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Signs of the Times and Expositor of Prophecy [Himes], vol. 3 - Contents
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    June 15, 1842

    Vol. III.—No. 11. Boston, Whole No. 59

    Joshua V. Himes & Josiah Litch, Editors. Office No. 14 Devonshire Street, Boston


    Letter from Mr. Shimeall


    Mr. Editor.—Under the caption of “Editorial Correspondence”, of May 18th, among other “new works, on the prophecies,” you introduced to the special notice of your readers my book entitled, “Age of the World,” etc. respecting, which you at present “notice only two things.” As the last of the “two things,” however, is simply an extract showing the conclusions of my chronology, the first is that which principally concerns me. In that, you speak of my “misrepresentation of Mr. Miller’s chronology,” which misrepresentation is predicated on my statement, page 213, that “he (Mr. Miller) inserts for the 6th servitude under the Philistines, 40 years,HST June 15, 1842, page 81.1

    Sampson, 20 years Eli, 40 “ making a total of 100 years.

    To this statement you reply, “first, that Mr. Miller has not included Samson in his chronology at all.” And you add, his “(Samson’s) name is not given in the list of the Judges by Mr. M. to give any time.” You then conclude by saying, “It is a strange fact, that Mr. Shimeall, with all his learning and critical accumen, should make such a positive misrepresentation.” This is followed in the next paragraph by expressing the “hope that Mr. Shimeall will have more moral honesty, than to persist in misrepresentation, when his error is pointed out, and that he will frankly confess it.” Yea, verily, Mr. Editor, when my “error,” by which you mean my “misrepresentation,” my “positive misrepresentation” “is pointed out.”HST June 15, 1842, page 81.2

    But it sometimes happens, that in affairs like this, “the tables are changed.” Now sir, should this unfortunately be the case in the present instance, I hope you “will have more moral honesty than to persist” in the declaration, “that Mr. Miller has not included Samson in his chronology at all.”HST June 15, 1842, page 81.3

    What, then, sir, are the facts in the case? simply as follows—In quoting from Mr. Miller, I made use of his chronological table as published in the “Signs of the Times” of August 15, 1840. In the line of “the Judges after Joshua,” I there find it thus stated,HST June 15, 1842, page 81.4

    17. Philistines, 40 years, Judges 13:1 18. Sampson, (!) 20 “ “ 15:20 19. Eli, 40 “ 1 Samuel 4:13 Total (if I mistake not) 100 years!

    Now, sir, if Mr. Miller has subsequently made alterations in his table, in which he now excludes Samson’s 20 years, but which for want of any intimation of it, or, if given, which has escaped my notice, I may have been betrayed into an omission to collate his different tables, I think it will scarcely comport with true Christian courtesy to prefer against me the charge of “misrepresentation,” of “positive misrepresentation.” This, then, sir, is the fact. Such collation however was immediately made, upon the receipt of your last number. The result is as follows, viz, that between the creation and the commencement of the 70 years captivity, there are no less than SEVEN alterations made in the two tables of 1840 and 1841! and yet Mr. M. in his note appended to his table of 1840 says, (addressing himself to you,) “You, see it is all proved by Scripture!” Here I avail myself of an admission, by our best chronologists, that there are only TWO breaks in the great chain of Scripture dates from the creation down to the commencement of Daniel’s 70 prophetic weeks. I contend that there is but one—the last between Abdon and Saul, though admitted in my book as the second break, yet by a careful transposition of the historical events of that time, being, to my mind at least, divested of all uncertainty. Mr. Miller, I believe, also admits that of the above interval, there are but two conjectural dates. The question, then, even admitting Mr. M’s discovery of his error in relation to Samson’s 20 years, which belong to what is called the second break, is, how is it that he finds six or seven other errors in a table “all proved by Scripture?” I hope, Mr. Editor, for the forgiveness of Mr. Miller—of his friends—above air of my heavenly Father, if I have done him (Mr. M.) injustice, by “misrepresentation” or otherwise. But, as that gentleman says of his last table, “that if this chronology is not correct, I despair of getting from the Bible and history a true account of the age oft he world;”—and as it is utterly impossible in the nature of things, that two tables variant as the above should both be “all proved by Scripture,” is there not at least the appearance of tampering with a most vitally important department of sacred literature, merely to serve a favorite scheme? For, Mr. M. having rejected Samson’s 20 years from his table of 1840, alters six or seven other dates in that of 1841, “all” previously “proved by Scripture,” in order to make A. D. 1843, the terminating point of the 6000th year of the world!HST June 15, 1842, page 81.5

    Of the three above dates, however, as given in the table from which I quoted, it is quite clear that Mr. Miller now throws out Samson’s 20 years. Still, sir, you advocate in his behalf 40 years for the Philistines, and 40 years for Eli, and you say, Mr. S. in correcting Mr. Miller’s chronology, predicates his arguments upon mere conjecture, instead of the word of God. He includes the 40 years of Eli and the 20 years of Samson in the sixth servitude.” Yes. And the only thing, sir, that I feel to regret in this matter is, that you did not furnish your readers with a sample of my mode of using “conjecture” in the place of “argument and the word of God,” by transcribing the following proof, as I call it, of the above position—the proof, from Scripture, that only 40 years can, by any possibility, be assigned to this period. Will you allow me to do it for you? It is as follows—HST June 15, 1842, page 81.6

    “Proof. In 1 Samuel 4:18, Eli, at his death is said to have judged Israel 40 years. The number of years, (viz. 1160 and 1120 B. C.) between the death of Abdon, Judges 12:14, and that of Eli, 1 Samuel 4:18, is just 40 years. Eli, therefore, was his immediate successor, as one of the Judges of Israel. The sacred narrative furnishes no other mode than this of determining the commencement of Eli’s administration as Judge. Now, it is evident that the narrative which immediately follows the death of Abdon, gives an account of the birth of Samson, Judges 13.;—not of the commencement of his judicial administration. At the time of Samson’s marriage “the Philistines had dominion over Israel.” Judges 14:4. Samson was then a young man, verse 10; say about 20 years of age. But it was at this very time, when his career as defender and deliverer of Israel commenced. “The spirit of the Lord began to move him at times in the camp of Dan, between Zora and Astaol;” and when he came to his father and mother, asking them to procure as his wife the woman of Timnath, they knew not that it was of the Lord,” and “that he sought an occasion against the Philistines. Judges 13:25; 14:1-4.HST June 15, 1842, page 81.7

    If to this it be objected that, contrary to all precedent, it places two judges over Israel at the same time, viz. Eli and Samson, we reply, that this circumstance can by no means invalidate a plain historical fact. We remark, then, that the supineness and want of decision betrayed by Eli in his complex official capacities, (for he was both judge and high priest) seemed to call for some additional provision for the defence of the enslaved and suffering Israelites, while under servitude to the Philistines, with which Eli’s administration was cotemporaneous. This provision was made by raising up Samson, as the defender and deliverer of Israel during the last 20 years of Eli; and if Scripture has any authority with Mr. Miller, I would respectfully refer to Judges 15:20, which expressly says that Samson judged Israel in the days of the Philistines 20 years.” Nor will this be thought singular, when, in addition to the official inefficiency of Eli, you add the consequent misrule of his two sons, Hophni and Phinehas.HST June 15, 1842, page 81.8

    The conclusion therefore is, that the interval between the death of Abdon and that of Eli, includes all that is narrated of the career of Samson, of Hophni and Phinehas, etc. In other words, the 40 years of Eli, and the 20 years of Samson are included in the 40 years of the sixth servitude.”HST June 15, 1842, page 81.9

    I, sir, shall anxiously await the arrival of Mr. Miller’s “future time,” to “set this matter right.” And in doing so I shall, of course expect of him the use not of conjecture but of argument,” and that founded on “the word of God.”HST June 15, 1842, page 81.10

    One other act of unkindnesss on your part, Mr. Editor, I cannot pass over. That I differ with Mr. Millet in the chronology of the Bible, I admit. In some other important matters, also, in regard to unfulfilled prophecy, particularly that which relates to the restoration to, and conversion and national pre-eminence in, their own land, of God’s ancient covenant people the Jews, who though scattered and peeled as they have been and still are, are yet nevertheless “beloved for the Father’s sake,” there is a radical, a fundamental difference between us; yet, I ask, do I sustain the same relation, and pursue “the same course,” in reference to Mr Miller, as did Mr. Dowling? That gentleman is associated in the minds of your readers, as in mine, as an uncompromising opponent of the Millerarian scheme. By associating my name with his as above, you seem, at least, to deign to place me in a similar attitude. Sir, I “hope you will have more moral honesty than to persist in this misrepresentation,” now that I tell you I am a Millerarian; and though differing from Mr. Miller in many important points, particularly in reference to the Jews, and his chronology; yet professing with him to “love the appearing” of the great Lord, even our Savior Jesus Christ as soon to be revealed, and rejoicing in any good which may result from his arduous, and I believe well-meant endeavors to arouse the attention of an infidel world and a sleeping church to preparation for the awful crisis “at hand!” I have the honor to be, sir, yours respectfully. New York, May, 1842. R. C. Shimeall.HST June 15, 1842, page 81.11

    Prophetic Numbers


    Have the numbers used in the prophecy of Daniel any reference to the Second Advent of Christ?HST June 15, 1842, page 82.1

    This is an inquiry of deep interest to all, and especially to those who are looking for and expecting the immediate occurrence of this event. By Christ’s Second Advent, we understand his return from Heaven to earth, in the manner foretold by the angels, recorded in Acts 1:11. “This same Jesus, which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven.” And as foretold, also, in 1 Thessalonians 4:16, 17. “For, the Lord himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first; then we which are alive, and remain, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord.” And, also, as foretold by Christ himself, as recorded in Matthew 24:30, 31, “And they shall see the Son of Man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of a trumpet; and they shall gather together his elect from the four winds, from one end of heaven to the other.” These texts contain but a mere fraction of the amount of Scripture testimony to the same point; but they express with sufficient distinctness, for our purpose, what we understand by the Second Advent of Christ.HST June 15, 1842, page 82.2

    The inquiry now returns,—Have the numbers used in the prophecy of Daniel any reference to this event? We answer, we believe they have; and the following are some of the reasons which have produced in us this belief.HST June 15, 1842, page 82.3

    1. The repeated use, in connection with those numbers, of the names in other Scriptures used to designate Christ, and which are generally, if not universally, admitted here to designate him. Such as the Prince of the Host, Messiah, the Prince, the Son of Man, the Stone cut out of the mountain without hands.HST June 15, 1842, page 82.4

    The use made of these appellations or names, in this vision, and in connection with these numbers, shows that both the vision and the number given in it, some of them at least, must have reference to Christ.HST June 15, 1842, page 82.5

    Who, for a moment, can avoid the belief that Christ is brought to view in the following language: Daniel 9:24-27. “Seventy weeks are determined upon thy people, and upon thy holy city, to finish transgression and make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy. Know therefore, and understand, that from the going forth of the commandment to restore and build Jerusalem, unto the Messiah the Prince, shall be seven weeks and threescore and two weeks; the streets shall be built again, and the walls, even in troublous times. And after threescore and two weeks shall Messiah be cut of; but not for himself; and the people of the Prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week, and in the midst (or last half) of the week, he shall cause the sacrifice and the oblation to cease, and for the overspreading of abomination he shall make it desolate, even until the consummation and the determined shall be poured upon the desolate.”HST June 15, 1842, page 82.6

    We believe all commentators agree that the weeks stand for so many years, as the number of weeks here given contain days, each day standing for a year, and that the first week or forty-nine years were occupied in rebuilding Jerusalem; that the next sixty and two weeks, or four hundred and thirty-four years, beginning at the end of forty-nine years, carry us forward to the commencement of the preaching of the gospel of Christ by John the Baptist;—And Christ informs us: “The Law and the Prophets were until John, and since that the kingdom of God has been preached, und every man presseth into it.”HST June 15, 1842, page 82.7

    Mark informs us, (1:1,) that the ministry of John was the beginning of the gospel of Jesus Christ, the Son of God, and that the ministry of John 3 1-2 years, arid the ministry of Christ 3 1-2 years, constitute the seven years, or one week, during which Christ was to confirm the covenant with many; and that all of these together constitute the 70 weeks; or 490 years, which were to transpire from the going forth of the law to rebuild Jerusalem, unto the cutting off the Messiah; and that the cutting off the Messiah refers to the death of Christ on the cross, on Calvary, and that this accords exactly 490 years from the time of the issuing of this decree, in the time of Artaxerxes, 457 years before Christ, recorded in the 7th chapter of Ezra.HST June 15, 1842, page 82.8

    But what shall we do with the first chain, or the largest one given in the vision, recorded in Daniel 8:14? “And he said unto me, unto two thousand and three hundred days, then shall the sanctuary be cleansed.” Where shall we fix the first end of the chain, and to what point will the last end reach? In making use of a measure, either to define time of space, we must begin somewhere, and end somewhere. We have found where to begin the 70 weeks. All agree in this. And we have found where they end, too. They began 457 years before Christ, and ended at his death. but the 70 weeks do not cover the whole vision. All must agree that events are recorded in this vision which were to occur after the death of Christ, or the cutting off the Messiah, which have not occurred, but are yet to occur. We read, Daniel 2:34, 35, “Thou sawest, till that a stone was cut out without hands, which smote the image on his feet, that were of iron and clay, and broke them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and become the chaff of the summer threshing-floor; and the wind carried them away, that no place was found for them; and the stone that smote the image become a great mountain, and filled the whole earth.”HST June 15, 1842, page 82.9

    Again, verse 44, “In the days of these kings shall the God of heaven set up a kingdom which never shall 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 for forever.”HST June 15, 1842, page 82.10

    Again, Daniel 7:9, 10. “I beheld till the thrones were cast, down, and the Ancient of Days did sit, whose garment was as 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 come 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.” And then in Daniel 8:14. “Unto two thousand and three hundred days, then shall the sanctuary be cleansed.”HST June 15, 1842, page 82.11

    Now, we ask, have these events occurred?HST June 15, 1842, page 82.12

    If they have occurred, when, and where? Let any one, who can, mention the time and place.HST June 15, 1842, page 82.13

    When and where has the God of heaven set up a kingdom on earth, which has broken to pieces all other kingdoms, and established itself to stand forever? When were all the kingdoms of the earth broken to pieces and reduced to the form of the dust of the summer threshing floor, by the stone cut out without hands, and carried away by the wind, that no place was found for them? When has the Ancient of Days come on his throne of fiery flame, with his ten thousand times ten thousand and thousand of thousands of attendants, the judgment set, and the books opened? When was the sanctuary cleansed? All must say the events have not yet occurred—they are yet to occur.HST June 15, 1842, page 82.14

    But the inquiry returns, What shall we do with this chain of 2300 days? Where shall we fine the two ends of it? We answer,—It appears to us that all must admit that the last end of the chain reaches to the consummation of earthly things. The last judgment, when Christ shall come on the clouds of heaven, destroy the wicked, purify his church and the world, and establish his own kingdom, which is not to be destroyed, or given to another people, but to abide forever.HST June 15, 1842, page 82.15

    But where shall we find the first end of this chain? We can find no other place to put it than that where the 70 weeks commence, Daniel 9:24, the decree issued for rebuilding Jerusalem under the reign of Artaxerxes, in the days of Ezra, 457 years before Christ. We know not how to understand this otherwise than counting these 2300 days so many years, and constituting a chain, showing the number of years that would transpire from the time of the issuing of that decree to the consummation of all earthly things, and the coming of Christ on the clouds of heaven to raise the dead, judge the world, raise his people to himself, and establish his kingdom, to reign forever.HST June 15, 1842, page 82.16

    If we are correct, and we can see no chance for a mistake, the vision must have nearly run out.HST June 15, 1842, page 82.17

    From 2300 Take the time to Christ’s death, 490

    Making 1810 Add his age, 33

    Which will leave from his death to 1843 and cause the vision to run out.HST June 15, 1842, page 83.1

    The 1260 days, and the 1290 days, and the time, times and a half, we consider as chains lying parallel with this great chain of 2300 days, presenting different trains of events, commencing and ending at different periods, but all intended to aid us in acquiring a knowledge of our nearness to the great and final day of the consummation of all earthly things. So also with the 1335 days. This last named chain ends with the 2300 days.HST June 15, 1842, page 83.2

    Another reason for our belief that these numbers refer to the second advent of Christ, is, the similarity of description used by the prophet Daniel, at the end of these days, to that given by Christ, his apostles, and other inspired writers, when describing the scenes connected with Christ’s second advent. Such as his coming on the clouds of heaven, the thousands who attend him, the judgment being set, the books opened, and the destruction of all earthly kingdoms and earthly things. To this we have before alluded indirectly, but had not brought it out so prominently as we thought the circumstance required.HST June 15, 1842, page 83.3

    If our remarks are correct, and we cannot see why they are not, we live in a period pregnant with great events, and attended with responsibility of enormous magnitude. The time of our trial is near! It is near! and hasteth greatly; and we ought to be ready for it, and do all we can to promote a readiness in others. The Lord grant us grace equal to our day and our station. S. Fletcher.HST June 15, 1842, page 83.4

    Preface to Mormon Delusions


    We give the following preface to the work recently published under the above title. It will, if attentively considered, save many from the grasp of those deceivers. Eds. To the Christian Public.HST June 15, 1842, page 83.5

    The Scriptures assure us that in the “last days” false prophets and false teachers shall arise. But mark, there is no promise of any true prophets, as such; ALL that pretend to be prophets of the last times are FALSE ONES, profess what they may, Mormonism, Shakerism, Swedenborgianism, or any other ism depending on special prophecies of these last-times prophets. The following review and illustration relate to the latest form of deception by this class of prophets.HST June 15, 1842, page 83.6

    St. Paul predicted their rise, character, and destiny, as follows: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.” 1 Timothy 4:1, 2.HST June 15, 1842, page 83.7

    “This know also, that in the last days perilous times shall come: for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce despiser of those that are good, traitors, heady high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts; ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was.” (2 Timothy 3:1-9.)HST June 15, 1842, page 83.8

    St. Peter confirms the above in the following words: “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.” (2 Peter 2:1, 2.)HST June 15, 1842, page 83.9

    The review under the head of “Delusions,” was written by Elder A. Cambell, of Bethany, Va., and was first published in the “Millennial Harbinger,” edited by him, in 1831. It plainly shows that the “Book Mormon” is a. vile imposture.HST June 15, 1842, page 83.10

    The illustrations of the “Montrosities” of the principles and practices of Mormonism, are gathered from various authentic sources, and they demonstrate, if the half be true, a complication of villanies, as vile as ever saw the sun.HST June 15, 1842, page 83.11

    The way the Mormon leaders practice their deceptions upon the ignorant and unsuspecting, is not, perhaps, generally known. We will state a few facts relating to this subject.HST June 15, 1842, page 83.12

    1. They come to the people as professed believers in Christianity. They preach what they know will take, as a general thing, with experimental and pious believers. Their real sentiments are kept back, till the bait is taken, after which the hook is fastened in the very heart of the unsuspecting and simple. Thus they come as “angels of light,” and in this way effect what they could not do, did they at first introduce the abominable and blasphemous doctrines of the Mormon bible.HST June 15, 1842, page 83.13

    2. They appeal to the selfish and ambitious passions of the discontented members of our churches, by promising them rewards and honors in this new institution. Almost any young man can be initiated into the priesthood, (after the order of Joseph Smith, jr., which they blasphemously say is after the order of Melchisedeck,) who will join them, and promise loyalty to this clan of impostors. Mr. Nickerson, the Mormon elder in this city, promised Brother G. W. Bruce, a respected member of my flock, an ELDERSHIP of the FIRST ORDER, if he would only join them and preach Mormonism, But the bait did not take. In other cases it has. Several poor simpletons have been ordained elders, and profess to have received the Holy Ghost, and power to work miracles, who do not know, as yet, what they believe nor whereof they affirm. They really think, however, that Joseph Smith, jr., is a prophet, like unto Moses!HST June 15, 1842, page 83.14

    3. Another mode of deception is to introduce the Book of Mormon as a part of God’s word to the church and the world. When they have gained power over the mind, any absurdity is received without difficulty. A very intelligent member of an Orthodox church in this city told me that, while under the delusion for a short time, he could not only see the consistency of the Mormon bible as a revelation from God, but could find Mormonism in almost every chapter of the Christian’s Bible. But the spell was broken while hearing one of those deceivers, who showed his cloven foot a little too soon. He has never been troubled with Mormonism since.HST June 15, 1842, page 83.15

    4. Another mode of deception is by the pretence of working miracles. Some, they say, have been cured of the headache; some of other diseases. Mr. Nickerson informs us that he has taken “deadly things,” such as arsenic, etc., and they did not “hurt him.” Reports of various cures, and the apparent honesty and simplicity with which the witnessess to these testify, often confound those who are unacquainted with the devices of the Devil. The deception lies in this very appearance of honesty. Some, no doubt, think they have received virtue through these pretended miracle-workers; and are, while under the deception, bearing a testimony which deceives many. But, as it happens, all these things are “done in a corner.” Like the golden plates, only a privileged few can see them! And more than this, the cases that are testified to are mainly such as, by the witnesses’ own statements, may be readily accounted for, without supposing the intervention of a miracle, either as the work of the imagination (for they do not pretend to cure any but such as have entire faith!) or as the effect of the “consecrated oil” with which the elder anoints the diseased portions of the body. We have heard some of them relate their most prominent “miracles,” none of which are equal, even if we credit their stories, to cases of cure through the imagination alone, that have fallen under the notice of most observing persons, and certainly not equal to many known results of the imagination which are recorded in books and well attested. But the other day we were told of a far more wonderful cure, that occurred in this city, than any miracle working of the Mormons which has come to our cars. A very respectable woman was sick, and thought she was about to die. She sent for a physician, supposing, as her friends supposed also, that she should not live through the night. It so happened that the physician did not arrive until morning; and when he told her that her disease was not dangerous, she arose, dressed herself, and walked out, apparently restored! A while ago, a gentleman was cured of a severe toothache, by the sight of the irons with which it was intended to extract the tooth; it was not drawn, nor has it troubled him since. About the same time, as a Mormon has informed us, Elder Nickerson, (or rather God through him!) cured a man of the sick headache, so that it has not since returned. And this, our Mormon informant told us, was as remarkable a miracle as any that has been wrought! To be sure the dentist’s instrnments had done as much, but they were no prophet, neither a prophet’s elder; yet in the other case, we are bound to believe there was a special interposition of Jehovah himself, in obedience to the prayers of the elder, to show unto the unbelieving Christians of Boston his peculiar approbation of his servant and prophet Joseph Smith, jr.!!! Well attested cases are recorded in medical works, in which persons have been made sick, and so sick that they have actually died by being told they were not well. Cases, too, of criminals condemned to death by bleeding, in which the patient was blindfolded, his arm scratched, but no blood taken; warm water was poured on to give the appearance to the mind of flowing blood, the progress of the blood-extracting process was described as though it were actually going on; and the person whose imagination was thus wrought upon has died in precisely the time required to take the life from another whose blood was actually set to flowing. But the curative power of the imagination being as great as the destructive power, exhibits one class of means by which the designing Mormons impose upon the ignorant and credulous. A real miracle is a thing about which there can be no mistake. Have the Mormons ever called back the spirit to a body that has been “dead four days” and “stinketh?” Nay, verily! But, if we may credit them, they have cured a “cracked lip;” a “sore foot;” a woman with the “erysipelas and nervous rheumatism;” (a case of no less than three days’ standing;) set one man to getting better “gradually” of a “general weakness;” restored one woman of a sickness so severe as to forbid her sitting up quite all day, insomuch that she almost immediately arose from her bed and commenced getting supper; and drove a fever away from a child, so that the little thing actually fell asleep in its mother’s arms!! And these, they inform us, are the most prominent of their miracles, which in all amount to about twenty in the single city of Boston! We blush when we reflect that there are persons of apparent sincerity, and members of our churches, who are deluded and led astray by such things.HST June 15, 1842, page 83.16

    5. Finally: they threaten all who reject the Mormon doctrine with eternal damnation? By this means, some are frightened into the delusion, as the only way of escaping from hell!!HST June 15, 1842, page 84.1

    We commend the following pages as a sure preventive against the Mormon pestilence. The disease itself is a very obstinate one, yet it may be, and in some instances it has been cured. Joshua V. Himes. Boston, May 15, 1842.HST June 15, 1842, page 84.2

    Midnight Cry


    Let no man deceive you by any means,” 2 Thessalonians 2:3.

    It appears from the first part of this chapter, that there was an impostor trying to instill into the minds of the. Thessalonian brethren that Christ’s second advent was about to take place. And it is said that there have been persons of this class as often as once in a century 29Some say once in ten years. Eds. ever since, and I have no disposition to dispute it. But I do not consider this an argument to prove that the true cry will never be given (Behold the bridegroom cometh) or that it is not given at the present time. There are two things that I wish to state here, and I refer you to the word of God for proof, first, that God in his dealings with his people has always kept them somewhat in darkness respecting great events that were to take place, until it became necessary that they should know them for practical purposes. Second. That he has always revealed them to his people when it became necessary that they should know them. Our Savior has given many signs, that would take place immemediately preceding his second advent (to which if we take heed we may know something about it.) And then to close, he says Watch. Watch for what? Ans. For the signs of his coming. And in order not to be deceived as to the present cry, is it most reasonable to laugh about it, and say that because people have been imposed upon heretofore that we will pay no regard to it. Or had we better compare it with the word of God before we throw it away. It looks to me that the latter course is the best. I will give my views upon the parable of the ten virgins, Matthew 25:1-13, and leave you to judge for yourselves, ver. 1. Then immediately preceding and at the coming of the Son of man. See latter part of 24th chapter. Kingdom of heaven, the church or professing people of God. Virgins may represent the purity of the religion which they profess. Lamps. Word of God. Took their lamps and went forth to meet the Bridegroom. Professed to take the word of God as their rule of faith and practice, and to wait for his Son from heaven. verse 2. And five of them were wise and five were foolish. Nearly one half were true Christians and the other half false professors. Now look at revivals for a year past, and what follows, and (although doubtless very many are truly converted to God) have we not reason to fear that many that now belong to our churches, never knew what it was to be born again. And then take the denominations who do not believe in regeneration, and see if the present state of things will not compare with this verse. verse 3. They that were foolish took their lamps and took no oil with them. As oil in lamps is what gives light, so we get light from the Scriptures by prayerful study; and as unregenerate persons do not love the Bible, and if they read it they find it a task, so they will not get much light from it, and although they may pass at the present time for Christians from what they can gather from other’s experience, especially when the church is so nearly conformed to the world, yet the time is coming when they will need oil, or the light contained in the word of God. verse 4. But the wise took oil in their vessels with their lamps. Vessel. The mind. The true child of God loves to study his word, and not only studies for present use, but stores his mind with other parts, especially if he is awake to the true interests of his soul, and longs for his Savior, he will look at those portions which tell about his coming the second time without sin unto salvation.HST June 15, 1842, page 84.3

    Ver. 5. While the Bridegroom tarried they all slumbered and slept.HST June 15, 1842, page 84.4

    You will find by studying the New Testament, that our Savior and his apostles endeavored to impress upon the minds of his disciples the necessity of constantly watching for the coming of the Son of man, but after a while it seems, as he delayed coming, they began to grow careless about it, and at last have settled upon the belief of a thousand years to intervene, and have gone to sleep, as it regards watching for the coming of Christ. verse 6. And at midnight, there was a cry made Behold the bridegroom cometh, go ye out to meet him. Now let us compare this with the present cry. 1st, when is this cry made. At midnight, when every thing is enveloped in darkness and all are asleep; was that not the case when Mr. Miller began to give the cry? how many do you suppose at that time were awake to the subject of Christ’s coming? 2nd. How is this cry to be made. Behold, see for yourselves. The believers in the advent nigh do not pretend that they are inspired, nor do they use a speaking trumpet, but they point you to the word of God, the fulfilment of prophecy, and the signs of the present time, and you can look for yourselves. 3rd. What is the effect of this cry, 7th verse. Then all those virgins arose and trimmed their lamps. If you will look back three or four years and compare it with the present time, you will see that there has been a great overturn with regard to the study of prophecy, although out few comparatively have embraced the doctrine of the advent nigh. Many oppose the theory of Mr. Miller in consequence of his believing the time to be in 1843; but supposing he had preached the advent nigh without being anything definite about the time, and is it probable that the church would have been awakened? Who would have noticed him enough to have opposed him? You tell a believer in the conversion of the world, that you believe that Christ’s second advent is near, they will answer, so do we, if it was near 1800 years ago, it is near now, and they will sleep on. 8th verse. And the foolish said unto the wise, give us of your oil, for our lamps are gone out. This probably refers to the short dark period which the church is to experience immediately prior to Christ’s coming, before the close of which the blood of martyrs will flow, see Revelation 6:11. And it seems that this time is now begun, for infidelity in disguise is creeping into our churches, which it seems any one might see if their lamps had not gone out. 9th verse. But the wise answered, saying, not so, lest there be not enough for you and us, but go ye rather to them that sell, and buy for yourselves. Christians will have enough to do to look out for themselves. 10th verse. And while they went to buy, the bridegrooom came, and they that were ready went in with him to the marriage and the door was shut before the foolish virgins could find out what these things now meant that were passing. The seventh trumpet sounds, the Son of man comes in the clouds of heaven with all his glory, raises his dead saints, changes the living (who have endured all the trials that they were called to pass through) who are caught up to meet him in the air. Then the mystery of God is finished. 11th verse. Afterwards come the other virgins, saying, Lord, Lord open unto us. Those professors who thought they were doing very well, but made light of the idea that Christ would soon appear, now see to their astonishment, that he has come of a truth, and they cry for mercy. 12th verse. But he answered and said, Verily I say unto you I know you not. Our Savior has left upon record signs, etc. and has warned them again and again to watch, and has by his servants told them that these signs were taking place, but they passed them by unheeded, and now the harvest is past, the summer is ended, and they are not saved. 13th verse. Watch therefore for ye know not the day nor the hour when the Son of man cometh. Although Christ has given so many warnings to his followers to watch, yet once more he says, Watch therefore. That is, for the reasons contained in this parable. I add no more, but leave you to your own reflections. C.HST June 15, 1842, page 84.5

    Will not friend C. favor us with other communications? Eds.HST June 15, 1842, page 84.6

    Theories of the Millennium.—No 1


    The most ancient theory on this subject may be called the sensual theory of the Millennium. It originated with Papias whom Eusebius calls “a man of slender judgment,” and was afterwards embraced by Justin Martyr and Ireueus. It was substantially this:—HST June 15, 1842, page 84.7

    The Jews shall be restored to their own land; Jerusalem re-built; the temple re-erected and adorned with precious stones and jewels; the just raised in their mortal bodies; who shall fare deliciously for a thousand years, eat, drink and have children; the righteous Gentiles shall inherit Mt. Zion, in company with them, and the Messiah reign over a regenerated world till the thousand years are ended, when the righteous shall be changed into angelical substance; receive their proper resurrection bodies, and live with Christ forever.HST June 15, 1842, page 84.8

    This theory differs in certain grand points from the spiritual theory of some moderns. These moderns say nothing of eating and drinking and having children in the Millennium, nothing of Christ’s being personally present on earth, nothing of the return of the Jews and of the dead in their mortal bodies. Still their Millennium after all is but a modification of the ancient theory.HST June 15, 1842, page 85.1

    The moral difference between the two opinions, viz:—a temporal Millennium, and the Second Advent of Christ, is great. The latter purifies; the former does not. Who was ever improved in his morals or devotion by believing in such a Millennium? None.—Evangelist.HST June 15, 1842, page 85.2


    No Authorcode

    BOSTON, JUNE 15, 1842.

    Remarks on Mr. Shimealls Letter.—


    In reference to Mr. S’s letter we make the following remarks. 1. We very cheerfully acknowledge ourselves in error, in saying “that Mr Miller has not included Samson in his chronology at all.” The occasion of it was as follows: “Mr. S. in quoting Mr. Miller’s chronology, referred to the “Signs of the Times” of Sept. 1st, 1841. It should have been Aug. 15th, 1840. “And again” he says, “with some slight alterations, in the Report of the General Conference, etc. published in Boston in 1841, and of which he says, If this chronology is not correct, I despair of getting from the Bible and history a true account of the age of the world.” We concluded after reading this particular reference to the corrected chronology in the Report of the Boston Conference, that Mr. S. depended upon it principally, for his information on the subject; and not having the “Signs of the Times” at hand it had escaped our memory that Mr. M. did admit Samson’s 20 years in his first chronological table. Referring to the Report, which was at hand, we found it was not in the corrected system, and supposed it had not been inserted at all. Thus the fault lay partly in us and partly in Mr. Shimeall. Neither party were as careful as we should have been in examining the documents in question.HST June 15, 1842, page 85.3

    2. After examining with all the care of which we are capable Mr. S’s proof that the 6th servitude were contemporaneous with Eli’s administration, we cannot see its force. We can see that Eli’s administration was 40 years, and that Samson was born about the time of Abdon’s death; and also, that Samson’s administration was in the days of the Philistines, and probably in the latter part of that servitude. But we cannot see how he makes out that the Philistines and Eli were cotemporaneous. We know Mr. S. says, “Eli at his death, is said to have judged Israel 40 years. The number of years, (viz. 1160, and 1120, B. C.) Between the death of Abdon, Judges 12:14, and that of Eli, 1 Samuel 4:18, is just 40 years.” But what word of proof does he give of the fact? Not one that we can see. Pity, dear sir, the obtuseness of our intellect; for really we cannot penetrate the argument, do all we can, we cannot do it. To us, it seems clear that the 40 years’ servitude was before Eli, and that Samson lived and died during it. But we can find no single word of evidence, that Eli judged Israel in the days either of Samson or the Philistines. Nor can we see it to be necessary to find the “commencement,” of Eli’s administration, provided we find its length and end, as we do in God’s word.HST June 15, 1842, page 85.4

    3. We frankly acquit our brother of the charge of “pursuing the same course,” of Mr. Dowling, inasmuch as Mr D. persisted in his statement, and Mr. S. has frankly come forward and explained the whole affair.HST June 15, 1842, page 85.5

    4. Mr. Miller at a future time, will notice the remarks of Mr. S. which relate to the revision of his chronology.HST June 15, 1842, page 85.6

    Earthquakes, Conflagrations, and moral and political convulsions. The last and most authentic information, confirm the worst and most horrible news, before reported, relating to the awful destruction of property and life by earthquakes at Cape Hatien; and adds, what is scarcely less shocking, that the few inhabitants whose lives had been spared, were quarelling and killing each other, in the general scramble for the property, which had been left without owners. This awful hardness of heart and beastly insensibility, show clearly, that the earthquake had not been premature, but had been sent by the righteous judgment of God; and that even those who were spared were ripe for destruction.HST June 15, 1842, page 85.7

    How far these remarks will apply to the conflagration of Hamburg, we have not yet learned, but it certainly looks like one of the signs of the times, which were immediately to precede the general conflagration.HST June 15, 1842, page 85.8

    The acts of violence which have almost become scenes of every day occurrence in Congress; the riots, mobs, duels, murders, and acts of violence throughout the land, with the daily, nightly, and almost hourly destruction of private dwellings, by incendiaries, all, all, add to the signs of the times, which were fore old to take place in the latter days, and warn the religious observer “to be ready, for in such an hour as ye think not, the Son of man cometh.” D.HST June 15, 1842, page 85.9

    New Work


    Immortality the gift of God through Jesus Christ; to be given to those only who have part in the First Resurrection.—By Calvin French.HST June 15, 1842, page 85.10

    We give an extract, which will show the views of the author, as it relates to his brethren.HST June 15, 1842, page 85.11

    “If it should prove that I am in an error, that I may stand alone, and exonerate my dear brethren with whom I am associated in proclaiming “Behold he cometh, go ye out to meet him” and not injure their influence if I do my own. I would here say, I do not know of one who is laboring in this cause who agrees with me in all my views on this subject. I love and respect my brethren, and it is no small part of my trial, that I feel a necessity laid on me to publish my views, which some of them think is not expedient. Though we thus differ, I do not love them any less, but I hope I love the truth more, and as we are to “bear one another’s burthens and so fulfil the law of Christ,” I hope they will bear this for me.”HST June 15, 1842, page 85.12

    We differ from our brother, in his views of the state of the dead, and the end of the wicked. Yet we have no time to spend in controversy on such differences. The end is near, when all will be known.HST June 15, 1842, page 85.13

    Letter from H. P. Stebbins


    Bro. J. V. Himes—Dear Sir:—Will you permit a stranger to address a few lines to you on the momentous subject of the progress and spread of the truth, as advocated by yourself and colleagues of the speedy coming of our Lord, and of his second advent near at hand? Great has been the darkness that has veiled the world for a number of centuries gone by, but as the proverb is, that the greatest darkness is just before day, so is the state of the world at the present time, while many, O, yes, very many of the professed ministers of Christ, who are set as watchmen upon the walls and towers of Zion, seemingly unwilling to raise the telescope of faith to their eyes, that they may be able to say “What of the night,” but with unaccountable apathy themselves are singing the syren song of repose and safety to the slumbering multitude; but the day begins to dawn, and there are some faithful souls who fearfully cry, the morning cometh, and also the night: If ye will enquire, enquire ye: return, come. The searching for these things has begun in earnest, and the Midnight Cry is being sounded with might, and as it were like peals of thunder, to the astonishment and discomfiture of those that listen to its sound, the seal is broken and the vision brought to the eyes and hearts of many people.HST June 15, 1842, page 85.14

    We have recently had a series of lectures on this great subject, from our faithful and persevering Brother, P. T. Kinney, of Williamatic Ct. The congregation was larger and listened with greater attention to the words that fell from his lips than was ever before exhibited in this place, and the result is that many who believed and advocated the tradition of a Temporal Millennium, and who were great scoffers of Mr. Miller, and greatly ridiculed his Theory, have become convinced of their errors in respect to these things, and are now earnestly enquiring, and looking into the scriptures to see if these things are so; and some, yes many openly express already their faith in the signs of the times, looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ.HST June 15, 1842, page 85.15

    Also that efficient laborer, Brother L. C. Collins, is delivering a course of lectures at Cabotville. I have listened to his lucid arguments and soul stirring exhortations the two past evenings, and shall endeavor to attend through the course, if possible; his congregation meet at the Methodist house, are large, attentive and solemn, and O, may the arm of the Lord be revealed in opening the eyes of the blind, awaking those that sleep, and of overthrowing the traditions of men, of rooting out their prejudices, and of engrafting into their hearts his own truth until it shall prevail. I am, dear brother, truly yours in hope of the promise. H. P. Stebbins.HST June 15, 1842, page 85.16

    Chicopee Falls, April 9, 1842.HST June 15, 1842, page 85.17

    Lectures and Conference in Pitsfield, N. H


    Dear Brother Himes:—It devolves upon me to make known the proceedings of this conference.HST June 15, 1842, page 85.18

    Saturday evening, May 21st. Brother French commenced his lectures according to notice given, in the Freewill Baptist Chapel, and continued over the Sabbath to crowded assemblies.HST June 15, 1842, page 85.19

    Monday morning, 5. A. M. met for prayer. At 9 A. M. met again for prayer and. conference, and continued until 10, when it was changed into a bible class. Brother Seavey, of Lowell, in the chair. Nebuchadnezzar’s dream of the great image was taken up for consideration, when it was shown that the four great kingdoms of this world were clearly represented by the four parts of the image.HST June 15, 1842, page 85.20

    1 1-2 P. M. the lectures were resumed with much interest and feeling.HST June 15, 1842, page 86.1

    Tuesday morning met again for prayer at 7 o’clock, as on the preceding morning. At 10 o’clock the bible class was resumed, and upon Brother Seavey’s declining to take the chair, Brother S. Goodhue, of Lowell, was chosen, Brother George W. Peavey was chosen secretary, and Brother D. P. Silley, assistant. The seventh of Daniel was then taken up, and upon examination it was found that the four beasts of this chapter represented the same four great kingdoms, that the image does in the second chapter.HST June 15, 1842, page 86.2

    At half past one Brother French gave another lecture with increasing interest and feeling; at the close, the request being made, several rose for prayers.HST June 15, 1842, page 86.3

    5 1-2 P. M. our Brother T. F. Barry, of Portsmouth, gave us a very interesting lecture upon the Eagle and Lion of the xi. and xii. of 2Estras, in which was presented a view of our own country, with her eight kings, with “time small and years swift.”HST June 15, 1842, page 86.4

    Wednesday morning, prayer and conference meetings as on the two preceding mornings; feeling and interest still on the increase.HST June 15, 1842, page 86.5

    At ten o’clock the bible class again commenced the examination of the seventh of Daniel, and although there was some opposition from those who do not believe in the personal appearing of Christ to cleanse this cursed earth, and reign with his on it forever, we believe the impression was pretty generally made that the fifth kingdom is the kingdom of Christ that is to be set up when he makes his second appearing, and that the event is near at hand.HST June 15, 1842, page 86.6

    At half past one, the lectures were again resumed, the interest and feeling continuing to increase and deepen; at the close of the evening lecture another prayer and conference season was held, and the solemnities of the judgment, and of the eternal world seemed to be present, whilst a solemn dedication anew, to the service of God, of nearly all present took place.HST June 15, 1842, page 86.7

    Thursday morning met again for prayer and conference at five o’clock, and a refreshing season was experienced from the Lord; the church appears to be getting into the work of God.HST June 15, 1842, page 86.8

    Other Lectures were given by Elder J. Hasleton, and Barry.HST June 15, 1842, page 86.9

    Saturday, P. M. was occupied by an explanation of the diagram, representing the whole vision, and answering objections of opposers when the truth of God triumphed gloriously to the conviction of very many that the doctrine of the coming of Christ at hand cannot be refuted.HST June 15, 1842, page 86.10

    The result of this Conference has been decidedly important on the church especially, and left a deep and solemn impression on the people generally. Geo. W. Peavey, Sec’y.HST June 15, 1842, page 86.11

    Wordsworth and Puseyism


    A writer, from whom an extract was made into the columns of the Cabinet last week, complained that the great and good poet, Words worth, “has sown the seeds of Puseyism with no unsparing hand, in his beautiful verse.” As this extract is “going the rounds,” and will affect the minds of many who are not familiar with Wordsworth’s writings, prejudicing some against them, I must ask permission as a warm friend, admirer, and student of the poet, to repel this charge which must have originated with one who is as little conversant with Wordsworth’s mind and heart, as he is with the philosophy and beauty of the poetic expression.HST June 15, 1842, page 86.12

    By pusseyism, I understand an ism which has appeared in the English church at Oxford, with the Rev. Dr. Pussey on the lead, and which is in reality a near approach to a counterfiet of Catholicism. And can a man who has ever read the Ecclesiastical Sketches of Wordsworth, say that he finds in them the seeds of Pusseyism! Wordsworth portrays at the outset the temptations from Roman refinements and bids us, [Sonnet viii]HST June 15, 1842, page 86.13

    “Shun the insidious arts
    That Rome provides, less dreading from her frown
    Than from her wily praise, her peaceful gown,
    Language and letters;—these, though fondly viewed
    As humanizing graces, are but parts
    And instruments of deadliest servitude!”
    HST June 15, 1842, page 86.14

    Papal abuses, corruption of the clergy and monastic voluptuousness, are all exposed, whilst the muse loves to dwell upon the Vaudois, that pure church,HST June 15, 1842, page 86.15

    “Who for the Savior Lord
    Have long borne witness as the Scriptures teach!”
    HST June 15, 1842, page 86.16

    And Waldo, “who raised his voice to preach the unadulterated word.”HST June 15, 1842, page 86.17

    “Nor were his followers loth to seek defence,
    ‘Mid woods and wilds, or nature’s craggy throne,
    From rights that trample upon soul and sense.”
    HST June 15, 1842, page 86.18

    There certainly is not a kernel, nor the shell of a seed of Pusseyism in that passage, alluding to Transubstantiation, etc.HST June 15, 1842, page 86.19

    But the writer of the article referred to, has quoted a passage from the fifth book of the Excursion in which the poet speaks of Infant Baptism as “the holy rite.” Perhaps he overlooked a preceding passage where baptism is spoken of asHST June 15, 1842, page 86.20

    “A dedication made, a promise given
    For due provision to control and guide,
    And unremitting progress to ensure
    In holiness and truth—You cannot blame
    Rites which attest that man by nature lies
    Bedded for good and evil in a gulf
    Fearfully low; nor will your judgment scorn
    Those services.”
    HST June 15, 1842, page 86.21

    An extract is also made from the sonnet on Baptism in which the poet most beautifully depicts the sacred scene, and in the succeeding sonnet, from which for the benefit of the author of the alarm respecting Pusseyism I quote, he adds,HST June 15, 1842, page 86.22

    “Benign and pure
    This ordinance, whether loss it would supply,
    Prevent omission, help deficiency,
    Or seed to make assurance doubly sure.
    Shame if the consecrated vow be found
    An idle form, the word an empty sound.”
    HST June 15, 1842, page 86.23

    The truth is; Wordsworth is a sincere and humble Christian, employing his genius and transcendant powers to recommend to men the contemplation of virtue and truth, the study of nature, and of God. A distinguished divine on a recent occasion spoke of him as “the Poet of the millennial age,” and the hearts of many Christians present responded amen. He is indeed warmly attached to the church of England, with which are connected all his religious associations, and to the pastoral duties of which he has joyfully consecrated his only son.HST June 15, 1842, page 86.24

    In regard to his writings, no man can study them without feeling his intellect quickened, his heart softened, his feelings harmonized, and himself a better man, a better Christian. W.HST June 15, 1842, page 86.25



    In the Westminster Review for April, 1842, is an article entitled, “Fruits of the Syrian War.” It is a long and luminous disquisition upon the recent commotion in Western Asia. One passage of that essay so clearly illustrates the true position of the lately appointed English Prelate for Jerusalem, that I have sent it for the edification of all those who are watching “The Signs of the Times” in reference to Scripture prophecy.HST June 15, 1842, page 86.26

    Prospects in Palestine.—“Coming events created by the treaty of the European potentates in Italy, ere long will cause new embarrassments. Large bodies of Oriental Papists will be clamoring for Austrian protection; and the struggle for ascendency between French and Austrian Popery will add new elements of discord to those which already exist in Syria. “The power” of Mohammed Ali “which checked the outbreaks of religions persecution in all its forms is now removed. Syria is destined to be the battle-field where European diplomacy and Oriental fanaticism will be engaged in fierce controversy; and neither the Pope of Rome, nor the head of the Roman empire,” the Empire of Austria, “can be indifferent spectators.HST June 15, 1842, page 86.27

    Meanwhile, another firebrand of danger and strife has been lighted under the combined auspices of Prussia and Britain. Among the monstrous abortions born from our thoughtless interference in the holy land, the Protestant bishopric of Jerusalem is perhaps the most absurd. The conception is of a piece with the rest of our policy, and its results may be predicted without any miraculous foresight. A renegade Jew is sent to Judea in order to win over the Hebrews. A Protestant heretical mitre is flung into the arena where the various orthodoxies exercise their most unbridled fanaticism. There is in Palestine no Anglican congregation—what of that? It is his mission to make them. In our name he is to preach a religion of peace to a country which we have been devastating by war. He is to call to a pure Christianity those whom we were bent on restoring to the Mohammedan sway of the head of the Mussulmans. He is to wave the banner of the cross, where we, at the price of tens of thousands of human lives, have insisted on unfurling the “legitimate” flag of the Crescent. His prelatical crosier is to beat down that Islamism which our cannons have built up! Mr. Wood, our incendiary war agent, called upon the Syrian Mussulmans to arm for their Caliph in the name of that Holy Book the Koran, and our peace-teaching prelate will call that book a lie, and the religion of the Caliphate an imposture.HST June 15, 1842, page 86.28

    But the probability is, that our scheme of establishing a Protestant bishopric in Palestine will end in complete failure, and that its failure will afford new evidence of the extent of influence possessed by Britain and Prussia earnestly and zealously united to accomplish this object, notoriously almost a passion with the King of Prussia, and in which the Anglican hierarchy have taken the deepest interest, and have even looked to it as a means for bringing about a great confederacy of Protestantism between our Established Church, and the Lutheran and Calvinistic Churches of the European continent. They arc most probably destined to sec the whole scheme crumble away beneath them. The original suggester of the project was the Prussian Minister at the British Court, a learned and excellent man, but who has not been very felicitous in disentangling questions of religious controversy, nor in removing difficulties between contending sects. We doubt whether the question was ever asked, whether the Sultan, whatever be his will, has really the power or the right, according to the Mohammedan laws, of granting that Firman for the building of a Protestant church edifice at Jerusalem, which has been so pertinaciously applied for, and so perseveringly denied at Constantinople. Suppose it should appear by repeated decisions of the highest church court of Mussulman judicature—the Mekemeh—the law positively interdicts the Sultan from allowing new Christian churches to be erected in the Ottoman dominions, is it believed that the Grand Seignior is so uncontroledly absolute as to be able to issue mandates at his will in matters ecclesiastical? No such thing. He can no more overturn the decrees of the Mekemeh tribunal than a British monarch can control the decisions of judges, or trample upon the authority of Parliament.HST June 15, 1842, page 86.29

    Let the situation of men and things be changed—suppose the Sultan were to apply for authority to erect a Mosque in Canterbury or York, not for Mussulmans in existence in Britain, but for Mussulmans to be converted from the Christian ranks, what would our Right Reverends and Most Reverends say; the Shieks El Islam and Ullemas of the Anglican heirarchy? Yet we attach no reverence to our archi-prelatical seats, as every Turk attaches to the name of Jerusalem. Were the Mussulman difficulties got over, might it not have been foreseen that Austria and France, in the name of Roman orthodoxy and that of Russia, as the patron of Greek orthodoxy, by their countless instruments in the Levant, would intrigue and plot against the modern Protestant heresy about to be introduced into the very head-quarters of religious fanaticism? Anglican Protestantism in Jerusalem! An intrusive heretic prelate in the holy city! A converted Jew preaching heterodoxy on the site of the sacred sepulehre! Little indeed do our prelatical enthusiasts know of the field where they are about to unfurl, as they call it, “the standard of a purer faith.” We trust that the whole scheme will be abandoned, and the prelate and his suite return to whence they came, without pushing the experiment farther; and this we anticipate, were it only to secure him from additional insult and danger. “The powers” who take so affectionate and unanimous an interest in all that concerns the affairs of his “Highness” the Grand Turk, will perhaps not exhibit much unanimity on this occasion. The Internuncio of the “Holy Roman Empire,” that is, Austria, the Representatives of “Most Christian” and “Most Catholic Majesties,” France and Spain, will not lend any very helping hand to obtain the Firman which the “Defender of the Faith,” Queen Victoria, hopes to communicate to the Protestant Prelate of half the Oriental world. Our ecclesiastical schemes in the Levant are quite in harmony with our political proceedings, though very happily they will hardly lead to consequences so disastrous.”HST June 15, 1842, page 87.1

    The preceding delineation is incontrovertible. It is self-evident, that the extension of the Gospel, and the diffusion of Christian principles, with the pacific and meliorating effects of the sway of them, have had no part in the appointment of Mr. Alexander as an Anglican Prelate to dwell at Jerusalem. It was merely a scheme of political aggrandizement on the part of Britain and Prussia, who, anticipating the manifest speedy overthrow of the Turkish power at Constantinople, by that manouvre, hoped that having a prior acknowledged ecclesiastical establishment in Jerusalem, they should be able when the proper season arrives, promptly to lay the secular claim for the civil authority over the Diocese of Palestine. No greater curse could befal the benighted Jews and Mohammedans in Judea; for the enthronement of Anglican Puseyism, alias Jesuitism, would be as abhorrent to those enemies of idolatry, as the superstitious mummeries of the Greeks, and the Mariolatry and image-worship of the Romans.—Watchman.HST June 15, 1842, page 87.2

    The World’s Conversion


    Not to stop to examine those Scriptures which have been supposed to teach this doctrine, if such it may be called, but which undoubtedly refer exclusively to the spiritual Israel—“the children of the promise, who are counted for the seed,” and not to natural Israel,—I would remark, that there is no more probability that the Jews will turn to Christ now, than there was eighteen centuries ago. The same blindness of understanding, the same obduracy of heart, the same stiff-neckedness, and the same bitter and unrelenting hostility to Jesus of Nazareth which distinguished them then, distinguishes them now; except so far as their character has been modified by the general aspect of society. And as for a return to Palestine, they care nothing about it themselves, and why should they? In this country they enjoy all the privileges of other citizens, in general; and in the nations of Europe their condition is quite tolerable, and many of them possess immense wealth, and some of them enjoy offices of trust and honor. For what do they wish to throw up all their interests, where they are, and go into a country which is as foreign to them as it is to us; and especially into such a beggarly country as Palestine now is. The few Jews who now reside there, have no business of their own, but are principally supported by the contributions of their brethren. And indeed, if the Scripture held out to them any promise of a return to their country, and of again seeing prosperous days there, it must be wholly upon the condition of their embracing the gospel of the Son of God, of which, as before remarked, there is no probability whatever.HST June 15, 1842, page 87.3

    That Jesus “shall come again, at the end of the world, to judge the quick and dead,” is a doctrine most fully taught in the Holy Scriptures, and which is most strictly enforced by our church, (see Dis. p. 110,) and which no orthodox Christian will presume to deny. Now the whole of the controversy turns upon the point when he will come. Of the primitive Christians it is said, that they “loved his appearing.” Their hearts seemed to be continually going out after the Lord. His appearing was the object of their most glorious hopes, and of their most triumphant expectations. And how can Christians feel otherwise now? Why should they otherwise than wish for the speedy appearing of the great head of the church in his glory, and in his kingdom? And when he says, “Surely I come quickly,” why should they respond otherwise than as did the holy Revelator, “Even so, come Lord Jesus?” It appears to me that the heart of every pious man, whatever may be the condition of his head, should be committed in favor of the doctrine advanced in Br. Litch’s book; and that even if he should see no reason why he should believe it true, yet that he should most earnestly wish that it might be so. Who, in reviewing the past history of the world, which is but a history of its enormous crimes, and who in taking a view of its present state, which is but a view of its infernal wickedness; and who in drawing inferences respecting its future prospects, from its past condition, would not most fervently pray, that for the elect’s sake the period of this world’s existence may be “shortened?” This base and polluted earth was once washed out with water, but it yet remains a dirty world for all that. Its second or final cleansing is reserved for fire, which will do the deed, and form “a new heaven and a new earth, wherein dwelleth righteousness.”HST June 15, 1842, page 87.4



    The beast of Rome, feeling its deadly wound to be in some measure healed, is now unusually busy and venomous in its assaults. She has this advantage of which she zealously avails herself. All Protestant governments tolerate Romanism; all Romish governments persecute Protestantism. Romanists, therefore, have full swing in Protestant countries; but Protestants are forbidden to do any thing in Romish countries. Romanism makes every government which it can influence, a persecutor of Protestantism; but when she cannot have this influence over the government, she does the next best thing for herself, namely, talk about toleration, freedom of religious opinion, etc., meaning toleration for herself, freedom for herself, till she gets strong enough to persecute every body else, and then her sermons on toleration will all be ended.HST June 15, 1842, page 87.5

    Romanism boasts that her doctrines are the same in all ages and in all nations. How happens it, then, that Romanism is invariably the advocate of persecution in all so called Catholic countries, and demands that Protestant governments only shall be tolerant? The same priest who in Austria, Bavaria and Italy, breathed nothing but proscription and blood against every body that departs from Rome, will come to this country, and oh! what an advocate for toleration is he! What an enemy to persecution! How he cries out against the tyranny of using the Bible in the common schools! And some Americans are fools enough to be gulled, or pretend to be gulled, by this miserable hypocrisy!HST June 15, 1842, page 87.6

    I will give one example to show how they do things under papal rule in the middle of the 19th century, while the priests of this unchanging, unchangeable, every-where-the-same religion are so zealously boasting of their religious toleration in these United States.HST June 15, 1842, page 87.7

    Not long since a German student was practising drawing on the shores of a mild lake in the Canton of Schwytz. A young peasant girl kindly offered him the use of her boat. He found she could read, but had no books, and to requite her kindness, he gave her a little story of two maidens destroyed by an avalanche. The priest of the village saw the book in the hands of the girl, collected a furious mob, fell violently upon the young man, drew him before the magistrate and accused him of distributing tracts. The magistrates required the pernicious nature of the tract to be shown. A committee of priests examined it, and after much search extracted one sentence, only one, which they declared to be of dangerous tendency. And what, gentle reader, do you think this dangerous sentence was? Why, it consisted of these half dozen German words: Jesus Christus ist feur unsere suenden gestorben; i. e. “Jesus Christ has died for our sins.” This was all the fault they could find with the book—and for giving away such a book as this, the student was hurried off to prison by a papal magistracy, was refused his portmanteau even to get a change of linen, and his razor to shave himself with, and pen, ink and paper were denied him. He was released only on condition of paying a fine of 16 louis d’ors, and getting bonds in 25 louis d’ors, that he would give away no more books containing such horrible doctrines as that Jesus Christ died for our sins!!!HST June 15, 1842, page 87.8

    So much for Catholic liberality in Catholic countries. Herder. Watch. of the Valley.HST June 15, 1842, page 88.1



    Behold, how these Infidels and Mormons agree!

    The Editor of the “Signs of the Times,”—the paper that advocates the coming of Christ next year,—proposes to publish “a pamphlet in a few weeks, which will fully expose the iniquity of the Mormon delusion.” Such an announcement is amusing enough; while at the same time, it shows most conclusively the blindness and folly of religious fanaticism. The doctrines of the Mormons, are, to be sure, somewhat inconsistent and absurd, when viewed by the light of reason and common sense; but when viewed by the Bible. which is a very different sort of a light and a very dubious one, they appear, on the whole, quite as authentic as Christian doctrines generally. Whatever may be the absurdities of the Mormons, (we mean their doctrines, not themselves, for personally we believe they are quite as correct a people as can be found in any Christian sect in existence,) whatever, we repeat, may be the absurdities or their doctrines, they have none so supremely ridiculous as that advocated by the “Signs of the Times;” and if the Editor was not clean gone in religious monomania he must certainly see it himself. What can be more foolish, if we think of it for a moment, than the doctrine of Christ’s bodily appearance in the clouds with a retinue of angels, etc., all of them sailing through the air and blowing trumpets as they pass? The idea, even on Bible authority, is nonsensical in the extreme, since all these pretended personages being spiritual, it is impossible that they can be seen by material beings, or perform material works. Nor does the Bible afford any more conclusive authority for the doctrine that Christ is to come next year or at any particular time, since Christ himself expressly declares, in the 24th chapter of St. Matthew and 36th verse, that “of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” But in the very face of this high authority, which all Christians, if consistent, ought to be governed by, the Rev. Editor of the “Signs of the Times” does not hesitate to speak confidently of the time of Christ’s coming—thus presuming, in fact, to possess the knowledge of God himself!! And yet he deliberately reproaches the Mormons for being deluded! How very applicable, to his case, are the words of one of his own standards, “Physician! heal thyself!”—Investigator.HST June 15, 1842, page 88.2

    From the Daily Mail.HST June 15, 1842, page 88.3

    In the “Times” of Saturday last, I noticed an article headed Mormonism, which was intended as an indirect puff to a book lately published by J. V. Himes, the celebrated 1843 man, entitled “Mormon Delusions and Monstrosities;” and as the writer of that article seems to be mightily astonished at the enormities of Mormonism, developed in that book, I will just state a fact or two in relation to the affair. First, this book of Himes’s is made up of two old stories of many years standing; one by A. Campbell of Bethany, Va; the other by Mr. La Roy Sunderland of New York. Both of which have been successfully answered by P. P. Pratt, in a work headed “Pratt’s Reply.” So it will be seen that this work, of Himes’s is an old story which he has picked up and made a book of. And the fact is, that Himes being aware that the “delusions and montrosities” of Millerism being about run out (1843 being so near) wishes to get hold of something new, for the purpose of easing his fall as much as possible; but it will not do. Not only that, but for a man engaged in spreading and preaching “Millerism,” to talk of the delusions of “Mormonism,” is, to say the least, equal to “Satan’s rebuking sin.” Where is Himes’s 11th of August 1841, in which Christ was to leave his mediatorial seat? and consequently no more conversions. Ans. It is come to pass the same way 1843 will do, viz: it will prove Miller and Himes both False Prophets. And Mormonism, with all its delusions will bear examination that would sink Himes’s “Millerism” in the dust, from whence it sprung.HST June 15, 1842, page 88.4

    Fair Play.HST June 15, 1842, page 88.5

    Letter Postage, or rather the whole Post-Office system, was established for the convenience and accommodation of the people—for the diffusion of intelligence, the advancement of knowledge and science, and not for increasing the revenue; much less as a tax upon literature, friendship, industry, enterprise, or the causes of letter writing. Yet this noble establishment, intended and adapted to comfort, rejoice and improve the hearts of distant friends, by affording them a cheap, safe and convenient mode of communicating necessary and interesting information of all kinds, has been perverted and its object nearly frustrated by the high rate of charge upon letter postage. It is rendered unavailable to the poor, who need its facilities most. The number and complicated rates of charge, involving half cents and quarter cents, also add to the difficulties. The great injustice of the operation, making those who use the Post Office in one section of country pay for the expense of conveying the mail over new routes in another part of the country is not one of the least objectionable features in the present system.HST June 15, 1842, page 88.6

    But even as a means of increasing the revenue, a reduction and simplification of letter postage, would effect that object much better than the present high and complicated rates. This is no new or uncertain experiment. The principle has been tried by the reduction of fare on rail-roads and steam-boats, and the increase of travel has been found to more than equal the reduction of fare. It has been tried in the Post Office system itself, in England, by reducing the rates to a small fraction of what they had been, and yet the income by the increased ratio of business was nearly the same.HST June 15, 1842, page 88.7

    The writer has thought long and much, and written often on this subject; has had not a little experience in the Post Office business, and has come to the conclusion, that the whole system of letter-postage ought to be reduced to two rates of five cents and 10 cents; viz. for a letter under 500 miles, 5 cents; over 500 miles 10; for all letters or packages weighing one ounce or more each, the additional price of a letter for every ounce.HST June 15, 1842, page 88.8

    This would be simple, intelligible to all, and so low as to remove all resorts to newspaper interlinings, and other fraudulent and evasive means of cheating the government; would better accommodate both poor and rich, and answer the original design, and would at the same time increase the Post Office business to such a degree as to make it a real source of revenue. It is surprising that a subject in which all classes are interested, in which all were intended to be benefited, should have been so long neglected. D.HST June 15, 1842, page 88.9

    Great Camp-Meeting in Canada


    By permission of Divine Providence, there will be a Second Advent Camp-Meeting held in the town of Hatley, L. C. to commence Tuesday, June 21 iust. Brethren and friends of the cause, both in the states and provinces are requested to attend.HST June 15, 1842, page 88.10

    Second Advent Conference and camp-Meeting


    We the undersigned were appointed by the Second Advent Conference, held at Boston the 24th of May, a committee to prepare a place and appoint a time for holding a public meeting for the purpose of assembling Christians together to worship God. The principal object of the meeting is to awake sinners and purify Christians by giving the Midnight Cry, viz. to hold up the immediate coming of Christ to judge the world.HST June 15, 1842, page 88.11

    We therefore inform all our Christian friends, by the permission of Divine Providence, that the meeting will be held at East Kingston. N H. in a fine grove near the rail-road, leading to Exeter, Commencing Tuesday, June 28th, and continuing to July 5th, brethren and friends of the cause are affectionately invited to come and participate with us in this great feast of taberuacles, and bring their families and unconverted friends, with them.HST June 15, 1842, page 88.12

    The object of the meeting is not controversy, the brethren and friends will understand that none will take part in public speaking except those who are believers in the second coming of Christ, near, even at the door.HST June 15, 1842, page 88.13

    N. B. The friends can be accommodated with board at $150 per week, but we recommend to churches to club together and provide tents for themselves. The fare on the rail road will be reduced for such as attend this meeting to 90 cents from Boston or Lowell, 44 miles, and other places in proportion, excepting Haverhill 25 cts. and Exeter 12 1-2cts.HST June 15, 1842, page 88.14

    All ministers of the gospel friendly, are requested to give notice of this meeting to their respective congregations.HST June 15, 1842, page 88.15

    Brethren Miller, Fitch, Himes, Atkins, Cox, and others, are expected to be present.HST June 15, 1842, page 88.16

    E. Hale, Jr.
    Henry Plumer,
    Timothy Cole. Committee.
    Haverhill, June 9th, 1842.
    HST June 15, 1842, page 88.17

    Portland Conference.—We have just returned from the Portland Conference. The season was very interesting—more next week.HST June 15, 1842, page 88.18

    The Campmeeting.—Brethren the time for preparation is short—but let due preparation be made. Prepare as many tents as possible, with the necessary provision for the week.HST June 15, 1842, page 88.19

    To Agents.—It is necessary that our Agents remit what money they have on hand. If any of them have publications on hand, of which they cannot dispose readily, we wish them to be returned, as we are in want of all the means of light we possess.HST June 15, 1842, page 88.20



    Received up to June 11, 1842. From P. M. Carrol, N. H.—Sturbridge, Mass—Dover, N. H.—Saccarappe, Me—Portsmouth, N. H.—Michagan City, Ind—Hanover, N. H.—North Bridgeton, Me—Groton, Mass—Lippitt, R. I.—Sharon, Vt—Andersonville, Ind—Rice City, R. I.—Lebanon, N. Y.—Bradford, N. H.—Waterville, Vt.HST June 15, 1842, page 88.21

    From Richard Plumer, Experience Billings, D. Burges, C. L. Hatch, S. W. Palmer, L. C. Collins, L. McCorishe, J. Litch, E. Wyman, T. T. Jenks, H. B. Libbey, Oliver Wyatt, J. Litch, 3 communications from H W. D. Samuel Locke, 3 communications from J. M. Philips, Timothy E. Corks.HST June 15, 1842, page 88.22

    Books Received


    One bundle from D. Burgess, Hartford, Ct.HST June 15, 1842, page 88.23

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