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    July 6, 1842

    Vol. III.—No. 14. Boston, Whole No. 62

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


    Two Resurrections. No. II


    Mr. Editor:—In my last, I endeavored to bring to view the clearness with which the scriptures teach the doctrine of two distinct resurrections in point of time. And that the proof of this is clear and positive, aside from any evidence brought from Revelation 20. Yet I do not feel disposed to yield one inch of this ground to those of an opposite belief. If it can be shown that the events here mentioned are subsequent to the gospel dispensation, or succeed to the end of all earthly things, and are the ushering in of the eternal state, the idea of a spiritual reign is forever exploded, the speedy coming of Christ established, and the most strenuous opposers of two resurections driven utterly to abandon their ground. In my own mind there are numerous objections, which I have never seen met, against interpreting this portion of scripture, so as to apply to the gospel dispensation. Some among them, are those which follow.HST July 6, 1842, page 105.1

    First, I find before ever this is introduced, that “the marriage of the Lamb is come, and that his wife hath made herself ready,” chapter 19:7. But is “the marriage supper of the Lamb” to take place before the close of the gospel dispensation? Will the Bride have made herself ready? when as yet, some portions of her are in heaven, some on the earth, some in the earth, and some not yet born? Who will tell us? Again, we find, verses 11-21, the glorious appearing of the dear Savior with the heavenly army, coming with “many crowns,” to reward his people and utterly to destroy all the wicked. The beast is taken, and the false prophets, and both alive are cast into the lake burning with fire and brimstone, and the remnant of men are slain with his sword. But is Christ to come, the anti christian beast and all the wicked to be destroyed before the close of the gospel dispensation? Let those who deny it settle it with the following texts of scripture. 2 Peter 3:10; Daniel 7:21, 22; 2 Thessalonians 2:8; Matthew 13:39-43. Certainly we are here most clearly ushered in upon the scenes of eternity. And what difficulties soever we may meet with, this point must be settled, that the events brought to view succeed to the close of the gospel dispensation. And as we enter upon them, we shall find that the events themselves are an incontrovertible proof of this position.HST July 6, 1842, page 105.2

    The binding of satan is an event which it is the most unreasonable to suppose will take place before the time. The apostles have warned us of his “going about as a roaring lion, seeking whom he may devour,” and exhorted us to vigilance and sobriety, that we may stand against his wiles, and to resist him that he should flee from us. They constantly speak of the coming of Christ as the time when we shall be delivered from the buffeting of satan and all our foes. But never once intimate that it is to take place a thousand years before. An unaccountable fact indeed, if they believed it. Christ assures us that the devil is to have children born and live, to the very end of the world. Matthew 13:38, 39. And shall not their father be with them? His army is to, make war against the saints, and prevail against them until the Ancient of days shall come. Daniel 7:21, 22. And will they have no general at their head? O Christian! man in probation has ever had the devil to contend with; it was so in Eden itself. And what folly it is to dream that it will ever be otherwise, until the Bride hath made herself ready, and the marriage of the Lamb is come.”HST July 6, 1842, page 105.3

    Again, the apostles says, “I saw the souls of them that were beheaded, for the witness of Jesus and for the word of God, etc. and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished.” Here the apostle views a company of dead persons before him, dead at least in some sense, and all dead in the same sense. For he says, “the rest of the dead lived not,” etc. “Rest of the dead” does undeniably imply that the first who lived were “of the dead.” And the word Rest (of the dead) that those who did not then live were also dead in the same sense. They were the rest of the dead. But all of these persons had previously been alive; and also alive in the same sense. For it is said, that the “rest of the dead lived not again.” But the word “again” shows positively that they (the first) had lived before. And the words, “But the rest of the dead lived not again until the thousand years were finished, shows equally clear that then they lived as the first had done before. The language will admit of no other construction. Hence, as both “lived again,” so both must previously have been alive. What life and death, then, was this? Not a spiritual one, most certainly. For Christians are not spiritually dead, and therefore, in this sense, they could not, be said to live “again.” And sinners are not spiritually alive, and when made so they live not again, but for the first time. Again, it is not true, as here taught, that Christians and sinners are ever either dead or alive spiritually, in the same sense. Hence the death under which these persons lie cannot be spiritual, so also neither can the life which they live. That they are called souls, proves nothing to show that they are not persons spoken of in connection with the body. See 1 Peter 3:20, eight souls; also Acts 7:14.HST July 6, 1842, page 105.4

    But it may be said, that those who first live, spoken of as martyrs, are a future generation, that they shall come forth, like the martyrs, and thus they will live again in the persons of others. But this cannot be, for all are dead, and all live in the same sense. Again, if this be the meaning, then the martyr’s spirit must have become dead in the church, otherwise it would not need, and could not have a resurrection. That it is dead, cannot be proved. And were it, nothing more would be needed to give it a resurrection, than the return of the dreadful persecution which these martyrs had to suffer. But when the martyrs thus live again, it is to be a time of the most perfect peace. And this makes the interpretation perfect nonsense. For how can the martyrs live again in another generation, when that generation are to be no martyrs at all, but are to live where not a thorn shall pierce their feet, or an adverse wind fall upon their brows.HST July 6, 1842, page 105.5

    What, then, can be the meaning of this difficult passage? How mysterious! Would that the apostle had just explained himself. But hold! “This,” he says, “is the first resurrection.” Sure, here we have the whole in plain English. “Lo, now speakest thou plainly, and speakest no proberb.” Now we know assuredly what it all means. It “is the first resurrection. How plain. How simple. But, says the objector, “the explanation is mystical.” Bold man! to make an inspired apostle thus to trifle. When God says “the seven stars are the angels of the seven churches;” that “the golden vials full of odors are the prayers of the saints; “that “the waters which thou sawest, are peoples and multitudes and nations and tongues;” that the fine linen is the righteousness of the saints;” and that “the dragon, and the old serpent is the Devil and Satan,” are we to suppose that God is but mocking us with mystical interpretations of mystical language! God has here, as in other places in this book, given a literal explanation of the figures used. Precisely the same thing he has done in the text. Be the language more or less figurative he tells us plainly just what it does mean “This is the first resurrection.” Thus God has given us a clear position, and a literal explanation of what goes before. And any rule of interpretation that can mysticise this explanation, would utterly destroy all confidence in the plainest declarations of God’s word. It is plainly a literal resurrection of the righteous dead; one and all, as we may learn from the passage itself, and other portions of God’s word. Here are all who “have not worshiped the beast, neither his image, neither have received his mark in their foreheads or in their hands.” Which must include all who are on the Lord’s side. Thus all “them that sleep in Jesus will God bring with him when he cometh.”HST July 6, 1842, page 105.6

    Again, it is said, that these persons reign with Christ, which shows that it is not under the gospel dispensation. Here believers are in Christ, but not with Christ. Paul tells us plainly that while in the body we are absent from the Lord. And that he had a desire to be absent from the body that he might be present with the Lord.HST July 6, 1842, page 105.7

    It is also said that “blessed and holy is he that hath a part in the first resurrection,” Which shows that all the blessed and holy will have a part in it. And that “on such the second death hath no power.” But this cannot be said of any while in a state of probation. It is the very promise made to him “that overcometh.” “He shall not be hurt of the second death,” chap. 2:11. But the text teaches that all who do not have a part in the first resurrection, will be hurt of the second death. If, then, it were a spiritual resurrection, all must be lost who do not live just in that favored age of the world. All is absurd and false in the exposition that forces this portion of divine truth into the gospel age. How different is the closing up scene of time, as given throughout the scriptures, from that presented at the close of this period of a thousand years. Here we find the saints entirely separated from the wicked, all encamped in the beloved city. But at the close of time the Savior positively declares that they shall be scattered all over the earth, and mixed up with the wicked, like the tares and wheat, and the fishes in the net, and that he shall send forth his angels, and “gather them from the four winds, from one end of heaven to the other.” Again, our Savior tells us plainly that at the end of the gospel age, or time, the world will be in a state of apparent security and rest, all absorbed in the varied pursuits of life, buying and selling, planting and building, eating and drinking, etc. But here they are all marshalled under the devil, and going up to make war against the saints, who are all encamped in the beloved city. Let the reader think of these things, and tell us how they can be harmonized with the idea of being under the gospel age. They cannot. And the doctrine of two resurrections is positively taught in it, as well as in many other scriptures. And there are no passages but what can easily be harmonized with this doctrine. This point, and some objections against our interpretion of Revelation 20, we will at a future time notice. L. C. Collins.HST July 6, 1842, page 105.8

    South Glastenbury, June 15th, 1842.HST July 6, 1842, page 106.1

    Letter from Henry Grew


    Dear Bro. Himes:—The communications of my brethren relative to the transporting subject of the coming of our Lord Jesus Christ, with all his saints, have been examined with deep interest. I believe in the pre-millenial advent; first, because Revelation 20 teaches us that the first resurrection precedes the millenial reign, and that the blessed subjects of it will reign with Christ. Revelation 5:10 teaches that this reign will be on the earth. Secondly: because 2 Thessalonians 2:8 teaches that the “man of sin” is to be “destroyed with the brightness of his coming.” It appears, therefore, equally evident, that the coming of the Lord will precede the millenium, as that the destruction of the man of sin will precede it.HST July 6, 1842, page 106.2

    I have ever understood the prophecies respecting the Jews as revealing a divine purpose to gather them out of all lands, where they are now scattered, and bring them to their own land. Another purpose, of far more glorious character, which appears still more evident, is the gracious determination of the God of Abraham, Isaac and Jacob, to bring a great number of their descendants in the flesh to participate in all the eternal blessings of the glorious Gospel.HST July 6, 1842, page 106.3

    I beg leave to present to your readers some of the scriptural arguments in favor of these two articles of my faith.HST July 6, 1842, page 106.4

    I would, however, previously remark that, as I understand from the word of God, that the Lord will make “a short work” of both these important matters, I consider them as perfectly consistent with the expectation of the speedy coming of the triumphant King. I must also remark, that there is no discrepancy between a divine purpose to save eternally many of the descendants of Israel, and the great spiritual principle, that faith on the Son of God is essential to such salvation. Those, and those only, who are Christ’s, are Abraham’s spiritual seed and heirs according to the promise. In perfect harmony with this truth, God has purposed that many of the seed of Abraham, according to the flesh, shall become his spiritual seed by faith in the Son of God. Now for the proof.HST July 6, 1842, page 106.5

    I begin with the New Testament to prove the last proposition first. In Paul’s epistle to the Romans, chapter 10, he refers to the general unbelief of the Jews, as “a disobedient and gainsaying people.” He anticipates an objection. “I say, then, Hath God cast away his people?” He replies, “God hath not cast away his people which he foreknew.” He reveals the glorious truth that “at this present time there is a remnant according to the election of grace.” By “his people,” we must understand his chosen people among the Jews, or the fleshly seed of Abraham, because the apostle, in the immediate connection of the passage, teaches that the fall of the unbelieving Jews was the occasion of salvation coming to the Gentiles. The contrast, we see, is between Jews and Gentiles, and not between believers and unbelievers of both. The apostle proceeds with this glorious subject of the future salvation of the Jews, (12.) “Now, if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?” If the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead?” The import of this may be, (though I do not affirm it,) that as the unbelief and consequent rejection of the Jews was followed by “the reconciling of the (Gentile) world,” the future receiving of the Jews, for the spiritual church, shall be followed by the resurrection from the dead.HST July 6, 1842, page 106.6

    The apostle continues the illustration of this subject by the figure of the olive, tree; teaching that though the Jews “were broken off,” “because of unbelief,” “God is able to graft them in again.” “I would not, brethren,” says he, “that ye should be ignorant of this mystery, (secret) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” “And so all Israel (i. e. all the elect among them; see verses 2, 28, 29,) shall be saved.” Here we see that the contrast is kept up between Jews and Gentiles, and that when the fulness of the latter be come in, the elect among the former shall also be united with them in one fold, under one Shepherd. This purpose of the immutable Jehovah must be accomplished;” for the gifts and calling of God are without repentance.” Well did the apostle conclude this revelation of wondrous love, with the ascription of praise to the Father of Mercies: “to whom be glory forever, Amen.”HST July 6, 1842, page 106.7

    The ancient prophets foretold the same animating truth for the consolation of afflicted Israel. As the prophets foretold their conversion to God in connection with their return to their own land, I shall present the evidence of the truth of both these propositions in connection. It appears to me, that these purposes of the God of Israel constitute a very considerable portion of the prophetic word. “The remnant,” of which Paul wrote, Romans 11:5, Isaiah declares, 10:21, “shall return, even the remnant of Jacob, unto the mighty God.” In the eleventh chapter he prophesied of the first personal coming of the Lord Jesus. Verses 11, 12, he declares, “And it shall come to pass in that day, (i. e. the gospel day or dispensation that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and Elam, and from Shinar, and from Hamath, and from the Islands of the sea. And he shall set up an ensign for the nations and shall assemble the outcasts of Israel and gather together the dispersed of Judah from the lour corners of the earth.” Then shall the sacred song rise to their redeeming God; “O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortest me.” “Jehovah is my strength and my song, he also is become my salvation.”HST July 6, 1842, page 106.8

    Is it necessary to attempt to prove that the above prophecies have not yet been fulfilled? Will any one say that since the. Son of God appeared on earth to reprove with equity, the outcasts of Israel and the dispersed of Judah have been gathered together “from the four corners of the earth,” and “from the islands of the sea?” Will any one affirm that since they crucified the Lord of glory, they have, in any number or manner correspondent with the prophet’s annunciation, sent forth to the God of salvation, the grateful song of redeeming love? Chapter 61. clearly teaches, also, that after the coming of Christ to proclaim liberty to the captives, &.c., the seed of Israel “shall be know among the Gentiles,” “cat the riches of the Gentiles,” and return and “build the old wastes,” and repair “the desolations of many generations.” That for their shame they shall have double. “In their land they shall possess the double; everlasting joy shall be unto them.” The redeemed Gentiles shall participate in the same glory, for “the Lord God will cause righteousness and peace to spring forth before all the nations.”HST July 6, 1842, page 106.9

    Chapter 66. describes the blessings of Christ’s mediation. It expresses also the joyous wonder of Israel at the great number of the restored children returned to their own land; which land is too narrow for them. The very particular manner of their return to the land of Judah, described in this and other passages, particularly in chapter 66:20, appears to me to throw absurdity on all attempts to spiritualize them, or to give them any figurative construction. The fact of these prophecies relating to the gospel dispensation, to a period subsequent to the first advent—proves that they can have no reference to any return from captivity antecedent to that period. They are now scattered abroad over the face of the earth, a monument of the verity of the word of the Lord, and of the exceeding sinfulness of the folly of rejecting the salvation infinite wisdom and love has provided for a perishing world. Verily “they have been scattered in the cloudy and dark day.” Yet, saith the Lord, “I will bring them out from the people, and gather them from the countries, and will bring them to their own land,” &.c. Ezekiel 34:13. Again, 36:24, 26. “For I will take you from among the heathen, and gather you out of all countries, and bring you unto your own land.” “A new heart also will I give you, and a new spirit will I put within you,” etc. Here are definite and distinct promises of renewing grace, redeeming love, and of gathering them in the land of Judah. Both will be fulfilled.HST July 6, 1842, page 106.10

    We find further proof that these prophecies do not refer to any past deliverance from captivity, in the fact revealed, that when they are gathered unto their own land they shall not be divided any more at all. Also in the fact that, “in the latter years,” Gog will come into the land that is brought back from the sword, and is gathered out of many people. Gog will come against them; and the almighty avenger of his people will glorify himself in the destruction of their enemies. Ezekiel 37:22, 38:8-23, 39:25-29.HST July 6, 1842, page 106.11

    The prophecy of Hosea is worthy of notice. “For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without seraphim: Afterward shall the children of Israel return, and seek the Lord their God and David (Christ) their King; and shall fear the Lord and his goodness in the latter days.”HST July 6, 1842, page 107.1

    Zachariah, who prophesied after the captivity, declares their dispersion and their gathering into their own land. See 10:9, 10. I could fill your interesting paper, my dear brother, with other quotations. The reader is referred to Isaiah 60. 62:2; Jeremiah 23:5-8; 30:3-11; 31:17; Amos 9:9; Micah 2:12, 13; Zephaniah 3:11 to the end; Zephaniah 12. etc.HST July 6, 1842, page 107.2

    I send this imperfect communication, my beloved brother, in the confidence that you favor free temperate discussion. I respectfully request my Christian brethren, who dissent from me on this subject, to present their hard arguments, leaving hard words for those who have not wisdom enough to keep silence when they have nothing more convincing to offer.HST July 6, 1842, page 107.3

    Yours, in the blessed hope of the coming of Christ, H. G.HST July 6, 1842, page 107.4

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

    No Authorcode

    on the views of the fathers. no. iii


    by h. d. w.

    Rev. G. D.—I have searched the fathers of the first two centuries to find how they regard the kingdom of heaven announced in the gospel It is sure that they make no mention no: it as a state of being in this world, either in their day, or to come after them; but they uniformly and unanimously speak of it as the future state of the blessed, to come with Christ and the resurrection of the body in the end of this world. Whether they were right or wrong, as they received the doctrine from the hands of the apostles, so they held it amidst the fires of persecution and the terrors of the lions, and the ferocity of men more cruel than the beasts of prey; and so they handed the doctrine down to posterity without the least variation, or interruption in the chain until Origen. Origen is the discoverer of the doctrine that the kingdom for which the Lord suffered is a kingdom opened by keys enjoyed in this world, and that the keys are given in this world “to every Peter,” or firm believer. Origen first taught how Peter’s keys were given in a figure, not to Peter only, not to the apostles and their successors only; but most generally to every Peter, or every virtuous man, who by the many ways of the many virtues may enter just so many kingdoms of heaven in a figure, as he practices virtues in the flesh. No bishop had yet appealed for the support of his authority to the gift of the keys, but every one seems to have lived in the silent admission that the keys of the kingdom promised to Peter were not receivable in this world, but with the kingdom of which they are the keys, they belong to the world to come. After some generations later, Rome, having learned of this Egyptian how the keys were given to Peter in a figure, claimed the inheritance both of the keys and of the kingdom for her own, and stoutly does the Pope assert this claim to this day, little dreaming that he owes it wholly to the invention of Origen. The work of Origen was to invent the mode by which, in a figure, Peter received his promised keys: and out of Origen’s dream of a virtue for every key to the kingdom of heaven, the church came at last to the most implicit faith that the Pope has those keys for an inheritance, and that he can open and shut the kingdom of heaven to every soul of man as he pleases.HST July 6, 1842, page 107.5

    In like manner Origen invents the mode by which figuratively to understand the kingdom of heaven to be the joy of the spiritual meaning of the holy word. He first allegorized the promised kingdom of heaven into a virtue of this life, and all the virtues collectively into the Kingdom of God which Jesus preached. He first taught that the nearness of that kingdom had respect not to time or eternity, but to character and affections: yet in all this he makes no allusion to the church as the kingdom of heaven. Origen would be not less surprised at the use the moderns are now making of his invention concerning the kingdom of heaven at hand, than he would be to learn how the bishop of Rome has taken advantage of his invention respecting Peter’s receiving his keys in a figure. Origen was evidently not thinking at all of these great improvements upon his inventions; or otherwise he might have contented himself with the plain sense of the letter, in the faith of Abraham, and not have corrupted mankind with his fancies, by which heavenly things are brought down to be shadows of worldly good, and the kingdom of heaven to be a virtuous life in the flesh.HST July 6, 1842, page 107.6

    In Alexandria and all that region of which Alexandria was in that day the proud metropolis, the opinion of Origen found many admirers. After another hundred years, in the middle of the fourth century, a large circle of professing Christians in Egypt, Palestine, Syria, and Asia Minor, were prepared by the figurative interpretations of Origen for initiation into the belief that the bloody reign of Constantine and his sons was the beginning of the promised kingdom of the saints foretold by the prophet Daniel, and preached in the gospel. They kept not the faith; but seeing the Lord delayed his coming and kingdom, they grew fainthearted, they conceived there must be some mistake. They asked: “Where is the promise of his coming?” They waited for it three centuries in the midst of bitter persecutions, and in their impatience under suffering were ready to despair of the Deliverer. Origen’s doctrine seemed to smooth over the apparent mistake of the gospel, that the kingdom of heaven was at hand three hundred years before, and is not come yet, by supposing the words are not to be taken literally, but figuratively. And the moment the heathen were made to bow before the sceptre of a Christian emperor, who seated the bishops on thrones of judgment, the invention of Origen became invaluable to the lovers and possessors of the temporalities of the church, and it grew without owning its father, and became the chief support of the delusions and corruptions of the papal power. Thus this lean car of Egyptian doctrine ate up the fat and plump ears of Mount Zion’s faith, and brought upon Christendom the fear of the Saracens, rather than of the coming of the Son of Man; and inspired the faithful with burning desires to regain the last empire of Asia and of Jerusalem, rather than with prayers and labors to hasten the coming of the kingdom of heaven.HST July 6, 1842, page 107.7

    New York, June, 10, 1842.
    From the Va. Religious Herald.

    Reflections on the coming of the Lord


    According to the calculations of Mr. Miller, and of others who have adopted his scheme of calculation and interpretation, some period of he ensuing year is destined to witness the second coming of the Son of man; whose advent, it is expected, will be far different from what it was when he appeared in our world as the “Babe of Bethlehem.” For these millenarians are looking for the Savior to return with “power and great glory,” to execute vengeance upon his foes, and to confer such merciful favors upon his friends, as transcend the limits of our mental powers to conceive.HST July 6, 1842, page 107.8

    Others are calculating that the present dispensation will be closed in a short time hence, and be suceeded by one in which the Divine favor will be manifested in a very special manner;—when it will not be necessary to exhort one another to “know the Lord,” for “all shall know him from the least to the greatest;” when the whole earth shall be filled with Divine knowledge; and when the love of God shall fill the hearts of the people, manifesting itself in a reign of universal peace, good will, and harmony.HST July 6, 1842, page 107.9

    With regard to Mr. Miller’s theory, it may be remarked, that while men of learning and profound thinking are “not prepared to adopt his scheme,” they seem, notwithstanding, not to regard him in the light of a visionary, but in that of a consistent and pious Christian; at least comparatively speaking: and though they do not subscribe to his interpretation upon some leading points, yet it seems they pretty nearly or quite concur in his calculations.HST July 6, 1842, page 107.10

    With respect to the latter opinion, perhaps it may seem to be favored by some striking characteristics of the present period: such, for example, as the astonishing discoveries and improvements in the sciences and mechanic arts; by which the facilities for ameliorating the condition of our species have been greatly increased and enlarged; the unparalled efforts and success in the temperance cause; the means which the Christian community are now using for evangelizing the world; a disposition to establish peace and friendly relations, by forming associations for the purpose; and the present appearances of deep concern on subjects connected with future prospects and interests. But whether this interesting and momentous subject be viewed in either of the above, or in some other point of view, it seems to be the general belief of reflecting men that a mighty revolution of some sort is near at hand, and will greatly affect, if not produce an entire change in the present order of things; and our belief or unbelief will have nothing at all to do with the hastening or delaying of such a period.HST July 6, 1842, page 107.11

    But, believing as we do, that “the day of the Lord will come as a thief in the night,” “what manner of persons ought we to be in all holy conversation and godliness, looking for and hasting unto the coming of the day of God;” more especially all who profess to “love his appearing.” For that he will appear, is placed beyond a doubt; the “day and hour” only being wisely and mercifully concealed from human calculation.HST July 6, 1842, page 107.12

    And now we can hardly restrain our fancy from transporting us a few months forward, and endeavoring to realize the mighty change which, according to Mr. Miller’s theory, (and we presume not to say it will not come to pass, God only knows,) will be wrought by the coming of the blessed Savior. We now behold society a great mass of discordant and conflicting elements; but passing through such a crucible as the accompaniments of that tremendous event, it would be purged of all its dross; leaving nothing but what was pure and unmixed. And here we might indulge our fancy a little more, by just glancing at the speedy and fearful fate of all engaged in petty schemes of self-aggrandizement; of the artful swindler; the selfish and sordid mammonist; the heartless and cruel oppressor; the exacting and unjust extortioner; the base dealer in defamation and falsehood; the blasphemer of the name or attributes of Deity; the cold-blooded murderer; and, in fine, at the fate of the licentious, with all the ungodly, in the very midst of their machinations; all buried in undistinguished and hopeless ruin.HST July 6, 1842, page 107.13

    But this, it is said, is nothing but a picture of the imagination; true: but we shall not incur the charge of indulging too freely in fancy, when we urge the vast importance of the Saviour’s admonitions, when he says, “Be ye also ready, for in such an hour as ye think not, the Son of man cometh.” And “What I say unto you, I say unto all, Watch.” And these weighty and solemn admonitions derive additional consequence from repetition, in sense, at least.HST July 6, 1842, page 108.1

    And now, in view of such a scene, whose pious walk and godly conversation have been so exemplary and characteristic as to elevate him above fear, and who can sincerely and heartily adopt the response, and say, “Even so, come Lord Jesus?” H.HST July 6, 1842, page 108.2

    The Bible


    The Bible—and the Church that stands,
    Upon that deep fixed rock;
    We’ll guard them from unhallowed hands,
    Even in the combat’s shock.
    Our God his chosen few will save,
    And keep the gifts his bounty gave.
    HST July 6, 1842, page 108.3

    The Bible! no, we will not yield
    That blessing, for whose sake
    Our fathers battled in the field,
    Or perished at the stake;
    Our end is truth—unblemished, pure—
    God will the victory secure.
    HST July 6, 1842, page 108.4

    The Bible!—shall we leave God’s way
    In unknown paths to wind?
    Or Rome’s corrupted slaves obey,
    Blind leaders of the blind?
    No: truth has burst that heavy chain;
    We will not hug our bonds again.
    HST July 6, 1842, page 108.5

    The Bible! O thou richest store
    Of all that man can need,
    Do we require thy treasures more
    Than those that us succeed?
    Let us bequeath them unimpaired
    The blessings we ourselves have shared.
    HST July 6, 1842, page 108.6

    The Bible!—not in Romish dress,
    Nor stamped with tripple crown,
    But as it is, nor more nor less,
    Our birthright we’ll hand down;
    No sectary shall change its state,
    Nor cold Socinian mutilate.
    HST July 6, 1842, page 108.7

    The Bible!—yes, let us be proud
    Its doctrine to defend,
    And, as in infancy we vowed,
    Fight boldly to life’s end,
    Though few ‘gainst hosts, we cannot fail,
    Christ leads the van—we shall prevail!
    HST July 6, 1842, page 108.8



    BOSTON, JULY 6, 1842.

    “By their fruits ye shall know them.”—For four years past we have been close observers of the progress of the Second Advent cause, marking very carefully its effects and also the results of opposition to its proclamation. And if the rule laid down at the head of this article be correct and a safe rule by which to judge, then are we fully prepared to make up our judgment on the moral character of the two trees.HST July 6, 1842, page 108.9

    1. In the first place, we have marked the effect of the preaching of the Second Advent doctrine on impenitent sinners of all classes, from the bold, blaspheming infidel, to the impenitent, kind-hearted moralist.HST July 6, 1842, page 108.10

    The result has been most salutary on all. Wherever they could be induced to attend and listen to a thorough course of lectures, deists have been confounded and confessed a majesty and beauty in the Bible they never before saw. This result, so far as we have seen, is all but universal among candid infidels. Scores of instances might be produced, where the most decided and hardened infidels have embraced Christ, as the effect of the lectures, and have since been ornaments to the Christian name and cause. The same is true of hundreds of stanch Universalists. Where such persons only attend one or two lectures of a course, we do not expect the same fruit as where more labor is bestowed; yet even under such circumstances, by attending one or two of the last lectures of a course, hundreds of deists and Universalists, have, for the first time had their eyes open to see the rottenness of their systems, and to feel the force and efficacy of Divine truth.HST July 6, 1842, page 108.11

    During the period named it is well known that the laborers in this cause have been exceedingly few. Yet we have scarcely known a full course of lectures to be delivered in a place without more or less sinners being awakened and converted, either immediately or soon after. And in a majority of instances, sweeping reformations have followed the lectures.HST July 6, 1842, page 108.12

    The effect of the doctrine on the church, is not less salutary than it is on the world. Cold-hearted, formal, worldly-minded professors are aroused to engagedness in the cause of Christ; the family altar which had long since fallen down, is again set up; children that had long been going on in sin, almost uncared-for, are sought out and warned, and invited to come to the Saviour, with parental tears and solicitude, until their hearts, for the first time, melt. The spirit of avarice which like a canker had been gnawing and eating out the piety of thousands, is for the first time fully broken, and self-denial, benevolence and good-will to their fellow men springs up. The eager desire for worldly gain is lost and abandoned, and they devote themselves with unreserved affection to the cause of Christ. The Bible, which before was covered with dust, (if they chanced to have one,) is read and searched with an eagerness never before experienced, and a relish that had never been thought of. The language of such persons is, “Thy word is sweet to my taste, sweeter than honey, or the honey comb.” Never did a subject before, we are bold to say, ever lead so many to study the word of God, as this subject. And if this one point only were gained, it would be worthy of the enterprize. But what is infinitely more important, is, it leads sinners to Christ-and salvation.HST July 6, 1842, page 108.13

    2. With equal care we have marked the effect of opposition to this doctrine. The opposition generally arises from ignorance, but not always. Those who come out against it generally preface their efforts with an acknowledgement that the prophecies are a portion of God’s word they have never carefully studdied, and that they are dark and mysterious. They do not know what they mean, and they doubt whether any body else does. Then follows an effort, not to explain scripture and make it more clear, but to suggest some little difficulties in the views of others who do endeavor to show what the word of God means. We have know many such attempts to put down the Second Advent cause and doctrine; but among them all, we have never known one sinner either awakened or converted; neither have we known one backslider reclaimed, or one family altar set up, or one Bible either bought or studied, if possessed. We have known of no infidels convinced of the truth of the Bible, and the excellency of Christianity: nor one Universalist ever made to tremble on account of his sins. Nor has the church, to our knowledge, in any one instance been quickened into new life and zeal for the salvation of souls. But we have known several instances where powerful revivals were progressing, and under such efforts they have stopped at once.HST July 6, 1842, page 108.14

    We have known very many awakened sinners who have been driven back, and have at once under such a sermon lost all concern for salvation. We have seen where only a breath of improbability of Christ’s speedy coming has been lisped, the countenance of the conscience-stricken backslider light up with joy, and from that time he has gone on pursuing his worldly avocations and gains, careless of his soul and God. We have heard the alarmed and trembling infidel exult and join hand with the clerical opponents of this doctrine, for the purpose of quieting their own fears. We have known Universalists, who were on the very point of yielding their hearts to God, turn from the place of prayer after such a sermon, to return no more, with the exultation on their lips, “there, I know it was all a humbug.”HST July 6, 1842, page 108.15

    This is not an overwrought picture that cannot be sustained by facts; for the half is not told, nor can it be until eternity shows it. But enough is here presented to induce every man of sober judgment to pause and consider what he is doing when he speaks lightly of the coming of Jesus Christ in 1843. Let all examine these fruits and then judge of the trees which bear them; and learn wisdom. For a corrupt tree cannot bring forth good fruit.HST July 6, 1842, page 108.16

    The only good we ever did know originate from a sermon in opposition to this doctrine, is, in some few instances, to confirm individuals in the opinion that nothing valid can be brought against it, and that it must be true. But the damnation of him whose motto is, “let us do evil that good may come,” is already pronounced “just.”HST July 6, 1842, page 108.17

    Editorial Correspondence, No. IV


    Stanstead, L. C. June 21, 1843.HST July 6, 1842, page 108.18

    Dear Bro. Himes:—I again resume my pen to say that I spent the last week in Derby, Vt., where I gave a course of eleven lectures. The same glorious results attended the effort that followed in this place. The congregations were large and attentive, and the word preached received in faith, by many, at least, of them who heard it. The Baptists have a flourishing acadamy in Derby, which was suspended for the purpose of giving the students the opportunity of attending the lectures through the week. Several of them, promising young men who are looking forward to the ministry, are deeply convicted of the truth of the Second Advent doctrine, begin to feel that the school is no place for if, this is true.HST July 6, 1842, page 108.19

    A brother from Western New York, who is on a visit to this place, told us, Sabbath eve, that although naturally infidel and not disposed to believe the doctrine, yet after disputing the ground inch by inch, he had at last been driven from every post until he satisfied it was true, and he believed the doctrine. He had, for seven years, been resisting the conviction of duty to preach the gospel, trying to get ready: and now, said he. I have but a few months left to do up the great work. He declared his determination to go home and proclaim the midnight cry. Thus the work goes on.HST July 6, 1842, page 109.1

    You know we have often heard of Mrs. Carlton’s dream. I have seen her and had it from her own mouth, and as it is rather notorious, I will give it for the satisfaction of our readers. She was the child of pious parents, and from a child religiously inclined. One evening, when, as nearly as she can recollect, she was about eight years old, company being present, the subject of the happy days, as the millenium was then called, came up. Her father he did not expect to live to see them, but thought of his children, if they lived to the common age of man, would. The conversation took a deep hold of her, and when she retired, she dreamed that should live to see Christ come; that it would be 32 years from the time she should see a blazing star in the heavens. Her dream continued on until she saw the blazing star, its position in the heavens and appearance. It then continued until she saw in her dream the Saviour coming in the clouds, and the whole scene was spread before her. In the morning she told her dream. And from that time she never believed in the happy days, as she had taught, but in the personal coming of Christ before the millenium. Years rolled on, and for years, night after night she searched the heavens for blazing star, but never found it until 1811. When she saw it then, it was in just the position in the heavens, and had just the appearance that she saw in her dream. She said to those who were her at the time she saw it, that in 32 years from that time Christ would come; some of those persons are now living and bear witness to the fact. She is now waiting, like old Simeon, for the consolation of Israel, fully believing she shall not taste death until she has seen the Lord’s Christ. She is about 69 years old, and lives in Derby, Vt.HST July 6, 1842, page 109.2

    Yours etc. J. Litch.HST July 6, 1842, page 109.3

    Conference and Lectures on the Second Coming of Christ, at Bangor, Me., will be commenced July 12th, 1842, and continue a week. Cox, Atkins, Himes, and others, it is expected, attend. Let unceasing prayer be made, that would crown the meeting with his blessing.HST July 6, 1842, page 109.4

    The Campmeeting closed on Tuesday morning, 5th inst. The assembling was very larger order was good, and the influence, so far as we now judge, was most salutary on the immense throngs congregated to hear. More next week.HST July 6, 1842, page 109.5

    The New York Luminary.—This is an respectable paper published in New York, by the Protesiant Methodists. Our friend Enoch Jacobs, of St. John’s street, has recently been appointed Editor. He is a man of piety, and good editorial gifts: and under his direction the Lominary will not fail to illuminate the whole horizon in which it shines. Already its light has exceedingly affected our neighbor of the “Olive Branch,” who professes to be of the same sect. He threatens brother Jacobs almost with annihilation, if he utters the truth so boldly.—For it is slander to tell the truth in some cases. But the Luminary shines the brighter for being threatened. We just give one ray of light from it. Read. “The sober facts are, it is fiction and not facts that supports the Olive Branch. It will not be sought after by the pious portion of the community, his efforts to prove that the word of God justifies novel reading to the contrary notwithstanding. They want something more solid, etc.HST July 6, 1842, page 109.6

    Bro. Jacobs is a believer in the Advent nigh; and will speak out boldly on the question also. May God prosper the Luminary, and its Editor.HST July 6, 1842, page 109.7

    Patience and Meekness.—We commend the following elegant article to the attention of all our readers. We do not mean by this that they should merely read and admire it; but practice upon its principles. Those who embrace the doctrine of the speedy and glorious appearing of the Lord Jesus, in a very especial manner, should possess their souls in patience, and amidst the bustle and strife of the world pursue the even tenor of their way; like angels of mercy meekly strowing blessings in all their paths, and on every head; that when the Master comes he may say, “Well done.”HST July 6, 1842, page 109.8

    Be Faithful Unto the End


    A German, whose sense of sound was exceedingly acute, was passing by a church, a day or two after he had landed in this country, and the sound of music attracted him to enter, though he had no knowledge of our language. The music appeared to be a piece of nasal pslamody, sung in. most discordant fashion; and the sensitive German would fain have covered his ears. As this was scarcely civil, arid might appear like insanity, his next impulse was to rush into the open air, and leave the hated sounds behind him. “But this, too, I feared to do,” said he, “lest offence might be given; so I resolved to endure the torture with the best fortitude I could assume; when lo! I distinguished, amid the din, the soft clear voice of a woman singing in perfect time. She made no effort to drown the voices of her companions, neither was disturbed by their noisy discord; but patiently and sweetly, she sang in full, rich tones; one after another yielded to the gentle influence; and before the tune was finished, all were in perfect harmony.”HST July 6, 1842, page 109.9

    I have often thought of this story as conveying an instructive lesson for reformers. The spirit that can thus sing patiently and sweetly in a world of discord, must indeed be of the strongest, as well as the gentlest kind. One scarce can hear his own soft voice amid the braying of a multitude; and ever and anon comes the temptation to sing louder than they, and drown the voices that cannot thus be forced into perfect time. But this were a pitiful experiment, the melodious tones, cracked into shrillness, would only increase the tumult.HST July 6, 1842, page 109.10

    Stronger, and more frequently, comes the temptation to stop singing, and let discord do its own wild work. But blessed are they that endure to the end—singing patiently and sweetly, till all join in with loving acquiescence, and universal harmony prevails, without forcing into submission the free discord of a single voice.HST July 6, 1842, page 109.11

    This is the hardest and the bravest task which a true soul has to perform amid the clashing elements of time. But once has it been done perfectly, unto the end; and that voice, so clear in its meekness, is heard above all the din of a tumultuous world; one after another chimes in with its patient sweetness; and even now, through infinite discords, the listening soul can perceive that the great tune is slowly coming into harmony.HST July 6, 1842, page 109.12

    Art thou a friend of freedom? Let not thy voice cease from the choir. Strive not to make a louder noise than the discordant; nor be discouraged though they seek to drown thee with a machinery of sounds. If thou wilt sing patiently and sweetly unto the end, even the street organ and the penny trumpet will stop for love of listening to thy tones.HST July 6, 1842, page 109.13

    Trust in principles of truth—trust them with undoubting faith. They cannot fail; for they are a portion of God’s existence. By them was the world created, by them shall it be restored. Sing of them patiently and sweetly, even unto the end; and through thee they shall perform a greater miracle than is recorded of Amphion’s lyre, to whose harmonious tones scattered stones rose into the fair proportions of a city.—A. S. Standard.HST July 6, 1842, page 109.14

    War! War!!


    We have not been made to believe till of late that Rhode Island soil would be moistened by the blood of her sons, although we have seen them arrayed in the field, in sight of our dwelling, with cannon, sword and musket. Of late, the conviction has been forced upon our mind that blood would be shed. We feel no disposition to meddle with political affairs; but of late, we feel constrained to speak, and it is to our brethren. We feel to exhort our brethren to have nothing to do with either party in shedding your neighbor’s blood. Fighting does not belong to the Christian. Christ’s kingdom is not of this world. If it was, then his subjects would tight. Our weapons are not carnal, but mighty through God, to the pulling down the strong holds. We are to love our enemies, bless them that curse us, and do good to them that dispitefully use us. Preparations are making on both sides for a desperate conflict. We strongly desire that our brethren would not handle carnal weapons. It is not loving your neighbor as yourself when you are using weapons of death to destroy your neighbor’s life; and whoever does it breaks the command of God, THOU SHALT NOT KILL. No one can enjoy the spirit of Christ, when he takes a musket to destroy his neighbor’s life, but is instigated by the devil, who was a murderer from the beginning. Dear brethren, we wish you to examine your hearts and see what manner of spirits ye are of. “As ye received Christ, so walk ye in him.” Did you receive Christ in the spirit of war and fighting? From whence come wars and fighting? They come from your lusts. Put this wicked thought far from you. You cannot give life, neither have you a right to take life.HST July 6, 1842, page 109.15

    We cut the above from the “John the Baptist,” published at Providence, R. I. We accord with the sentiments expressed. What has a disciple of the Prince of peace to do with carnal weapons? Ed.HST July 6, 1842, page 109.16

    From the Second Advent Witness



    “Brother Himes and William Miller are preaching the end of the world in New York, at present, and selling their books. This “end-of-the-world” business is one of the most profitable speculations agog. 33Perhaps the Editor of “The Uncle Sam,” would like to take some stock in the concern. If so, he will please call at our Office and subscribe. We only expended about $150 more than our receipts. Will he call? Ed. We wonder that, in these hard times, more do not take it up. One might as well turn an honest penny this way, as in any other manner.”HST July 6, 1842, page 109.17

    The above is copied from a paper published in the city of Boston, called “The Uncle Sam.” It is unfair to attack, in this seemingly approving style, our actions and motives. If the Editor does not approve our course, why not openly and manfully condemn it, and give his reasons for so doing. Does he suppose that our doctrines can be promulgated by the aid of books, without the necessary funds to carry them to perfection? How would he relish the idea of giving away his papers after having incurred the expense of printing them? Those who “preach the gospel, shall live by the gospel,” and we require no more. To circulate the truth, is our object, and it is but reasonable that we receive a moderate compensation for our labor. Let the Editor of the above print cherish a more charitable and Christian spirit towards us, and let him not treat with levity the great and important doctrines we teach, for, perhaps in an hour when least prepared, the Son of Man may come, and require from him an account of his deeds.HST July 6, 1842, page 109.18



    A correspondent of the New York American makes the following frightful statement. If true, who can say how long it will be before the dismal scenes of the French Revolution will be enacted in our capitol?HST July 6, 1842, page 110.1

    “There is a general determination among the friends of peace to adjourn every day at four o’clock. It is firmly believed by most experienced and judicious persons, that a candle-light sitting would bring on riot, fighting, use of knives and pistols, and murder, in the Hall of Representatives. Several of the southern members, I know, are armed, and on the first blow, deadly weapons would gleam throughout the Hall, and pistol balls would soon whistle among them. I fear you have not the least conception of the slumbering, latent horrors of the scene. At a distance, you cannot know a hundredth part of the heinous facts which we shudder at knowing here. From my own observation of the past and the present, from my knowledge of the demoniac rage still suppressed, and which inspires bloody men here, many who are reeking from the murders which gave them honor and eminence in their own country, I am prepared to see the Hall drenched with blood in a general melee on such provocation as one hasty word may give. One southwestern member has already threatened the live of another; and the latter now goes armed, with the determination to take the life of his threatening foe, if he come within a certain distance of him.”HST July 6, 1842, page 110.2

    The Rhode-Island War,—which for a time threatened to involve the neighboring states, if not the whole country, in commotion, has happily subsided, at least for the present, with the loss of only a few lives. It may be considered one of the signs of the times—of the combustible materials of which the present age is composed. They stand ready to fire or be fired upon; and if “fire should come down from heaven and consume them” all, it might only be an act of justice in the Almighty, in doing that for them which each party would wish and pray down upon each other. Such is the intolerance, irritability, recklessness, and feverish state of the public mind, everywhere manifested at the present time, that aside from Miller’s views, many are predicting and expecting, near at hand, some terrible convulsion in the moral, if not the natural world. The political parties, the religious sects, the unsettled state of the banks, the currency, the business, the bankruptcies, all favor such a belief. How much easier and more natural to the human heart it is for communities to fall out with and devour each other, than to love each other as brethren.HST July 6, 1842, page 110.3

    First fruits of the Harvest in New York


    New York, June 18th, 1842.HST July 6, 1842, page 110.4

    Dear Brother Himes.—It falls to my happy lot to inform you of the cheering fact, that there is now a very pleasing prospect that a rich harvest will yet be gathered in this very city, notwithstanding all the opposition of earth against it. For the good seed so plentifully sown by brother Miller, during the few weeks which he tarried with us of late, is now to be seen springing up in abundance, and also bearing fruit to the praise of God’s grace. And we feel encouraged to go forward, the Lord working with us. We cannot resist the conviction that God, by thus smiling upon the comparatively little effort that has been made, is giving us a pleasing indication that it is his design here to rear up a standard of truth and holiness, around which all his dear people will love to rally, and from which, too, the truth and the whole truth will be statedly and fearfully proclaimed, thus answering the fervent cries of his children, and filling those here; who truly hunger and thirst after righteousness.HST July 6, 1842, page 110.5

    Among other manifest good results of brother M’s labors here, I am requested to say, that a meeting of the believers in the second personal coming of Christ at hand was called, and an association was formed, as follows.HST July 6, 1842, page 110.6



    Adopted by the Second Advent Association, at Vocal Hall, the 18th May, 1842.HST July 6, 1842, page 110.7

    The undesigned, believers in Christ’s second personal coming at hand, are hereby associated for the purpose of strengthening and comforting each other with these truths, and in every practical way to disseminate knowledge in the subject, and to strive by all means, to promote the glory of God. The Association shall be called the Second Advent Association of New York and Vicinity, and to be governed by the golden rule of our Lord and Savior Jesus Christ. The members are expected to pay monthly (“if the Lord will,”) the sums set to their several names, as a fund by which to defray the expenses of forwarding the great objects of the Association. The following brethren constitute the Executive Committee.HST July 6, 1842, page 110.8

    Dr. A. Doolittle, Chairman; Henry Jones, H. V. Teal, S. E. Brewer, G. M. Wadsworth, John G. McMurray, T. Hyatt, Wm, Tracy, Dr. Stearns, J. Williams, S. S. Jocelyn, E. Jacobs, John Burditt, T. R. Henry; E H. Wilcox, Secretary.HST July 6, 1842, page 110.9

    The Association have hired the Columbian Hall, Grand St. near Eldridge, where they meet once a week for worship on the Sabbath afternoon. We really feel that by taking this step we have both individually, and also in our associated capacity, assumed very great responsibilities, under the pressure of which we should certainly sink, but for the all-sustaining grace of God, which we know is pledged for our help and succour. Our prayer and our confidence is, that obscure and weak, as we are, God may own us as he did Gideon and his feeble band, for the accomplishment of a great and glorious work here. The “treasure” having been committed to such” earthen vessels” as we are, the excellency of the power may, will be of God, and him alone.HST July 6, 1842, page 110.10

    To all who love our Lord’s appearing we say, brethren, pray for us, come over and help us, for the Lord is with us. Come, then, by your prayers, by your donations, or in your person. Come ye who can, and break to this people the unadulterated bread of life.HST July 6, 1842, page 110.11

    June 19th, Sabbath evening.—Held our first Sabbath meeting for worship at Columbian Hall this afternoon. Our numbers were very respectable, and although we have had no speaker, our meeting, which was of a social character, was both interesting, solemn, and profitable. At the close of the meeting a Bible class was formed, and is to meet every Sabbath to search the Scriptures, like the Berean’s of old, to see if these things are so.HST July 6, 1842, page 110.12

    E. H. Wilcox. Sec.

    Letter to a Pastor


    A communication written by a member of a church in Mass, to her pastor, after reading, at his request, Mr. E. Smith’s review of the Second Advent Conference in New York.HST July 6, 1842, page 110.13

    Dear Pastor:—I have read Mr. Smith’s review. I do not know about the Conference in New York, but at the one in Boston, it was not said the words “kingdom of God” always meant the kingdom of eternal glory. It was said there: was a distinction between the kingdom of grace, and the kingdom of glory. The kingdom of grace had reigned from Abel. All who were ever saved, are saved by grace, through faith in Christ. But the kingdom of glory is that which is to be set up, when the will of God is to be done on earth as it is done in heaven. How in the will of God done in heaven? As it will be done on earth when religion predominates, and much that in sin remains? I think we may pray and labor for the advancement of the kingdom of grace, but that our Lord designed that we should desire the kingdom of glory to be hastened.HST July 6, 1842, page 110.14

    I believe that “the glory of the Lord shall be revealed, and all flesh shall see it together.” And that the earth shall be filled with the knowledge of the glory of God.” And that the kingdoms of this world will soon become the kingdom of our Lord. But not until the Lord shall come, to give reward unto his servants, and to destroy them that destroy the earth.HST July 6, 1842, page 110.15

    I do not know that it is contended that the kingdom of glory is peculiarly the Lord Jesus Christ. It is said, Daniel 2:44, “The God of heaven shall set up a kingdom.” 7:13, 14. “And there was given to one like the Son of man, who came with clouds, dominion, and glory, and a kingdom.” It is also said, “The saints of the Most High possess the kingdom.”HST July 6, 1842, page 110.16

    May not the Lord Jesus, after he shall have delivered up his kingdom of grace, reign in glory as the visible medium of beholding our God, and Judge, and King?HST July 6, 1842, page 110.17

    It seems to me, that if the millennium before the Second Advent of the Lord. “is as certain as God by words can make it,” Mr. S. ought to produce something from the word of God, to prove it more clearly than he has done. For the Lord says, “the wheat and tares shall grow together until the harvest, and the harvest is the end of the world.”HST July 6, 1842, page 110.18

    I cannot, I dare not trust to those who make so much of the word of God, which appears so plain, mystical. Our blessed Lord often spoke to his disciples of his coming again,—it seems sometimes to comfort them under the painful idea of a separation—“A little while, and ye shall not see me; again a little while, and ye shall see me.”—“If I go away, I will come again, and receive you unto myself.” Sometimes to warn them to be ready for his coming, which would be unexpected to them that did not watch. Then he took some of them up into the mountain, to display to them a representation of the kingdom of God coming with power. That they might not “follow cunningly devised fables, when they made known unto us the power and coming of our Lord Jesus Christ.” The disciples show their Lord the buildings of the Temple. He tells them of their destruction. They ask him privately, “when shall these things be,and what shall be the sign of thy coming, and of the end of the world?” supposing, probably, that all of these events were connected. He tells them, “Ye shall hear of wars. etc. but the end is not yet.” Then he tells them of the wars, pestilences, famines, and persecutions that should take place in the world; and the gospel shall be preached in all the world, as a witness to all nations, and then shall the end come. Then he tells them more particularly about the destruction of Jerusalem, and directs what they shall do in those days. Then he says, (foreseeing that they might be deceived,) “Then, if they shall say, Lo here is Christ, or lo there, believe it not.” If they shall say he has come in some secret way, believe it not. For as the light cometh out of the east and shineth into the west, so shall my coming be. “Every eye shall see him.” And after all this, as though to guard them against all deception, as to the manner of his coming, when he ascended up into heaven, and a cloud received him out of their sight, he sent his angels to say to them,—“This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”HST July 6, 1842, page 110.19

    Now, if after all this, we believe those who tell us that what our Lord says about his coming, in the 25th chapter of Matt. refer to the destruction of Jerusalem, or the day of our death, or that it is fulfilled in some secret way, we do disobey the Lord, and believe those; who he told us to believe not.HST July 6, 1842, page 111.1

    We cannot blame the Universalists for believing the judgment is past.HST July 6, 1842, page 111.2

    I do fear, my dear pastor, that those great and holy men, who cover up so much of the glorious truths of the Bible in “mysticism,” are those who will “deceive, if possible, the very elect.” And that many who are led by them, will be lulled to sleep, until it is too late to replenish their lamps, and the door will be shut.HST July 6, 1842, page 111.3

    Excuse this. I desire not to censure, but I do believe that every individual is responsible for his understanding of the word of God. If not, why have it in the hands of the unlearned? I believe every one, possessing a Bible, with a teachable disposition, and trusting in the Lord for light, may be made wise unto salvation, and grow in grace, and in the knowledge of God, and our Lord and Savior Jesus Christ. We surely have the approbation of the apostle, if we “search the Scriptures daily, to see if the things we bear are so.”HST July 6, 1842, page 111.4

    I feel unworthy to contemplate a subject so glorious, especially to hope to participate in the glories of such a kingdom. But the subject will dwell on my mind with intense interest. And if “prayer is the soul’s sincere desire,” I cannot but pray, that my whole life, whether longer or shorter, may be spent under the influence of the hope and expectation of the near approach and visible coming of the glorious Redeemer. For he that hath this hope in him, purifieth himself, even as he is pure.HST July 6, 1842, page 111.5

    The other day, I asked a brother why it was that Christians were so unwilling to converse upon this subject. He said, “I suppose they think it does not tend to promote religion.” Now it seems to me, that whatever tends to purify the hearts and lives of Christians does promote religion. Will you not consult the apostles in Philippians 3:20, 21; Titus 2:11-45; 1 John 3:2, 3, and see if they did not think it right to think, and speak, and exhort, in view of these things. Your unworthy friend.HST July 6, 1842, page 111.6

    Letter from Moses Cheney


    Dear Brethren, Himes & Litch: I am so well pleased with your paper, and with the alteration of it to a weekly, that I send you by the post-master two dollars, one for the present volume and one for the next.HST July 6, 1842, page 111.7

    The general union of views among your correspondents, on the near approach of the Second Advent, is so great, that the difference in some things in relation to it, seems hardly worthy to be taken into the account. If we but all believe that the coming of the Lord draws nigh, and is even at the door, and are watching for his approach, what of all the rest? whether it be at midnight, or in the morning, or at the cock-crowing. I read much in your paper of the Jews; both of spiritual and literal Israel. I read the same in the Bible. In that book it is seen that a natural Jew is a regular descendant from Abraham; and that a spiritual Jew becomes Abraham’s seed through Christ. Yet, nevertheless, the whole face of the New Testament seems to keep up a striking difference between the two, with promises to both. The Gentile has the promise of a certain fulness, which is yet to come; and the natural Jew, has the promise of being grafted in again, when the fulness of the Gentiles be come in. And notwithstanding so much able writing in the Signs of the Times in opposition to the idea of a general reformation of the natural Jew, yet, for one, I cannot give it up. I believe in my soul that there yet remains a day of grace for the poor down-trodden Jews. And that this day of grace, yet to come, is no argument against the Second Coming, on the very day I write this article. For I have no hope that the Jews will be converted into the kingdom of Christ, until he shall come again in person to do it. And, as I never mean to give my opinion without a good foundation, I present the following testimonies, on which is founded the hypothesis.HST July 6, 1842, page 111.8

    The first, is the testimony of Christ himself, to the natural Jews, in Matthew 23:39. “For say unto you, ye shall not see me henceforth till ye shall say, blessed is he that cometh in the name of the Lord.” In this chapter, Christ pronounced “wo” eight times on the wicked Jews for their sins. This appears to be the last time that he preached to that people. And he closed the sermon with a lamentation, in the 37th and 38th verses. He then told them they should “not see him henceforth, till they should say, Blessed is he that cometh in the name of the Lord.” Now, the question is, has that time come? If it has not come, will it come? And if the time has not come, and is yet to come, will that meeting of Christ, and the remnant of his own nation, be a spiritual meeting, or will it be a personal one? If I may answer my own questions, I believe that Jews have not seen nor blessed him since that time, but when he shall come again, in person as he left them, then they will do both, that is, they will see him and bless him; and I believe that the time of this meeting is near at hand. May the Lord hasten it in his own time! This is one text on which I found the belief that Abraham’s seed in the latest generation will believe in Christ and have salvation.HST July 6, 1842, page 111.9

    One more text from the same mouth, is in Luke 21:24, “And they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” Now, let the times of the Gentiles be many or few, one time will be the last to be fulfilled; and when that time, comes, the remnant of the Jews will then have their time. Then they will see him as in Matthew 23:39, and will bless him; and Jerusalem will no longer “be trodden down of the Gentiles.” This meeting will take place when “the times of the Gentiles be fulfilled.” This is my second text, on which I found the conversion of the Jews.HST July 6, 1842, page 111.10

    My third witness is from the pen of St. Paul, one of Abraham’s seed by nature. In Romans 11:25, 26, etc. he says,—“For I would not, brethren, that you should be ignorant of this mystery, (lest ye should be wise in your own conceits) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in, and so all Israel shall he saved; as it is written, there shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.”HST July 6, 1842, page 111.11

    In these last two testimonies, both Christ and Paul speak of the same thing. No mistake. And “blindness in part has happened to the Jews;” but not totalblindness.” The Jews believe in God the Father, as the Gentiles do; but they do not yet believe that Jesus Christ is the true Messiah, or the Son of God; this is their partial “blindness.” But as to the duration of this partial blindness, there is an “until” about it. In the three texts I have quoted, there is one “till” and two until’s. All three texts mean the same thing, if they mean anything. And to put them together, this is the sum; the Jews are not to see Christ “till” they shall own and bless him—they are to be dispersed among all nations, and Jerusalem trodden down, “until” the times of the Gentiles be fulfilled. “Blindness in part is happened to them, “until” the fulness of the Gentiles be come in.” So, of course, when Christ shall again be seen of them, they will own and bless him, when the times of the Gentiles be come in they will be gathered again from all nations, and Jerusalem shall no longer be trodden down. And when the “fulness,” (as Paul says,) of the Gentiles be come in, then the “blindness in part” will be taken away; and they will see him, believe him, and be saved by him.HST July 6, 1842, page 111.12

    I have long believed that Jesus Christ is a person, and as I first wrote in your volume 2nd, page 142, that his coming is nigh, so I still believe. And as Isaiah said of his first advent, “Behold his reward is with him, and his work before him.” Isaiah 40:10. So I believe, when he comes again, it will be to reward all his faithful servants, and to do the great work of turning away ungodliness from Jacob. Nor is this all that is to be done at his coming. Satan is to be chained. The dead saints are to be raised. The living saints changed, and the thousand years’ reign commenced; and all this is to bring in the fulness of the Gentiles. When, therefore, the serpent, that was let loose by the first Adam, which brought a curse on the whole earth, is bound by the second Adam and the curse taken off, then will the cup of the saved Gentiles be full to overflowing, and the song will be sung, “O grave where is thy victory?” The poor half-blind Jews will have their eyes opened wide, and they will see Jesus Christ and say, “blessed is he that cometh in the name of the Lord.” Then will be fulfilled the 110th Psalm. And God’s people are “willing in the day of his power.” This is the Millenium of all the prophets, of Christ and his apostles, and it is mine also. It is just what we want; nor do I wish any better assurance of its coming than we have in the Holy Word of God.HST July 6, 1842, page 111.13

    Zechariah says of Christ, “In that day his feet shall stand upon the Mount of Olives, and shall be king over all the earth.” Zechariah 14:4, 9. Job says, “For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth.” Read Job 19:25, 6, 7. Then read the whole of the 11th chapter of Isaiah. Reader! think a moment on this glorious day of the Lord; a thousand years long.—Satan bound—the dead saints raised—the living saints changed—the six thousand years’ curse taken off from the earth—the pur-blind Jews willing to be saved by Christ—the wolf and the lamb, the leopard and the kid, the calf and the young lion lying down together, the little child leading the fatling—the cow and the bear, the lion and the ox, the cockatrice and the child at play. All these, and more too, are in unison, as at the beginning; “when the morning stars sang together, and all the sons of God shouted for joy.” Once more, and for one thousand years, there is nothing to disturb in all God’s holy mountain. More, the envy of Ephraim shall depart, and the adversaries of Judah shall be destroyed. Ephraim shall not envy Judah, and Judah shall not vex Ephraim.HST July 6, 1842, page 111.14

    And now, after all my anticipations of this glorious day, should I be mistaken, then I must rank with all others who have not right views of the word of prophecy. But should it be found that I have fitly applied the above passages of Scripture, how will it come out about burning the world in 1843? I feel solemn on the subject, and do soberly think that the coming of the Lord draws near. And I do not feel so much concerned about what will be done with the world at any time, as I do to be ready myself to go out to meet the Bridegroom. Let the world stand a thousand years longer, or not, and let the reign of Christ be what it may, one thing is sure, that men of my age will soon find their accounts sealed up for the last day. Then let us all watch and be sober, that we may be able to stand before the Son of man at his coming.HST July 6, 1842, page 112.1

    Remarks on the above


    The first passage on which Bro. Cheney rests his argument in favor of the return of and conversion of the Jews, is Matthew 23:39. “Ye shall not see me henceforth, until ye shall say, blessed is he that cometh in the name of the Lord.” It was addressed to Jerusalem as the mother of the citizens, not of the then living inhabitants, but of all its former citizens who had been guilty of the blood of the prophets. They were an unholy race, and the city was polluted by their wicked deeds, and its doom sealed, its day past. He was about to leave them, and return no more to preach to them the gospel of peace in that wicked city. When he comes again, Jerusalem will be free, her children holy, or all righteous, and she shall say, Blessed is he that cometh in the name of the Lord. Then the Lord of Hosts will reign in Mount Zion and in Jerusalem; not the old which is in bondage with her children but in the new, from above, which is free and is the mother of us all:—the Jew and Gentile who believes in Christ.HST July 6, 1842, page 112.2

    Then, also, Luke 21:24 will be fulfilled, and Jerusalem will no longer be trodden down of the Gentiles, for the times of the Gentile reign, as predicted by Daniel, will be fulfilled, and the throne of David restored for Christ to reign on it. The saints of the Most High shall take the kingdom and possess the kingdom forever, not the Jews.HST July 6, 1842, page 112.3

    All the redeemed of God who shall stand with him on Mount Zion in Jerusalem, (the new) in that a day will bless him and say, Lo! this is our God, we have waited for him and he will save us; this is the Lord, we have waited for him, we will be glad and rejoice in his salvation.HST July 6, 1842, page 112.4

    But has our dear brother Cheney never read, in the 13th of Luke, that when the master of the house has once risen up and shut to the door, that then the unbelieving Jews will begin to stand without, and knock and say, Lord, Lord, open to us, but knock in vain? Does he not there learn that they will see them come from the four winds, and set down with the patriarchs and prophets in the kingdom of God, while themselves are thrust out into utter darkness, where there shall be weeping and gnashing of teeth? Does he not learn from Paul, Romans 2. that when God judged the secrets of men by Christ Jesus, that while he renders glory, honor, peace, and eternal life to all them that doeth good, both Jews and Gentiles, he will award indignation and wrath, tribulation and anguish, to every one that doeth evil; to the Jew first and then also to the Gentile?HST July 6, 1842, page 112.5

    Does he not learn from Paul and Isaiah, that although the number of the children of Israel be as the sand of the sea, a remnant shall be saved? A remnant is not all. But that remnant is the remnant of all ages from Abraham, Caleb, Elijah, Isaiah, Paul, and all converted Jews, until now.HST July 6, 1842, page 112.6

    Then, too, “the fulness of the Gentiles” will (their day of triumph over the church) “be come in, and all Israel will be saved, as it is written” in Isaiah 59:20, for that is the passage from which Paul quotes, and on which he founds his argument, or draws his inference, that all Israel shall then be saved. The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob. None others but those who have thus turned from transgression are Israel, or will be saved. The Jews are enemies for the Christian’s sake, but the election are beloved, no matter from what nation, for the Father’s sake. We dare not prop up the Jew in his rejection of Christ, by telling him we do not expect him to repent and believe, before Christ comes; but no matter, if he only has the good fortune to live till that day, because he is a Jew, when he sees Christ he will believe and be saved. We believe if they do not accept Christ and obey his gospel before, that then Christ will be revealed in flaming fire, to take vengeance on them and banish them forever from his presence, with all who know not God, and obey not the gospel. We cannot find since Christ broke down the middle wall or partition, the law of commandments contained in ordinances that there is any difference between the Jew and the Greek. The Bible declares there is none, and we believe it.HST July 6, 1842, page 112.7

    The settlement of the Oregon Territory by emigrants from the United States, which began eight or ten years since, is becoming more and more an object of deep interest with the people of this country, and beginning to attract the attention of Congress; a little colony of over one hundred emigrated from Missouri last month. Should these be reinforced another year by twice their number, an occurrence which will be likely to take place, if these succeed in arriving safely to their place of destination, there will be enough of them there to require the establishment of a regular government. We have for many years watched the settlement of that territory with anxious curiosity. Ever since the glowing representations of Hall J. Kelly, in favor of the soil, climate, productions and advantages of that country, we have felt a lively interest in its favor. According to the representations of those who went from this region, the climate is one of the most healthful and salubrious in the world, and the soil of the most fertile kind, while the Grand River Columbus abounds in salmon and other rich fish. One of the female missionaries who emigrated from one of our neighboring towns in Essex County, four or live years since, arrived at the mouth of the Columbia about the last of April, and found the air perfumed with the fragrance of wild roses, flowers and blossoms, the season being three or four weeks earlier than here.HST July 6, 1842, page 112.8

    Several missionaries have been sent to the Oregon Territory, and their account not only of the settlers, but of the natives, is encouraging. The natives who have’ not yet been poisoned and corrupted by rum carried among them by the white settlers, are represented as quite peaceable, friendly, and strongly desirous of religious light and instruction. They even send a great distance for missionaries.HST July 6, 1842, page 112.9

    Of the climate, soil, situation of the country, and production, a very favorable and well written account is given in a book published by the Rev. Mr. Parker, who three or four years since returned from a missiionary tour of one or two years residence in that country.HST July 6, 1842, page 112.10

    Although the mouth of the Columbia lies in a latitude two degrees further north than Boston, the climate is so mild that scarcely any thing resembling our winter is experienced. But few nights in the year are so cold that water will freeze at all, and then but the thickness of glass. Mr. Parker rode on horseback or travelled with a horse from Missouri through the wilderness, when he arrived in December, and found no barn or provision for keeping his horse, he turned him out poor and emaciated, expecting he would die, and took leave of his poor faithful animal, as he supposed forever; but was greatly surprised in the spring to find his horse brought to him by the Indians, who had watched him through the winter, not only safe and sound, but in fine condition, fat and plump. Mr. P. says the grass there in the summer, on the fiat lands, grows tall and luxuriant, and when it is about ripe for haying there comes a dry season of about five or six weeks without rain, in which the grass is made into hay standing, naturally, and stands in a good state of preservation through the winter, on which the cattle feed and become fat without care or being sheltered.HST July 6, 1842, page 112.11

    Mr. Parker also says there is a natural channel through the mountains, the average width of which we believe he estimated at half a mile, with mountains on each side of vast height covered with snow. Through this channel he supposed a rail-road might easily be constructed, and those who are looking forward to a millennium in our present state, some of them, expect in a few years to realize the benefit of a rail-road to the Orregon. On the supposition that this earth is to be fully peopled before it shall be burnt up, as many believe, this expectation would not be unreasonable.HST July 6, 1842, page 112.12



    Received up to July 2.HST July 6, 1842, page 112.13

    From P. M. Fort Ann, N. Y., Williamatic, Ct.—Albany, N. Y.—Troy, N. Y.—Plymouth, Mass.—Greensburg, Ohio—Southing’on, Ct.—Kingsbury. Ind.—Windsor, Ct.—Essex, Vt.—Wiscasset, Me.—East Lemingston, Me.HST July 6, 1842, page 112.14

    From Pardon Byron, Bradford Baylies, A. C. Wheate, Thomas Huntington, David Fogg, Chester Tilden, Olive Ross, Hazen Briggs, R. W. Reed, Joseph Howlands, J.—, Jane Lang, D. B. Gibbs, Whitman F. Higgins, N. Y., A. C. White, Jno. J. Inanham, D. Burgess, J. Litch, Milly Morse, N. Billings, Irene Bullard.HST July 6, 1842, page 112.15

    Books Sent


    One bundle to N. Standley, Jr. Tamworth, N. H.
    One box to Rodolph Parker, Philadelphia, Penn.
    One bundle to Frederick Benton, Milford, N. H.—One to Josiah Litch, Lyndon, Vt. via. Nashua, N. H.—One box to Amos Fox, Stanstead, L. C. via. Derby Line, Vt.—One bundle to A. C. White, Yarmouth, N. S.
    HST July 6, 1842, page 112.16

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