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    Joshua V. Himes





    “Eight fundamental errors in miller’s theory of the second coming of christ.”-No. I.HST September 1, 1841, page 89.1

    The above is the heading of an article which appeared in Zion’s Herald in the spring of 1840, and was copied into the “Signs of the Times,” of April 15, 1840, with a passing editorial. Recent circumstanses, 34We learn from Rev. Charles K. True, himself and others, that he entertains the opinion up to the present time that they are really fundamental [original illegiable] Miller’s theory, and be has frequently presented them as such. This is the cause of our calling them up for investigation at the present time; and we hope he will either yield the ground he has taken, or come out and maintain it, if he can do it. [original illegiable] and should be thoroughly investigation. however, have called them up, and we now propose to examine them one by one, and test their weight. And if the author wishes to reply, our columns are open and our readers will be happy to have points of so much importance thoroughly tested.HST September 1, 1841, page 89.2

    Not only are our columns open to him, but we earnestly hope he will come forward and either maintain the ground he has taken, or if convinced of his error, acknowledge it untenable. The following is the introductory remark and first error.HST September 1, 1841, page 89.3

    “For the benefit of those who have not studied Miller’s theory, we point out the following fundamental errors.HST September 1, 1841, page 89.4

    1. He dates the vision of the oppression of the church of God, Jewish and Christian, from the edict of Artaxerxes, given B. C. 457, to Ezra, to build Jerusalem, and restore the Jewish state; which was so effectual, that Jerusalem and its temple flourished with slight interruptions for about 500 years, until destroyed by the Romans, A. D. 70.”HST September 1, 1841, page 89.5

    In replying to such an attack we find ourselves involved in a difficulty; the writer has given us no clue to any interpretation of the passage which he esteems preferable or morel rational. Had he given us a better system than Miller’s, we would have cheerfully adopted it in preference to that. Or if he had given us any kind of substitute, we should have been able to have compared them and judged of their relative value. But as it is, he has only asserted such and such points to be fundamental errors, without telling us wherein or why. Under these circumstances our only alternative in replying, is, to show that the alledged errors are not such, and leave it for the author to defend himself in reference to the false charges he has made.HST September 1, 1841, page 89.6

    1. “He dates the vision.” etc. The vision, is the one recorded in the 8th chapter of Daniel, and its length 2300 days, mentioned verse 14th. That vision was to extend from the Medo-Persian and Grecian kingdoms, until the little horn which came out of one of the four Grecian kingdoms, is “broken without hand,” and “the sanctuary is cleansed.” Mr. Miller dates those 2300 days from the going forth of the commandment to restore and build Jerusalem, B. C. 457. But what is the error in this date; was it not to begin at that time? No evidence appears to the contrary. The alledged absurdity, however, is, in dating the vision for treadiag down the sanctuary and host, at the very time a decree went forth to restore and build up Jerusalem; a decree so effectual that Jerusalem audits temple nourished for about 500 years. The author of this objection ought to know, aye, he-does know, for he has stated it, and should have argued that point, that the church, Jewish and Christian, according to Miller, was the subject of oppression, not Jerusalem nor its temple. Now whatever may have been the condition of Jerusalem for 500 years, we think the author will hardly undertake to maintain the position, that all that time the Jews as a nation were not oppressed by the nations predicted in that vision.HST September 1, 1841, page 89.7

    If the reader will turn to the book of Ezra and Nehemiah he will there learn, 1. That the temple and Jerusalem were both restored by order of heathen Monarchs, to whom the Jews were in bondage. 2. That those heathen kings supplied much of the material for rebuilding the temple. 3. That the Jews still remained tributary and subject to the Medo-Persians. 4. That they met with almost continued interruptions to their work by persecution and misrepresentation. Nehemiah, who was also himself a subject of the Medo-Persian king, was the last of the Jewish Governors appointed by God himself. He died, according to Prideaux, about 409 B. C. From this time there was a change in the Jewish government, and Judea had no longer a governor of its own.HST September 1, 1841, page 89.8

    1. It was united to the prefecture of Syria; the rulers of which committed the administration of both civil and ecclesiastical affairs to the high priest. By this means the High Priesthood became an office under the heathen. They disposed of it to suit their own mercenary poses, without any regard to the purity of the officer, or the welfare of the Jewish people; and the most disgraceful, wicked means were used both to gain and retain the office.HST September 1, 1841, page 89.9

    2. When Alexander conquered the Medo-Persians, he demanded the submission of the neighboring Provinces of Galilee, Samaria, and Judea. The two former submitted to him, but Judea refused to renounce their allegiance to Darius so long as he lived. Alexander, enraged at this refusal, marched towards Jerusalem to wreak his vengeance on the Jews. The Jews, seeing their danger, were alarmed and fasted and prayed and sought God’s protection; and God in a vision directed the high priest to go in his pontifical robes to meet Alexander out of the city. They did so and were graciously received by the conquerer, who bowed down to the high priest, and saluted him in a religious manner, alledging that he did so in regard to that God whose priest he was. Alexander was well satisfied with his reception at Jerusalem, and at his departure, granted the Jews a toleration of their religion and an exception from tribute every seventh year. So Alexander added Judea to his empire, and regulated their religion by tolerating it. He laid them under tribute only remitting it once in 7 years. Alexander died B. C. 323.HST September 1, 1841, page 89.10

    3. Alexander was no sooner dead, than Ptolomy Soter, one of his officers, seized upon Egypt and established himself there. The Jews refusing to submit to him, felt the severity of the conquerer. Understanding that the Jews would not defend themselves on the Sabbath, he took advantage of that day, stormed Jerusalem and took it, and carried about 100,000 Jews captive into Egypt. From this time historians date the Jew’s subjection to the kings of Egypt. Next they were subjected to Syria. Antiochus Epiphanes, about A. D. 170, entered Jerusalem, defiled the temple, entered the Holy of Holies and offered swine’s flesh on the altar of God, and caused the broth or liquor to be sprinkled all over the temple. About 164 B. C. being sorely oppressed by the Syrians, the Jews, the better to defend themselves against their enemies, entered into a league of offence and defence with the Roman Senate. From that time, between the Syrians, Egyptians, and Romans, they were almost continually harrassed with wars, plunders, and persecutions, until Jerusalem was trodden down of the Gentiles and the Jewish people scattered in all lands.HST September 1, 1841, page 89.11

    This is but a brief and imperfect history of the Jews from the end of the Babylonish captivity to the destruction of Jerusalem. But brief as it is, it will be sufficient to show that the Jewish church has been trodden under foot by Gentile kings nearly the whole time from the decree to restore Jerusalem to the present time. The foregoing history is principally taken from Dr. A. Clarke’s “Epitome of Jewish History from Malachi to Christ;” End of Vol. 4 his of Commentary.HST September 1, 1841, page 89.12

    That the christian church has been despised and persecuted from its very beginning, and especially by the Roman government both in its imperial and papal form, is a matter too notorious to need proof. Up to this time the church has been despised and set at naught by the world, and the true followers of the Savior still find the truth of that declaration, they who will live godly in Christ Jesus shall suffer persecution. Will our objector attempt to deny this statement of historic facts? We think not.HST September 1, 1841, page 89.13

    “How preposterous,” says the Herald, “to date the duration of the sanctuary’s being trodden under foot, from an edict thus to build it up!”HST September 1, 1841, page 89.14

    But why preposterous if it is a fact that from then until now, the church, Jewish and Christian, has been oppressed: and was oppressed, too, even at the time of the edict and the whole time of rebuilding the temple and city? There is nothing preposterous in it.HST September 1, 1841, page 89.15

    But when date the vision, if not then? At the time it was seen Daniel, in the 3rd year of Belshazzer, B. C. 553? Not there; for first, The Chaldean kingdom was not included in the vision. The vision began by presenting to the view of the prophet “a ram with two horns,” “The kings of Media and Persia.” We have no right, therefore, to include the Chaldean kingdom in the time of the vision. Secondly. If it had begun there, it must have ended A. D. 1747. But the sanctuary was not then cleansed in any sense.HST September 1, 1841, page 89.16

    Shall we date it then at the fall of the Chaldean kingdom and death of Belshazzer, B. C. 538? There is the same difficulty here as in the former time, for it would only bring us to 1762; but the sanctuary was not then cleansed, nor is it now. It could not therefore have begun at that date.HST September 1, 1841, page 90.1

    If we still go forward to the time Dr. Clark supposes it began, the invasion of Asia by Alexander, B. C. 334, the 2300 years will end A. D. 1966. But we are here involved in auother difficulty. The vision includes both the Medo-Persian and Grecian Monarchies, but this date leaves the former entirely out of the time of the vision. It must, therefore, begin somewhere in the Medo-Persian reign. But when? is the question. Will the Herald tell us when? If God has not made a special revelation of the time, we cannot know its date. But he has made a special revelation; and that revelation is the seventy weeks of Daniel 9th chapter. To begin from the command to restore and build Jerusalem. Ezra 7. B. C. 457, ending A. D. 1813.HST September 1, 1841, page 90.2

    From the Christian Intelligencer.



    To the Studious Youth in Academies, principally in that of Glasgow; next, to those in New England; moreover, to those of the Non-Conformists in England forced within private walls; Cotton Mather wisheth the fear of the Lord, and from thence salvation in the Lord.HST September 1, 1841, page 90.3

    Continued.HST September 1, 1841, page 90.4

    Scoffers they are, who think that all things are for ever to continue as they were, from the beginning of the creation, and fancy that they can lurk under their metaphors, and hide themselves in the obscurities of figures from the sight of Him who sitteth on the throne.HST September 1, 1841, page 90.5

    There are very many good men, to be numbered, not indeed with scoffers, but yet with sleepers, and such as lull others to sleep, who, by improper and excessive allegorizing, darken and injure the truth. And I could wish most humbly to advise, or request, and solicit these dear beloved brethren in Christ, that, being taught by second thoughts, they would persist no further in bringing, with their charms, the spirit of, slumber, on those sitting weary on the grass, Would that some Nepos indeed, might arise to confute these allegorists, before the event does it for them!HST September 1, 1841, page 90.6

    But the event will perform this! Yea, a deluge of fire will do it. That day of the Lord is near and hastening apace; a day of fury, a day of anguish, a day of devastation, and the greatest devastation, too; a day of the sounding of the trumpet. All this earth will be consumed in the fire of His zeal: for He is about to make a speedy conclusion with all the inhabitants of this earth.HST September 1, 1841, page 90.7

    All things being now accomplished that were to precede the destruction of anti-christ, and the thousand two hundred and sixty days being finished that were to be allowed that adversary, the end is at hand; lo! it is near: that period is nearly present; yea, and the age is already begun, in which the most importunate prophet will perceive the Redeemer granting his request, and shall arrive in his turn at those things for which blessed is he that waiteth. That term of days is almost present and not to be deferred. The delay of the end is neither to be sought, nor wished for, any longer in the prayers of the church: No. But come, Lord Jesus, come quickly! Why delayeth thy chariot its return? Why linger the drivings of the chariots?HST September 1, 1841, page 90.8

    Although forewarned by these prophecies, and others of the like kind in the divine code of both testaments, truly we are little forearmed, but rather buried in a profound sleep; and therefore that day of the Lord will come as a thief in the night; but where are those wakeful servants of God, whom it will not surprise while they securely sing, “The Lord delayeth his coming?”HST September 1, 1841, page 90.9

    When the Son of God, who is also the Son of Man, shall be seen as a sign in heaven, with what agonies and outcries will the earth, that is to be desolated by flames, be filled, as thunderstruck it shall behold Jesus, from whom a river of fire shall go forth, riding on clouds, and sit ting on the throne, and thousands of thousands of angels, even myriads of myriads, ministering unto Him, and assisting! Then shall He send His angels, that they may rescue the elect, assembled from all parts of the earth, from these flames so greatly to be dreaded. In a most corrupt state of the world, where now all flesh hath corrupted his way, they shall be found both obedient to Christ, and walking humbly with their God, and laying up for themselves treasures in the heavens, and sealed for redemption. That nation of the righteous shall possess the new earth, which will become a renovated Paradise, and there the fires being at last extinguished, righteousness shall dwell. And they, being freed from sin, the author of death, and changed into immortality, shall enjoy the Paradise regained, not a Corinthian, but a Paradisaic state, like that of Adam with his Eve, and therefore in a most holy way and manner. They shall plant vineyards, and eat the fruit of them—they, together with their offspring, shall be a seed blessed from the Lord, and delivered from the slavery and vanity to which the creatures are now subject, while they sigh and travail for the liberty of the Sons of God.HST September 1, 1841, page 90.10

    At the same time the saints, who, dying before the coming of the Lord, and sleeping in Him, shall on that day now dawning to us, rise again, shall be brought with the Lord, and shall dwell with the Lord in the new heavens, and city of God, there raised and separated. They shall be as the angels, perhaps superior in some circumstances to the inhabitants of the new earth, and if I may so speak, more spiritualized, and they will frequently descend as in the discharge of an angelical ministry, in the administration of the heavenly kingdom, of which the new earth will be the seat, and they will act in that day as angels do now, according to the exigencies of the case.HST September 1, 1841, page 90.11

    This is that ancient hope of the faithful, which we now-a-days, bewitched and enslaved in the just judgment of God, have lost through Epicureanism, which sets at nought all scriptural things as enthusiasm. And by the help of this scheme alone, after the various attempts of interpreters for other explanations, can we come at the true interpretation of these oracles, which never deceive. Search the Scriptures, O most acute interpreters, to the trial of whose most searching scrutiny I present these things. Inquire ye from the book of the Lord, and read, and fear, lest your expositions, that agree not with this scheme, become stubble to be burnt in the flames.HST September 1, 1841, page 90.12

    But if the things which we have said, be true, what stupendous weight have they! They are to be published, as it were, with the voice of a roaring lion, and as if the seven thunders had spoken. It is now necessary, and altogether congruous, that they, whose names are written in the book of life, be converted to God, and become in this way prepared to be meet partakers of this glory, such as God hath known and called to himself out of this world. It is necessary that they should be transferred by some heavenly regeneration from death to life, and that they live to God in this world, who at the end of the world shall live again, and, having their mansions in the new heavens, shall be kings clothed with the white and splendid robes of priesthood, and priests adorned with a royal diadem, and they shall reign on the earth. It is necessary that in the Lord’s field, the wheat should be sown and spring up, which shall be well distinguished from the tares, the progeny of the serpent, and from those who shall howl to be saved from the fire which they shall see beginning and kindled at the Lord’s coming, and who shall be struck with this thunderbolt from the mouth of the high-thundering Jesus, “Depart from me, ye cursed, into everlasting fire,” and whom the reapers shall cast, by the command of God, into a, fiery furnace, plainly, and thoroughly, and openly, to be separated from the just.HST September 1, 1841, page 90.13

    Art thou a minister of the word? Attend thereto. Thy hearers are to be persuaded by thee; and oh! thou thrice and four times blessed man, if thou shalt persuade them, so that, being drawn into serious and sincere piety, they may be counted worthy to escape all these things that shall come to pass, when that day, which shall burn as an oven, shall like a snare invade all the dwellers on the face of the earth, and they shall stand, exulting in the presence of the incarnate and enthroned God. No business art thou charged with but this. This is the labor, this the work, in which thou must ever sweat.HST September 1, 1841, page 90.14

    Art thou a Christian? Be on thy guard, by prayer and watchings, not of the eyes indeed, but by the faith of a forseeing mind, (such as once flourished in the primitive church,) and by the moderate and temperate appetite and sober use of worldly things, lest the sudden and unexpected coming of the Lord unseasonably surprise thee.HST September 1, 1841, page 90.15

    Yes, oh beloved! prepare; and in the exercise of hope, haste unto the coming of the Lord; and, seeing that ye look for such things, study that ye may be found of Him without spot and blameless.HST September 1, 1841, page 90.16

    The Church is shortly to be gathered.HST September 1, 1841, page 90.17



    The works of the blessed God are wonderful; his ways are past finding out. It is vain to fortel like him, or to be sure that we fathom his plans. The wise he takes in their own craftiness; he reveals himself to babes. His ancient prophets diligently sought to know what time and how the things concerning Christ should be fulfilled, by themselves predicted. If they perceived, their believers did not, confounded by the bright promises of his glory, the chosen people slew him as a pretender and a deceiver of the people; and thus fulfilled their own Scriptures, and also the measure of their sins. The Gentiles, made rich thereby in the faith of Christ, will be glorified together with Israel, at the Lord’s appearing; but whether we better understand the time and manner of his appearing in the clouds, than the Jews did of his appearing in the flesh, may be doubted. They looked for him; so do we. Many acknowledged him, though all forsook him: and who can stand when he appears in his glory? Who can be more trusted, than Judas was; who more confident than Peter; who closer to the bosom of his Master than John? They trusted it had been he who should have redeemed Israel; and they were right in the main thing; but they were wrong in the manner and time, yet if any might be confident of knowing, they might; and their error is a caution to the faithful, which no follower of Christ need despise.HST September 1, 1841, page 90.18

    It would seem as if the pleroma of Israel, and also of the Gentiles, must occur at Christ’s appearing. The stricter sort of natural Jews so expect for themselves, (though they do not believe that Jesus is the Christ,) and they also expect the ressurrection of their holy dead at the same time. Why should not we Gentiles expect the same? Where is our promised fulness, save in Christ the Lord? We have proved in our previous article that the word pleroma, as applied Romans 11:12, to the Jews, has reference mainly to character, and not to their civil polity, and national power; his reference to their future perfection in contrast with their past disobedience and unbelief. Reasoning from the benefit derived to the Gentiles from their depravity, the apostle inquires, What may we expect then from their pleroma or perfection? If their paraptoma or offence, has been such a blessing to the nations, and their rejection for that offence has been the reconciling of the world, what will he the effect of their fulness of obedience, “but life from the dead?”HST September 1, 1841, page 91.1

    The offence of Israel is visited with blindness in part, “until the fulness of the Gentiles be come in: then all Israel shall be saved.” (Romans 11:25, 26.) Thus the fulness of Israel and of tin Gentiles seems to be coetaneous. That of Israel is a pleroma of character; but what is the pleroma of the Gentiles?HST September 1, 1841, page 91.2

    Until the pleroma of the Gentiles be’come in.”HST September 1, 1841, page 91.3

    We have seen by our previous article that 13 times out of fourteen in which the word pleroma is used in the Greek Testament, it means as applied to character, perfection of character as applied to things; perfection of quantity, and as applied to time, perfection of time, completion, or end. That pleroma which “comes in,” is the pleroma of the Gentiles and the form of expression “be come in,” is more naturally understood of time and things, than of character. Fulness of character is not said to come in; but fulness of time and fulness of number may be well said to come in. And with Him by whom the hairs of our heads are all numbered, there is a perfect number, 35This perfect number is represented in the Apocalypse by the one hundred and forty four thousand, or twelve thousand of every tribe. chosen, elect, and sanctified, which are to be sealed in the earth and mustered on Mount Zion in heaven; and when this perfect number is once all gathered in, the body of the elect may be supposed to “be accomplished,” (as the prayer-book of England has it,) and the pleroma of the Gentiles to “be come in; “the temple of the Lord is finished then, and ready to receive the headstone with shoutings of grace, grace unto it.HST September 1, 1841, page 91.4

    There is a pleroma, or fulness, of number and quantity, requisite to complete with “lively stones,” the Lord’s house; and requisite to complete with due proportions in all his members the Lord’s glorious body; and this pleroma agrees well with the pleroma of the Gentiles, which comes in just when all Isrel shall be saved, and the Savior appears as the Deliverer, to put away ungodliness from Jacob. Romans 11:27.HST September 1, 1841, page 91.5

    There is likewise a fulness of the times of the Gentiles, mentioned Luke 21:24, until which period Jerusalem shall be trodden down of the Gentiles. The pleroma of a basket is a basket full; the pleroma of a rent in a coat is a patch sufficient to cover it; the pleroma of any time is the completion of that time; and if it be the times of the Gentiles, it seems to mark the end of their times: “the fulness of the Gentiles,” as applied to their time, must be understood of the end of their time, which is also the end of this dispensation, and probably of this world. 36“The fulness of the Gentiles” is commonly taken for their entire and universal conversion. It probably does mean the conversion of all who are to be converted; for their fulness being come in, no more can enter: their conversion being complete, no more can be converted: but whether this conversion is universal, or elect, men will yet dispute. It seems to be elect, and not universal.HST September 1, 1841, page 91.6

    Therefore, “the fulness of the Gentiles” being come in seems to mean the completion o their coming in, the end of their coming in; as the fulness of their times means the end of their times. “So all Israel shall be saved, as it is written: There shall come out of Sion the Deliever,” etc. Israel are the seed of Abraham by faith, and not by flesh; not all the carnal Israel will be saved, but all the faithful in Christ. If he do not turn away ungodliness from Jacob, only as from Hebrews born, where is the salvation of the Gentiles? The Lord is our Lord, and he loves and will save them who obey him, of whatever lineage they come, Shem, Ham, or Japhet. In the end of this dispensation, the Lord our “Deliever will come out of Sion likewise he will come when the fulness of the Gentiles be come in; and seeing that he comes only once again, the second time, (Hebrews 9:28.) the two events, to wit: the fulness of the Gentiles and the end of this dispensation, are coetaneous. Again, there is a dispensation to follow this, called “the dispensation of the fulness of times.” (Ephesians 1:10.) in which all things in Christ are to be gathered together in him, whether they be in heaven or in earth. Not only the fulness of the Gentiles will be come in then, but also the pleroma, or full quality of character of Israel; the perfection of Israel: and so all Israel shall be saved, and all faith shall be turned to sight, all hope shall be turned to fruition, and charity alone shall abide forever.—If that dispensation is not the fifth and never ending monarchy of the prophet Daniel, if it is not in that the saints possess the kingdom forever and ever, if it is not in that we shall judge the world, and shall even judge angels, (1 Corinthians 6:2, 3.) we are wholly at a loss when those glorious things spoken of Zion and her King are to come to pass.HST September 1, 1841, page 91.7

    Again, the pleroma of the Gentiles is coetaneous with the salvation of all Israel, and so with the pleroma or perfection of the character of all Israel, which is also coetaneous with “life from the dead,” or the resurrection of the dead, and he second coming of Christ, the Deliverer, who will then take away the sins of his chosen Jacob, according to the covenant. Now observe that during all the gospel dispensation, the Jews are enemies for our sake, (Romans 11:28.) which enmity does not cease until their fulness comes, in the end of times and of the Gentile dispensations; and then their sins are to be taken away. When they cease to sin, they will cease to die: when their ungodliness is turned away, the effects of it must also be turned away. When sin is taken away, death cannot abide: death itself must die. The sins of Jacob receive the wages of death in common with the race of Adam; but when the work is not done, the wages will not be paid; where sin does not work, death cannot slay; where sin is taken away, death cannot tarry; sin and death can never be separated. Of course, the Deliverer having taken away the sins of his chosen, they must be in eternal life; they cannot die any more.HST September 1, 1841, page 91.8

    “For this is my covenant unto them, when I shall take away their sins.” (Romans 11:27.) Whoever removes the cause, removes also the effect. A fever prevents our appetite; whatever removes the fever, tends to restore the appetite. Gravity causes heavy bodies to sink in water, and to fall suddenly to the earth; take away their gravity, and they float on the wave, or fly in the air, wherever the wind drives them. The cause being removed, the effect ceases invariably. When God takes away their sins from Jacob, it will not be done partially: for all Israel are to be saved: and when their sins are wholly taken away, they will be changed instantly, “in a moment, in the twinkling of an eye, at the last trump; for the trump shall sound, and the dead shall be raised incorruptible, and, we shall be changed.” 1 Corinthians 15:52 What can their fulness, their perfection of character be, “but life from the dead,” to die no more forever? What a pleroma is here! It is nothing “but life from the dead;” for “we that are alive and remain unto the coming of the Lord, shall not prevent them that are asleep;” (1 Thessalonians 4:15.) for all Israel shall be saved and caught up in the clouds to meet the Lord in the air. When their sins are taken away they will be changed, and shey will tend upward toward their Lord, as the Spirit moves them: gravity, not more certainly then iniquity, holding corruptible man down to his clod of earth.HST September 1, 1841, page 91.9

    “The time is fulfilled.” (Mark 1:15.) That time, which was fulfilled, was a time ended, a time that gave way to another time, the time of the Law to the time of the Gospel. An hour fulfilled is a full hour; and the pleroma, or fulness, of the hour being come in, there is the end of it; that hour cannot continue beyond its fulness; it must give place to another. The pleroma, or fulness, of a man, is, in stature, when he ceases to grow; in strength, when his energies have ceased to increase; and in time, when his time runs out, and he gives up his spirit. So the pleroma, or fulness of the Gentiles is in number, when they cease to increase; in faith, when they cease to be converted; and in time, when their time runs out. The fulness of a thing being come in, no more of that thing can come in. The fulness of a basket being come in, the bask-is full. The fulness of the harvest being come in, no more will be gathered this year. And the fulness of the Gentiles being come in, it is impossible that any more should come in; otherwise fulness is not fulness, or that which is fulfilled has not come to pass; which is a perfect absurdity.HST September 1, 1841, page 91.10

    The fulness of a thing is a certain quantity, definite and not indefinite, fixed and not left to chance; fixed by the law of the land in the matter of weights and measures; fixed in the motions and gravity of the heavenly bodies, by the divine law; fixed in the times and seasons of the deluge, the law, and the gospel, and by no means left at random. In the set time the flood came, in the appointed time Messiah was cut off, and in the end of time, is the great day of the Lord, when the Israelites will have attained to their fulness, or perfection of character, by their Deliverer’s taking away their sins; and the Gentlie’s pleroma will have come in, by the conversion among them of all that are heirs of the great salvation, and of all that are necessary to complete the temple of the Lord’s body.HST September 1, 1841, page 91.11

    The fulness of the Gentiles, therefore, seems to “be come in,” when no more Gentiles can come in; otherwise fulness is not fulness, whether it refers to their manner, time, or number, or these altogether. When the pleroma of the Gentiles is in, the harvest is past, the summer is ended, and they that are not gathered unto the Lord’s granary, will never be. Now is the day of salvation, now is the harvest season; these are the times of the Gentiles, this is the gospel summer; but when the pleroma of the Gentiles is once in, the harvest is over, the gospel dispensation is ended, and a new dispensation begins, whether it be in this world, or the world to come.HST September 1, 1841, page 92.1

    The pleroma of the Jews and also of the Gentiles would seem to occur at the same time, in the end of time. Many of the most devout among the Jews now, as in all past ages of their dispersion, are looking for their restoration, in the coming of Messiah, and the resurrection of their holy dead. Our fulness is in Christ, and in none other is the fulness of the Jews and also of the Gentiles. This pleroma will appear, and be complete when Christ appears; and we shall see him as he is, and be like him. This appears to be the fulness of the true Israel, when the fulness of the Gentiles has been gathered into the house of Jacob, and the kingdom and dominion and the greatness of the kingdom under the whole heaven shall be given to the saints of the Most High.HST September 1, 1841, page 92.2

    Many suppose the fulness of the Jews and of the Gentiles indicative of a state of things in time. Others suppose it to be indicative of a mixed state of men in carnal and of men in spiritual bodies, some risen from the dead, and others doomed to die. Yet others suppose it to be indicative of that state, in which the saints judge the world to come, in the new heavens and the new earth. (Compare 1 Corinthians 6. with 2 Peter 3.) Much may be said for and against each of these different suppositions; with the first our reflections are not reconcileable; of the second, they admit; and in the third they take delight.HST September 1, 1841, page 92.3




    Extract of a Letter to a Brother in Kingston, U. C.HST September 1, 1841, page 92.4

    “But now to the great subject, which is, the soon coming of the Son of man in the clouds of heaven, do you believe it? Methinks I hear you say no, for as I have believed it, now more than a year, I find but few professors that wish to have it true, or that are making ready for it. so they will not believe that the judgment will sit, and the books be opened in less than three years; but nevertheless, I believe that the Bible teaches it, and that observation and the signs of the times, which Christ, Daniel and John bring to our view, are so fulfilling before our eves, that we have great reason to believe it is at the door: but perhaps you will ask, where in the Bible do you find it? But as I have neither time, talent or room, in this sheet to go into it at large, I must content myself merely to give you a clue to it. We will begin with Daniel 2:31. Here you will see he explains the king’s dream to mean that there shall four great nations succeed each other in the earth, and the last, which was the Roman, should be divided into ten, signified by the toes of the image, which are the present great nation of Europe which were all formed from the old Roman empire: verse 44th says in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever. This clearly proves that when the stone strikes the image, and beats it into chaff, and the wind drives it away so that no place is found for it, the stone becomes a great mountain, or kingdom, and fills the whole earth. This must be when Christ comes, with all his saints, to raise the bodies of the dead, change the living, to burn over this earth, destroy all the living wicked, and set up his everlasting kingdom in the then new earth. Now turn to the 7th chapter, and we have in the vision of the four great beasts, precisely the same great nations brought to our view again, with the addition of the little horn, Popery, with some account of his character and work, with the length of his time, to wit: time, times, and the dividing of time, with the positive assurance that he should make war with the saints, until the Ancient of Days came, and judgment was given to the saints of the Most High: and the time came that the saints possessed the kingdom. So we see clearly that this vision, also, takes us down to the time that the books are opened, and the judgment set.HST September 1, 1841, page 92.5

    Now let us look at the 8th chapter. We see in the first verse, that this vision is after, or like the one we have been considering in the preceding chapter, with the exception of the Babylonish Empire, and begins with the Persian. Then follows the Grecian, and in the 8th verse he notices the changes in that empire, in the 9th verse he introduces the little horn, Popery, again, and delineates his character and work so clearly, that it is not easily evaded, and in the angel’s further description of this wonderful little horn, in the 23rd, 24th and 25th verses, we see the identical same personage as was brought to our view, in the 7th chapter, and his end, by being broken without hand. That this will not be, till the stone strikes the image, is certain from the whole tenor of the 7th chapter, as well as the account Paul gives us of his end in 2 Thessalonians 2:8. Now is it not reasonable that Daniel would wish to know, how long this vision, which he had at three different times, and all bringing him down to the day of judgment, would be? Now look at the question in the 13th verse. “How long shall be the vision.” The answer is in the next verse, “unto 2300 days; then shall the sanctuary be cleansed.” This must be the time that Malachi speaks of, when it shall burn as an oven, when all the wicked, shall be burned to ashes: when he shall send forth his angles, and gather out of his kingdom all that offend, and when he gathers the tares in bundles to burn. But now when Daniel sought for the meaning, as is said in 15th verse, he heard a mans voice, which called and said, Gabriel, make this man to understand the vision. And he came, and stood, and said unto me, Understand, O son of man, for the vision shall be at the time of the end. And then further, in the 19th verse, “I will make thee know what shall be, in the last end of the indignation for at the time appointed [to wit, 2300 days,] the end shall be.” Now in the 26th verse, Gabriel says “the vision of the evenning and the morning which was told is true: wherefore shut thou up the vision: for it shall be for many days. And in the last verse, Daniel says, he was astonished at the vision, but none understood it. But it had all been explained to him, except two things, these were when to begin it, and what he was to understand by 2300 days: for, these two important points, we must look to the next chapter.HST September 1, 1841, page 92.6

    Commence with the 20th verse. Here Daniel says, “while he was confessing his sins, and the sin of his people Israel, the man Gabriel whom he had seen in the vision at the beginning, informed him, and talked with him, and said, O Daniel, I am now come forth to give thee skill and understanding; at the beginning of thy supplications the commandment came forth, and I am come to show thee, therefore understand the matter, and consider the vision.” Now if these four last verses are not the key to open the only two dark parts in the vision, then Gabriel disobeyed the command, and is proved a liar, neither of which will be admitted for a moment: the first of these verses says that seventy weeks are determined upon to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up the vision and prophecy, and to anoint the Most Holy. And in the next verse, we find the time to commence the seventy weeks, viz. at the going forth of the decree to restore and build Jerusalem. Now we have all we want; we know when to begin the 2300 days, and that they must be taken for years, as it would be impossible to do all those things spoken of, in seventy weeks of days, or, in about one year, and a third, let us keep in mind that we are looking at Gabriel’s explanation of the vision; if we do, we cannot but see that the 2300 days, and the seventy weeks begin at one and the same time, and are of the same nature, that is, a day standing for a year. Now look into your large Bible, over Ezra 7th chapter, where you will find the decree, and you see 457 B. C. to this add 1843 and you have the 2300, which is the whole vision; or take the seventy which is 490 years, and substract it from the 2300 and you have 1810 remaining, which extends from the death of Christ, (which recollect was to seal the vision) to A, D. 1843. And now as sure as Christ was cut off at the end of 490 years from the going forth of the decree, (which our strongest opponents admit) the vision will run out in 1843, and Christ will come with all those that sleep in Jesus, and reanimate their bodies, change all his living ones to immortality, burn the bodies of all the living wicked, at the same time the earth and elements are melting, and set up his everlasting kingdom in the then new earth. Now, from what we have seen, we learn the following facts, viz. that Daniel had a great outline of this world’s history, down to the day of judgment, at three separate times: he is then told by a saint, that this vision was 2300 days long; then Gabriel comes, and tells him this vision will include the time of the end, he then tells him the end shall be at the appointed time, then he tells him, the vision of the evening and of the morning is true, and commands Daniel, to shut it up, for it should be for many days. Gabriel comes again and tells him he has received orders, and has came to shew him and make him understand the vision, and now in his story about the seventy weeks, he positively shews us, 37If an inspired penman should say there were seventy weeks from the going forth of the commandment, to restore and build Jerusalem, to the cutting off of Messiah, who would dispute it? But is a Divine declaration that it shall be so any less strong and certain? By no means. It was exactly fulfilled. when to begin the 2300 days, and that they must be understood years, and as the death of Christ seals up the vision, so we have only to add 490 and 1810 to make out the whole vision, the first number being down to the seal, the last number from the seal down to A. D. 1843. Now my dear brother, “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it: because it will surely come, it will not tarry! Your unworthy brother, L. H.HST September 1, 1841, page 92.7


    No Authorcode

    BOSTON, SEPT. 15, 1841.



    The next General Conference of Christians expecting the advent of the Lord, will commence in Casco Street Chapel, Portland, Me., on the 12th of October next, and be continued several days.HST September 1, 1841, page 93.1

    Christians of all denominations, who look for the advent near, are affectionately invited to attend.HST September 1, 1841, page 93.2

    Josiah Litch,
    Henry Jones,
    D. I. Robinson,
    Wm. Miller,
    J. V. Himes.
    Sept. 15, 1841. Committee.



    on the promised Advent of the Spirit. Joel 2:28-32

    Dr. A. is one of the learned, pious, and devoted secretaries of the A. B. C. F. Missions. He is laboring with commendable zeal in connexion with his associates for the “conversion of the world.” To awaken the churches to their duty on this subject, he prepared and published the Sermon on the “Advent of the Spirit.”HST September 1, 1841, page 93.3

    The following proposition is laid down, with his reasons to support it:—“That a time is coming when Divine Power is to be executed, in connexion with the preached Gospel, at home and abroad, to an extent far greater than it has yet been, so as to render the Gospel triumphant everywhere beyond all former experience.”HST September 1, 1841, page 93.4

    To establish the above proposition, he urges the following arguments: 1. That such an exercise of Divine Power, is necessary, if the world is to be converted. 2. That such a result is not only necessary, but highly probable, irrespective of all direct prophecy or promise on the subject. 3. The direct scriptural evidence of a great and general out-pouring of the Spirit in the latter days. 4. That this advent of the Spirit is even now indicated by certain remarkable preparatory measures. Cheering indications of this are seen, he thinks; 5thly. In some recent events in Heathen lands, which seem like forerunners to this advent of the Spirit.HST September 1, 1841, page 93.5

    He closes this part of his discourse with the following remark, “I have now gone through with the argument which seems to me fully to establish the fact, that there is yet to be a great and universal, outpouring of the Spirit upon the church and the world. Andean there be any reasonable doubt on the subject? May we not yield our faith to the delighted anticipation?”HST September 1, 1841, page 93.6

    He closes the discourse, by a brief survey of the effects of this outpouring of the Spirit.HST September 1, 1841, page 93.7

    We have given the above synopsis of Dr. A.’s sermon, with a view to some remarks.HST September 1, 1841, page 93.8

    1. St. Peter declares that this prophecy was fulfilled on the day of Pentecost. Acts 2:16-18. “This is that which was spoken of by the prophet Joel, It shall come to pass in the last days, etc.HST September 1, 1841, page 93.9

    By the last days, however, we understand the gospel day—the whole gospel day under the ministration of the Spirit. It commenced on the day of Pentecost, and is to continue till “the mystery of God is finished.” The Spirit’s influence has been in the church and world even since. To talk of the “advent of the Spirit,” in the last of the last days, therefore, for the conversion of the world, shows a strong attachment to peculiar views of the world’s conversion; and a blindness and ignorance of the word of God, that ought not to exist among the Masters in Israel.HST September 1, 1841, page 93.10

    Dr. Anderson


    Dr. A. says, that the Pprophecy in Joel 2:28-32, is to be fulfilled in an extraordinary advent of the Spirit in these last times, for the conversion of the world. In his own words; “Till every island and every continent is effectually subdued. Then the rapt visions of prophetic paintings of the latter day are realized, and Jesus reigns over a redeemed, and sanctified, and happy world.” Page 19.HST September 1, 1841, page 93.11

    Saint Paul


    “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;HST September 1, 1841, page 93.12

    Speaking lies in hypocricy, having their conscience seared with a hot iron; 1 Timothy 4:1, 2.HST September 1, 1841, page 93.13

    This know also, that in the last days perilous times shall come.HST September 1, 1841, page 93.14

    For men shall be lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to parents, unthankful, unholy,HST September 1, 1841, page 93.15

    Without natural affection, truce-breakers, false accusers, incontinent, despisers of those that are good,HST September 1, 1841, page 93.16

    Traitors, heady, high-minded, lovers of pleasures more then lovers of God;HST September 1, 1841, page 93.17

    Having a form of godliness, but denying the power thereof: from such turn away. 2 Timothy 3:1-5. Also, see James 5:1-9.HST September 1, 1841, page 93.18

    Now, the Dr. applies the prophecy to the last of the last days. St. Paul, in the above text does the same. We shall leave St. Paul and Dr. A. to settle the matter. Both views cannot be true.HST September 1, 1841, page 93.19

    We will give one more proof of the utter inconsistency of the doctrine of the world’s conversion.HST September 1, 1841, page 93.20

    Dr. Anderson


    How evident it is that more is wanting than we now have to bring about the conversion of the world—both to multiply the means, and to give them success. Not that the churched of Christ are unable to publish the gospel everywhere. Not that there is a lack of opportunity. Not that the experiments already made have been without ample encouragement. Not, in short, that a sufficient motive is wanting to go into all the world and preach the gospel to every creature. But who does not know, that the churches are slow to engage in this work?—that the work itself is regarded in the light of a charity, which one is at liberty to perform, or not, as he pleases, instead of being the great thing, for which the church exists, and for which the christian lives?—and that it is hard to obtain the men to go as missionaries to heathen nations, and still harder the means of supporting the small number that go; while the results of missionary labor, though equal, nay, superior, to those of pastoral labor at home, and greater than is generally supposed, are still such as would require ages upon ages to complete the earth’s spiritual renovation.HST September 1, 1841, page 93.21

    Does it follow, that the conversion of the world, by means of human instrumentality, is a hopeless or even doubtful work? By no means. On the contrary, the enterprise is full of hope, full of certainty.”HST September 1, 1841, page 93.22

    Jesus Christ


    Matthew 13:24-30. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:HST September 1, 1841, page 93.23

    But while men slept, his enemy came and sowed tares among the wheat, and went his way.HST September 1, 1841, page 93.24

    But when the blade was sprung up, and brought forth fruit, then appealed the tares also.HST September 1, 1841, page 93.25

    So the servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field? from whence then hath it tares?HST September 1, 1841, page 93.26

    He said unto them an enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?HST September 1, 1841, page 93.27

    But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.HST September 1, 1841, page 93.28

    Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burm them: but gather the wheat into my barn.”HST September 1, 1841, page 93.29

    This parable closes with the “last days.” Instead of the world being converted, or the enterprise being “full of hope, full of certainty,” it is utterly condemned by the Savior of sinners. When the saints asked permission to gather out the tares, the Master said “NAY!” But that there may be no mistake, on this subject, we will give Christ’s exposition of the parable.HST September 1, 1841, page 93.30

    Matthew 13:36-43. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.HST September 1, 1841, page 93.31

    He answered and said unto them, He that soweth the good seed is the Son of man;HST September 1, 1841, page 93.32

    The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;HST September 1, 1841, page 93.33

    The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.HST September 1, 1841, page 93.34

    As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.HST September 1, 1841, page 93.35

    The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;HST September 1, 1841, page 93.36

    And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.HST September 1, 1841, page 93.37

    Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear let him hear.HST September 1, 1841, page 93.38

    It will be seen by this exposition that the only redeemed, sanctified, and happy world, is in the new heavens and new earth. When and where the righteous shall shine forth as the sun in the kingdom of their Father.HST September 1, 1841, page 93.39

    It may be asked if we are opposed to Missionary effort? We answer, No. We believe it is the duty of the church to “preach the gospel in all the world as a witness to all nations.” The object is to save all who believe. But we are opposed to the false and unscriptural notion that the gospel is to triumph in the conversion of all men, at any particular period of the world. This we are not to look for; for some seed will fall on “stony ground, “some by the “way side,” some “among thorns,” and some on “good ground, which will bring forth thirty, sixty, and an hundred fold.” It has always been so; and will be so till Christ shall come to take vengeance on the ungodly, and be admired in his saints.HST September 1, 1841, page 93.40

    Our duty is, therefore, to “pray sinners in Christ’s stead to be reconciled to God.” This we should do everywhere, to the extent of our ability; if by any means we may save some at least of our perishing kindred.HST September 1, 1841, page 93.41



    It has been supposed by some, from recent accounts, that the Eastern question was settled or nearly so. And that the Sultan’s independence is restored by the four powers. But if they will trke the pains to look at the affair again they will perceive that all the powers did, was to dictate to the Sultan that he should invite France to join the alliance with themselves to maintain the integrity of the Ottoman Throne.HST September 1, 1841, page 94.1

    By the BRITANIA which arrived Thursday, Sept. 2nd, we have the London Morning Post of Aug. 18th. from which we obtain the following extract of a letter from a correspondent at Constantinople, dated July 27.HST September 1, 1841, page 94.2

    The Porte, I am inclined to think, is at present really anxious to come to an amicable understanding with the Pasha; for, as I have already intimated to you, it feels anything but confidence in the collective views and intentions of the European powers. It is to those misgivings that Reschid Pasha owes his appointment to the embassy at Paris; and whether well or ill founded, they are certainly most important from their decided influence at the present moment on the policy of the Turkish Government; nor, indeed, if we consider the grounds that exist for them, and which I am this week enabled to furnish you on the very best authority—are they such as can be treated lightly in any quarter. To come to the point. All the recent advices received by the Porte from Chekib Effendi, its Minister at London, tend to establish a belief that a design is already entertained by the Conference of imposing a Russian Protectorate on Turkey. The Turkish Minister states that, at a late meeting of the representatives of the Powers it was suggested, by Lord Palmerston, “that from the weakness and discord now prevailing in Turkey, the surveillance and protection of a powerful neighboring State would be highly beneficial to that country.” It is added, that these views appeared to meet with the open concurrence of the Austrian Minister, and to be tacitly approved by the Russian. The most determined resistance, however, to any such arrangement was apprehended on the part of France. From the insiduous way in which this proposition has been brought forward, and perhaps, because the scheme it contains is yet but half developed and in embryo, it has excited little or no attention in Europe; but at Constantinople, where the nature and animus of such a suggestion is at once fathomed and appreciated, it has already produced deep and justifiable alarm. It is under such circumstances that the Porte, more than ever distrusting the friendship of a Power whose Minister could propound counsels so dangerous and pernicious, is at present prepared to seek a reconciliation with France on whatever terms it can be obtained; and it is for this purpose, I believe, that Reschid Pacha is about to proceed to Paris.HST September 1, 1841, page 94.3

    From the above it will be perceived that so far from being settled, the Ottoman empire was never in so critical a position as at present; nor were the prospects of a general war ever more dark. The truth is, whatever politicians may say, there is no chance for a settlement of the eastern question so as to restore the independence of the Ottoman power France will never submit to the proposition of a protectorate over the Turkish empire, as proposed by Palmerston. Whenever it is attempted, it must make break among the nations of Europe, and array them in arms.HST September 1, 1841, page 94.4

    Let no one be lulled to sleep by any pretences of peace and safety.HST September 1, 1841, page 94.5

    Do not be offended at the reproaches to which the professed expectation of the coming of Christ exposes you, from all classes of men. It is the generation truth, that is, the one which is peculiarly important in this generation, and opposes the whole stream and current of men’s opinions by the simple testimony of God’s word, and therefore it is the truth every where spoken against. A well instructed Bible Christian will not be stumbled at this, and when he has carefully searched the foundations, and is perfectly satisfied that he has the word of God to rest upon, will hear with the utmost calmness the charges of the Millenarian epidemic, dangerous novelties, fanciful schemes, and a thousand other names by which men will endeaver to swamp all these truths without coming to the plain statements of scripture.HST September 1, 1841, page 94.6

    The most painful thing is, when the truly pious join in these things, and, like Peter to his Lord, say,: (Matthew 16:22.) Be yet far from, thee; but he who has once himself been thus prejudiced, and has seen in his own painful, past, personal experience, that “prejudice has neither eye nor ear,” will readily make allowances for such a state of mind, and by patient forbearing, and loving manifestation of the truth, commend it to the consciences of all men.HST September 1, 1841, page 94.7

    Bickersteth.HST September 1, 1841, page 94.8

    Mr. Miller’s first work, which we have been publishing in each number during the present volume, is nearly completed. We have omitted the usual chapter in this number, but shall complete the work in the two following numbers.HST September 1, 1841, page 94.9

    Some have thought these numbers contained the Lectures of Mr. Miller. This is a mistake. They are only a synopsis. He wrote his lectures out in full afterwards. A desire to give all the light we could, to our readers, who could not procure the lectures, led to the publication of this work, as it contained a brief exposition of the whole theory.HST September 1, 1841, page 94.10



    This is a Baptist paper; and is published weekly at Hartford, Ct. The editor in No. 24, Aug. 27, has given the following notice of what he is pleased to term “Millerism.”HST September 1, 1841, page 94.11

    “Miilerism. An individual from the vicinity of Boston has been giving lectures during the present week at the Old Centre Conference House in Temple street, on the subject of the second coming of Christ. He explains, very satisfactorily, to his own mind, no doubt, the meaning of Daniel’s visions, which are to be fulfilled and the reign of grace closed up in the year 1843.HST September 1, 1841, page 94.12

    We believe it to be our duty to warn the young convert against giving credence to this miserable delusion, as no good that we can discover can possibly come out of it. The events of the future have been wisely concealed from man, and it is sufficient for him to obey the requirements of the gospel, and leave the result to Infinite Wisdom.”HST September 1, 1841, page 94.13

    It will be seen by a letter in another column, that the “individual” referred to, was Bro. Calvin French. Brother F. has been visiting in Hartford and vicinity, and as the door of utterance has been opened he has, with the ability that God has given him, improved the opportunity afforded to give the “midnight cry.”HST September 1, 1841, page 94.14

    We trust that much good will result from Bro. F.’s visit to Ct. The notice of the “Secretary,” will serve as an advertisement to aid the cause. We I thank the editor for his notice.HST September 1, 1841, page 94.15




    Hartford, Aug. 28, 1841.HST September 1, 1841, page 94.16

    Dear Bro. Himes:—From what you expressed respecting this City, you must be desirous to know the results thus far of my visit to it.

    I came here the 12th inst. and found the subject I came to introduce almost wholly unknown, except by misrepresentation. There were a few who had read some, which had created a desire to hear more. A shool-house about one mile from the City was opened, in which I commenced and lectured every evening for one week, to a quiet and attentive audience. A few brethren from the City attended the lectures; through whose exertions the lecture room in Temple St. was opened where I commenced on Saturday eve, 21 inst. The attendence on Sabbath was small in the day time; but in the evening the house was filled. On Monday evening the house was pre-occupied, but on Tuesday and Wednesday evenings it was supposed that not half who came could get an opportunity to hear. The sympathies of the brethren and friends were awakened; a larger place was sought and found, application being made to the city Government for their spacious Hall, it was generously opened. Our last two lectures were given in it, the closing one last evening. Some hundreds attended, and from the quietness of the place and the interest manifested, we may hope many will “Search the Scriptures daily to see whether these things are so.” As to the ultimate results of these labors, time, or rather the scenes of Eternity alone can tell. An interest evidently has been awakened. There is an open ear and a desire to investigate the subject, if we may judge from the fact that I disposed of more than 100 copies of the different publications on the second advent near. You will probably hear more from another source hereafter.HST September 1, 1841, page 94.17

    There has been a change in some minds already; from being indifferent or almost opposed, they have been heard to say, “You had better hear for yourself.” “If you had heard all the lectures you would have understood the subject better.” There are a few firm believers in the advent near, and other choice spirits who will, I trust, watch the seed that has been sown, as it germinates, and keep off the fowls of the air until the tender plant has strength of itself to resist their attacks; I mean the “Christian Secretary,” of this city (which has warned “the young convert against giving credence to this miserable delusion,” via. the second coming of Christ in 1843,) and that ministering brother of your own city, who told that young man, an apostate, that I was preaching a dangerous doctrine. Is the editor of the Secretary, and that brother confident that Christ will not come in 1843 to take those who are ready, and shut the door against those who are not?HST September 1, 1841, page 94.18

    What if Christ should come then? What if some of the converts thus warned and that young man should be found among those knocking after the door is shut, saying, Lord, Lord, open unto us? What, I ask, would the editor and that brother think of their advice and influence? I ask what? C. F.HST September 1, 1841, page 94.19



    Messrs Litch, Himes, and Clark:—In reply to your suggestion in the Conference Circular, in the last number of the “Signs of the Times,“ respecting questioning our ministers, we would say that months ago we asked them several questions relative to the second advent, which they declined answering; since which time their calls on some of us, have been “like angel’s visits few and far between.” They seem to be willing that we should attend public worship on the Sabbath, and that we should listen to their discourses with profound attention; but they are not willing; to have the subject of the second advent investigated in our Bible Classes nor in our Sabbath Schools. If any of their hearers possess in any degree an inquiring mind and wish to “give attendance to reading” and to “meditate upon these things,” they seem to give offence. Our ministers tell us that we live in a world of sin, and the inhabitants thereof desperately wicked, but at some future time all, or the most of them, will be converted to God, and that we shall have a millennium, or a happy period of a thousand years in this sinful world. If we ask these watchmen at what period such a millennium is to take place, they give us no satisfactory answer; nor can we ourselves imagine what space of time such a millennium can come in, since the prophet Daniel has told us that “The wicked shall do wickedly,” and the same prophet, when speaking of the little horn, says, “I beheld and the same horn made war with the saints and prevailed against them until the Ancient of Days came and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.” And an inspired apostle has told us, “This know also that in the last days perilous times shall come.” “Yea all that will live godly in Christ Jesus shall suffer persecution,” and that “we must through much tribulation enter into the kingdom of God.” For “evil men and seducers shall wax worse and worse, deceiving and being deceived,” and Christ himself has said, when speaking of the tares and the wheat, “Let both grow together until the harvest,” and in another place he has told us that “the harvest is at the end of the world.” If we meet our ministers in a social circle and ask them to explain to us the following passage of Scripture—“And I saw thrones and they sat upon them, and judgment was given unto them and I saw the souls of them that were beheaded for the witness of Jesus and for the word of God, and which had not worshipped the beast neither his image neither had received his mark upon their foreheads, or in their hands, and they lived &, reigned with Christ a thousand years; “they tell us that a resurrection of the soul is here meant, and not a resurrection of the corporeal body. If we admit this exposition (which we cannot think scriptural) and ask them still farther where the “rest of the dead,” souls have been kept, (for according to their theory, we must read it dead souls) who “lived not again until the thousand years were finished,” and where they are coming from; we get no answer; which, to our mind, is a tacit declaration that the language of their hearts is, “We cannot tell.” A Layman.HST September 1, 1841, page 94.20

    Boston Aug. 9, 1841.HST September 1, 1841, page 95.1

    Extract of a Letter from Aurelia Wight.HST September 1, 1841, page 95.2

    Bro. Himes:—I find nothing calculated so effectually to call away the mind and affections from earthly things, and fill the soul with strong desires to be holy, entirely transformed into the image of Jesus, as to read and contemplate those subjects relative to the glorious coming of the blessed Jesus..HST September 1, 1841, page 95.3

    Although I feel utterly unworthy to participate in the glories of the kingdom of our Lord; and when endeavoring to realize, by the eye of faith, or imagination, the glorious scene of his coming in the clouds, I am constrained to feel, in view of the plaudit, “Well done good and faithful,”—“Lord when sawest thou me faithful?” Yet I cannot but feel a degree of joy in view of his near approach, and hope to behold his glory.HST September 1, 1841, page 95.4

    I have had the privilege of reading some of your papers; but cannot fully enjoy reading a borrowed paper, (calculated to do my soul good,) when the editors receive scarcely sufficient to procure the necessaries of life. We must not expect this subject to become popular; for, “When the Son of man cometh, shall he find faith on the earth?”HST September 1, 1841, page 95.5



    Dear Brother Himes:—Concluding that you must, several days ago, have received my No. 6 I will thank you—if not yet too late—to make some little alterations.HST September 1, 1841, page 95.6

    In the former part of my last article, or in the section marked 6—instead of saying, “the number of the beast, 666, is 18 times 37,” I should have said, the number of the pagan beast, on the duration of his life, 666, is 18 times 37.—Also in the latter part of the same sentence—instead of saying, “the duration of the life of the beast, 1260,” etc. I should have said, the duration of the life of the papal beast, 1260, etc.HST September 1, 1841, page 95.7

    At the end of the next preceding section, numbered 5—I shall be much obliged to you, if you will insert (immediately after the words, “see Isaiah 8:8,”) the following passage: viz.HST September 1, 1841, page 95.8

    “The offering of Isaac is considered as a type of our Savior’s offering himself as an atoning sacrifice.” And from the birth of Isaac, A. M. 2107, to the time of the command to offer him in sacrifice, “A. M. 2144,” there were 37 years. E. B. K.HST September 1, 1841, page 95.9



    ----Worlds on worlds----

    One human soul cut-weighs them all.HST September 1, 1841, page 95.10

    The soul! the value of one soul—what words can tell it! By what calculation can it be computed! To live forever, in the extreme of happiness, unclouded presence of the Deity, in fellowship of saints and angels, and to inherit heaven’s infinite bliss—or die eternally, extreme of wo, banished from God with his eternal frown, to darkness of despair, the fire unquenchable and the undying worm of remorse, companionship of devil and wicked souls. This accounts for the price which Heaven has paid for its redemption, in the blood of Christ. O, what of consequence to man, but the salvation of his soul and the souls of his brethren of the human family!—Disciple.HST September 1, 1841, page 95.11



    That drunkard—lay hold upon him! Perhaps you may, by some means. And if it be possible for you to rescue him, can you suffer him to sink in the fiery flood of intemperance; and sinking, in that most terrible form of temporal ruin, to sink into the unquenchable fire of hell! He in approaching the dreadful cataract—reach him your hand—throw him a rope—quickly! faithfully! or soon he will make the everlasting plunge—and n soul worth more than worlds is lost—lost—lost—forever lost!HST September 1, 1841, page 95.12

    That sinner—alarm him! He slumbers under condemnation of God’s law. Perhaps you may awake him to the offer of pardon, in this acceptable day, through the blood of Jesus. Will you suffer him to slumber on, if it be possible for you to awake him! You would not if he were exposed to a literal, momentary death by consuming in his burning house. O, be not less careful that he escape an eternal fire! Disciple! be in earnest with thy fellow-souls who know not the Lord! Alarm them of their danger! Lead them to the Saviour.—DipcipleHST September 1, 1841, page 95.13



    2. “Mr. Miller dates the assumption of Roman Supremacy, from A. D. 534; whereas all standard histories agree, that the emperor Phocas conferred upon the Bishop of Rome the title of ‘Universal Bishop’ A. D. 606.”HST September 1, 1841, page 95.14

    This is alledged as Miller’s second fundamental error.HST September 1, 1841, page 95.15

    1. Our brother of the Herald is mistaken in the fact. Mr. Miller does not date the assumption of Roman Supremacy from A. D. 534, but from 538. His position is, that Justinian, the Greek Emperor passed an edict A. D. 534 declaring the Bishop of Rome to be the head of all the Churches. And that 538, when Home was taken from the Ostrogoths by Justinian, the way was open for the establishment of the Papal Supremacy; and that it began at that date, the 1260 years of papal rule, ending in 1798.HST September 1, 1841, page 95.16

    In 538 all Daniel had predicted, chapter 7th. of his prophecy to precede the time, times, and dividing of time, of papal rule, had actually taken place. 1. The four great governments had appeared; the Chaldean, Medo-Persian, Grecian, and Roman.HST September 1, 1841, page 95.17

    2. Out of the fourth, ten kings had arisen. 1. The Huns, 2. the Ostrogoths, 3. the Visgoths, 4. the Franks, 5. the Vandals, 6. the Sueves, 7. the Burgundians, 8. the Heruli, 9. the Saxons and Angles, 10. the Lombards. These all arose between 356 and 483.HST September 1, 1841, page 95.18

    3. Three of those ten kingdoms had been plucked up by the roots, The Heruli in 493, by the Ostrogoths. The Vandals in 534, by Justinian. The Ostrogoths in 538, by Justinian.HST September 1, 1841, page 95.19

    4. The saints were given into the hands of the papacy, which was n blasphemous persecuting power. (1) Justinian decreed, 534, the Bishop of Rome to be the head of all the churches. (2) In 538, the Ostrogoths, who possessed Rome, were conquered by the same power who four years before passed that edict, and the way was open for him to carry it into effect.HST September 1, 1841, page 95.20

    There was nothing more left to be accomplished except the time: that must therefore begin at that point. Otherwise there is a break in the chain of predicted events, and a vacuum is left behind us until it does begin. But the fulfilment of the predicted event that was to close the period, demonstrates the correctness of the date. 1260 years from 538, the papal dominion was taken away by the French. The prediction was “they shall take away his dominion.” In 1798 it was literally done.HST September 1, 1841, page 95.21

    But “all standard historians agree that the emperor Phocas conferred on the Bishop of Rome the title of Universal Bishop A. D. 606.” This is all true; nor is it disputed by Mr. Miller of his coadutors. But what does the granting of that title amount to? Does it invest its possessor with supremacy over the church? U so, then the bishops of Constantinople had long been such, for the same title had long before been given both by Leo and Justinian to them. But this title, says the historian, (both in the case of the bishops of Rome and Constantinople) “was unaccompanied by any accessions of power.” See Butler’s Hist. of the Church. pp. 122. & 142.HST September 1, 1841, page 95.22

    Until our brother, therefore, can give some more substantial reasons for calling the above point a fundamental error, we must beg leave to dissent from becoming his disciple, in practical LOGIC, at least.HST September 1, 1841, page 95.23

    For a more full view of the argument, and reference to the authority for the historical facts stated, see “Address to the Public, especially the Clergy.” By J. Litch.HST September 1, 1841, page 95.24



    There is the same necessity for giving the whole heart, life and property to Christ, that there is for giving any part. If he is worthy a small share in our regard, he is equity worthy the whole heart. When we have given a lithe of what we possess, to relieve a few of his temporally and spiritually poor, there are thousands more having the same need of help So on to the consecration of the whole heart, life, and possessions. When will professing Christians learn this: They will learn it when they learn what it is to be truely a Christian. O that they understood this! How many that are professing Christ to be their Lord, who do not the thing which he says; who are covetous, lovers of pleasure more than lovers of God; who mind earthly things; who are in the way to hell.—Disciple.HST September 1, 1841, page 96.1

    It is cruelty to separate between “chief friends” What nearer friends than the followers of Christ? But sectarian division separates them. It is cruel. It is impious. It is discord and treason. Whatever separates the hearts and hands of disciples from each other, separates them from Christ, in a degree greater or less. “Christ is not divided.” May all that love our Lord Jesus Christ truly, see the wickedness of sectarian division among Christians, and every one withdraw his influence from the support of the evil, whatever it may cost him. It is a trying subject. Nothing but the full reign of love to God, and our neighbor will be strong enough to bear us a right in this matter. No wisdom but that from above will be sufficient to show us the way. We shall find the bands of worldly friendships and worldly interests and of superstition strong. Who can say that this will not prove a principle test for us of this time, determining whether we be for Christ or for the world? As a disciple we shall advocate full practical union of all who truly believe on Christ, and endeavor to admonish our brethren against the wickedness of every sectarian division of Christ’s body—which is his church—which is every one that believes on him.—Disciple.HST September 1, 1841, page 96.2



    It is our chart and compass through this sea of natural darkness, and illusive lights, and treacherous tides, and hidden dangers. It is our sheet anchor against winds and waves. Without it, we are at the mercy of every wind of doctrine, driven, we know not whither by the breath of public sentiment, our own vain fancies, our imaginary interest and our passions. With it, we may make our way, through all oppositions and dangers, to the haven of eternal safety and felicity. It is the perfect standard. As a disciple, it is our text and test book. To its law and testimony we would bring every question. From its oracles we shall endeavor to derive whatever we advocate. By its testimony must every sentiment and practice stand or fall.—DiscipleHST September 1, 1841, page 96.3


    No Authorcode

    BOSTON, SEPT. 15, 1841.



    14 Devonshire-street, (up stairs,) 14HST September 1, 1841, page 96.4

    All communications relative to the Signs of the Times, and the Publications of the Second Advent, should hereafter be addressed to JOSHUA V. HIMES, 14 Devonshire street, Boston, Mass.HST September 1, 1841, page 96.5

    Theological Books, Bibles, Testaments, Cruden’s Concordance; and Station any also, as above.HST September 1, 1841, page 96.6



    A fourth Session of the Conference of Christians expecting the advent of the Lord will be held in the Lecture Room of the Broadway Tabernacle, New York. It will commence October 26, at 10 o’clock A. M.HST September 1, 1841, page 96.7



    Will be held in Low Hampton, N. Y. (at the residence of Mr. Miller,) in the Baptist Chapel, to commence on the second day of November, at 10 o’clock A. M.HST September 1, 1841, page 96.8

    Special notice of the committee in our next.HST September 1, 1841, page 96.9



    This is a new paper just got up by Elder Enoch Mack, of the F. W. Baptist Church, in Dover N. H. We are glad to see such a sheet, and commend it to the friends of piety and purity every where. It will do good. We say to the benevolent give Bro. M. the means to spread it broad cast through the land. We say this for him in good faith, though we different views of the future. He is looking for the conversion of the world; and we for the consummation. But still he is waking up the slumbering virgins. We quote the following article from the first number for the information of those who wish to patronize it.HST September 1, 1841, page 96.10

    This paper—ought it to be continued—We present this number of the Disciple instead of a Propectus. It is somthing of a specimen of what the editor designs it shall be, if it be continued. We leave it with the friends of Truth to determine whether the publication shall proceed, or whether it shall stop here. If you would have it go on, send in your donations with your orders for its direction and distribution, as you wish. Donations will be credited in the paper, and a statement of expenditures in publication will be given. The frequency of publication and number of copies issued, will depend upon means afforded. Our object is to gain followers to Christ and to hold up the standard of genuine Christianity, that God may be glorified, souls saved, and mankind blessed. If the friends of God and humanity, whose eyes fall on our little messenger, judge it worthy of assistance, they will bid us God-speed. Not as those who say “be ye warmed and filled, while they withhold the things which are needful; “but as those who live their faith. Communications addressed to the editor, Dover N. H.HST September 1, 1841, page 96.11

    Next Number of the Disciple will be issued, if the Lord will, soon as means are contributed to its publication. It will not go into debt—only to owe love and gratitude.HST September 1, 1841, page 96.12

    Editors, wishing to exchange, will please direct their papers to Dover N. H.HST September 1, 1841, page 96.13

    Communications designed for publication in the Disciple, should be directed to the editor, at Dover, N. H.HST September 1, 1841, page 96.14

    Several excellent articles from “The Disciple,” will be found in this number.HST September 1, 1841, page 96.15

    The Christian Union. This is a new paper which has been got up by the Western Christian Association. It has reached its fourth number. It is published monthly, at one dollar a year in advance.HST September 1, 1841, page 96.16

    The object of the paper seems to be to promote Christian Union, (like all the rest of the Journals of that class) on its own terms. It will no doubt be beneficial to the community for which it is designed.HST September 1, 1841, page 96.17

    Monitory Wafers. These wafers are prepared for the use of believers in the advent near. Each contains an appropriate passage of Scripture, or a striking sentiment which the writer may wish to express to the friend, on the subject, to whom the letter is addressed. 6 cents per sheet. For sale at 14 Devonshire Street.HST September 1, 1841, page 96.18

    Item. One of our correspondents has subscribed to our paper because she could not read a borrowed paper any longer. If this example should be followed, it would essentially increase our subscription list.HST September 1, 1841, page 96.19



    Now in press, Lectures on the Second Coming of Christ, by Rev. Joshua Spaulding, (an Orthodox Minister,) Pastor of the Tabernacle, Salem Mass. 1796. It will be published about the first of October.HST September 1, 1841, page 96.20

    Miller on the 24 of Matthew, and Hosea 6:1-3. On the Roman Government.—Two lectures, never before published. It will be out in October. We need not say to our readers that this will be a work, of very deep interest.HST September 1, 1841, page 96.21



    The Proceedings of the Lowell Conference are now ready for delivery. Price 20 cents.HST September 1, 1841, page 96.22


    No Authorcode

    Brought over, 358,54 Richard Walker, 10,00 Josiah Vose. Jr. 5,00 Lewis Hersey, 3,00 Chilian Wines, 3,00 Andrew Whitcombe, 10,00 $389,54



    Books on the Second Advent.HST September 1, 1841, page 96.23

    Friends at a distance who are anxious to read these works, but heretofore have found it difficult to obtain them, are hereby informed that Books and publications, of all kinds, have been deposited in the following places.HST September 1, 1841, page 96.24


    East Corinth, John Ewer, Agent.
    Bangor, R. Tylor, Agent.
    Portland, John Pierson, Agent.
    Wolwich, Samuel Fulerton, Agent.
    East St. Albans, Charles B. Smith, Agent.
    HST September 1, 1841, page 96.25

    New Hampshire.

    Exeter, A. R. Brown, Agent.
    Portsmouth, T. F. Barry, Agent.
    HST September 1, 1841, page 96.26

    New York.

    Low Hampton, Wm. S. Miller, Agent.
    C. M. Gilchriste & Co. Glenns Falls.
    La Roy Sunderland, 26 Fulton St. N. Y. City.
    HST September 1, 1841, page 96.27


    Dr. James Lull, Agent.
    Agents in other places will be noticed in our next
    HST September 1, 1841, page 96.28


    No Authorcode


    BOSTON—Moses A. Dow, General Agent. 107 Hanover Street.

    Fairhaven Joseph Bates Assonnett James Taylor Fall River P. R. Russell New Bedford J. H. Smith Mattapoisett A. H. Averill Lowell M. M. George Salem A. G. Comings Salisbury Point Warren Lincoln Haverhill Henry Plummer Worcester Elihu Ellis


    Portland John Pearson

    New Hampshire

    Exeter George T. Stacy Portsmouth Richard Walker Newtown Oliver Tuckerman

    Rhode Island

    Providence John H. Lonsdale Portsmouth Samuel Clark



    Is published on the 1st and 15th of each month, at the Bookstore of MOSES A. DOW, 107 Hanover st. next door to Hancock School House.HST September 1, 1841, page 96.29

    Joshua V. Himes, Josiah Litch, Editors.HST September 1, 1841, page 96.30

    Terms.—One Dollar a year, payable in advance. 6 copies for five dollars, 13 copies for ten dollars. All communications should be directed to the Editor, post paid.HST September 1, 1841, page 96.31

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