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Signs of the Times and Expositor of Prophecy [Himes], vol. 3 - Contents
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    June 29, 1842

    Vol. III.—No. 13. Boston, Whole No. 61

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


    A Temporal Millennium—a Soul-destroying Doctrine


    In all ages of the world, the eyes of God’s people have been fixed upon a glorious period, in which the church will triumph over all its enemies. To this period Abraham looked when he sojourned a stranger and pilgrim in the land promised to him for an everlasting possession, and to his seed after him; looking for a city which hath foundations, whose builder and maker is God. It was to this period that they all looked who died in faith, but received not the promises; having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth, because they sought a better country, even an heavenly; and for which cause God hath prepared them a city—that ‘better thing’ which God hath provided for us, that they without us should not be made perfect. It was to that period that the patriarchs and prophets looked, in which the Lord should be their everlasting light; when the day of their mourning should be ended; when their sun should no more go down; and when the inhabitants should not say they were sick; when all should know the Lord from the least even to the greatest; and the knowledge of the Lord should cover the earth as the waters cover the sea. To this period, also, the apostles looked when they should enter that kingdom which God has promised to them that love him; when Christ will appear the second time without sin unto salvation, to all those who look for him; and who will receive that crown of righteousness, which is reserved for all those who love his appearing; and when will be revealed, according to the promise, the new heavens and a new earth, wherein dwelleth righteousness: where all the redeemed will be priests of God, and of Christ, and shall reign with him a thousand years; and when the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever. The fathers and the primitive church had their eyes continually fixed upon this glorious era; when Christ would return and set up his glorious kingdom; when, as they believed, the just rising from the dead shall reign; and when nature, renewed and set at liberty, shall yeald plenty and abundance, being blessed with the dews of heaven; when the meek shall inherit the earth, and the feet of the lowly shall tread upon it; when the creature will be delivered from the bondage of corruption, at the final restitution of all things, spoken of by all the holy prophets since the world began. And it has been to this period that the eye of the humble and devoted christian has been directed in all ages since then—till during the last century—living in continual expectation of their Lord’s return; ready at all times to go out to meet the Bridegroom when he cometh, with lamps trimmed and burning, and continually praying thy kingdom come; come, Lord Jesus, come quickly.HST June 29, 1842, page 97.1

    During the last century the doctrine that “my Lord delayeth his coming” began to obtain prevalence in the church; and the eyes of christians begun to be directed to a period of unexampled prosperity in time; in which the tares and wheat would not grow together; in which those who lived godly in Christ Jesus would not suffer persecution; in which the little horn would not make war against the saints and prevail against them; and when those whom the Father loveth he will not chasten. In the first stages of this belief it did not assume its most dangerous features; for then it promised no peace and safety to the wicked. Its early advocates acknowledged that they differed from the fathers in the nature of the millennium, but not in all the events by which it was to be ushered in. They taught that the most awful judgments of God would precede it; that the slain of the Lord would be many, from one end of the earth even to the other end of it; when the heathen would be broken with a rod of iron, and dashed in pieces like a potter’s vessel; when the wrath of the Lord would lay the land desolate, and destroy the sinners thereof out of it; when the Lord would come out of his place to punish the inhabitants of the earth for their iniquity, and there would be few men left; when the Lord would come with fire and his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire, and to plead by fire and sword with all flesh; when the day would come that would burn as an oven, and all the proud, yea, and all that do wickedly would be stubble, and burnt, so that there would be left of them neither root or branch; in fine, when all but the holy would be destroyed, and then they would raise up a holy race unto the Lord, and would continue for 1000 years. From such a doctrine the’ wicked could draw no consolation, and there was nothing in it which could induce them to put far from them the evil day. It was therefore fraught with less evil than results from it, as it is now taught.HST June 29, 1842, page 97.2

    It was not till within the last thirty years that the conversion of the world, before the millennium, became the general belief throughout the church. When the angel in Revelation 14:6, commenced his flight through heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation and kindred and tongue and people; and glorious effects began to follow the labors of these devoted men, who for the sake of Christ have gone into heathen lands, and periled their lives for his sake; then it was believed that similar results would follow the labors of missionaries in all lands, until the heathen should be all converted, and the praise of the Lord should fill the whole earth; and that the millennium, instead of being ushered in by judgments, would be attended by the most signal mercies upon God’s enemies.HST June 29, 1842, page 97.3

    In this last form of the doctrine we have reason to fear that it has been productive of much evil, and will result in the perdition of multitudes of immortal souls. It has taken away from the church the blessed hope of the glorious appearing of the great God, and our Savior Jesus Christ immediately. The church has taken it for granted that the world is to be converted—sooner or later—and therefore the cause of missions has not been driven with that zeal and success, as it would have been, had they fully realized that the time was short, and that what they did they must do quickly, working while the day lasts. It has caused the church to become worldly-minded, and christians have sought to lay up treasures here on earth, and have placed their hearts where they have heaped their treasures. They have looked upon this world more as their home, and have not realized, as they ought, that they were strangers and pilgrims here below. They have sought to erect enduring monuments, and costly edifices, when they should have been engaged in their Master’s service—in the conversion of souls. It has caused them to substitute figurative and forced interpretations, for the plain and literal reading of God’s word; and has thus been an example upon which errorists have greatly improved, till some have made that holy book a dead letter. It has said to the wicked, you will all be converted, and to the carnal Jews, you will be restored to your ancient privileges. It has engendered strifes and contentions among those evil servants, who have said in their hearts, “my Lord delayeth his coming;” so that they have eaten and drunk with the drunken. It has caused both the wise and foolish virgins to slumber in the fancied absence of their Lord, so that by most the midnight cry has been unheeded. It has flattered the church arid the world with a long period of peace and safety. It has caused the sinner to put far from him the evil day, and to cry peace when there is no peace, saith my God to the wicked. It has caused the church to be proud of the notice of the world, and to lower their standard of christian attainments. It has made the Bible to many a sealed book, and caused them to believe that the prophecies could not be understood. It has closed their eyes to the signs of the times, so that they are not aware that their Savior is near, even at the doors. It has caused their fear towards God to be taught by the precepts of men, and to be unmoved by all the judgments that God is sending upon a doomed and guilty world. It has substituted the wisdom of men for the word of God; and it has filled the church with cold and worldly-minded professors, who have a name to live and are dead. It has caused the church ‘to feel that she is rich, and increased in goods, and in need of nothing; when she is wretched and miserable, and poor, and blind, and naked. And it will doubtless make multitudes unprepared for the coming of their Savior, who, when it is too late, will cry, Lord, Lord, open unto us, and must sink into eternal perdition. Had the church been contented with the Bible as it reads, she would never have been so unprepared for the coming of the Bridegroom; and these errors would never have been embraced. But while the church has been crying peace and safety here, the Universalists have taken courage and cried peace and safety hereafter; for the same principles of interpretation are equally applicable to the errors of both. It seems as though the preaching of such a doctrine was absolutely necessary in the providence of God, to bring about that state of feeling which was predicted to precede the end of time; for were it not promulgated and believed, we cannot conceive how the church and world could be so indifferent to the midnight cry; or so insensible to the signs of the times; for in no other age since Christ would these things have been so little regarded. While, therefore, we mourn its evil tendency, it admonishes us to make the Bible our only guide; and we see one great cause of the stupidity and indifference of all around us, when such thrilling truths are proclaimed. B.HST June 29, 1842, page 97.4

    Exposition of Isaiah 65


    Dear Brother Himes:—Having learned the opinion of a number of our beloved brethren on this very intricate chapter, and finding my judgment still to vary in some respects from theirs, I will also show my opinion, by your permission, through the “Signs of the Times;” knowing there are many who are still at a loss to know how to understand some expressions therein.HST June 29, 1842, page 98.1

    If I can be able to reflect but one additional ray of moral light by this communication, I shall deem myself amply rewarded.HST June 29, 1842, page 98.2

    A portion of this chapter has been applied to the millennium by all whose views have come to my observation; some of whom apply it to a temporal, others to an eternal state. I hope none will take exception, though I vary in some respects from others, of whose judgment on the prophecies I have a high esteem.HST June 29, 1842, page 98.3

    As I cannot understand this part of Divine Revelation to apply to the millennium, either in a temporal or an eternal state, but to the commencement of the gospel propagated among the Gentiles, I shall, therefore, so explain.HST June 29, 1842, page 98.4

    As the prophet by inspiration saw the destruction of Jerusalem by the Romans, and their “holy and beautiful house burned up with fire,” as expressed in the preceding chapter in his prayer; and as he still prayed, saying, “Wilt thou refrain thyself for these things, O Lord? wilt thou hold thy peace, and afflict us very sore?” the Lord then spake in answer, saying,HST June 29, 1842, page 98.5

    Verse 1st. I am sought of them that asked not for me, I am found of them that sought me not: I said, Behold me, behold me, unto a nation” (the Gentiles) “that was not called by my name:” see also Romans 10:20. All will probably agree that this starting point is at the period when the gospel was at first preached among the Gentiles.HST June 29, 1842, page 98.6

    Verses 2-7, inclusive, show that the Lord would utterly reject the rebellious, yet self-rightcous house of Israel, as being any longer his people: he saith, “I have spread out my hands all the day unto a rebellious people—a people that provoke me to anger continually to my face—which eat swine’s flesh;” against the express injunction of heaven upon them; yet professing much righteousness, “who say, stand by thyself, come not near to me: for I am holier than thou.” The Pharisee is here fully described, who saith, “God, I thank thee, that I am not as other men are—or even as this publican!” see also Romans 10:21.HST June 29, 1842, page 98.7

    Verses 8-10 inclusive, teach that the. Lord would not destroy his disciples, but while he gave the old corrupt vine, the national church to destruction, he would save the “cluster” then possessing “the new vine,” “the election,” that he might not destroy them all.” See Romans 11:1, 2, 5, 7.HST June 29, 1842, page 98.8

    Verses 11-16 inclusive, show that because Israel had forsaken the Lord, and forgotten his holy mountain—that when God called they did not answer; when he spake they did not hear, (attend,) but did evil before his eyes, and did choose that wherein he delighted not, the Lord saith, “Therefore will I number you to the sword, and ye shall all bow down to the slaughter;” and they should “be hungry—thirsty—be ashamed—cry for sorrow of heart, and should howl for vexation of spirit.”HST June 29, 1842, page 98.9

    But of his servants, (the disciples) “the Lord God” saith, “Behold, my servants shall eat—shall drink—shall rejoice—shall sing for joy of heart.” He then adds, “And ye” (the Jewish national church) “shall leave my name for a curse unto your chosen, (the regenerated church,) for the Lord God shall slay thee, and call his servants by another name,” after Christ’s name—church of Christ.HST June 29, 1842, page 98.10

    “That he who blesseth himself in the earth, shall bless himself in the God of truth,” etc. “because the former troubles” (with the old church) “are forgotten, and because they are hid from mine eyes.”HST June 29, 1842, page 98.11

    In verse 17, he gives the reason why the former troubles with the old covenant church are forgotten; saying, “For, behold I create new heavens,” (churches, “created in Christ Jesus unto good works,”) “and a new earth;” the unregenerated, changed by the influences of the spirit and word, so far as to learn the worship of dumb idols and to acknowledge the Christian religion, and become moralized by its influences. The wicked are called “earth:” sec Deuteronomy 32:1. Jeremiah 22:29. Let us look at a nation without the blessed gospel, in all their idolatrous rites and degradation; and then let us view the unconverted, blessed with the influences of gospel truth, and what are they but a new earth? measurably resembling, in morality and manners, the church itself. “And the former” (church) “shall not come into mind.” But be ye glad and rejoice forever in that which I create: for behold I create Jerusalem” [the gospel church which is free] “a rejoicing, and her people a joy.” The church should ever be glad for having thus been created in Christ. “And I will rejoice in Jerusalem, and joy in my people.”HST June 29, 1842, page 98.12

    Who can describe the joys that rise
    Through all the courts of Paradise,
    To see prodigal return,
    To see an heir of glory born?
    HST June 29, 1842, page 98.13

    “And the voice of weeping shall be no more heard in her, nor the voice of crying.” These expressions show that the Christian church would not weep at persecution; but “rejoice that they were accounted worthy to suffer shame for Jesus’ sake”—that they would not mourn at even scourging and imprisonment but would there rejoice and sing.HST June 29, 1842, page 98.14

    20. “There shall be no more thence an infant of days.” This shows that the convert would not be an infant in knowledge, but would immediately be capable of teaching those possessing only the wisdom of this world. Look, for instance, at Saul: “And straightway he preached Christ.” He was then, though just converted, an adult, in understanding Divine truth, compared with the former church.HST June 29, 1842, page 98.15

    “Nor an old man that hath not filled his days.” At the time of their departure they would be willing to be absent from the body, and present with the Lord.”HST June 29, 1842, page 98.16

    It is a long life which answers life’s great end; thus their days are filled, for the child shall die a hundred years old;” i. e. in the theory of salvation, compared with the self-conceited Jew, with the veil still drawn over the mind. “But the sinner, being an hundred years old, shall be accursed:” old in judgment of the Christian theory, being able to distinguish between a real Christian and a hypocrite; yet with all this understanding, being destitute of genuine piety at his departure, having lived on professors’ failings, and neglected the great salvation himself.HST June 29, 1842, page 98.17

    “He then must go unto the dead
    With endless curses on his head.”
    HST June 29, 1842, page 98.18

    21. “They shall build houses” [churches] and inhabit them; [dwell in the house of the Lord;”] and they shall plant vineyards, [sow the “precious seed” of the word] “and eat the fruit of them:” having “ploughed in hope,” shall “be partakers of that hope,” Having “sown” to the people “spiritual things” should reap their “carnal things.”HST June 29, 1842, page 98.19

    22. “They shall not build and another inhabit; they shall not plant and another eat:” they shall enjoy the privileges of the gospel and the house of God. for their enemies could not deprive them of temple worship, as they had the former church of theirs in carrying them captive, for they themselves were “the temple of God.” “Know ye not that your body is the temple of the Holy Ghost which is in you?” There they were now to worship in spirit and in truth; and of this privilege none could dispossess them: neither of the fruit of their labors in the vineyard of the Lord: for if they receive not what they should of carnal things, yet the faithful servant will, in the end, receive “wages, and gather fruit unto life eternal.”HST June 29, 1842, page 98.20

    “For as the days of a tree are the days of my people.”—For the old covenant people to have obtained, by their types, shadows, and allegories, so thorough a knowledge of the plan of redemption us the new church has, while blessed with the spirit poured out, the New Testament and the preaching of the word, it would have required the age of a tree: hence that is the age of a Christian, while thus blessed with the blaze of gospel light. “Mine elect shall long enjoy the work of their hands.”HST June 29, 1842, page 98.21

    23. “They shall not labor in vain.”—Paul saith, “Ye know that your labor is not in vain in the Lord.” The faithful laborers “shall long enjoy the work of their hands:” for they not only enjoy it in a measure in this life, but in that which is to come the enjoyment will be everlasting.HST June 29, 1842, page 98.22

    24. “And it shall come to pass, that before they call,” [so as the self-righteous, addicted to long systematical prayers, would admit to be calling] “I will answer.” He would answer the penitent, though the petition for pardoning mercy be offered in ever so broken accents. “And while they are yet speaking I will hear;” will attend and apply the truth.HST June 29, 1842, page 98.23

    25. “The wolf and the lamb” [the unregenerate and convert] “shall feed together:” both receive their portion of divine truth from a faithful ministry. “And the lion shall eat straw like the bullock.” This shows the change effected by the Holy Ghost in those who receive the truth; that the person once a fierce beast of prey, would, in being born again, receive another nature; consequently would live upon food suited thereunto. The gospel ministers are called “oxen,” and other Christians called “lesser cattle:” see Isaiah 7:25 1 Corinthians 9:9, 10.HST June 29, 1842, page 98.24

    “And dust shall be the serpent’s meat,” As Judas was called a devil, and the Roman persecuting power, with the “conscience seared,” called that old serpent, the devil and satan, Revelation 12:9, I understand the serpent here alludes to those given over to hardness of heart; who feed upon “the dust,” the treasures of earth; striving thus to fill a hungry empty mind; but, alas, poor creatures, with all the riches, honors, pleasures, earth can give, how poor, hungry, naked, wretched still!! What pitiable objects! Who can refrain from weeping over them? A view of such causes our dear Savior’s tears to flow.HST June 29, 1842, page 99.1

    “They shall not hurt nor destroy in all my holy mountain” (gospel church at its origin) “saith the Lord!” “The multitude of them that believed were of one heart and of one soul.”HST June 29, 1842, page 99.2

    Thus I understand the whole of this chapter to allude to the great change in the moral world, from the Jewish to the Christian dispensation; but in chapter 66. we are brought swiftly down the course of time to the conflagration in verses 15, 16, and to the new heavens and new earth subsequent to that period, in verse 22, to which St. Peter alludes, which will be seen and enjoyed by the “saints, even forever and ever,” after the first shall have been “dissolved.”HST June 29, 1842, page 99.3

    Joel Spaulding.
    Belgrave, Me. June 12, 1842.

    Hymn for 1843


    by dr. west.

    “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness. Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” 2 Peter 3:10, 11, 12, 13, 14.HST June 29, 1842, page 99.4

    The clouds at length are breaking,
    The dawn will soon appear,
    And “signs” there’s no mistaking
    Proclaim Messiah near.
    Awake, awake from sleeping,
    Attend the “Midnight Cry,“
    Ye saints, refrain from weeping,
    Your great Deliverer’s nigh.
    HST June 29, 1842, page 99.5

    The morning light is beaming,
    The “day-star” shines on high,
    Christ’s Heralds are proclaiming
    His coming in the sky:
    And earth’s eventful story
    A few short months will tell,
    The righteous rise to glory
    The wicked sink to hell.
    HST June 29, 1842, page 99.6

    Ye mortals, take the warning,
    Ten thousand calls invite:
    Should you neglect the morning,
    Then comes the doleful night.
    Now mercy’s hand extended,
    The vilest wretch would save;
    But Oh! if this be ended,
    You’re lost beyond the grave.
    HST June 29, 1842, page 99.7

    If earth and all her treasure
    Are doomed to fire and flame;
    Her royal pomp and pleasure,
    Are but an empty name:
    Her kings—her crowns—her glory—
    Her armies—fleets—and pride
    May bubble forth her story
    While floating down the tide.
    HST June 29, 1842, page 99.8

    The ocean, Oh! the ocean,
    To which her grandures end,
    Now foams in dreadful motion,
    Her boast and pomp to end.
    See, see, the flames ascending,
    The seas themselves explode;
    The clouds—the skies are rending
    With cries of—“God”—“Oh!! God!!!”
    HST June 29, 1842, page 99.9

    Oh! hear the sad petition,
    “Rocks crush us into dust,“
    Oh! pity our condition—
    Or damn’d we surely must:
    We thought that we were wiser—
    Than “pastors”—“saints,” and all,
    Yet sinner—sceptic—miser—
    Must suffer once for all.
    HST June 29, 1842, page 99.10

    Great author of compassion,
    Oh! send to every nation
    The knowledge of its end:
    Fly! fly on wings of morning,
    Ye who the truth can tell,
    And sound the awful warning
    To rescue souls from hell.
    HST June 29, 1842, page 99.11

    Answer to ‘G. D.’ of Detroit, Mich

    No Authorcode

    on the views of the fathers. no. ii


    by h. d. w.

    Dear Sir,—Origen, of Alexandria, in the third century, is the chief of the family of Christian Allegorists, and the first who ever broached the notion of the kingdom of heaven’s belonging to this world. No man before him appears to have conceived an idea so boldly erroneous, and so fatal to the faith. He himself, with all his extravagance, does never present it in the shape it was taken up by his admirers, and moulded by successive ages into that form it now exhibits in all the sects of Christendom. He did not regard it as the church or gospel dispensation. Commenting on the 13th chapter of Matthew, he speaks of the similitude of the kingdom of heaven to treasure hid in a field, after the following manner.HST June 29, 1842, page 99.12

    “It seems to me according to this, that the field in which the treasure is hid, like the kingdom of heaven, is the plain letter of the scripture in the words of history, the law and prophets, and the other sentences; because there is an abundant and various seeding of the whole scripture of words: but the treasure hid in the field is that concealed and abstruse sense under plain words of wisdom veiled in mystery and in Christ, in whom are all treasures of knowledge and wisdom concealed. Therefore, the heavenly works, and the kingdom of heaven, as in a figure they are described in the scripture which are themselves the kingdom of heaven; or Christ himself the king of ages (aionion) the kingdom of heaven is like to a treasure hid in a field.” This is sufficiently mystical, I admit; and it seems to teach that Christ the word, the king in his kingdom, is hid and concealed in the letter of the scriptures, and is only revealed by the spiritual interpretation. In a similar strain he discourses of the goodly pearl merchant, and of the net cast into the sea, gathering of every kind.HST June 29, 1842, page 99.13

    “A scribe,” says Origen, “instructed unto the kingdom of heaven, (Matthew 13:52,) according to the more simple sense, is when one forsakes Judaism after being instructed in the doctrine of Jesus Christ; but according to the deeper sense, it is when one passes through the introductory letter of the scriptures, and ascends to the spiritual meaning, called the kingdom of heaven.—So likewise you may understand figuratively the words, Repent, for the kingdom of heaven is at hand: as the scribes, that is those who are content with the bare letter of the scripture, when they become sorry for such literal interpretation, are by Jesus Christ instructed in the spiritual doctrine of the living word called the kingdom of heaven.”HST June 29, 1842, page 99.14

    To solve the meaning of this is a task I am willing to leave with the reader. It is enough for my purpose to recite the words of Origen, in proof of the fact that he regards the kingdom of heaven, not as the future state, but as the abstruse sense of the scriptures, and literally the conversion from Judaism to Christianity. This implies that the gospel dispensation is that kingdom, though Origen no where asserts it, that I have seen, or draws that inference, or appears to have it in his mind. He prefers the mystical meaning, before the visible. It were gross in his eyes to look on Christendom as the heavenly kingdom; but it was refined to look on the command: “Repent, for the kingdom of heaven is at hand,” as teaching the sorrow of a scribe for the literal interpretation of the scriptures, changed into joy for the knowledge of the spiritual meaning, “called the kingdom of heaven.” Such is the view of his philosophy; he could take the scriptures themselves for the kingdom of heaven, but he did not dream of the church’s being that kingdom: he could understand the spiritual meaning of the word to be the kingdom of heaven; but he had no conception of the gospel dispensation’s being that kingdom.HST June 29, 1842, page 99.15

    “Now we understand,” says Origen, (Vol. 10, p. 527,) how the Lord said to Peter, and that to every Peter: I will give unto thee the keys of the kingdom of heaven. And I think this, to wit, I will give thee the keys of the kingdom of heaven, follows suitably after the words: The gates of hell shall not prevail against it. For every one that is protected against the gates of hell, so that they cannot overcome him, is worthy to receive the keys of the kingdom of heaven, as a reward from the word himself. Because the gates of hell can avail nothing against him who receives the keys of the kingdom of heaven, that he may for himseif open the gates, which gates are shut to them who are overcome of the gates of hell. And as the chaste enters the kingdom of heaven by the gates of chastity, the key of opening the unlocked chastity, and as the just enters by another gate, the gate of justice being opened by the key of justice, even so of all the other virtues. Because I think,” continues Origen, “that for every virtue, or key of knowledge, a certain mystery of wisdom according with the pattern of the virtue, or key, is unlocked to him who lives according to that virtue or key: the Savior giving to those who could not be overcome of the gates of hell, as many keys as there are virtues, opening an equal number of heaven’s gates, corresponding to the discovery of the mysteries of each virtue. And perhaps, also,” Origen continues, “that each single virtue is the kingdom of heaven, tou ouranou, and the whole united are the kingdom of the heavens, ton ouranon, so that, according to this, a man who lives a life obedient to the virtues may now be in the kingdom of heaven; and so likewise this: Repent, for the kingdom of heaven is at hand, should not be understood to mean at hand, in respect to time, but in respect to actions and affections: for Christ, who is all virtue, is at hand, and says also on this account that the kingdom of God is in his disciples (Pharisees) and not here and there.” (Orig. Works, Vol. 10, p. 527. Edition of the Fathers, found in the library of the American Bible Society.)HST June 29, 1842, page 99.16

    My object is attained to show that Origen of Egypt was the first to teach that the kingdom of heaven is not at hand in respect to time, but in respect to actions and affections, and that the virtuous enter it and live in it now in the flesh, by the keys of Peter: whereas the holy scriptures and the Christian fathers uniformly regard the kingdom of heaven as the future state at hand in respect to time. The words of Origen are amply given to prove his doctrine. He however expresses no opinion that the church or the gospel dispensation, or Christendom, is the kingdom of heaven. That would have been too gross for him. No mortal had advanced such a sentiment. Origen opened the way to it by mystifying the word kingdom of heaven; by interpreting it a virtue, a galaxy of virtues, a spiritual sense opposed to the literal word, a state in the flesh distinct from the future state. After him came his pupil, Dyonysius, and the next, Eusebius, who seems to see the promised kingdom of heaven visibly displayed in the reign of Constantine, and the Christian bishop on thrones of judgment. Then came the apostacy, and with it the notion that the gospel dispensation is the visible kingdom of heaven announced in the gospel, and the Pope is the crowned head of the kingdom.HST June 29, 1842, page 100.1

    It serves to illustrate my view, to remind the reader that Origen was also the first man to represent Peter as having received the promised keys of the kingdom of heaven. No writer before him hints at any thing of the kind, so far as I have observed. And you may notice that Origen does not attribute the gift specially to the Apostle Peter, but “to every Peter,” that is, every true follower of the Lord Jesus. Origen did not dream of the use men would make of his airy fancies about the keys and the kingdom. He played with the words in his lively imagination, giving abundance of keys to all virtuous men, by which they might every one for himself unlock the kingdom, and enter the gates of heaven: which fancy was converted, in a subsequent age, into a formal demand of Peter’s keys for the Pope alone, to open and shut as he pleased the gates of heaven, not for himself only, but for every other man. So likewise the play on the words, Repent, for the kingdom of heaven is at hand, was very changeable and subtle, and mystical with Origen; but subsequent ages refined and settled the notion of Origen in the tangible crown and visible kingdom and triple diadem of the Bishop of Rome. H. D. W. New York, 9th June, 1842.HST June 29, 1842, page 100.2

    Extract of a Letter from Elder J Spaulding


    Dear Brother Himes:—I have just returned from a tour of sixty miles to Dead River; and blessed be God for what I have witnessed in that region. All but one in the congregation who were not in the enjoyment of religion manifested a desire to be ready for the coming of Christ and the prayers of the brethren. I baptized one there, and three in Lexington; making thirty-eight in L. who have united with the churches since I commenced lecturing with them in March. Twenty-three have been baptized in New-Portland since I there lectured. The doctrine of the Second Advent at hand, is taking deep root in these regions. My next lecture, will be delivered in Anson, and then I intend to proceed to Dead River, in the upper settlement, six miles higher than my last visit. J. S.HST June 29, 1842, page 100.3



    BOSTON, JUNE 29, 1842.

    Spread the Light.—We have struck off an extra quantity of our paper this week for gratuitous distribution at the camp meeting. We hope that they will be circulated to the best advantage for the cause we advocate, and which we propose to spread to the greatest extent. We hope also by this means that our friends will be able to increase the subscription list, so as to aid as in sustaining the paper. We do not ask, nor do we expect that any income will arise from the “Signs of the Times.” As far as we are concerned, we are willing to do all we can in the future, as we have done in time past, without compensation. If need be, we are willing still to make up the deficiency, as we have done. But by a little effort, we think this sheet might be more widely circulated, and made to do immense good, while at the same time it would be placed beyond embarrassment. Let the brethren and friends think of it; but above all, NOW ACT.HST June 29, 1842, page 100.4

    Editorial Correspondence, No. III


    Dear Bro. Himes,—Since my last, our meetings have progressed with power, and each day has witnessed more or less conversions, besides a great multitude of cold and luke-warm professors who have been converted over, and awakened to new diligence in the cause of Christ.HST June 29, 1842, page 100.5

    The influence of the meeting has spread wide and deep. Still we are not without opposition, and a great many hard speeches. But what is that to us? We are confident the triumph of the wicked will be short, at the longest. Our campmeeting bids fair to be a time of deep interest and great good.HST June 29, 1842, page 100.6

    In one of my former letters I alluded to Brother Miller’s labors in this vicinity as having been attended with great good. I will now relate a fact, slated by an Elder of the Free Will Baptist Church. He was speaking of the influence of this doctrine wherever it is preached. He stated that previous to Br. Miller’s course of Lectures at Georgeville, about two years ago, it had been a very cold and low time in all the churches in this vicinity. At that meeting an interest was awakened and spread around, and revivals of religion broke out so that in a few mouths the Free Will Baptists, alone, baptized about 200 converts. How many such confessions, that are now suppressed, think you, brother H. will be made in the great day? I apprehend time will be some not a thousand miles from Boston. But if souls are saved and gain the port of rest, it is enough.HST June 29, 1842, page 100.7

    The country here is most delightful, the soil good, the land gently undulating and well watered, but the climate cold and backward. It is now the 12th of June, and the apple orchards are just in bloom, and the corn hardly apparent as you pass the fields. Yesterday, the 11th of June, was a severe snow-storm all the forenoon. It is estimated that if the snow had all remained as it fell, it would have beer from 8 to 12 inches deep. But it melted almost as fast as it fell. Toward night it cleared off cold, and the result was a severe frost, so that water froze considerably. The damage done to the crops can hardly now be calculated.’HST June 29, 1842, page 100.8

    Under such circumstances you may be sure it is delightful to think on that day as being near, whenHST June 29, 1842, page 100.9

    “No chilling winds, or poisonous breath,
    Can reach that healthful shore,
    Sickness and sorrow, pain and death,
    Are felt and feared no more.”
    HST June 29, 1842, page 100.10

    Well, the delightful day will soon come; by faith I view it near, exceedingly near; and while I see it so fast approaching, I long for a perfect readiness every moment. O for a deeper plunge in the fountain of salvation! To be washed and made pure, meet, for the marriage supper. This, Christ in able and willing to grant; Yes, and to be exceeding abundant above all we can ask or think.HST June 29, 1842, page 100.11

    My lecture this afternoon was on the 11th and 12th chapters of Daniel; a subject, as you know, that brings the naked glare of eternity upon us. I have been led to inquire, how is it, with such a demonstration as these chapters afford, that the next great event of prophecy is the coming of Christ, the resurrection of the dead, and eternal glory of the saints; how is it that any man in his sober senses can rest a moment without a thorough preparation for eternity! Nothing can be made more plain than it is from the fulfilment of that prophecy, that the Judge standeth at the door, and is just ready to open it on a sinful world. And then, added to this, is the fact that the 1290 days were filled up between the first papal war ever waged, in 508, and 1798, when the papal dominion was taken away; thus giving us a positive date for the 1335 days; why, the conclusion is overwhelming, and it would seem must be irresistible to an unbiassed mind, that in 1843, Daniel and all the sanctified and blood-washed throng will stand in their lot. I want to sound it all abroad that 1843 brings the great consummation; it is so, it must be so; let the scoffer say what be will. And will not men be warned? Will they not prepare for the gathering storm before it comes down on their devoted heads? O beware, perishing sinner, how you squander these remaining months, or you will mourn eternally. Yours, J. Litch.HST June 29, 1842, page 100.12

    Stanstead, L. C. June 12. 1842.HST June 29, 1842, page 100.13

    ‘The Lion shall eat straw like the ox.’—This is supposed by the opposers of Christ’s second advent, to be conclusive evidence of a millennium in time. Otherwise, say they, you must admit a resurrection of animals in the new earth.HST June 29, 1842, page 100.14

    Those passages upon which that argument is based, must be taken either in a literal or in a figurative sense; but are they ever used in a literal sense by the advocates of a terrene millennium? They contend that they are used as figures of the greatness of the change, which will take place in the moral characters of men: very well—if they are figures they are as good for our argument as for yours; and therefore prove nothing respecting this question.HST June 29, 1842, page 100.15

    But if they are necessarily to be used in a literal sense, what will they prove? We know that in this world, if the lion had nothing to eat but straw, he would die; and therefore it cannot be literally true without a reorganization of the animal: and if the animal is to be reorganized, it may, for all we know to the contrary, be as applicable to another state as this. St. Paul says, “the earnest expectation of the creature, waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope; because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now.” Romans 8:19-23. We also know that animals were in the garden of Eden, when all things there were holy; and before sin entered into the world: nor can we say that they will be any more out of their place in the new earth than there. It is therefore proved that in either view of the subject, it is not an argument which can militate in the least against the eternal millennium: although we may not be able satisfactorily to decide whether those passages are to be taken in their full literal meaning, or have a figurative expression. B.HST June 29, 1842, page 100.16

    If this is true would not our Ministers EMBRACE IT?—Multitudes are flattering their souls that the advent of Christ cannot be near, because our ministers do not embrace this belief. Those, therefore, who take upon themselves the office of ambassadors of Christ, encounter a fearful responsibility; and those who hesitate to declare the whole counsel of God, may be the means of lulling into security many souls, who, for their unfaithfulness, will sink into perdition. How faithful then they ought to be, who assume the ministerial office.HST June 29, 1842, page 101.1

    Though the church and the ministers of Christ are not awake to these things, yet they ought not on that account to be regarded as any the less real It may be that God permits his church to slumber over this question, to try the faith of those who do embrace it—to see if they are for his sake willing to encounter the contempt of this world, and to for sake all for Christ. And we have every reason to believe that that is a necessary trial—that we may see the vanity of earthly things, and therefore the more intently look for that city which hath foundations, whose builder and maker is God.HST June 29, 1842, page 101.2

    We are also assured that the world will be as it was before the flood; that day will come as a thief in the night, it will come as a snare upon the earth the foolish virgins will not expect his appearing till he comes. And still the wise shall understand, they will not be in darkness, that day will not come on them as a thief, they will hear the midnight cry, and they will know when it is near even at the doors. Now it is very evident that if our ministers were all awake to this question, it would arouse the church and startle the world; so that it would no be in the condition predicted respecting it at that day. It there fore follows that the coldness of the clergy and church is one of the signs of that day. We also learn that all the signs which were t mark the approach of that day, the fulfilment of prophecies and the termination of prophetic period; will be so little different from those which have been in days previous, that they will not catch the attention of any but those who are with humble prayer looking for the approach of that day. They will see them and lift up their head and rejoice, knowing that their redemption draweth nigh: but those who have no interest in these realities will utterly disregard all these indications. If then the church and world were all expecting the second at vent of Christ immediately, we should know that that event would not now come, because the word would not be in the condition that we are assured it will be when Christ comes. The fact, then, that the church and ministers are still sleeping over this thrilling truth, instead of being an argument against the truth of our theory, is one of the strongest arguments that can be advanced in its favor; and there was probably never before, an age when so momentous a question would have been so little regarded. How dangerous it is, then, for us to say peace and safety to our souls, because others are not aroused to the investigation of this question.HST June 29, 1842, page 101.3

    Arguments against the Second Ad VENT.—A cause is often more injured by the weakness and sophistry of the arguments, by which it is supported, than by attacks which may be made upon it. A cause is also often sustained by the weakness of the arguments which are designed to operate against it. In sustaining or opposing any position, men usually advance their most powerful arguments; and if these are found to be weak, we at once conclude that the cause supporting them must be weak also.HST June 29, 1842, page 101.4

    The arguments which are most usually advanced against the immediate coming of Christ, are a striking exemplification of the above. Some say that it is contrary to all their pre-conceived ideas, and their notions of the fitness of things;—that to be logical we must suppose that they are infallible But, say they, it is not consistant with the wisdom of God, to have so few saved in proportion to the number lost;—the Universalist’s argument is only an extension of the same reasoning. Another exclaims, that it cannot be that the world is coming to an end so soon; that the prophecies cannot be understood; and that if it is true it would put a stop to all enterprise in the world. Such arguments would be as applicable at any future time as now; and therefore if they prove anything, prove that the world will never end. One says that God cannot be so cruel as to destroy all the wicked next year;—the Universalist reasons the same respecting eternity. Another says that if we are not to have a millennium here, the heathen will not be converted; which would be a sad thought:—true, but it is also a sad thought that since the church began to convert the world, more have gone into eternity, than are now on the earth; and before the world could be evangelized, most of the heathen now on the earth must die; besides multitudes yet unborn, Some contend that it is not revealed; and or you show them the proof, they either will not, or cannot see it. It may be that they are among the number of those of whom it is said they “shall not; understand.” The indifference of the church and ministers, is thought to be a great argument against it; but were they aroused, how different would it be from what is predicted of those times. One thinks that because no man knoweth the day or hour, that therefore we cannot know when it is; near even at the doors.HST June 29, 1842, page 101.5

    The above is only a specimen of the logic by which they attempt to satisfy the soul; and yet is sufficient to show the straws, by which they en, deavor to save themselves. The foolish stories about acknowledged mistakes, etc. etc.,—too ridiculous to mention, are further proofs how the smallest crumbs of arguments are eagerly snatched at,—alike by the professor and the infidel. On this question they seem to make a common cause, and the smallest favors are thankfully received. The devil will surely find it an easy task to prevent those whom he has ensnared from being aware of their condition, so long as he can satisfy them with such sophistical shadows. B.HST June 29, 1842, page 101.6

    Millennial Harp.—A new work by this name is to be got out immediately, for Second Advent Meetings and Conferences. It will contain all the Hymns of the “Millenial Musings,” and many other important ones will be added. A large number of the Hymns will be set to music. We have selected some of the best and most effective tunes, which greatly add to the melody of our “spiritual songs.” It will be out in a few weeks.HST June 29, 1842, page 101.7

    To all those who have written to us for Lecturers.—Brethren,—We are obliged to say to you that we cannot now make arrangements to supply you. Bro. Miller, Fitch, Litch, and others are engaged for a time, and cannot now enter into other arrangements. We will however do what we can, in due time. In the mean time, we would suggest that slumbering Watchmen be waked up, and set to work.HST June 29, 1842, page 101.8

    A Conference and Lectures on the Second Coming of Christ at Bangor, Me. will be commenced July 12th, 1842, and continue a week. Bro. Cox, Atkins, Himes and others, it is expected, will attend. Let unceasing prayer be made, that God would crown the meeting with his blessing.HST June 29, 1842, page 101.9

    Lecturers.—Those who wish Lecturers to visit them, and give expositions of the prophecies, relating to the second coming of Christ, can make application to the Editor of the “Signs of the Times,” 14 Devonshire street, Boston. There are new Lecturers now entering the field, and we hope to be able to supply more of the numerous calls in future, than we have been able in time past. The South and West also must be visited. We shall give a list of brethren soon, who will hold themselves in readiness to attend to any calls that may be made to the extent of their ability.HST June 29, 1842, page 101.10

    Some complaint has been made relating to private brethren who have entered the field to do what they could to disseminate the truth. It is said by some that they do not do justice to the subject; that more competent men should be sent out, etc. Now we wish to say that no body of men among us are authorized to send out any one. Neither do we wish to dictate, who shall, or shall not go out. We say, let every one do his duty in the fear of God. In relation to our private brethren, who have gone out, we have only to say, that prudence will dictate to them, not to make great professions—but to occupy a humble place—hold forth the word of life to the best of their ability—scatter the publications—seek the edification of the saints, and the salvation of sinners. In so doing they will have God’s blessing and approbation, as well as the more distinguished. And if any of our brethren of the clergy, or laity, do not approve of them, and their course why, then, let them go to work—let them do better and we will all praise God for it.HST June 29, 1842, page 101.11

    Three true yokefellows.—We learn from the Zion’s Herald, that “three members of the Prov. Conference were located at its late session, in order that they might more extensively promote their views of the millennium. They accord, we understand, with those of Mr. Miller. They are brethren A. Hale, P. T. Kenney, and L. C. Collins.” These brethren will enter the field withont delay. May the blessing of God attend them. Brethren, let them be sustained.HST June 29, 1842, page 101.12

    Gold Chains.—We have received several gold chains of late to aid in the spread of the “Midnight Cry.” We give the following address of Mrs, S., given on another occasion as being very beautiful and appropriate.HST June 29, 1842, page 102.1

    Lines on seeing a Lady’s gold chain among the contributions for the promotion of temperance.HST June 29, 1842, page 102.2

    by mrs. l. h. sigourney.

    Would that thou hadst a voice, thou grateful toy,
    To tell me of thy giver. Fancy paints
    A young and radiant brow, and a clear eye
    Kindling with purer light, as thou Avert thrown
    Off from the polish’d neck. Thou wert, perchance,
    Some favored gift—the talisman of love—
    Or friendship’s bright memento. Still ‘tis well
    That thou are here. Henceforth that love shall be
    Remembered by those holy deeds that bless
    And save mankind; nor could blest friendship ask
    A truer token, than such heaven-wrought links
    As bind the soul to duty. So go forth
    Thou glittering gift, well bartered for the wealth
    Of conscious merit. She who wore thee once
    With the fond thrill of vanity, hath won
    A better ornament than gold, or pearls,
    Or rich array.
    HST June 29, 1842, page 102.3

    Fair creature—still be true
    To Mercy’s angel prompting. What tine hand
    can do for Christ—do thou with all the might
    Of woman’s tenderness. With flowery hands
    Of soft persuasion, draw the erring soul
    Back from the beetling precipice, where foams
    The fiery flood of ruin. Toil to uproot
    Those weeds of vice that by the wayside spring,
    And even amid the garden’s choicest flowers
    Unblushingly intrude. Show gently forth
    In thy own hallowed life, the blessedness
    Of that meek mind, which temperance’ and peace,
    Fair-handed sisters—lead in virtue’s path,
    And crown with beauty that survives the tomb.
    HST June 29, 1842, page 102.4

    Midnight Cry


    Awake! expectant, heirs of bliss,
    “The Bridegroom comes” proclaim;
    O say not to the wicked, “peace”
    Till all is wrapt in flames!
    HST June 29, 1842, page 102.5

    Awake! nor ever dare to think
    My Lord delays to come!
    Lest sinners now on rain’s brink,
    Should wait to hear their doom!
    HST June 29, 1842, page 102.6

    Awaken’d sinners! fly to Christ,
    He’ll now your refuge prove,
    He offers’ pardon without price,
    And all the joys above!
    HST June 29, 1842, page 102.7

    Awake! ye careless, thoughtless ones,
    Your Judge will soon appear!
    O trifle not, the Savior comes,
    Th’ expected day draws near!
    HST June 29, 1842, page 102.8

    Easton, May 27, 1842.HST June 29, 1842, page 102.9

    What of the night


    “What of the night, watchman? What of the night?” “Cloudy—all quiet—No land yet—all’s right.” Be wakeful, be vigilant—Danger may be At an hour when all seemeth Securest to thee.HST June 29, 1842, page 102.10

    How! gains the leak so fast? Clean out the hold—Hoist up thy merchandize, Heave out thy gold;—There—let the ingots go—Now the ship rights; Hurra! the harbor’s near—Lo, the red lights!HST June 29, 1842, page 102.11

    Slacken no sail yet At inlet or island; Straight for the beacon steer, Straight for the high land; Crowd all thy canvass on, Cut through the foam—Christian! cast anchor now—Heaven is thy home!HST June 29, 1842, page 102.12

    A plain Exposition of a plain Passage.—Revelation 20:4-6


    Messrs. Editors,—What does this passage mean? We may imagine, and guess, a thousand things. But the question now is, not what may, but what does it mean? There are conjectures enough in the world already, without our adding to the catalogue. Besides, if we should only conjecture, we should still be as uncertain of the real meaning of this, or of any other passage, as though we had never heard of it. Moreover, faith founded on supposition, is a monster: it is not faith, but presumption.HST June 29, 1842, page 102.13

    Does “the sure word of prophecy,” the viritable “law and testimony of inspiration, give us any key, whereby to unlock this precious cabinet? We ask this question, on the supposition that it is not plain, of itself: or that it was originally left in a locked up state. We answer accordingly, we think it does. And, though a single “thus saith the Lord” should be esteemed, by the true disciples, sufficient to settle all controversy in the matter, we will follow the good old rule. “In the mouth of two or three witnesses shall every word be established.” Reader, while we attempt to answer this inquiry, let us lay aside our schemes of a Millennium—whatever they may be: let us forget, forget for the time, that we ever heard, or thought of a millennial theory of any kind: then “let us reason together;” for the testimony of the Lord is sure making wise the simple. Psalm 19:7.HST June 29, 1842, page 102.14

    “And I saw thrones, and they sat upon them, and judgment was given unto them.” What thrones did John see? Thrones of judgment, obviously; for “judgment was given unto them.” To whom was judgment given; or who sat upon these thrones? The saints—not merely the apostles and martyrs. What says Daniel?—“I beheld, and the same horn (antichrist) made war with the saints and prevailed 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.... But the judgment shall sit, and they shall take away his dominion to condemn and to destroy it unto the end. And the kingdom and dominion, and the great ness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” Daniel 7:21, 22, 26, 27. So Paul, 1 Corinthians 6:2, 3: “Do ye not know that the saints shall judge the world? ... Know ye not that we shall judge angels? how much more things that pertain to this life?” So also Enoch, Jude 14, 15: “Behold, the Lord cometh with ten thousand of his saints to execute judgment upon all,” etc. Thus far, as to the “judgment.” Now for the “reign.”HST June 29, 1842, page 102.15

    “And [I saw] the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their forehead, or in their hands; and they lived and reigned with Christ a thousand years,” or a millenium Now, admitting the description of character to pertain only to the martyrs, still we contend that not they alone, are the heirs of this kingdom; but that all the saints, or in other words all that “come out of great tribulation,” are included. Tribulation in this world, is the heritage of the saints. John 16:33. Acts 14:22. Yea, and “all that will live godly in Christ Jesus shall suffer persecution.” 2 Timothy 3:12. “For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth... But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.” Hebrews 12:6, 8. Now whatever, or how much soever, this “chastisement” may mean, it is evident from the 4th verse of this, as well as almost the whole of the preceding chapter, that persecution must be embraced. So Paul, again, 2 Timothy 2:11, 12: “For if we be dead with him, we shall also live with him: if we suffer, we shall also reign with him.” So also our text,—“and they lived and reigned with Christ a thousand years.” And so, as stated in Revelation 7, of the “great multitude which no man could number, of all nations, and kindreds, and people, and tongues.... which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that silleth on the throne shall dwell among them.” This was in the “new heavens” and “new earth,” as fully appears by comparing this same 7th chapter with the description given in the 21st.HST June 29, 1842, page 102.16

    Our position is, that this millennium is not in this world, as it now is, but in the immortal or glorified state, in “Jesus and the resurrection,” where He shall “make all things new;” that He shall come, in his kingdom” and glory, (Luke 19:15, 2 Timothy 4:1,) with all his holy angels, (Matthew 25:31.—Hebrews 12:22,) and all his saints, (Zechariah 14:5, 1 Thessalonians 3:13,) not only those “which are alive and remain unto the coming of the Lord, “but” them also which sleep in Jesus;” that not only “those that were beheaded for the witness of Jesus, and for the word of God,” but the prophets, and the saints, and those that fear his name, small and great,” even all his people, shall reign with Him. “This honor have all his saints. Praise ye the Lord!” Psalm 149:6-9. In short, we maintain, that the second coming of Christ, the resurrection of the dead—“the first resurrection,” the judgment and conflagration of the world, are to introduce, not to dismiss, the millennium. Probably no one will deny that the dead, and the alive, “in Christ,” are to be “changed” in the same “moment;” and so “caught up together to meet the Lord in the air;” thereafter to be ever with Him. 1 Thessalonians 4:13-17. This, the same Paul tells us, (1 Corinthians 15:51-57) is to occur “in the twinkling of an eye, at the last trump.” And which is “the last trump?” It can be no other than the seventh; for we read of none beyond it. And what follows the sounding of this trumpet? Why, the very circumstances which are to introduce—nay, the very opening scenes of the millennial life and reign! Mark the testimony.HST June 29, 1842, page 102.17

    “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Chrst; and he shall reign forever and ever. 31The “thousand years” only mark the millennial reign, or the interim between the two resurrections; not the duration of the saints’ inheritance: for “the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever.” Daniel 7:18; Revelation 22:5. And the four and twenty elders, which sat before God on their seat, fell upon their faces, and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear the name, small and great; and shouldest destroy them which destroy the earth.” Revelation 11:15-18.HST June 29, 1842, page 102.18

    We understand the word “souls,” in the text, to mean persons. It is frequently read in this sense in the Old Testament. Lot’s children are called souls. Genesis 12:5. Jacob’s children, also, in Genesis 46:25-27. But in Deuteronomy 10:22, they are called persons. Stephen called them “souls,” Acts 7:14. One more example from the New Testament must suffice. No one can suppose that Peter, (1 Peter 3:20) when he said, “few, that is, eight souls were saved by water,” in Noah’s ark, had any reference at all to the souls, as such, but the persons, of those who were saved. We me aware that those who consider the text as figurative language, descriptive of a” spiritual millennium,” will have this word taken literally. But, admitting this, for the word “lived” in the 4th verse, must evidently have the same signification as the expression “lived again,” as re-lived, in the 5th—from what death, we ask, were they raised, and to what life restored? It cannot be from the “dead in trespasses and sins,” to the life of holiness: for sinners were never alive in this sense. To live again is not simply to be made alive, but to be restored to life or revived: e. g. Adam was made alive—Lazarus revived. But we are told that they were not revived: they only lived” in “the spirit and power” of their successors; as Elias flourished again in the person of John the Baptist. But here the objector turns his own liberality into a figure! And so these martyrs, “of whom the world was not worthy,” who drained the very dregs from persecution’s bitter cup,” that they might obtain a better resurrection,” are to have no part in this “glorious reign,” alter all! and notwithstanding all their toil, and Buffering, to obtain it—no part in “The first-resurrection”!!—For the first must be the “better resurrection” they sought, whatever it is. Then, verily, Paul spake as a man, when he said,—“For it we be dead with him, we shall also live with him: if we suffer, we shall also reign with him”!!!HST June 29, 1842, page 103.1

    “But the rest of the dead lived not again until the thousand years were finished, I his is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” There are two resurrections here distinctly marked whether they are spiritual or literal. And, as we neither know, nor read in the Bible, of any but a literal resurrection of the body, we are constrained to believe the distinction noticed in the text, relates to that, and that only. Paul did not toil, and endure, and “count all things loss,” because he feared he should miss of that event, as such, for he believed in the resurrection of the dead, both of the just and unjust; (Acts 24:15,) but that he might “know Him, and the power of HIS resurrection.” Philippians 3:8-12.HST June 29, 1842, page 103.2

    Again. According to a general acknowledged principle of interpretation, we infer, that, as “blessed and holy is he that hath part in the first resurrection,” none are “blessed and holy,” who have nopart in the first resurrection:” or in other words, that all who are “blessed and holy,” “have part in the first resurrection:” and that, as “on such the second death hath no power” this death hath power on all others: or in other words, that the “such” here includes all who are exempt from the second death. Compare Revelation 2:11, with 21:7, 8. “But the rest of the dead”—who are they? Evidently all who have part in the first resurrection—all who are not blessed and holy. If they are righteous or holy characters, and not exposed to the second death, how are they to live again? They can’t live in the persons and characters of their “successors;” because, if Christ comes to judgment, as the objector expects, “when the thousand years are expired,” 32It is a strange coincident, which our brethren expect,—Christ coming to judgment, at the very time when Satan is “loosed out of his prison”! they will have no “successors”!HST June 29, 1842, page 103.3

    We leave the subject.—Faithless Reader! We dare not offer you any encouragement of being either “blessed and holy,” or of escaping “the second death” unless you “have part in the first resurrection.” See to it without delay. Fly to Christ. He is “the Resurrection, and the life,”—“Christ the first fruits; afterward they that are Christ’s (not all men) at his coming.”HST June 29, 1842, page 103.4

    Messrs. Editors, have we light on this text? If not, what is light? What does it mean?HST June 29, 1842, page 103.5

    In hope of that “glorious reign.” I am, etc. A. D. Low. Shoreham, Vt. June 8th. 1842.HST June 29, 1842, page 103.6

    New York, June 18th, 1842.HST June 29, 1842, page 103.7

    Dear Bro. Himes:—To do good, and to communicate is the peculiar duty and privilege of all men, especially of all believers in Christ. The inspired word says, that he that knoweth to do good and doeth it not, to him it is sin. Therefore, by my love for the dear Savior, and the honor which I would confer upon his great name, as well as the good will which I owe to all of his intelligent universe, I would no longer repress the emotions, and the gushings forth of my full soul in relation to the great and infinitely important subject, that is now so mightily shaking the moral heavens and earth;—even the whole globe from its circumference to the centre, fulfilling to the letter, in my humble opinion, that great prophecy of our Lord, contained in his memorable parable of the ten virgins. Probably there are but very few, of those even, who are familiar with that parable, that ever discovered that it really contains a prophecy. And yet there it is, very plain to be seen, by an eye that is wide open to the truth, which is the only true indication of that preparation of heart which cometh from God only. The connection in which the parable stands, and also the manner by which it is introduced, leads me to regard it as a prophecy. The parable is contained in the first part of the 25th chapter of Matthew, and is a continuation of the same subject upon which he was speaking in the preceding chapter, viz. showing his disciples what would be the signs of his coming and of the end of the world. And then he begins the 25th chapter by saying, Then shall the kingdom of heaven be likened unto ten virgins. In other words, as if he had said then, just previous to my coming to judge the world, the state of things in the church will be such as is aptly represented by the ten virgins, five of which were wise, and five were foolish; and while the Bridegroom tarried they all slumbered and slept. That is, with respect to my second coming the church will be asleep. But at midnight a cry will be made, “Behold the Bridegroom cometh, go ye out to meet him.” Thus it does appear to me very reasonable to regard that parable as containing a very important prophecy; and for one, I cannot resist the conviction that that very prophecy is now being fulfilled most emphatically, right before our eyes, and yet how few, how very few, there are that see it.HST June 29, 1842, page 103.8

    The following very important question which our Savior put to his disciples on another occasion, may here be very properly noticed. When the Son of Man cometh, will he find faith on the earth? Now the parable which we have been considering furnishes a correct answer to this question, just as all Scripture explains itself. To my mind there is sad evidence and glorious evidence too, that we are living in the very time upon which the Savior had his eye, when he uttered the parable of the ten virgins, knowing as he did, that then there would scarcely be any faith in the church, especially on the subject of his speedy coming to burn up the world, cleanse the sanctuary, and judge the nations at his bar, and fully set up his kingdom in all its glory upon the then new earth, the holy city, new Jerusalem having literally come down to earth, as the redeemed, whose song John heard, anticipated; and when literally the tabernacle of God will be with men, and he will reign with them a thousand years, even forever and ever.HST June 29, 1842, page 103.9

    Daniel, in his remarkable vision, had a full view of all these things, and though he did not at first understand them, yet the matter was explained to him and he was made to understand it; for truly, as the prophet Amos tells us, the Lord God doeth nothing, but he revealeth his secret unto his servants the prophets. Thus the secret of the Lord was with his servant Daniel, for he feared him. The Bible does not contain a more exact description of the final judgment, than what is contained in the visions of Daniel. The little horn which he saw, it is admitted by all, represents popery. I beheld, says Daniel 7:21, 22, and the same horn made war with the saints and prevailed 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. 27th. And the kingdom, and dominion, and the greatness of the kingdom under the whole heavens shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.HST June 29, 1842, page 103.10

    I have said that the parable of the ten virgins was spoken in answer to the inquiries of the disciples as to what would be the signs of his 2nd coming, and of the end of the world. Now it seems to me very improbable and grossly absurd to suppose that those disciples could ever have put such a question to their Lord, had they believed, as vast multitudes of modern professors now believe, (of whom I was one,) that it will be at least 1000 years before Christ will literally come in the clouds of heaven, and probably 365,000 years before this earth will be destroyed by fire. And when that great conflagration does actually take place, it is believed by very many that then this earth is to be annihilated. What a monstrous idea is that for a christian to cherish and maintain. What, will God annihilate the work of his own hands, a work so beautiful and which he himself pronounced very good. Nay, verily. But for sin, this earth, which so admirably shows the handy work of God, would now have been an Eden still. Christ came once, and has promised to come again, and will destroy, not the works of his own hand, but the works of his grand adversary, the devil. Just as though God had no further use for this globe after he has redeemed it from the curse of sin. Have we not already seen that according to Daniel, the kingdom of Christ, when fully set up in all its glory, is to be in this very earth, under the whole heaven. Not up in heaven, as we have been taught and fondly believed, but this earth having been renovated and made new, and a fit abode for all the redeemed in heaven and in earth, is to be the final eternal abode of the saints. Yes, glorious thought, the redeemed tell us plainly in their song which John heard, that they shall reign on the earth. Christ says the meek shall inherit the earth, and all the prophets and apostles tell us the same. And is truly marvellous to see how that great deceiver, the devil, has managed in these last days, to palm off his deceits and his lies upon both the church and the world. But he knows that his time is short, and therefore he is now putting forth his mightiest efforts, hurling his fiery darts at, and especially at all those who he sees are unprotected by the shield of faith, not with standing all the high professions they may make. But soon, very soon, Christ the Lord of glory, our great deliverer, who is infinitely stronger than the strong man armed, will appear in the clouds of heaven, with ten thousands of his saints, and he will then bind satan a thousand years and shut him up in the bottomless pit. Thus God shall bruise satan under our feet shortly. Romans 16:20. For it has been satisfactorily ascertained by very many good chronologers that Daniel’s 2300 prophetic days end in 1843, when God says that the sanctuary shall be cleansed, Daniel 8:13-19. No truly honest mind, that is acquainted with Daniel’s” visions, and will take them in connection with what Christ and all the inspired writers have said relative to the judgment, can for one moment doubt but what the cleansing of the sanctuary as there spoken of, means nothing more or less than the final restitution of all things, according to Acts 3:19-24. Yes, my beloved brethren, this will be the time most emphatically, when the earth will be restored to its right owners, the saints, they having then received a kingdom prepared for them from the foundation of the world; and when, too, they will come in possession of crowns of glory that never fade away. This will be the new earth which God hath promised to make, and to which such abundant allusion is made by all the sacred writers. In Revelation 10:7, we read that in the days of the voice of the seventh angel when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Now it is admitted by all, that we now actually live under the sounding of the sixth angel, and more, that the time is very near when the seventh angel will begin to sound, and we need not be in doubt what event the sounding of the seventh angel will bring, for God has told us so plainly that we may all of us know by simply searching the Scriptures. Without a thorough and a constant searching of the Scriptures we can not discern the signs of the times as we are required to do, for Christ has said, when ye shall see these things, then know that it is near even at the doors. E. H. W.HST June 29, 1842, page 103.11


    No Authorcode

    BOSTON, JUNE 29, 1842.

    Scripture Fulfilled


    The time will (now has) come when they will not endure sound doctrine; but after their own lusts shall heap to themselves teachers, having itching cars; and they shall turn away their ears from, the truth, AND SHALL BE TURNED TO FABLES.—Prediction of St. Paul, 2 Timothy 4:3, 4.HST June 29, 1842, page 104.1



    Read this again:—HST June 29, 1842, page 104.2

    “Parson Joshua V. Himes, Miller’s right-hand supporter, has gotten up a review of the Mormon Bible, etc., and shows its monstrosities, and those of its author and followers. Very good. Will Brother Himes kindly get up a book showing the monstrosities & follies of Millerism, a humbug he has done too much in giving currency to?—Ol. Branch.HST June 29, 1842, page 104.3

    And this:—HST June 29, 1842, page 104.4

    On one condition, viz: When the Editor of the Olive Branch will show us scriptural reasons for the abominable practice of a professed Christian Minister publishing popular novels, for the corruption of the rising generation, in a professedly religious paper. If he shall give us good reasons from the Bible for this practice, then we will try.—Eds. of the Signs of the Times.HST June 29, 1842, page 104.5

    Rev. Mr. Norris’ Reasons!!!—Read them, ye Christians of all names and denominations; and then judge whether we can expect any thing else from such a source but violent opposition, and scoffing against the doctrine of the Judgement at hand, or the “Miller humbug,” as he calls this most solemn doctrine.HST June 29, 1842, page 104.6

    Rev. Elder J. V. Himes promises when we will show scriptural reasons for publishing what he is pleased to call popular novels, he will get up a book showing the monstrosities and follies of Millerism. Read, Brother Himes.—We admit popular novels, many of them which have been published and circulated in the community, are vicious and corrupting. But we challenge Parson Himes to point out a single tale we have published of that character. The language is always chaste, and the moral inculcated salutary and important. We think the reading community indebted to us for furnishing a moral and safe class of reading of this kind, which not only amuses but instructs the reader. Prudent and religious parents are much pleased with such a paper as ours for their children and domestics, who read it with avidity. It furnishes them with many useful as well as religious lessons. As to the use of fiction for purposes of instruction in religion and morals, we are fully justified in so doing: from the Bible, both in the Old and New Testament Witness the parable of Nathan, the prophet, for the purpose of reproving David in the matter of murdered Uriah and his wife. Witness also the sublime parable of Jotham’s trees, who met together to appoint a king over them. We have yet even higher authority. Our Lord and Savior Jesus Christ taught by the use of parables, supposed or fictitious persons and cases, that moral reproof and instruction might be brought home to the hearer before he should be sensible that himself was the party intended. In the language of Christ “that seeing they should see and not perceive,” that truth should be forced upon them by the history of imaginary persons, without their at first perceiving that they themselves were meant, which had they known they never would have listened to the great Teacher. Indeed, all ancient writings are full of such examples of teaching, and the modern Arabs use that form almost wholly. Then again it is dreadfully wicked to have love-stories and affairs of the heart in a religious and moral newspaper, is it not, Parson Himes? Just go to your Bible and read the story of Isaac and Rebecca. Read also the book of Ruth, and see if there is not in it a little love affair between this Mis Ruth and one Mr. Boaz? Almost the whole book is made up of this story,—and Br. Himes, please to turn over to the Book of Esther, The niece of one Mordecai, a Jewish captive and read the story of the matter between her and the Medo-Persian king, Abasuerus. Yes, friend Himes, if that does not satisfy you, turn to Judges and road an account of even the amors of Sampson, with the Philistine harlots. Then turn to Samuel, and read the story of David and Abigail, the wife of the churlish Nabal. We have, you see, Parson, the highest authority for the use of fictitious persons and actions for the purpose of instruction, and according to Bible authority, it is right to publish love stories, even where the characters are bad, much more samples of virtuous affection and action. (!!!) Now Parson, according to promise, give us your chapter on the monstrosities of Millerism. If so, we will forgive your libellous assertiou that we are corrupting the rising generation.HST June 29, 1842, page 104.7

    Remarks. The demand is now made for us to fulfil our promise, as made above. Well, we will try:—According to the above article, the Editor of the Olive Branch considers the Bible to consist chiefly of fictions and love-stories; therefore it is right for a Christian Minister to corrupt the rising generation by publishing fictions, love-stories, etc. On his reasoning, then, we come to the following very grave conclusions;—1, The Bible consists chiefly in fictions and love-stories. 2, Mr. Miller’s theory is founded upon the Bible. It follows, therefore, 3, The Miller theory is a humbug. What can be plainer than that?HST June 29, 1842, page 104.8

    A Second Advent Conference in Alba bany, N. Y. will commence in the “House of Prayer” on Monday, July 4th, to continue several days.HST June 29, 1842, page 104.9

    N. B. Brethren who believe in, and love the personal appearing of our Lord Jesus Christ, are invited to attend, that we may comfort one another with the blessed promise of his near approach.HST June 29, 1842, page 104.10

    Br. Calvin French will commence a, course of lectures on the Second Coming of Christ at the “House of Prayer” on Saturday, July 2nd, at half past 7 o’clock, P. M. There will be two lectures each day, to continue through the Conference.HST June 29, 1842, page 104.11

    Albany, June 17, 1842.HST June 29, 1842, page 104.12


    No Authorcode

    Amount brought over from June 8th $l,208,11 Mrs. H. Emery, 10,00 Portland Second Advent Conference, 12,75 By sundry persons at     ” 3,25 Jewelry from sundry persons, 8,50 Abigail Goodridge, 1,00 Josiah Vose.jr., 7,00 Gold chain given by a friend, 11,00 Friend, 1,00 $1,262,60 Amount of money expended for gratuitous distribution of Books, $1,389,8 Amount due the Committee, $127,2



    Received in June 25th. From P. M. Shrewsbury, Mass.—Tamworth N. H—New Canaan, VL—Orleans, Mass.—Eden, N.Y.—Jamestown, N.Y.—Shrewsbury, Ms.—South Farnsworth, N.H.—Snow’s Store, Vt—Plymouth Ind.—Columbia, Ky.—New Lebanon N.Y.—Jefferson O.—New Garden, Ind.—E. Whately—Newton Up. Falls Ms.—So. Glastenbury, Ct.HST June 29, 1842, page 104.13

    From J. D. Johnson, Geo. W. Holbrook, See. Hamilton Inst., Chester Tilden, Joseph Bates, 2, Rhodolph Parker Peter Hough, E.H. Wilcox, John Pearson, Chester Tilden D. Burgers Jesse Walton, J.W. Atkins, J. Litch L. G. Collins, Benj. Haines R. D. Easterbrook, T. F. Barry. An Irishman, D. Burgess.HST June 29, 1842, page 104.14

    Signs of the Times


    Is published weekly, at No. 14 Devonshire Street, Boston, by JOSHUA V. HIMES, to whom all letters and communications must be addressed.HST June 29, 1842, page 104.15

    Terms,—One Dollar per Volume of 24 Nos. (6 months)
    dow & jackson, printers.
    HST June 29, 1842, page 104.16

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