a snare shall it come on all those that dwell on the face of the earth. There are several passages of Scripture which I should like to write you upon, in which my views differ from most people; but for want of room, I must confine my remarks to one or two. The one I shall select is the 17th of Revelations.HST October 5, 1842, page 21.5

This chapter is evidently an explanation of the beast of seven heads and ten horns. The person commissioned by God to explain this to John, is one of the seven angels which had the last plagues; he commences by saying, I will show thee the judgment of the great harlot that sitteth upon many waters. By this expression we are brought to 1798, when his dominion was taken away. The judgment shall sit and shall take away his dominion, Daniel 7:26. The angel reviews in the first place the sects of the beast previous to 1798, as a sort of preliminary by way of introducing his subject. I shall not notice the first seven verses, but commence with the 8th, which brings us to the time at which the angel alludes to the judgment. The beast that thou sawest was and is not: his dominion is taken away but he shall ascend again out of the bottomless pit and go into perdition, and they shall wonder when they behold the beast that was and is not and yet shall be. The seven heads are seven mountains or kingdoms on which the woman sitteth, and there are seven kings, five are fallen; that is, when the angel is showing John the judgment, the sixth existed at the time he was showing the judgment, the seventh had not then come. Between the fall of the beast and his ascent out of the bottomless pit, when he is to constitute the eighth and last head, from which he is to go into perdition, the seventh is to rise; the seventh head I conceive to be Napoleon Buonaparte, who was crowned king of Italy and continued a short space. The beast, came up after him, and is the eighth head and king, and is also one of the previous seven; for before his fall he had been one of the seven heads. The beast after his ascent, is to receive authority as king, which he now exercises over Italy. And the ten horns were to receive authority as kings, at the same time with the beast, which is one hour from the fall of Buoneparte to the end.HST October 5, 1842, page 21.6

The ten horns received their kingdom after the fall of Buonaparte and the beast with them which he is to receive till the end, and then go into perdition. The length of time is limited to one hour, a short period, which must be nearly expired.HST October 5, 1842, page 21.7

I hope you will examine the hints I have thrown out upon this chapter; I think you will find them correct. Yours, with respect.HST October 5, 1842, page 21.8

Pomfret, Ct. Aug. 29, 1842.HST October 5, 1842, page 21.9

Letter from the West

JVHe

Dear Brother Himes:—Though a stranger to you and your fellow laborers, in that part of the Lords vineyard which you are endeavoring to cultivate, I am not an uninterested witness of your toil. Through the medium of the Signs of the Times, and your other publications, I, with many of my brethren of various denominations, have had our eyes opened to the glorious fact, that the near approach of our Lord’s second coming may be in truth expected, an event, than which no other is so calculated to inspire in the christians heart a joy that has no bounds.HST October 5, 1842, page 21.10

In order that you may know who is addressing you, I will say that I am a Methodist Local Preacher, and that in connection with some three or four others in this part of the world, I am endeavoring to give the midnight cry. I need not attempt to describe the difficulties with which we have had to contend, from the commencement of our attempts, to investigate this subject, they are similar to those which you have been, and are still contending with, both from the Church and the world, while the wicked scoff, very many good but mistaken men oppose that which they are not acquainted with, and which some of strong prejudice are resolved not to investigate.HST October 5, 1842, page 21.11

There is one thing which I wish to lay before your readers, which I do not remember to have seen published, and I will leave you to decide whether it has or not, at least I have not met with it in any of your publications as I have used it. What I refer to is the fulfillment of the times of the Gentiles mentioned in Luke’s Gospel, 21:24. I believe that the meaning of that passage depends upon the definition of the two words, times, and fulfilled. The whole verse reads as follows, “and they shall, fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled;” to be short, I understand by this language of our Savior, that when Jerusalem ceases to be trodden down of the Gentiles, then the times of the Gentiles are fulfilled. What does he mean by “the times of the Gentiles? does he mean the period of time in which the Gentiles will have the gospel. The Jews have had their day, their exclusive privileges, but the partition wall is broken down, the Gentiles are admitted to equal privileges; these then I understand to be the times of Gentile privileges, not however to the exclusion of believing Jews. But the word fulfilled sometimes means in the scriptures to illustrate, to prove true, as for instance, “and the scripture was fulfilled which saith Abraham believed God, and it was imputed to him for righteousness;” that is, this scripture was illustrated or proved true when he offered up his son Isaac. But again, it means to finish, to accomplish, to complete, to bring to a close, or to terminate, which every Bible reader may see abundantly illustrated in the New Testament; and this is the meaning of the word in the original Greek, as may be seen by a reference to this passage in the Greek Testament. Dr. A. Clarke thinks the whole passage refers to the time when the whole Gentile world shall receive the gospel; and our Lord says, “then shall the end come.” But it is a well known fact, that the Baron Rothschild; the wealthy Jew, holds a Mortage on the land of Palestine, from under the hand of the Sultan of Constantinople, it is also well known that this Mortage must certainly be forfeited by the Sultan whose power is broken, and who is sustained upon his Throne by the power of Christian Princes, and that these powers which constitute the Holy Alliance are themselves indebted to the Rothschild: and will therefore feel themselves bound, when the time expires, to see the forfeiture executed; what then, why Jerusalem will fall into the hands of the Jews, and will no longer be trodden down of the Gentiles; and just as these things occur, the times of the Gentiles will be fulfilled or accomplished. Now let the world take warning; no long since, when preaching on this subject, I made use of the above argument to prove the near approach of Christ’s second coming, when a man in the congregation, who is not friendly to this doctrine, spoke out and said, “next summer the Mortage expires;” well let it be so; by the grace of God I will be ready. The enemies of all righteousness in this part of the world are engaged, retailing all manner of falsehoods concerning this matter, but whenever they meet us on fair ground, they are always repulsed; and we have no fears from fair investigation. We lately held a two days meeting in this vicinity, on which occasion the doctrines which distinguish us from modern Millenists were freely preached and defended. The principal instrument on that occasion for promulgating the word was Br. John Crouch, who has been preaching it for years without knowing that any other individual in the world believed as he did. On the 22nd of this month, we shall commence to hold a second advent Conference in the town of Liberty, in this County, in which our brethren from a distance are expected to join, we believe that the truth will spread and prevail, and that it will still be the means of bringing souls to God. I feel that since I commenced reading your works I have been greatly stimulated in doing and getting good, and I know others who give the same testimony. I remain yours in the hope of the Gospel. Albert G. Perkins. Brownsville, Union Co. Ind. Sept. 13th. 1842.HST October 5, 1842, page 21.12

Castine Tent meeting

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Dear Brother Himes:—Perhaps we ought to record among the signs of the times, that our Castine Campmeeting was successful in giving a new impetus to the power and triumphs of the Midnight Cry in Maine. There were quite a number of Ministers and efficient Laymen of various denominations from different parts of the State present whose faith became confirmed in the coming of Christ in’43, and have gone out with a determination to do what they can to arouse a slumbering Church, and world to prepare for the great event. We had a revival during our meeting, many were awakened, a number born of the Spirit, and tokens of the divine blessing were so manifest and undoubted, that, apparently, all serious people were convinced that God was with us. We anticipate much good as the ultimate result of our meeting. While our Campmeeting was in progress, our Methodist brethren had one about seventeen miles above us in Bucksport. But the authorities of the meeting would not let brother Cox warn the people as he felt he must, if he warned them at all. So he concluded he would wipe the dust from his feet as a witness against them, and leave.—When it was noised about in the Camp a number of the Tent companies said they would strike their Tents and leave too. So brother Cox was forced to stay to keep things quiet. The people generally were anxious to hear him, and the course the Presiding Elders took with him has increased that anxiety very much. Yours, etc.HST October 5, 1842, page 22.1

J. W. Atkins.

Letter from Joel Spaulding

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Dear Brother Himes,—Having taken another tour to the northern section of this State, it may be gratifying to the readers of your paper, to hear of the blessing that has attended. I left Aug. 13th. and gave four lectures at West’s Mills, Industry, to an attentive congregation—then one lecture in the centre Meetinghouse: some ten arose for prayers at the close. Could I have tarried, I verily believe we should have seen the conversion of souls. Then passed on to Dead River, where on my former visit some one hundred arose for prayers, and seventeen had obtained an evidence of sins forgiven. When I arrived I found some five had been baptized by brother Perham, and fifteen by brother Gray. I was with them a week. Brother G. baptized two more, and the writer sixteen: making forty in all since I first lectured with them in June. While with them eleven gave evidence of regeneration, and some forty were still anxious. I next gave four lectures in Concord: four preachers were present. Good attention was given but nothing special witnessed. I then passed up the Kennebec to No. 1, on Pleasant Ridge, to attend my appointment. There was no church in the place; but some ten believers there, who were endeavoring to live. In eight days, I gave ten lectures. Some eight backsliders were reclaimed, and eleven gave evidence of regeneration. Some thirty more requested prayers. In one family of eleven, all bowed the suppliant knee with me around the domestic altar, all in tears anxiously seeking for pardon. The parents each expressed prayer: some of them rejoiced before I left. They were anxious I should return and baptize them. I returned home Sept. 9th, having been absent four weeks. Last Sabbath I administered the ordinance of baptism in this town; making thirty eight, whom I have baptized this season.HST October 5, 1842, page 22.2

The roads in the wilderness to Dead River and on the Kennebec, were the worst I ever saw. Having to journey on this tour on horseback some seventy miles, where I could not go with my carriage, my labors became too much for my very feeble constitution, and I have since been almost confined. But I regret not that I have thus toiled to let the wilderness resound with the “Midnight cry,” and glory to God forever, for the blessing that has attended.HST October 5, 1842, page 22.3

When the angels shall be sent forth to gather the elect, those dear lambs in the wilnerness will not be forgotten. We are in hopes of meeting next year, to part no more; then to have golden streets.HST October 5, 1842, page 22.4

Having rested a week, I am much revived. I expect to leave the 20th inst. to attend Anson Conference; from thence to Dead River, and then to Cornville. From your brother in that blessed hope, and the glorious appearing, etc.HST October 5, 1842, page 22.5

Joel Spaulding.
Belgrade, Me. Sept. 17th, 1842.

Bible Chronology

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Bro. Himes:—Hitherto I have been merely a reader of your paper, feeling altogether incompetent to instruct others in a subject of such a character, and of which I know so little myself. But in your paper of Aug. 3rd there was a communication, headed “The sign of the prophet Jonas,” and signed B, which interested me very much, and which led me to think that there might be more Chronology in the Bible than we perhaps were aware of. Several places occured to my mind, as worthy of examination, and I resolved that I would try, if possible, to find some further clue to this part of the subject, so interestingly dear to all believers. The first prophetic period to which I turn my attention was the 120 years given to Noah, in which he was to prepare the ark, and preach repentance to the old world. The prophesy, as it stands in our common version, reads thus, “And the Lord said, My spirit shall not always strive with man, for that he also is flesh; yet his days shall be an hundred and twenty years.” Genesis 6:3: This passage is said to bear a more correct rendering thus,—“And Jehovah said, my spirit shall never pronounce judgment on man unwarned. They are but flesh. Their days therefore shall be an hundred and twenty years.”—(Habershon’s Guide to study of prophesy.) With this definite period I compared the declaration of Moses to the children of Israel, Deuteronomy 31:2. “And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in.” Here is the same number of years, viz. one hundred and twenty. Now there was something which compared in these two characters. Noah acted the part of a mediator to the old world; 2 Peter 2:5. So did Moses to the Israelites. Noah, at the expiration of the one hundred and twenty years, was taken from them and shut up in the ark, when their destruction followed. So when the Lord took Moses from the children of Israel, at the expiration of one hundred and twenty years, the destruction of their enemies, under Joshua, immediately followed. We come now to the question, was there intended to be anything of a prophetic character in this one hundred and twenty years? Our Savior says, Luke 19:26. “As it was in the days of Noah, so shall it be also in the days of the Son of Man.” Again the apostle Peter (1 Peter 3:19-21,) calls the gospel dispensation “a like figure” to this antidiluvian period, “while the ark was preparing;” and as the few who were then saved were preserved in the ark; so now, all who will be sheltered from the coming wrath are those who, with faith in Christ’s resurrection, are baptized into him or into his name. “The name of the Lord is a strong tower; the righteous runneth into it, and is safe.” And, as the period of time while the ark was building was a limited season of probation; so also is the present dispensation a limited time, in which Christ, the great Mediator, is preparing a place of safety for his chosen people. Presently he will say, in the language of the prophet—“Come my people, enter thou into thy chambers, and shut thy doors about thee: hide thy thyself as it were for a little moment, until the indignation be overpast. For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth shall also disclose her blood, and shall no more cover her slain. Surely here is a resurrection, if the earth shall not cover the slain? But it is time to consider the main point, viz, what instruction is to be derived by us from the one hundred and twenty years of Noah and Moses? There are three different periods in the Bible under the name of years. One is the common year, another the prophetical, and the third the Sabbatical year. This last was to be calculated once every fifty common years. See Leviticus 25:8-11. Now if we reckon one hundred and twenty Sabbatical periods we have the result of 120 by 50, a product of just 6000. At the end of six thousand years we may expect to hear the great Mediator say, as did Moses, I can no more go out and come in as a mediator. Then will the trumpet of the jubilee be sounded, and liberty will be proclaimed throughout the land (earth) to all the lawful inhabitants thereof. “Blessed are the meek, for they shall inherit the earth.”—“Blessed are the pure in heart, for they shall see God.”HST October 5, 1842, page 22.6

Yours respectfully, Thomas Huntington.
Brooklyn, Ct. Sept. 1, 1842.

Popish Miracles

JVHe

There is no more certain proof of the rapid progress that Popery is making in these countries, than the unblushing effrontery with which its advocates seek to palm their pretended miracles upon the credulity of the public. The Popish papers have been lately full of the miraculous conversion of a certain Alphonso Ratisbonne at Rome. It seems that this Ratisbonne was a Jew. In the course of his travels he visited Rome, and called upon a Monsieur de Bussiere, who immediately conceived a most vehement desire for his conversion. After various conversations in which he in vain endeavored to combat his prejudices, he prevailed on him, at length, to accept one of the Paris “miraculous medals,” (a description of which will be found in our report of Mr. Brewer’s lecture. No. 8. p. 64,) which he suspended round his neck. The effect of this was most surprising, for he was haunted day and night by the vision of the figure represented on the medal. Still continuing obdurate, his friend brought him into one of the churches and then left him, upon some pretence or other. During his absence, it appears, a wonderful light shone round about him, and the Virgin Mary appeared to him, “precisely as she is represented on the medal; making a sign to him, to kneel down; and though uttering no sound, yet seeming to say,” “It is well.” Upon M. De Busseir’s return, this interesting young gentleman, “no longer a Jew, was Found upon his knees, his hands joined together in the attitude of fervent supplication, his face bathed with tears.” The Editor of the Tablet, from which we quote, adds with most amusing simplicity, “It was all over. He was from that instant a child of the Catholic Church.” After this who would not become a papist? Who could possibly find in his heart to resist such an affecting story dressed up as it is in all the graces of eloquence by the talented narrator? Alas, we must plead guilty; we are obstinate heretics still, we fear that not even the ultima ratio of popish argument, could burn out of us the stubborn conviction that popery is from first to last, the master-piece of Satan. Immediately upon perusing the admirably drawn up narrative of Mr. Quin, (which by the way has been published as a pamphlet) we said in our heretical thoughts, why, what a silly hoax is this! If all the parties together were not engaged in a conspiracy against the credulity of the public, (which we think highly probable,) and the whole affair is not a lie from beginning to end, what a simple explanation does it admit of! This M. de Bussiere brings his young friend, for whose conversion to Popery he has conceived so violent a passion, into a Church; he then leaves him by himself, and by the aid of a magic lantern and a little phosphorus, aided by his priestly accomplices who no doubt were ready enough to give him their assistance, the whole thing is done. The amiable young Ratisbonne, goes in a Jew, and comes out a Papist! This was certainly not a whit more difficult to manage, than the melting of the blood of Saint Januarius, or the visions of Jeizer, or the winking, sweating and pointing of Images (managed by secret springs) or the thousand and one tales of pious frauds with which the History of the Apostate Church of Rome abounds.—But supposing the miracle really took place, just as narrated, then we say, that being wrought in support of idolatry, it was the work of Satan.—What saith the Lord? “If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign, or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast known, and let us serve them. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether you love the Lord your God with all your heart and with all your soul.” The miracle in question is precisely a case in point. Supposing it true, it was wrought in order to seduce men to the worship of the Virgin Mary whom they impiously call “the queen of Heaven.” This, the following prayer, the which by a pious stratagem” (we quote the words of the Tablet,) M de Ratisbonne was induced to make use of, which we take from the narrative of his con version where it is called “a simple and beautiful orison, will show.HST October 5, 1842, page 22.7

“Remember, O most holy Virgin Mary, that no one ever had recourse to your protection, implored your help, or sought your mediation, without obtaining relief! Confiding, therefore, in your goodness, behold me a penitent sinner, sighing out my sins before you, beseeching you to adopt me for your child, and to take upon you the care of my eternal salvation.HST October 5, 1842, page 23.1

“Despise not, O mother of Jesus, the petition of your humble client, but hear, and grant my prayer.”HST October 5, 1842, page 23.2

“O Mary! refuge of sinners; grant me a mother’s blessing, and a mother’s care, now and at the hour of death. Amen.”HST October 5, 1842, page 23.3

The rank blasphemy of this idolatrous invocation needs no comment. Either therefore,HST October 5, 1842, page 23.4

1. The whole story is a lie, orHST October 5, 1842, page 23.5

2. The apparent miracle was wrought by natural means, orHST October 5, 1842, page 23.6

3. It was a device of Satan to advance his kingdom, according to 2 Thessalonians 2:9.HST October 5, 1842, page 23.7

We care not which alternative be adopted, but the whole affair shows most plainly the increasing boldness and confidence of the advocates of the Papacy.HST October 5, 1842, page 23.8

Crisis of the World come

JVHe

The following thrilling and interesting passage, from a discourse of the Rev. C. D. Maithland, found in the London Investigator, we commend to our readers, as a most appropriate article for these times. Read it, and ponder it well. Truly does the author say, “Never were men placed in so extraordinary a situation,” as at present. Our accumulated advantages proportionally increase our responsibilities. This is a fact that should not be forgotten. F.HST October 5, 1842, page 23.9

“Brethren, the crisis of the world is come! Are we prepared for it? Can we resign all the interests of an earthly life, and identify ourselves with the will of God and spiritual excellence? Can we stand in the whirlwind, talk with the thunder, and look calmly on heaven when God looks forth with indignation on a guilty world? Are we prepared with serene joy and holy confidence to unite in the song of Moses and the Lamb, when the plagues of heaven shall fall on the wicked, and the earth shall be filled with wailing and blasphemy? Are we prepared to sympathize with man, wrecked of his hopes and in his last extremity; and to go forth to his salvation, unmoved by the convulsions of a world, and the terrible manifestations of infinite wrath?HST October 5, 1842, page 23.10

“Brethren, there is still, amidst all these changes and anticipations, one sentiment which consumes us. It is not alarm lest we should witness what is most terrible to behold;—it is not hope, that we may be permitted to see those mighty movements of Providence, which however terrific, fill the imagination with images of sublime glory: it is fear, a silent, solemn fear, lest, while anticipating these events, we should not be truly ready to meet and to improve them. Never were men placed in so extraordinary a situation. All past ages have accumulated on us their advantages; and all past ages have accumulated on us an unprecedented responsibility. On us the ends of time and of the world are come: and in our day the mystery of iniquity and the mystery of mercy are seeking their close in forms of joy and of terror, such as earth hath not seen, and such as heaven looks down to see. Hitherto we have not been ready for this service! Are we now ready? Oh! to be ready, is to embrace a crisis for blessing man and honoring the Savior such as the ages of immortality may never again supply; while not to be ready, is to fall under the deathless infamy of having failed to pledge ourselves to an issue, on which is suspended the interests—not of the body, but of the soul;—not of a people, but of a world;—not of time, but of eternity. “Prepare, O Israel, to meet thy God.” Yes, God, even our God, is coming! The day of vengeance and the day of redemption are contemporaneous. When all nations are shaken as with an earthquake, it is that “the desire of all nations may come.” Even now, while the powers of darkness are working, the foundations of his universal kingdom are begun. The voice of prophecy, the finger of Providence, the wickedness of the wicked, and the strange expectation in the heart of all men, tell us that he is coming. Already the streaming glory of his approach has crossed the deep darkness of our world. Already the thunder of his wheels is echoing over the distant fields of light. Yes! He, the holy One, whose voice is harmony, whose smile is life, whose will is law, and whose law is love, is coming! And murder and oppression, and superstition and ignorance, shall die at his feet—his throne shall be established in righteousness, and his people shall dwell in peace—man shall be restored to his right position in the world; the world to its right position in the universe; and the illimitable universe shall break forth into joy and praise over a world that was lost but is found! O Thou, who art the joy of the universe, the Savior of the lost, whose right it is to reign, come wear thy many crowns! Thy saints are waiting for thy coming! The earth groans for thy coming! Hell is moved at thy coming! Heaven is silent for thy coming! ‘Come Lord Jesus, come quickly!’”HST October 5, 1842, page 23.11

Thus concludes this eminently gifted man, whose words I have quoted. Brethren, let us not lose the season, but with a spirit suiting the solemnity and urgency of the times in which we live, let us gird ourselves to work the work of him that hath called us while day holds out; knowing this, that the shadows of evening are spreading themselves—that “the night is far spent, and the day is at hand.”HST October 5, 1842, page 23.12

He Must Reign. Who? Jesus Christ. Reign? Assuredly. The diadem of all the earth shall adorn that head once torn by the chaplet of thorns. Will he reign over me? Over you, reader, willing or unwilling. When? Especially and visibly at his second advent. Dwelling in the inaccessible glory, he now administers the affairs of the universe. But then he shall come forth, attended by thronging angels, and this earth, the scene of his awful agony, shall behold the unexampled magnificence of his coronation and triumph; then you shall be subject to him. But that period may be far distant. At an hour when you think not, the Lord will come. Thus the unerring Word assures us. When men are engaged in their usual avocations; some scheming to accumulate wealth, some eagerly chasing after pleasure, some toiling and panting for fame; when multitudes of scoffers are asking in derision, “Where is the promise of his coming?” and the world is wrapped in a profound insensibility and security: then, unlooked for as the flood upon the old world; unsuspected as the dark and concealed approach of the midnight thief; suddenly as the lightning’s flash, the Lord will be seen coming in terrific grandeur, for judgment and to reign!HST October 5, 1842, page 23.13

Are you, reader, ready for his advent? are you prepared for his kingdom? When upon thine ear bursts the peal of the trump of God; When upon thine eye breaks the vision of his glorious coming, art thou prepared?—Presb.HST October 5, 1842, page 23.14

Return of the Jews

JVHe

As there is much said upon this subject, I have tried to examine the Scriptures for myself, and, among others, have come to the following conclusions. If I understand Paul right, (Galatians 4:22-31,) Ishmael is a type of the Jews according to the flesh, and Isaac a type of the children according to promise. By turning to Genesis I find that Ishmael was cast out that he should not be heir with Isaac. And also that his hand should be against every man, and every man’s hand against him; and that he should dwell in the presence of all his brethren; and I think it is plain that the Jews are the antitype But I can find no type of the Jews’ return; for the promises are to Isaac. Again, there are in the Old Testament many promises to the Jews or Israelites, which have not been fulfilled. I turn to the New Testament for an explanation. I find there that these promises are not made to the seed of Abraham according to the flesh, but to Christ and his followers. Galatians 3. Romans 2:28, 29; 9:6-8; John 8:39. For myself, I feel satisfied with this explanation, and although I do not pretend to understand the meaning of many of the figures used in reference to the Jews, yet, I believe that they will all be made plain at the revelation of Jesus Christ. C.HST October 5, 1842, page 24.1

Mr. Editor:—If you think the following lines worthy a perusal, you will oblige the author by inserting them in your columns.HST October 5, 1842, page 24.2

He comes,—the mighty God to judge the world;
Oh! who can stand before him? where is now
The haughty look, and where the lip of scorn,
Which curled in proud disdain? and where the voice
Which mocked at judgment near, and heart secure?
Much goods that they laid up for many years,
And in the golden sunshine of their treasures,
Were counting on long years of future bliss,
While death and judgment were by them forgot.
But lo! the midnight cry—“behold he comes—
The bridegroom, haste ye out to meet him,”
Breaks fearfully upon the sinner’s ear,
And pale dismay now fills his guilty soul—
The cold professor too, is made to tremble,
When he beholds the glorious Savior
Come, to judge the world. Loudly he calls on
God to save him; That God whom he forsook
For earthly good; and wandered far away
In search of airy bliss. Shall he be saved?
The question rests with God; to his kind hand
Who doeth all things well, we’ll freely yield
Him; knowing that truth and justice are the
Habitation of his throne. The vaunted
Hypocrite, in all his vileness, is now
Exposed; while terror and dismay are plainly
Pictured in his wild eye, and frantic gaze.
Vainly he calls on rocks and hills to hide,
And shelter him, from the fierce wrath of an
Offended God. Behold lie comes—he comes—
While twice ten thousand angels, guard him round.
He comes to judge the world—oh who can meet him
Arrayed in power, and might; while earth and sky
Are wrapped in flame, and all is wild despair?
Oh some have watched and anxiously have waited
The glorious hour in which their Lord should come,
To bid them welcome to the marriage feast.
And now behold their joy and exultation,
While Jesus owns them his, in accents sweet.
The gathering flames approach them not, and they
Are safely sheltered in the Savior’s arms.
But oh, the sinner, where will he appear,
The hypocrite so vile where shall he flee?
No Savior is his friend, no arm can save,
And he must sink to shades of endless night.
Oh God have mercy! on this sinful world,
Prepare it for thy coming, and thy power;
That men may turn to thee and find acceptance,
And meet thee joyfully in that dread hour.
C. M. B.HST October 5, 1842, page 24.3

SIGNS OF THE TIMES

JVHe

BOSTON, OCTOBER 5, 1842.

Correction.—In an article in our last No. headed “Modern Chiliasm,” there was an omission of some words which must have left the reader in darkness about the place where the facts stated occurred. It should have read as follows: “We have a word or two to say in relation to this book. The first we saw of it was at the Chicopee Campmeeting. Two gentlemen came there from Hartford, Ct. with a quantity of them for sale. They commenced pedling them in the passage of the camp ground, etc.” See page 13 of last No. Also page 16 of the same No. under the head of “Millerism,” and all will be explained.HST October 5, 1842, page 24.4

Campmeeting at Claremont, N. H.—This meeting commenced on the 27th, as noticed. There are sixteen tents on the ground, most of them of large dimensions—all of which are filled to overflowing, besides a large number who put up in the village. We have a very good representation from all parts of the country. A deep and solemn interest pervades the whole encampment. The good work has already commenced, (Thursday, Sept.29,) in power. A large number have come forward to-day for prayers, some of whom are now rejoicing in hope.HST October 5, 1842, page 24.5

Salem Meeting.—This feast of Tabernacles will commence on the sixth inst. It will be a very important meeting. Much prayer should be made by the friends, everywhere for the success of the meeting. It will be a hard and difficult place to opperate. But nothing is to hard for the Lord. We have only to trust in him, and do our duty.HST October 5, 1842, page 24.6

It will be seen by the following notice of the Master of transportation of the E. R. R., that the fare is reduced to half price.HST October 5, 1842, page 24.7

SECOND ADVENT MEETING IN THE GREAT TENT

JVHe

At Salem, Mass. Oct. 6, 1842

Rail-Road Notice. Persons wishing to visit the Camp Meeting, at Salem, Mass. Oct. 6th, will have the privilege of passing over the Eastern Rail-Road atone half of the regular price, during the continuance of the meeting.HST October 5, 1842, page 24.8

Tickets can be obtained at either of the Ticket Offices on the route, during the Camp-Meeting.HST October 5, 1842, page 24.9

Return Tickets will be sold on the Camp-Ground, at the same rates.HST October 5, 1842, page 24.10

JOHN KINSMAN,
Master Transportation, E.R.R.
Boston, Sept. 27th, 1842.

This is a very liberal arrangement. Now let the friends rally, and come,—all that can. This is the last meeting of the kind we shall have in this vicinity at present.HST October 5, 1842, page 24.11

Letter from the west.—We published a letter in our last, under the foregoing head; in which the writer refers to the fact, that jerusalem is under a morgage to the Baron Rothschild, the wealthy Jew, under the hand of the Sultan of Constantinople;—and that as the Sultan being so reduced that he cannot meet and redeem the mortage, and his power being broken, and he dependent on the powers who are also indebted to Rothschhild, they will see to it, that when the mortgage expires, the forfeiture is executed; and thus Jerusalem will fall into the hands of a Jew, and the times of the Gentiles be fulfilled.HST October 5, 1842, page 24.12

We would suggest to our brethren that we have no faith in the redemption of the holy city from the Gentiles by the riches of the Jews. We believe Jerusalem will be ransomed and restored as the Lord has spoken by Isaiah 3:1-3. without price.HST October 5, 1842, page 24.13

If this text is true, Jerusalem must be redeemed without the money of the Jewish Banker.HST October 5, 1842, page 24.14

What I would Do!!

JVHe

It is quite a novelty to hear the various opposers of our views tell us what they would do if they believed as we do. Some say, even ministers, if they believed the advent nigh, they would run through the streets and cry to the very top of their voices to proclaim it to the world! But, if any who are believers, manifest a tithe of the zeal that they would have, they call them crazy fanatics, therefore they won’t hear them.HST October 5, 1842, page 24.15

Others say, they would sit down and do nothing, and wait the event; but were they to see any of us acting as they would act, they would point us out as living evidences of the evil tendency of the doctrine.HST October 5, 1842, page 24.16

Were we to pursue the course which most of our opponents say they would take, if they believed our doctrine, it would put into their hands the very occasion that they now seek. When will men be consistent? “If we pipe to them they will not dance, and if we mourn to them they will not weep.” More on this point hereafter. F.HST October 5, 1842, page 24.17

CONFERENCE AND LECTURES

JVHe

Br. Calvin French will commence a course of lectures on the second advent of Christ, in Newport, N. H. on Wednesday Oct. 5th, to continue one week.HST October 5, 1842, page 24.18

Second Advent Conference and Lectures in Shrewsbury, Vt.HST October 5, 1842, page 24.19

By Divine permission, Br. Calvin French will commence a course of lectures on the second coming of Christ, in the Christian Chapel, on Thursday, Oct. 13, at 7 o’clock, P. M.HST October 5, 1842, page 24.20

A Second Advent Conference will commence on Friday, Oct. 14, at 10 A. M. The object of the Conference is to comfort one another with the evidences of the near approach of the Savior.HST October 5, 1842, page 24.21

N. B. All ministers and brethren who believe in the personal appearing and reign of Christ on the earth, are invited to attend.HST October 5, 1842, page 24.22

Br. Calvin French will commence a course of lectures in West Randolph, Vt. on Saturday, Oct. 22nd, at 7 P. M.HST October 5, 1842, page 24.23

A Second Advent Conference as above, will commence on Monday, Oct, 24, at 10 A. M.HST October 5, 1842, page 24.24

Will the Christian Herald please to copy.HST October 5, 1842, page 24.25

A NEW BOOK

JVHe

“Immortality the Gift of God through Jesus Christ;
to be given to those only who have part in the
First Resurrection. By Calvin French.
The above work is for sale at this Office.HST October 5, 1842, page 24.26

Letters

JVHe

Received up to Oct. 3rd, 1842. From P.M. Hartford. Ct. West Needham, Mass, Ware, Mass, Wadleys Falls, N. H. North Hadley, Mass. Hartford, N. Y. Plymouth, Ind. Greenville, N. Y. Ware, Mass. Salem, N. H. Ludlow, Mass. Low Hampton, N. Y. East Nassau, N. Y. Sunderland, Mass. Lancaster, N. H. Huntington, Ct. Colchester, Ct. Taxahaws, S. C. Smith’s Landing. N. J. Feltonville, Mass. Colchester, Vt. Ware, Mass. North Easton, Mass. Amesbury, Mass. Plymouth, Coun. Charlotte, Me. Shrewsbury, Mass. Vernon, N. Y. Sandbornton Bridge, N. H. Wells, N. Y. Dover, Vt. North Dixmont, Me.HST October 5, 1842, page 24.27

From D Burgess, L. C. Collins, John Chedel, Robert Sherman, Vene Lee, Jno. N. Payne, William Trumble, A. J. Williamson, Samuel Keith, D. Burgess, Nancy Clark, Samuel Ayers, D. D. Chaffin, Mifflin Paul, Wm. Moore, John Thompson, A. C. Wheate, Philo Hawks, George W. Peavey, Thomas M. Preble, G. S. Miles, F. Searle, Elijah Shaw, Lewis Calkins, H. N. Drake, J. W. Spaulding, E. Canfield, Benj. H. Albee, Elon G. Higgins, Thomas Freeman, D. H. Hamilton, D. S. Niles, W. & C. B. Roberts, N. P. Guilford, Franklin.HST October 5, 1842, page 24.28

Books Sent

JVHe

One bundle to D. Burgess, Hartford, Ct.
One to G. S. Miles, Albany, N. Y.
One to Flavin Learle, Springfield, Mass.
One to D. Burgess, Hartford, Ct.
One to Lewis Calkins, Palmer Depot, Mass.HST October 5, 1842, page 24.29

Vol. IV.—No. 2. Boston, Whole No. 74

Vol. IV.—No. 4. Boston, Whole No. 76