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Signs of the Times and Expositor of Prophecy [Himes], vol. 3 - Contents
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    April 20, 1842

    Vol. III.—No. 3. Boston, Whole No. 51

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


    Essays on the Judgment


    Concluded from p. 12.


    The day having been appointed, and that day proved to be a definite time, and yet future, after death. (Hebrews 9:27,) we might with safety infer—were nothing more said in regard to the general interest of mankind in its momentous transactions—that the whole human family are then and there to be assembled for full and final trial. But the subject is not left here. God is called “the judge of all the earth.” Genesis 18:25. It cannot be denied, that the whole human race,—to whose relation with the subject I shall confine my remarks—are included in the appellations of “the righteous and the wicked,” “the just and the unjust,” “him that serveth God and him that serveth him not,” and various other expressions describing the same classes of characters. It is said in relation to the righteous: “The Lord shall judge his people.” Deuteronomy 32:36. Psalm 135:14. Hebrews 10:30. Again: It is said in relation to the wicked: “The ungodly shall not stand in the judgment:” Psalm 1:5. God will bring them into judgment: Ecclesiastes 11:9. Romans 2:5-16. It is nowhere even intimated in the Bible, that only a part of the human family are to be judged;—which must have been the fact, if the judgment of the great day took place at the destruction of Jerusalem, and that part exceedingly small in proportion to the whole—but on the other hand, that we shall all stand before the judgment seat of Christ. Romans 14:10. 2 Corinthians 5:10. Observe, Paul does not say this merely to the Jews, but to the Romans and Corinthians. Further: “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Ecclesiastes 12:14.HST April 20, 1842, page 17.1

    I remark here, in the first place, that all men must be included in the above quotations, and others of the same import in the Bible—unless a third class can be shown to exist, who are neither righteous nor wicked. But Christ denies the possibility of this, when he says: “He that is not with me, is against me.” Matthew 12:30. Secondly; every human soul must be here included, from the fact that every work, with every secret thing, whether good or evil, will be brought into judgment: unless it can be shown that the deeds of men will be held accountable—punishable or rewardable—for their own existence abstractly without any reference to the agent. And this, in ordinary affairs, we should all consider worse than nonsense: for who blames the act of theft rather than the thief? Why, even allowing that the judgment was all fulfilled on ancient Jerusalem and Judea, it was not fulfilled on this principle: and the same difficulty presents itself if we take the other alternative that it passes daily and hourly on individual conscience.HST April 20, 1842, page 17.2

    Lastly, under this head: The quick and dead will be judged: Christ is ordained to be the judge of quick and dead.” Acts 10:42. “He shall judge the quick and dead.” 1 Timothy 4:1; 1 Peter 4:5. This certainly must include every human being, unless it can be shown that some are, or will be, neither alive nor dead. Was all this performed at the downfall of Jerusalem? Was you there, reader? Was all the race of man there? Did “the dead small and great” then and there stand before God?” Did “the sea give up the dead which were in it?” Did “death and hell deliver up the dead which were in them?” Were “the books opened; “and were they judged every man according to their works?” Did “the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars,” then “have their part in the lake which burneth with fire and brimstone, which is the second death?” Did “the first heaven and the first earth” then “pass away,” new ones appear, the holy city, New Jerusalem, come down from God out of heaven, prepared as a bride adorned for her husband?” Did “the tabernacle of God appear with men, He dwell among them, and wipe away all tears from their eyes;” banish forever “death, sorrow, crying and pain,” from among his people, throughout the holy realms of the new heavens and earth?—“O! the folly of sinners!”HST April 20, 1842, page 17.3


    1. It will be a righteous judgment: (Psalm 96:13; Revelation 19:11.) consequently, there then will be no necessity for, nor propriety in, its repeal. Nay, to abrogate a just decision, would be to “turn judgment away backward, and justice afar off,”—the very things for which God reproved Israel. Isaiah 59:14. Moreover, to reverse any decision, would be either to acknowledge injustice in rendering the former award, or argue,—rather positively prove, corruption in the judge.HST April 20, 1842, page 17.4

    2. The reward of the righteous, and the punishment of the wicked, will be eternal. “And these shall go away into everlasting (or eternal) punishment: but the righteous into life eternal.” Matthew 25:46. See also Daniel 12:2. John 5:29.HST April 20, 1842, page 17.5

    3. The Apostle Paul speaks (Hebrews 6:2.) of the doctrine of “eternal judgment:”—and the language of inspiration is never without meaning,—and, with all the inspired writers, leaves us no—not the least—intimation of any repeal, or even mitigation of the consequences of the righteous decree; no fear that the glory of the righteous, or hope that the misery of the wicked, will ever come to an end. If the destruction or punishment of the wicked is not endless, neither is the reward of the righteous; for the same terms are used in reference to the duration of both. If “the wickedness of the wicked,” is not of so aggravated a character as to deserve endless misery; neither is “the righteousness of the righteous,” of so meritorious a character as to deserve endless happiness. But on the opposite plan, what a contracted, degrading estimate, is placed upon the efficacy of “the blood of the everlasting covenant,” and the glorious character of “THE LORD OUR RIGHTEOUSNESS!”HST April 20, 1842, page 17.6

    Now, every Bible student knows,—without stopping here to show how, why, or wherefore, let me observe it—that heaven is promised to the godly, and hell to the ungodly, as the rewards of their doings. “Verily, there is a reward for the righteous.” Psalm 58:11. “Rejoice and be exceeding glad; for great is your reward in heaven.” Matthew 5:12; Luke 6:23. “Woe unto the wicked! It shall be ill with him; for the reward of his hands shall be given him” Isaiah 52:11; 2 Peter 2:13. “And, behold, I come quickly: and my reward is with me, to give to every man according as his work shall be” Revelation 22:12. The last passage includes both characters—“every man.” And the rewards—blessings and woes—must be awarded after death, and at the judgment, unless we all enjoy our heaven, and suffer our hell, according to character, in this life, and atheist-like, blot from the entire roll of being every idea of futurity—either of life or death—beyond the grave!HST April 20, 1842, page 17.7

    But to return: If the time shall ever arrive, as some suppose—when the inhabitant of perdition shall have fully satisfied the demands of Divine justice, and they consequently be released from their dark prision—what will next be their portion? And, on the same principle, will not the reward of the glorified saints, in the same time, have been fully enjoyed? And what is then to become of them? Will they not be a likely to exchange situations, as to dwell together? And if they are to dwell together, what good reason can be assigned why they will not be as likely to be thrust down to hell, as exalted to heaven? For they would stand on equal ground as to character, neither blame, nor praise-worthy; neither rewardable, or punishable; neither holy, or unholy; but in a medium state betwixt both—merely innocent. I can see, for my life, no way, in which they can be disposed of, on this principle, but to suppose an intermediate state between heaven and hell, for their reception. They cannot go to heaven, or dwell in the presence of God; for “without holiness no man shall see the Lord.” Hebrews 12:14. They cannot with propriety be sent to hell; for only “the wicked shall be turned into hell, and all nations that forget God.” Psalm 9:17. But we read of no such place, no such characters, no such transactions. But to avoid prolixity, I close with a few remarks by way ofHST April 20, 1842, page 17.8


    If we have taken a correct view of the subject, we see, 1, The propriety of that estimate which God attaches to the doctrine of the judgment, in giving it so prominent a place in all the instructions of his word. When Christ “began to upbraid the cities wherein most of his mighty works were done, because they repented not,” he enforced his fearful denunciations, by reference to the tremendous scenes of “the day of judgment.” Matthew 11:20-24. See also, Acts 17:30, 31. Again: It is urged as a motive to faith: “And if any man hear my words, and believe not, I judge him not: for...the word that I have spoken, the same shall judge him in the last day.” John 12:47, 48. It is further adverted to, as a motive,—To the fear of God, and obedience to his commandments in general; Ecclesiastes 12:13, 14; Romans 2:13-16: To patience: James 5:7-9: To various duties; 2 Peter 3:3-14.HST April 20, 1842, page 17.9

    Let these examples suffice on this head. And if the Almighty, Omniscient God, thus regards this subject, with what intense, soul - stirring, interest, ought human beings to look upon it, whose most momentous prospects of final weal or wo, hang upon its decisions?—For as the heavens are higher than the earth, so are his ways higher than our ways, and his thoughts than our thoughts!HST April 20, 1842, page 18.1

    2. What scenes of glory and of joy will the transactions of that day unfold to the Christian! Now he lives in an ungodly world, rife with trial and temptation—mourning over his own sins, his unlikeness and unfaithfulness to his Divine Lord and Master—‘‘his righteous soul vexed from day to day, with the filthy conversation, and the unlawful deeds of the wicked:’’ but then—how changed! it shall be announced: “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered and ye gave me meat: I was thirsty and ye gave me drink: I was a stranger, and ye took me in: naked and ye clothed me: I was sick, and ye visited me: I was in prison and ye came unto me.’’ And as he utters his own sense of his unworthiness, ‘‘When, O when, have I done so much for thee? I am verily but an unprofitable servant: and often have almost doubled even the power and wil l ingness of a God to save so vile a sinner;’’ and the King shall answer and say unto him, Verily, I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me;”—he can only turn with a grateful sense of the melting compassion and grace of his glorious Lord and Savior, and join in that song of the redeemed, which shall thrill through all heaven. ‘‘Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing:’’ ‘‘for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth!”HST April 20, 1842, page 18.2

    3. What a scene of solemn and awful reali - ties will that day discover to the enemies of God!HST April 20, 1842, page 18.3

    ‘‘Great day of consternation and of dread?”HST April 20, 1842, page 18.4

    O ye careless, ye presumptuous! suffer a word of exhortation. Prepare to meet your God. Of what avail then, will be all your vain boastings of no fear of death, or hell,—shall I add, or even of the Almighty?—no regard for the entreaties, warnings, rebukes and threatenings, of God in his word - echoed and reiterated in tones of thunder in your ears, by his ministers and people; the significant admonitions of conscience, the strivings of the Holy Spirit, and the ominous dispensation of Divine Providence? What will it avail, that you have labored all your lives, and spent all your strength, and time, and talents, to cover up hell, and pile the whole tremendous mass of curses, and threatenings, and denunciations of ‘‘terror” and “wrath to come,” from the “KING OF KINGS, AND LORD OF LORDS,” upon the contracted limits of old Jerusalem and its inhabitants? O the fearful responsibility of preaching “peace, peace,” when God has not spoken peace; but positively declared that ‘‘there is no peace to the wicked!’’HST April 20, 1842, page 18.5

    “Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment.” It seems that they will either think they had been doing very well,—all that was required of them; or, that they had never had an opportunity of doing those things, for the neglect of which they will be condemned. Will they then plead, in extenuation of their guilt, the fact, that they had opposed revivals of religion, the doctrines of faith and repentance, as necessary to salvation; that they supposed they were ministering to His wants when they saw their fellow - beings in trouble and distress on account of their sins, ‘‘a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries;” and used every effort in their power to soothe and lull their disturbed consciences to sleep, and quiet their gloomy forebodings of future retribution, by cry in g ‘‘peace, peace,’’ ‘‘ye shall not surely die;” while they charged all these apprehensions to an improper and foolish excitement, produced by the ‘‘fanatics’’ of time day,—“the preachers of the doctrine of endless misery?’’ ‘‘O that they were wise, that they understood this, that they would consider their latter end!” May the Lord save us from such a course, and such a fate!HST April 20, 1842, page 18.6

    4. It will be a day of the eminent display of God’s glory. ‘’ When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.” Matthew 25:31. He will then ‘‘come to be glorified in his saints, and admired in all them that believe.’’ 2 Thessalonians 1:10; Ephesians 1:6, 12, 14, 18. I think it is also evident, that God will be glorified by displaying his justice in the final condemnation of the wicked. For, if he was honored or glorified in the destruction of rebellious Pharaoh and his host: (Exodus 14:17, 18,) and if he is glorified in the preaching on the gospel, whether it is believed or rejected: whether its hearers are finally saved or lost;—as appears very obvious from Paul’s remarks in 2 Corinthians 2:15, 16, it seems to follow as a rational consequence, that that glory will be more fully revealed, when ‘‘all flesh shall see it together,” and they are rewarded according to their works. Indeed, we are informed by the same apostle, (Romans 14:10-12,) in allusion to this very subject, that ‘‘it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.” And again: (Philippians 2:9 - 11.) Wherefore God also hath highly exalted him, and given him a name which is above every name: that at time name of Jesus every knee should bow, of things in heaven, and things in earth and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”HST April 20, 1842, page 18.7

    The glory of God, then, is the grand point, to which all things are tending: the one great object, to which the eternal salvation, life, death, resurrection, and glorification of the saints, are designed and adopted to contribute: and which the final exhibition of Divine justice, in the ‘‘everlasting destruction’’ of the sinner, ‘‘from the presence of the Lord, and from the glory of his power,’’ will eventually be made do subserve. ‘‘Now consider this, ye that forget God;” and lest ‘‘that day overtake you as a thief,’’—O, whilst the door of hope remains open, and mercy pleads—“turn ye, turn ye, for why will ye die?”—repent, and believe the gospel; and thus obey the injunction of the apostle: ‘‘Therefore glorify God in your body, and in your spirit, which are God’s:’’ and be prepared, with every holy being in heaven and earth, to pray like the Psalmist: ‘‘And let the whole earth be filled with his glory! Amen, and Amen.’’HST April 20, 1842, page 18.8

    A. D. LOW.
    Low Hampton, N. Y. Oct. 6th, 1340.

    Lectures on Prophecy,—No. II


    Continued from p. 11.
    by james a. begg,
    The value of Scripture Prophecy, as a light to the Church.

    Allow me, then, earnestly and affectionately to remind you, that as we are still encompassed by the same difficulties, and exposed to the same dangers, as the church which Peter immediately addressed, we are, in this respect no less privileged than they were. Though living in a day long posterior to that of the apostles decease, we still enjoy the benefits of his deep solicitude, in the epistles he has left, written under the inspiration of God. O let not then forget, nor be indifferent to the fact that we have also a “sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn and the day - star arise in your’ hearts.”HST April 20, 1842, page 18.9

    All Scripture is, indeed, ‘‘profitable,’’ when rightly used; for the design intended by it all is, ‘‘that time man of God may be thoroughly furnished unto all good works,’’ 2 Timothy 3:17. Nor do we in the least impair the responsibility under which you lie, faithfully and prayerfully to seek to understand whatever is contained in the ‘‘oracles of God,’’ when we thus seek at this time more especially to enforce upon you the duty of giving heed to those parts which are more strictly prophetic, as they are thus pressed upon our consideration in the words of the text.HST April 20, 1842, page 18.10

    Some, indeed, assume that it is the Scriptures, as a whole, of which the apostle here speaks as ‘‘the sure word of prophecy.” Were it even so, and were there here no especial reference to those parts of Scripture which are exclusively occupied with predictions of God’s future purposes, and the lessons which these t each, still these portions would of necessity be included in the apostolic charge, by the very comprehensiveness of such an interpretation. Viewing ‘‘the sure word of prophecy” as thus spoken of the word of Inspiration, generally where would be our obedience to the apostolic admonition, if instead of giving heed, we were contented to remain without knowing or understanding what such men as Isaiah, Jeremiah, Ezekiel, Daniel, and other holy men of God had of old time felt and uttered, as part of that which we are here assured they “spake as they were moved by the Holy Ghost?”HST April 20, 1842, page 18.11

    I therefore ask, and ask with concern for the answer, What you individually feel of responsibility, to take heed unto their writings among the others in this respect? I ask not, whether in the ordinary course of Scriptural reading in your families or alone, you peruse the whole, but whether or not you do deeply and solemnly inquire into the true meaning of the Spirit, while you read all including the prophetic portions of his word? Do you take heed unto them for “light,” from which real personal profit may, and ought to be derived? Even according to the interpretation which supposes “the prophecy of Scripture” to be the entire written word, this is incumbent. It were to charge folly upon Jehovah, to imagine that he has inspired, and preserved until our time, and transmitted to us so large a portion of these Scriptures without designing it for our real advantage.HST April 20, 1842, page 18.12

    But my dear friends, it is evidently those portions of the Divine Word having special reference to events which were then, at least, still future, which the apostle here specially commends as the “sure word of prophecy,” as distinguished from the other parts of the inspired record. It is not, you will perceive, the Scriptures as a whole, but only a part of them of which he on this occasion speaks,-the “Prophecy of the Scripture,” as he expressly calls it, verse 20. Here is much of Scripture that is historical, much that is doctrinal, much that is perceptive; but here the apostle speaks only of the “Prophecy of the Scripture.” And it is not what he himself or other apostles of the Lord had previously spoken or written, but what was contained in the Old Testament—that which “in old time,” holy men of God had spoken—what those of previous ages were inspired to utter. Verses 20, 21.HST April 20, 1842, page 19.1

    It is further evident that it was prophecy, in the true and proper sense of that word, nay prophecy unfulfilled, to which the apostle thus refers, by what he declares of the object of his writing on the present occasion, in a subsequent chapter, from which we have already quoted: “The second epistle, beloved, I now write unto you; in both which I stir up your pure minds, by way of remembrance; that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior; knowing this first that there shall come, in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were since the beginning of the creation.” Chapter 3:1-4. Here he enjoins remembrance of and attention to, the words both of the prophets and apostles, but he clearly distinguishes between the two, characterizing the former as “the words which were spoken before by the holy prophets;” and the still perceptive character of these prophecies is indicated by the warning, not to be tempted to disregard them by the insinuations of the scoffers of “the last days,” who he intimates would arise,—speaking of them in the future tense, “there shall come.”HST April 20, 1842, page 19.2

    Having thus ascertained the real subject which the apostle sets before us, we are now called to consider the practical use which he assigns to the study of prophecy. Very different indeed from that which alone some would be willing to accept, or to allow others to receive is that which we are here taught to regard as the great and chief advantage of sacred prophecy. It is not the confirmation of the word of divine truth, resulting from the event being fulfilled accordingly as it was foretold—however important that may be—which is here spoken of. It is the value of prophecy for warning and guidance, that the apostle sets before us; it is contemplated by him a light in the darkness of the future. In this important aspect it is a “sure word of prophecy, whereunto ye do well that ye take heed.” Not in vain, does God thus forewarn his church of what they have to expect of increasing darkness; but it is a manifestation of his gracious care, that prophecy has been given by our God, that during our present pilgrimage, we might be comforted, our feet directed in the way of life, and that our hearts may be fully assured as to the issue of the conflict with “the prince of darkness.”HST April 20, 1842, page 19.3

    The words “whereunto ye do well that ye take heed,” are, by some, read as an injunction or exhortation to the performance of this duty; by others, they are understood as a commendation for fidelity in the discharge of that duty. This latter view, I regard as that which conveys the apostle’s true meaning; but understood in either sense, the words equally set before us, a Christian privilege, of which we are called to avail ourselves, and imply a responsibility of which we cannot be divested. Assured, that in doing so, ye shall “do well, and experiencing in a measure, what I desire for all of you, it is my object, to urge you to “take heed” to this “sure word of prophecy,” being always “mindful of the words which were spoken before by the holy prophets” as well as of the commandments of the apostles of our Lord and Savior. To this duty of exhortation, I feel especially called, by the consideration of the fact, that now, in these “last days,” there are, within and without the professing church, many scoffers, “walking after their own lusts, and saying, where is the promise of his coming?” This sure word of prophecy having been given as a light unto our feet and a lamp unto our path, it is designed to be used continually, that thereby we may be saved from snares and falls.HST April 20, 1842, page 19.4

    If the apostle either enjoins upon those to whom he wrote that they do take heed to prophecy, or commends them for doing so, we may in either case surely take it as the message of God to ourselves, that it will be neither dutiful nor safe to neglect the prophetic intimations of His will. Those who do so, must forget the truth, that “we are saved by hope,” and overlook the fact, that the church has never been without prophecy for her consolation, since receiving the first promise in the garden of Eden.HST April 20, 1842, page 19.5

    Great as is the encouragement, and important as prophecy is, it is nevertheless often treated as if it were intended to serve no useful purpose to the church, and as if we should do well by giving no heed to its intimations—as if the danger lay not in neglecting, but in giving heed to it. How little do those who so act, know the blessed intimations “which God hath spoken by the mouth of all His holy prophets, since ever the world begun,”-even unconcerned, it may be that the last book of inspiration—the last written book of prophecy, has in its first chapter the intimation “Behold He cometh with clouds, and every eye shall see Him;” and in the last chapter “He which testifieth these things saith, surely I come quickly, Amen.” Revelation 1:7; 22:20. It is indeed a solemn consideration that the judge of quick and dead cometh quickly; and if we were to allow that consideration to operate within us, how would it tend to quell many of the stirrings of our fleshly minds, which, even on the part of believers, are too often allowed to find a place.HST April 20, 1842, page 19.6

    In prophetic annunciation, uttered in successive ages, God has given the whole history of our world’s rebellion, and that of its ultimate blessed emancipation from the thraldom of man’s adversary at the “restitution of all things.” They set before us in the history of nations as well as of individuals, the forms which sin assumes, the dangers to which, in consequence, men are exposed, the manner in which deliverance is obtained, and the nature of that deliverance. In the prophetic page, we read the divine denunciations against the varied forms of wickedness, as in the historic page we already read the fulfilment of part of these denunciations. In the page of prophecy, we also read the desire of God, (to be eventually fulfilled,) of His will done upon the earth,—as in many other forms, the longings of his heart for this, have also been expressed. Prospectively, in the word of prophecy, we see Jesus our Redeemer, receiving glory from God the Father, and seeing, even to his satisfaction, of the travail of His soul, for which all his work of sorrows has been accomplished, all his sufferings been endured.HST April 20, 1842, page 19.7

    Let those who would confine our attention to prophecy that has been fulfilled, learn, then, from the injunction of the apostle, the important purpose it is intended to serve, while yet the evils it foretells, and the glories of which it sings, are still in the womb of futurity. We depreciate not what is fitted to be helpful of the past, in order to exalt what is foretold of the future. Elsewhere, we know God appeals distinctly to the past, as testifying to His prescience; and if our brethren, who are disposed so to limit our inquiries, were vigorously to engage even in the department they would prescribe for our exclusive consideration, their investigations might serve the double purpose of affording us assistance by proving more distinctly to themselves and to others, how much narrower than is generally supposed is that field from which alone they would have us gather prophetic fruit; while they ought at the same time form for themselves a taste which could not be so easily gratified, but which would crave for the farther development of the mind of God concerning future times and future scenes. To be Continued.HST April 20, 1842, page 19.8

    Plenary Inspiration of the Holy Scriptures


    Mr. Taylor has recently published the volume entitled “theopneusty,” by Mr. Gaussen, of Geneva, which has been translated from the French by Mr. Kirk. It is only requisite to say that the Essay is of the highest value, and especially to Theological Students. In connection with D’Aubigne’s History of the Reformation, it is adapted to produce more salutary effects than any two Christian works which have appeared in France during the last fifty years. We have selected one passage from Mr. Gaussen’s essay, and another from Mr. Kirk’s introduction, as specimens of the work, and as unfolding the cardinal doctrine which the author maintains.HST April 20, 1842, page 19.9

    Theopneusty.—“We aim to establish by the Word of God, that the Scriptures are from God; that all the Scriptures are from God; and that every part of the Scriptures is from God.HST April 20, 1842, page 19.10

    “In maintaining that all the Bible is from God, we are far from thinking that this excludes man. Every word of the Bible is as really from man as it is from God. In a certain sense, the Epistle to the Romans is entirely a letter of Paul; and in a still higher sense, the Epistle to the Romans is entirely a letter from God.HST April 20, 1842, page 19.11

    The great Newton, when he desired to transmit his wonderful discoveries to the world, might have procured some child in Cambridge to write the fortieth, and some servant of his College to write the forty-first proposition of the immortal “Principiae.” Should we thence have possessed in any less degree the mathematical reasonings which rank in our view all the movements of the universe under the same law? Would the entire work have been any less Newton’s? Surely not. Its preface, its title, its first line, its last line, and all its theorems, easy or difficult, understood or not understood, are from the same author; and that is sufficient for me. Whoever the writers may have been, and at whatever different elevations their thoughts have ranged, their faithful and superintended hand traced alike the thoughts of their master; and I can there always study with equal confidence, in the very words of his genius, the mathematical principles of Newton’s Philosophy.HST April 20, 1842, page 19.12

    Thus God, who would make known in an eternal book, the spiritual principles of the divine philosophy, dictated its pages, during sixteen centuries, to priests, kings, warriors, shepherds, tax-gatherers, boatmen, scribes, and tent-makers. Its first line, its last line, all its instructions, understood or not understood, are from the same author; and that is sufficient for us. Whoever the writers may have been, and whatever their understanding of the book, they all have written with a faithful superintending hand, under the dictation of the same Master; to whom a thousand years are as one day.HST April 20, 1842, page 20.1

    “Such is the origin of the Bible. Such is the fact of ‘Theopneusty. I shall not waste my time in vain questions. I will study the book. It is the word of Moses—the word of Amos—the word of John—and the word of Paul: but it is the mind of God, and the word of God.HST April 20, 1842, page 20.2

    “We should then deem it a very erroneous statement to say certain passages in the Bible are from men, and certain others from God. Every verse without exception is from men; and every verse without exception is from God: whether he speaks directly in his own name, or whether he employs the sacred writer. As Bernard says of the living works of the regenerated man: “Our will performs more of them without grace; but grace performs more of them without our will;” so must we say, that in the Scriptures, God has done nothing but by man, and man has done nothing but by God.HST April 20, 1842, page 20.3

    “There is a perfect parallel between Theopneusty and efficacious grace. In the operations of the Holy Spirit in inditing the sacred books, and in those of the same Spirit converting a soul, and causing it to walk in the paths of holiness, man is some respects is entirely passive, in others entirely active. God there does everything; man there does all; and we may say of all those works, as Paul said to the Philippians, “It is God who worketh in you both to will and to do.” In the Scriptures, the same work is attributed alternately to God and to man. God converts, and it is man who converts himself. God circumcises the heart; God gives a new heart; and it is man who must circumcise his own heart, and make to himself a new heart. “Not only because we must employ the means of obtaining such an effect,” says Edwards, “but because this effect itself is our act, as well as our duty; God producing all, and we acting all.HST April 20, 1842, page 20.4

    “Such, then is the Word of God. It is God speaking in man; God speaking by man; God speaking as man; and God speaking for man.”—Page 34-37.HST April 20, 1842, page 20.5

    In the Introduction, Mr. Kirk thus luminously annotates, on the volume which he has translated.HST April 20, 1842, page 20.6

    “A great excellence of this work is the clearness of its distinction between the inspiration of the men, and that of the book. The writers were inspired: holy men of God were moved by the Holy Ghost,” when they spake. But the fact of their inspiration is one thing; that of the book is another.HST April 20, 1842, page 20.7

    “The perusal of this work has increased our conviction, that a semi-fidelity on a vital point has crept into the Church; that the sense of the imperfection of the writers has imperceptibly diminished the reverence for the Scriptures.HST April 20, 1842, page 20.8

    “There is a formidable objection to the theory of inspiration; and we fear this subtle objection, like the unobserved ‘worm in the bud’ is sometimes hindering a vigorous growth, sometimes corroding vital organs. The objection may thus be stated—God’s works all are perfect in one sense, and all his teachings are infallible. But the instant he employs man to teach his teachings to other men, there is introduced a new element, which at once destroys perfection and infallibility. This arises from the imperfection of man, and that of his language. If the conceptions or feelings of a man are employed, they must necessarily limit and mar the divine thought communicated to him. If man speaks to his fellows in human language, he must use an imperfect medium, always more or less imperfectly comprehended.HST April 20, 1842, page 20.9

    “This is the most subtle and imposing of all the objections which have attacked our faith in plenary inspiration. Our defense is here-God calls his work perfect. A particle of it shall never fail. No future changes; no progress of science; no unfolding of the complicated drama of human life shall ever change or modify one shade of its statements. This may not satisfy the unbeliever; yet even he may find a relief from his own dark and chilling speculations, in the fact, that God’s instruments are perfect for his purposes. Nature is an infallible teacher. All God’s works are perfect instructors-and this remains true, although men are constantly prone to misinterpret their meaning-although men’s senses are imperfect instruments for the reception of truth, and material substances are imperfect media for conveying the knowledge of spiritual truth. “The invisible things of Him are clearly seen, being understood by the things that are made.”HST April 20, 1842, page 20.10

    “The precise impression which we desire to see the Bible produce in all our hearts is this: when our eye rests on its page, when its words fall on our ear, let us receive it as the very voice of God.”HST April 20, 1842, page 20.11

    The foregoing paragraphs unfold the character of Mr. Gaussen’s “Theopneusty,” and testify that he has provided a rich and nutritious feast for every hungry Christian. Ch. Intel.HST April 20, 1842, page 20.12

    PREACHING ON ETERNITY.—“It was a question asked by the brethren both in the classical and provincial meetings of ministers, twice in the year, if they preached the duties of the times? And when it was found that Mr. Leighton did not, he was censured for the omission, but said, If all the brethren have preached to the times, may not one poor brother be suffered to preach on eternity?”—Buck’s Anecdotes.HST April 20, 1842, page 20.13



    BOSTON, APRIL 20, 1842

    Second Advent Witness.—We have received the first No. of Vol. II. of this work. This periodical has now assumed a new character and form, and is hereafter to be under the editorial charge of Eld. L. D. Fleming. It is to be published in the octavo form, 8 pages per No. semi-monthly, at 50 cents per year. It is to be devoted, as heretofore, to the discussion of the doctrine of the Second Advent at hand; but to be more of a miscellaneous work than formerly; and is open for a temperate and Christian discussion of the doctrine of the Second Advent, the Millennium, etc. All communications relative to the Witness to be addressed to L. D. Fleming, 126 Fulton St. N. York. We bespeak for it an extensive patronage.HST April 20, 1842, page 20.14

    Lectures at Scituate Harbor.-The result of the course of lectures in this place, is a glorious revival of the work of God, both among Christians and the unconverted; during the series of lectures rising fifty professed to find peace in believing, and the last evening of the series left a large number more seeking the pardon of sin through the blood of Christ. The doctrine of the Second Advent has taken a strong hold on many minds, and we trust will be the means of the salvation of many souls. Br. Puffer, pastor of the Methodist Episcopal Church, is much interested in the subject, and will be disposed to encourage and help on the cause.HST April 20, 1842, page 20.15

    Apostolic Preaching.-With the apostles it was customary to present to their hearers, as a motive to repentance, faith, and holiness, the great subjects of the Second Coming of Christ, the resurrection of the dead, and a Judgment to come. The idea that death was at the door, that all were constantly exposed to it, that they were liable to die at any moment, etc. did not seem to be taken into the account. How is it, then, that in these modern days we hear so little of the Judgment, and so much of death? It is not, because we so closely follow apostolic example and authority, but the reverse. Death, to be sure, is the end of probatory existence, but the Judgment that is to follow it is the great consideration, because then we must receive in body the things we have done. Death is near to us, and there is a strong probability that some in every company will die soon, but there is also a prospect and hope, with most, that they will live many years. But let the truth of the speedy coming of Christ be brought to bear on the conscience and judgment, backed up as it is by demonstration that it is even at the door, and that prophetic times expire in 1843, and the sinner must tremble. This bears alike on all. Old and young alike see their doom before them, and that it cannot be long averted. Yes, the youngest, as well as the old grey-headed rebel against God, see themselves alike just on the verge of the Judgment. What an overwhelming thought! Reader, do you realize it? That in less than two years and time will be no longer! And your doom be eternally fixed!HST April 20, 1842, page 20.16

    Again, then, we beseech you to think what that doom is to be. Will you meet a curse or blessing? Shall you reign with Christ in glory, or be cast out into outer darkness, where “there shall be weeping and gnashing of teeth:” and “where the smoke of their torment ascendeth up forever and ever.” O what a momentous change! And in the twinkling of an eye, at the last trump, it will be all over.—What is not done then, never will be accomplished. It’s too late! Too late!! O, then, keep in view that “crown of righteousness,” and that “far more exceeding and eternal weight of glory,” on the one hand—and the “everlasting destruction from the presence of God and the glory of his power,” on the other—and act in view of them.HST April 20, 1842, page 20.17

    Preconceived Opinions.—There is so much point and force in the following item, that we cannot forbear to give it our readers. We hope all will ponder it well, and profit by it.HST April 20, 1842, page 21.1

    It is related that Galileo, who invented the telescope with which he observed the satellites of Jupiter, invited a man who was opposed to him to look through it, that he might observe Jupiter’s moons. The man positively refused, saying, “If I should see them, how could I maintain my opinions which I have advanced against your philosophy?” This is the case with many. They will not look at the truth. They will not hear it, for fear that the arguments which they have framed, will be destroyed, and they may be obliged to give up their vicious indulgences. Chr. Intel.HST April 20, 1842, page 21.2

    Hartford Conference—We learn that much good has resulted from the Lectures and Conference in that city. The following resolutions were passed by the Conference.HST April 20, 1842, page 21.3

    1. Resolved, That the opinion of many in the modern church, that the kingdom of God was set up in the days of the Caesars, has no support in Scripture or fact.HST April 20, 1842, page 21.4

    2. Resolved, That the world’s conversion, and a millennium before Christ’s second advent, is a dangerous and deceptive doctrine, and has no foundation in the word of God.HST April 20, 1842, page 21.5

    3. Resolved, That the idea of the Jews return to their own land, building their city of Jerusalem again, and the restoration of Jewish laws and ceremonies, is unscriptural, inconsistent, and false. A judaizer’s dream.HST April 20, 1842, page 21.6

    4. Resolved, That the coming of Christ in the clouds of heaven, to raise and glorify his saints, destroy the wicked, and set up his eternal kingdom on earth, is yet future, and is the next important link in the chain of historical prophecy for which we look.HST April 20, 1842, page 21.7

    5. Resolved, That the duty of all who believe in the second advent near, is plan: to use all the means of grace, and gifts of God, to spread the light,—to give the cry, to rouse the slumbering church, and sleepy world to a sense of danger, and to prepare ourselves, and assist others to go out and meet the bridegroom.HST April 20, 1842, page 21.8

    6. Resolved, That we recommend to the believers in the second advent of our Lord nigh at hand, to establish conference and prayer meetings in their respective neighborhoods for the mutual interchange of views and feelings, relative to this all important subject. That such meetings will tend greatly to the advancement of the cause, in the increase and spread of light, and be a means of quickening our own souls, and preparing us for the glorious event, and also of leading perishing sinners to Christ.HST April 20, 1842, page 21.9

    7. Resolved, That we recommend to the friends of the advent nigh, to establish in their respective towns, vicinities and neighborhoods, Second Advent libraries, for the dissemination of light, for the benefit of all who may wish to read.HST April 20, 1842, page 21.10

    The Conference also appointed the following persons as a committee of agency, to make direct efforts for the spread of light on the second advent, in different parts of the State:HST April 20, 1842, page 21.11

    L. C. Collins,
    Thos. Huntington,
    P. T. Kenney,
    Williams Thayer,
    D. Burgess. Committee.

    How is this,—That the scoffers, and skeptics of the age, with all the professed ministers of Christ and members of churches, who are saying “my Lord delayeth his coming;” continually quote Matthew 24:34, “Of that day and that hour knoweth no man,” and never once quote Matthew 24:32, 33: “Now learn a parable of the fig tree; When his branch is yet tender and putteth forth leaves, ye know that summer is nigh. So likewise ye, when ye shall see all these things, know that it is near, even at the doors.” Nor, 1 Thessalonians 5:4: “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” Why do they not quote these passages? Ah! Why?HST April 20, 1842, page 21.12

    Triumph of the Jesuits in New York.—The demand of the Catholics in New York for a division of the school fund has been granted. This is a most extraordinary case. No Protestant sect could have obtained it. Yet they have an equal right to such a sectarian claim. But it is the “Little Horn,” that is to prevail and make war with the saints. The conflict is at hand.HST April 20, 1842, page 21.13

    The N. Y. Express says :—“The Catholic triumph may be considered the first victory they have achieved in the Anglo Saxon part of the New World. In Mexico and South America, the learned and powerful Jesuits long ago led in triumph the banner of the Pope of Rome, but here is a triumph over the Puritan and the Church of England too, over the old Hollander also, and indeed over all Protestants in mass.HST April 20, 1842, page 21.14

    Bishop Hughes, we have been careful to say, has carried a point. He has not carried the point, but he has carried a great point nevertheless. He has established his power in the State. Both parties have been compelled to bow to the Hierachy of Rome. He has got a wedge in; and if he drives it with his usual skill, the point is his very soon.HST April 20, 1842, page 21.15

    As we understand the bill that has become a law, it opens our Public Schools to the strife of parties, political and religious. There is to be an annual election of certain school officers, in June, we think. If, in the inattention of a business city, to its public Schools, upon a special election, the Church of Rome with its great power of concentrated and direct action, cannot carry its point, its Priests can threaten their 80,000 Catholic population for another move on the political board. Or it can at least alarm political men in the schools by threats of action in the April or the November election.”HST April 20, 1842, page 21.16



    An Encouraging Letter

    State of Georgia, 4th April, 1842.HST April 20, 1842, page 21.17

    Dear Bro. Himes,—Through the mercies of our Heavenly Father, I have been permitted to read the “Signs of the Times” for near two years. Although I cannot say that I am satisfied with the various calculations and declarations of any one, or all of the writers, yet I feel assured, upon the whole, that your hands should be held up, and that a paper should be sustained which is open to a reasonable and free investigation of all the signs of the times, and the fulfilment of the prophecies.

    From the last No. of Vol. 2, I learn the financial state of your publications. I take it for granted that you have stated the truth; and moreover that, on your part, it is not, and will not be, a money speculation. I therefore forward you fifty dollars for gratuitous distribution, throughout the world, of such cheap prints as in your conscientious judgment, are the best calculated to awaken and engage the sleeping virgins. Permit me to lay this as a “corner-stone” towards the formation of a fund for gratuitous distribution to all lands. You can send from Boston, (providing you have the means,) to every station of professed Christians throughout the earth. Let your selection of books, pamphlets, etc. be judicious. And now let all the zealous, whose “gold and silver are cankering,” unite in this laudable effort which you and others are making to “stir up their pure minds,” to look for the coming of our blessed Lord and Saviour Jesus Christ. There is no time to lose. Let us make a united effort. Let us “cry ALOUD,” and “declare the whole council of God.” Let us “run to and fro” to increase knowledge. The night is far spent. The day is at hand. Let us keep our eyes upon the latter part of the 16 th chapter of Revelations. Behold he cometh as a thief. The voice may soon declare, “It is DONE!”HST April 20, 1842, page 21.18

    I do not own an inch of terra firma. Have neither servants or rich relations to assist me. My own efforts, with the Lord’s blessing, has placed this in my hands. S And, thanks be to God, I try to send it cheerfully.HST April 20, 1842, page 21.19

    Should the nations be soon stirred up to war, you will doubtless again hear from me. There are now many rumors, and men’s hearts are failing them. Let not the faithful be discouraged—but let them “lift up their heads, for behold their redemption draweth nigh!HST April 20, 1842, page 21.20

    Go on, brother! Let not your hands slacken. Labor to preserve the unity of the spirit in the bond of peace. Should you notice this offering in your paper, my name will be of no value, therefore please to leave it out. I am a way-faring man, having no certain dwelling-place. I have been for years striving to stir up the people of the south to truth and righteousness. I have scattered many good and religious books among the people; and this has enabled me to assist in your efforts in the present work. May many others be prompted to lend a helping hand. I now return to my native West. May the good Lord help us all in his work.HST April 20, 1842, page 21.21

    Extract from the Manuscript Sermon of a Friend

    Seeing, then, all these things shall be dissolved.—2 Peter 3:11, 12.HST April 20, 1842, page 21.22

    “II. Why they shall be dissolved, and the awful scene.HST April 20, 1842, page 21.23

    1. Sin is the cause. It has marred the work of God. O Sin, what hast thou done? It has changed man into a demon, and the world into a Golgotha; and both must be renewed to be a fit deposit of any thing truly good. The soul also, to enjoy God, must be created anew.—The body, to be a suitable habitation for its better part, must be a new made; and the world, in order to be a suitable home for the new man, must be restored by a renovation.HST April 20, 1842, page 21.24

    For all the above, provision has been made in Christ. By going to God by faith in Christ, the soul is renewed by the power of the Holy Ghost:—This being done, we have the promise of a resurrection of the body, new-made, and spiritual. Immediately after which the new heavens and earth appear. “Behold I make all things new” is the promise. Hence “we look for a new heavens and a new earth, wherein dwelleth righteousness.”HST April 20, 1842, page 21.25

    When the earth was formed at first, order, beauty, harmony, and happiness, were written upon every object of creation. But Sin, we have said, marred this work, and God cursed it for man’s sake, with sterility and barrenness, with noxious weeds and poisonous plants, with thorns and briers.HST April 20, 1842, page 21.26

    We therefore now behold man, not going forth on the wide extended field, yielding an abundant harvest almost spontaneously, to the satisfying of every living thing, under the rays of a genial sun; O no—but we see him climbing the rugged mountain by a single winding foot-path, while the cragged rocks on one hand hang carelessly over his head, and on the other a deep chasm yawns, of a thousand feet, while one misstep dashes him in pieces in the awful abyss beneath; or a rock from above crushes him to death in a moment. Then turn your eye to the shivering Greenlander, pursuing his game half starved, over mountains of ice, and deserts of snow. Then turn the eye to the laborer, sweating and fainting beneath a vertical sun. Now the earth withholds her increase, and man dies of famine. And now the elements pour forth a mighty flood, and man is swept away in a “mighty deluge.” Now the wind whirls itself in eddies, and spreads desolation and death wherever it comes. Lightning and hail, also, add their part in spreading terror and death in the land. Our mother earth, also, as though weary of her children, heaves herself in mighty throes, until, bursting asunder, she buries whole cities in her bowels, or covers them with melted lava, and they die in a moment. Instance Pompii and Herculanium, in Italy, where at a great depth individuals are found with implements of husbandry in their hands, which show they had not a moment’s warning. Indeed, earth, with all the elements, breathe death, and therefore must be renewed before they become the home of pure and good beings.HST April 20, 1842, page 21.27

    2. The destruction will be an awful scene. Imagine yourself on an eminence, beholding the late Lexington wrapt in flames, hearing the shrieks of mothers, children, friends; hear their prayers, their groans and cries. See them dropping, one by one, some into the water, others into the fire. There goes a husband, with a wife fast in his arms; and now a mother is followed by a little daughter clinging fast to her clothes. O what a picture to the imagination; but to have been there and actually seen and heard all this! To have been there with wives and children! O, how dreadful! But what is all this to being in a large city when sinking by an earthquake? The ground reeling like old coean’s billows, and broken in chops, the deafening noise of the crash of falling buildings, the shrieks of the dying, half buried alive; you would run from the awful scene-but how! You attempt, and again and again you find yourself thrown down and rolling on the ground, while it is opening and shutting on every side.HST April 20, 1842, page 22.1

    Again; think of Sodom and the cities of the plain, when in a moment God turned the foggy cloud to liquid fire and melted brimstone, and hurled on the devoted cities. What tongue can tell, or pen describe the awful scene! But what is the burning of one boat, and the loss of 150 lives!—the destruction of a city by an earthquake, and the loss of 100,000 lives!—the destruction of the few cities of the plain by fire, and the loss of 500,000 lives! When compared with the burning up of the world, the awful trumpet sounds, when all at once the subterranean fires bursting asunder in every direction, shall in a moment rend her from centre to circumference, setting all the atmosphere on fire, and all nature heaves her commingled groan with 900,000,000 dying men, and expires!!! O, impenitent sinner, prepare for that dreadful scene.HST April 20, 1842, page 22.2

    Exposition of Scripture


    But the day of the Lord will come as a thief in the night; in 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—2 Peter 3:10—See also Matthew 24:42-44.HST April 20, 1842, page 22.3

    There is not only the most terrible sublimity and solemn grandeur, but also much philosophical propriety, in this description of the awful dissolution of the heavens and the earth; when “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.-Wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.” As the heavens mean here the whole atmosphere, in which all the terrestrial vapors are lodged; and as water itself is composed of two gases, oxygen and hydrogen; and as the electric, or ethereal fire, is probably that which God will employ in the general conflagration; the noise occasioned by the application of this fire to such an immense congeries of aqueous particles as float in the atmosphere, must be terrible in the extreme. A piece of iron red hot placed over a drop of water on an anvil, and struck with a hammer above the drop, will cause a report as loud as a musket; when, then, the whole strength of these opposite agents is brought into a state of conflict, the noise, the thunderings, and innumerable explosions, (till every particle of water on the earth and atmosphere, is by the action of the fire reduced to its component gaseous parts,) will be frequent, loud, confounding and terrific, beyond every comprehension but that of God himself. When the fire has thus conquered and decomposed the water, the elements, the hydrogen and oxygen airs or gases, will occupy distinct regions of the atmosphere; the hydrogen by its great levity ascending to the top, while the oxygen from its superior gravity will keep upon, or near, the surface of the earth; and thus, if different substances be once ignited, the fire, which is supported in this case not only by oxygen, which is one of the constituents of atmospheric air, but also by a great additional quantity of oxygen obtained from the decomposition of all the aqueous vapors, will rapidly seize on all other substances, on all terrestrial particles, and the whole frame of nature will necessarily be torn in pieces; and thus “the earth and its works be burnt up.” It is probable, however, they will merely be all separated and decomposed, but none of them destroyed. And, as they are the original matter out of which God formed the terraqueous globe, they may enter again into the composition of a new system; and therefore the Apostle says. “We look for a new heaven and a new earth;” the other being decomposed, a new system will be formed from their materials. “Seeing then that all these things shall be dissolved, 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.”—Burder.HST April 20, 1842, page 22.4

    From the Herald and Journal. Millennium—the Unanswerable Argument


    As in my general objections to an earthly millennium, one of my arguments, was stated less clearly than it might have been, you will allow me to repeat it, slightly varied in its form.HST April 20, 1842, page 22.5

    I think the two following passages of scripture, render it as certain as the “lip of truth” itself can make it. That there can be no earthly millennium—none upon the “old unchanged earth.” They follow:HST April 20, 1842, page 22.6

    “But the saints of the Most high shall take the kingdom, and possess the kingdom for ever, even for ever and ever.” Daniel 7:13.HST April 20, 1842, page 22.7

    “And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdom of our Lord, and of this Christ and he shall reign for ever and ever.” Revelation 11:15. The argument rests upon the two facts, that these passages point out the hope of the church usually termed the millennium; and the fact, that the terms employed can be applied to nothing but eternity—immortality—in the most absolute sense. They can never be applied to a world that is doomed to be dissolved. This world of necessity is limited in its duration, because sooner or later, it must be burnt up, with all that is therein. Christ therefore cannot reign in it for ever and ever, no more than a king can reign in a kingdom which was to last but an hour, a million of years. Nor could the saints possess this world for ever, even for ever and ever, any more than they could possess a temple eternally, which to-morrow was to be consumed in the flames. The eternity of the reign, therefore, of Christ, and the possession of the saints, of necessity excludes mutation—or change, and both are stamped with immortality, or there is an end to all biblical interpretation. The words can only be applied to the “new heavens and new earth,” which are to remain.” As certainly, therefore, as the present world is doomed to decay, and God has spoken the passage quoted, so certainly they must be applied to an eternal state—“the world to come.” Where, then, it may be asked, is the “thousand years” of Saint John? I answer, Not in time: but in his thousand years is the commencement of eternity. It is the porch,—without an inside door—so to speak, to that ineffable place—but firmly attached to the House eternal in the heavens. The thousand years merely marks the distance between two resurrections. The saints reign, in a peculiar sense—perhaps judge, with Christ a thousand years. “Know ye not that ye shall judge angels?” Yet a thousand years have in them the essential elements of immortality. Beyond this, I know nothing; nor need I know till the day end and the day-star arise.HST April 20, 1842, page 22.8

    G. F. Cox.
    Portland, March 28th, 1842.

    From the Christian Intelligencer. History of the Society of the Jesuits


    I. Character of the Jesuits.—The attention of the Jesuits to education has given them great influence. Though in 1840 this Society consisted of only ten, yet Dr. Robinson informs us, “that before the end of the century they had obtained the chief direction of youth in every Catholic country in Europe. They possessed,” he adds, “at different times, the direction of the principal Courts of Europe.” Their superior education gave them access to the most respectable institutions, and to the society of nobles and princes. The friends of literature made them Professors, because distinguished for their learnings. By their knowledge of all parts of the world they can make themselves interesting to Statesmen. They accommodate themselves to the society with which they desire to be connected. They always agree with those whom they wish to influence. They first endeavor to ascertain the partialities and prejudices of men, the objects they wish to accomplish; then they know how to converse and how to act. Their education includes a thorough knowledge of human nature. The legal knowledge of Taney made him Chief Justice of the Supreme Court of the United States.HST April 20, 1842, page 22.9

    The Society of the Jesuits is more than any other on earth opposed to the government of Jehovah; they pay more respect to the laws of the Roman Pontiffs and courts, than to that law which is holy, just and good. As there is but one God in heaven, so the Papists claim there is but one on earth; and that the Roman Pontiff is God, or is in the place of God, or is in the place of God. He can add to the laws of Jehovah, or take from them.HST April 20, 1842, page 23.1

    It is important that every one should know what the secret oath is, by which the Jesuits bind themselves to support the Roman Pontiff. It is the following:—HST April 20, 1842, page 23.2

    “In the presence of Almighty God, and of all the saints, to you my ghostly father, I do declare that his holiness, the Pope, is Christ’s Vicar General, and the only head of the Universal Church throughout the earth, and that by virtue of the keys given him by my Savior, Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths, and governments—all being illegal without his sacred confirmation—and that they may safely be destroyed. Therefore, and to the utmost of my power, shall and will defend this doctrine, and his holiness’ rights and customs against all usurpers. I do renounce and disown any allegiance as due to any heretical (i.e. Protestant) king, prince, state, named Protestant, or obedience to their inferior magistrates, or officers. I do further promise and declare, that though I am dispensed with, to assume any religion heretical, for the promotion of the Mother Church’s interest, to keep secret and private all her agent’s counsels, etc. All which I, A. B., do swear by the blessed Trinity, and the blessed sacrament, which I am now to receive. And I call all the heavenly and glorious hosts [continued after lyrics]HST April 20, 1842, page 23.3



    1. Ye who know your sins forgiven,
    And are happy in the Lord,
    Have you read that gracious promise
    Which is left upon record;
    I will sprinkle you with water,
    I will cleanse you from all sin,
    Sanctify and make you holy,
    I will dwell and reign within.
    HST April 20, 1842, page 23.4

    2 Though you have much peace and comfort,
    Greater things you yet may find,
    Freedom from unholy tempers,
    Freedom from the carnal mind.
    To procure your perfect freedom,
    Jesus sufferd, groaned, and died,
    On the cross the healing fountain
    Gushed from his wounded side.
    HST April 20, 1842, page 23.5

    3 O ye tender babes in Jesus,
    Hear your heavenly Father’s will,
    Claim your portion, plead his promise,
    And he quickly will fulfil.
    Pray, and the refining fire
    Will come streaming from above;
    Now believe and gain the blessing,
    Nothing less than perfect love.
    HST April 20, 1842, page 23.6

    4 If you have obtained this treasure,
    Search and you shall surely find
    All the Christian marks and graces,
    Planted, growing, in your mind.
    Perfect faith, and perfect patience,
    Perfect lowliness, and then
    Perfect hope, and perfect meekness,
    Perfect love for God and man.
    HST April 20, 1842, page 23.7

    5 But be sure to gain the witness,
    Which abides both day and night;
    This your God has plainly promised,
    This is like a stream of light.
    While you keep the blessed witness,
    All is clear and cairn within;
    God himself assures you by it
    That your heart is cleansed from sin.
    HST April 20, 1842, page 23.8

    6 Be as holy and as happy,
    And as useful here below,
    As it is your Father’s pleasure,
    Jesus, only Jesus know.
    Spread, O spread the holy fire.
    Tell, O tell what God has done,
    Till the nations are conformed
    To the image of his Son.
    HST April 20, 1842, page 23.9

    7 Witnesses might be produced
    Of this glorious work of love,
    Paul and James, and John and Peter,
    Long before they went above.
    Hundreds, thousands, tens of thousands,
    Have, and do, and will appear;
    Let me ask the solemn question.
    Has the Lord a witness here?
    HST April 20, 1842, page 23.10

    8 Wake up brother, wake up sister,
    Seek, O seek this holy state;
    None but holy ones can enter
    Through the pure celestial gate.
    Can you bear the thought of losing
    All the joys that are above?
    No, my brother, no, my sister,
    God will perfect you in love.
    HST April 20, 1842, page 23.11

    9 May a mighty sound from heaven
    Suddenly come rushing down,
    Cloven tongues like as of fire,
    May they sit on all around.
    O may every soul be filled
    With the Holy Ghost today
    It is coming, it is coming
    O prepare, prepare the way.
    HST April 20, 1842, page 23.12

    above to witness these my real intentions to keep this oath, in testimony hereof, I take this most blessed sacrament of the eucharist, and set to my hand and seal.”

    This is the Jesuit’s oath to the Roman Pontiff. The Jesuit obligates himself by the most solemn oath to do all in his power to subvert every Protestant Government, and he confesses that he is allowed by the Roman Pontiff to profess any religion, the better to promote the interests of Papal despotism; and that he will keep secret and private all the counsels of the Papal Church. The Jesuit is, therefore, the determined enemy of all Protestant Governments and establishments. He is bound to do all in his power to change the form of this Government from Republican to despotic.HST April 20, 1842, page 24.1

    With respect to the moral character and principles of the Jesuits, there is not a precept of the moral law, the violation of which they do not excuse or justify. Any crime may be committed by paying a sum of money. The Roman Pontiff takes the place of God. He receives the money, thus despising the blood of Christ; without the shedding of which there is no remission of sin.HST April 20, 1842, page 24.2

    Duelling is justified by Jesuit writers. Sanchez allows that “a man may give and accept a challenge, if he direct his intentions aright.” Escobar agrees with him in regard to this subject. Navarrus says a person may kill an enemy secretly; and when this can be done, so as to get clear out of the affair, it is far better than fighting a duel. Several of the Jesuit moral writers thus unite in expressing their opinions. “It is allowable to kill a person who gives you a box on the ear, though he runs away, if you can divest yourself of hatred and revenge. Nay further, you may kill the person who only intends to give you a blow, if there be no other means of avoiding it.” “This is one of the most common maxims of our fathers,” observes a Jesuit writer. “It is lawful,” says another Jesuit writer, “to kill any one who says you lie, if he can be stopped by no other means.” “Honor is dearer than life; if a man slander me, give me a box on the ear, or intend to do it, I may kill him in defense of my honor. Children may desire the death of their parents, and effect it, if they only desire it not from hatred, but to obtain their property.”HST April 20, 1842, page 24.3

    Bribery is excused or justified. “Judges may receive presents from parties, when they are given, either from friendship or gratitude, when we wish them to favor us, or when they have favored us.”HST April 20, 1842, page 24.4

    Usury is justified. “Our fathers,” says a distinguished writer, “dispense comfort suited to every one’s condition; for if persons do not possess enough to live genteelly, and discharge their debts, they are allowed to become bankrupts, and to conceal a part of their property from their creditors. He may do this though he had gained by injustice and notorious crime.” “Our most celebrated Casuists,” says a distinguished Jesuit, “formerly decided, that what a judge takes from parties whom he has favored by an unjust sentence, is what a soldier has received for killing another; and what any one obtains for the most infamous crimes may be lawfully retained.”HST April 20, 1842, page 24.5

    Prostitution, adultery in the most aggravated circumstances, and every violation of the seventh commandment of the moral law are excused or justified. Indeed no transgression of the moral law can be named which Jesuitical writers do not approve, or in some way excuse. It seems then clearly to follow that they are atheistical in principle and practice. They appear to be more hardened and less conscientious than the most of Pagans. To be Continued.HST April 20, 1842, page 24.6

    Duration of Eternity.—“When I endeavor to represent eternity to myself,” says Saurin, “I avail myself of whatever I can conceive most long and durable. I heap imagination on imagination, conjecture on conjecture. First, I consider those long lives which all men wish, and some attain. I observe those old men who live four or five generations, and who alone make the history of an age. I do more. I turn to ancient chronicles, I go back to the patriarchal age, and consider life extending through one thousand years; and I say to myself, all this is not eternity, all this is only a point in comparison with eternity. Having represented to myself real objects, I form ideas of imaginary ones. I go from our age, to the time of publishing the gospel, from thence to the publication of the law, from the law, to the flood, and from the flood to the creation; I join this epoch to the present time, and imagine Adam yet living. Had Adam lived till now, and had he lived in misery, had he passed his time in a fire or on a rack, what idea must we form of his condition? At what price would we agree to expose ourselves to misery so great? What imperial glory would appear glorious, if it were followed by so much woe? Yet this is not eternity; all this is nothing in comparison with eternity! I go farther still. I proceed from imagination to imagination, from one supposition to another. I take the greatest number of years that can be imagined. I add ages to ages, millions of ages to millions of ages. I form of all these one fixed number, and I stay my imagination. After this, I suppose God to create a world like this which we inhabit. I suppose him creating it, by forming one atom after another, and employing in the production of each atom the time fixed in my calculation just now mentioned! What numberless ages would the creation of such a world in such a manner require!HST April 20, 1842, page 24.7

    Then I suppose the Creator to arrange these atoms, and to pursue the same plan of arranging them as of creating them. What numberless ages would such an arrangement require! Finally, I suppose him to dissolve and annihilate the whole; and observing the same method in this dissolution, as he observed in the creation and disposition of the whole. What an immense duration would be consumed! Yet this is not eternity; all this is only a point in comparison with eternity!”—Buck’s Anecdotes.HST April 20, 1842, page 24.8

    “The Waves Roaring.”—We are informed by seamen that they have never known so boisterous and stormy a winter as the past one. Although it has been so pleasant on shore, yet as soon as they were out eight or ten miles, they would encounter storms and gales throughout their voyage. One captain of a vessel who has crossed the ocean one hundred and six times, declares that he never knew the sea so rough and dangerous as he has found it the past winter.HST April 20, 1842, page 24.9

    The Field.—The following information, says the New York Commercial, collected with much trouble by the committee of the Society for the Propagation of Gospel in foreign parts, is interesting:HST April 20, 1842, page 24.10

    Christians 260,000,000 Jews 4,000,000 Mahometans 96,000,000 Idolators 500,000,000 Population of the world 860,000,000



    From Post Masters, Jefferson, Ohio—Hartford, N. Y.—Taftsville, Vt.—Jamestown, N. Y.—East Lemington, York Co. Me.—Farmington, Me.—West Woodstock,Ct.—Easton, Mass.—Mattapoisett, Mass.—Union Mills, N. Y.—Norwich, Vt.—Montpelier, Vt.—West Point, Ia.—Bowdoinham, Me.—Durham, Me.—North Granville, N. Y.—Gilford Village, N. H.—Middlesex, Ohio,—Pointville, N.C.—Silveston, S. C. Mattapoisett, Mass.HST April 20, 1842, page 24.11

    From Sarah C. Rugg, Martha B. Gilson, Mr. Miller, Cynthia Chamberlain, H. Bush, John J. Porter, H. P. Stebbins, Thomas Henry, Williams Thayer, J. M. Thomas, John Nourse, Dr. F. Lee, D. Burgess, Rev. Thomas M. Preble, Wm. Joslin, Wm. Miller, J. Savine, John Nourse.HST April 20, 1842, page 24.12

    Bundles Sent


    One Bundle to Williams Thayer, Pomfret Depot, Ct.HST April 20, 1842, page 24.13

    New Publications


    Bro. Cox’s Lectures are not yet published, all the other works advertised, are now out and ready for delivery. We shall give due notice of the publication of Bro. Cox’s Letters.HST April 20, 1842, page 24.14

    New and important works is now in press, entitled “A wonderful and horrible thing,“ by Charles Fitch. Price will be 8 cts. Single, $5 per 100.HST April 20, 1842, page 24.15

    Lectures on the Second Advent of Christ in 1843.—By William Miller


    A course of lectures on the Second PERSONAL Coming of Christ, will be given in the city of New York, in the Oppollo Rooms, 410 Broadway, to commence Sabbath, April 24, at 10 o’clock A.M. and continue on the Sabbaths at the usual hours of public service, and every evening at 7 1-2 o’clock, till May 8th: Admission free: But a voluntary collection will be taken, to defray the expenses.HST April 20, 1842, page 24.16

    Boston, April 12, 1842. J. V. HIMES.HST April 20, 1842, page 24.17

    Since the above arrangement was made, we learn that Bro. Miller’s health is quite poor. The whole matter must be referred to him whose cause we serve. We trust that God will raise our brother to health.HST April 20, 1842, page 24.18

    Second Advent Library


    The following works comprise the Library.HST April 20, 1842, page 24.19

    1. Miller’s Life and Views.—37 1-2 cts.HST April 20, 1842, page 24.20

    2. Lectures on the Second Coming of Christ.—37 1-2 cts.HST April 20, 1842, page 24.21

    3. Exposition of 24 th of Matt. And Hosea 6:1-3. 18 3-4 cts.HST April 20, 1842, page 24.22

    4. Spaulding’s Lectures on the Second Coming of Christ.—37 1-2 cts.HST April 20, 1842, page 24.23

    5. Litch’s Address to the clergy on the Second Advent.—18 1-4 cts.HST April 20, 1842, page 24.24

    6. Miller on the true inheritance of the saints, and the twelve hundred and sixty days of Daniel and John 12:1-2 cts.HST April 20, 1842, page 24.25

    7. Fitch’s Letter, on the Advent in 1843.—12 1-2 cts.HST April 20, 1842, page 24.26

    8. The present Crisis, by Rev. John Hooper, of England—10 cts.HST April 20, 1842, page 24.27

    9. Miller on the cleansing of the sanctuary.—6 cts.HST April 20, 1842, page 24.28

    10. Letter to every body, by an English author, “Behold I come quickly.”—6 cts.HST April 20, 1842, page 24.29

    11. Refutation of “Dowling’s Reply to Miller,” by J. Litch.—15 cts.HST April 20, 1842, page 24.30

    12. The “Midnight Cry.” By L. D. Fleming. 12 1-2HST April 20, 1842, page 24.31

    13. Miller’s review of Dimmick’s discourse, “The End not Yet.”—10 cts.HST April 20, 1842, page 24.32

    14. Miller, on the Typical Sabbaths, and great Jubilee.—10 cts.HST April 20, 1842, page 24.33

    15. The glory of God in the Earth. By C. Fitch.—10 cts.HST April 20, 1842, page 24.34

    The above works are now published in sheets as a periodical; and, as such, can be sent by Mail to any part of the U.S. Persons at a distance can have the whole, or any one, or more numbers of this work sent to their order.HST April 20, 1842, page 24.35

    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 April 20, 1842, page 24.36

    TermsOne Dollar per Volume of 24 Nos. (6 months)
    HST April 20, 1842, page 24.37

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