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    November 15, 1841


    Joshua V. Himes



    No Authorcode

    BOSTON, NOV. 15, 1841.



    We commence in this number, a review of Mr. Dowling’s book. This work has unquestionably been the most successful of any thing which has yet appeared, in hedging up the way of the doctrine of the pre-millennial advent; its influence is not confined to those who have read it, for in many cases where it has been read, it has wrought its own cure; but it has affected many who have heard of it, but have not seen it. We publish large extracts, (entire sections,) that our readers may have his argument in its full strength before them; and we hope, although it is long, the whole will be carefully read.HST November 15, 1841, page 121.1



    The work under consideration has now been before the public something over a year, and has already received a notice from Mr. Miller, which has been widely circulated, but still there are some points not embraced in his reply which it is believed demand some attention, and that a review of those points may serve to elicit some new light, and advance the great cause in which we feel so deep an interest.HST November 15, 1841, page 121.2

    The work is most certainly written with ability, however unfairly some points in his opponent’s theory may have been stated. Yet, as a whole, it has many trails which commend it to the attention of the public, and have gained for it a good degree of celebrity in many minds. Indeed there are many who are stumbled by the plausibility of the reasoning, and think some reply should be made, if it can be, to the positions our author has assumed. At the earnest request of many inquirers after truth, therefore, we have at length concluded to undertake the work.HST November 15, 1841, page 121.3

    We do not design to go over all the ground taken up by Mr. Dowling, but shall take up what he calls Mr. Miller’s first proof that the end of the world, or second coming of Christ, will take place in 1843.HST November 15, 1841, page 121.4

    This point is taken up and discussed at large in the third chapter of Dowling’s reply to Miller, p. 40. He introduces the subject as follows:—HST November 15, 1841, page 121.5

    Examination of the First Proof viz: the Comparison of the Prophecy of the Seventy Weeks and the 2300 days.HST November 15, 1841, page 121.6

    Every reader of Mr. Miller’s book, has doubtless noticed the stress which he lays upon his interpretation and comparison of the visions of the seventy weeks, and of the two thousand, three hundred days. This is the key to all his other dates; from the strange supposition, that these are two prophetic periods which begin at one and the same date, he fixes upon the year 1843 as the end of the world. Having obtained this date, nothing is easier than to fix the time of his other prophetic periods, by simple subtraction or addition.HST November 15, 1841, page 121.7

    This is the foundation of the whole system; and Mr. M. himself seems so to regard it. Accordingly, in his closing lecture, (page 297,) referring to his exposition of these two visions in former lectures, he says, “Then I inquired, if 490 years of the 2300, was fulfilled when our Saviour was crucified, how much of the vision remained after his death? I answered. 1810 years. I then inquired what year after his birth that would be; and the answer was in the year 1843. I then begged the privilege, and do now, for any person to show me any failure of proof on this point, or where, possibly, according to Scripture, there maybe a failure in the calculation I have made on this vision. I have not yet, by seventeen years’ study, been able to discover where I might fail.”HST November 15, 1841, page 121.8

    I shall endeavor to comply with this request of Mr. M., and to show his “failure of proof” on this point. And as it is only necessary to expose the weakness of a foundation, in order to prove that of the superstructure raised upon it, I shall enter into the examination of this principal prop of Mr. Miller’s theory, much more minutely and at length, than any one of his other positions. I shall divide this chapter into seven sections.HST November 15, 1841, page 121.9

    First, the vision of the seventy weeks.—Daniel 9:24.HST November 15, 1841, page 121.10

    Second, the vision of the ram and he-goat.—Daniel 8.HST November 15, 1841, page 121.11

    Third, the little horn.—Daniel 8:9, etc.HST November 15, 1841, page 121.12

    Fourth, proofs that the little horn referred to Antiochus Epiphanes; with a narrative of the cruelties and death of that violent persecutor of the Jews.HST November 15, 1841, page 121.13

    Fifth, meaning of the 2300 days, or evenings and mornings.—Daniel 8:14.HST November 15, 1841, page 121.14

    Sixth, this time shown to have been literally fulfilled, in the duration of the taking away the daily sacrifices by Antiochus Epiphanes.HST November 15, 1841, page 121.15

    Seventh, examination of Mr. Miller’s date for the commencement of the 2300 days, or, as he understands them, 2300 years.HST November 15, 1841, page 121.16

    As the author has expended his main strength on this point, and considers it “the main prop” of Mr. Miller’s system, we shall enter fully into his argument, and if it can be proved to be fallacious, and Mr. Miller’s positions sound on this point, his system will stand regardless of all other points.HST November 15, 1841, page 121.17

    That we may do Mr. Dowling no injustice, we shall give copious extracts from him that the reader may have the whole strength of his argument before him, and thus be the better prepared to judge of the merits of the question. The following is the first section of chap. 3. pp. 42—52.HST November 15, 1841, page 121.18

    The Vision of the Seventy Weeks.HST November 15, 1841, page 121.19

    “Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to annoint the Most Holy.”—Daniel 9:24.HST November 15, 1841, page 121.20

    The above prophecy has ever been regarded by christian expositors as one of the most remarkable predictions in the sacred scriptures. It is expressed in language so sweetly evangelical, that we might suppose it to have proceeded from the pen of a John or a Paul who had seen Christ, rather than that of a prophet who lived five centuries before his incarnation. It not only declares the object for which Jehovah Jesus, the Lord our righteousness, became incarnate, and obeyed, suffered, and died: but designates the time, in which the glorious victory over the powers of darkness should be achieved by the Messiah, and when he should put away sin by the sacrifice of himself. I feel a pleasure in according most heartily with the following sentiments expressed by Mr. M. at the commencement of his lecture upon this precious passage of scripture.HST November 15, 1841, page 121.21

    “This text (says Mr. M.) is one of the many found in the word of God, which prove the authenticity of the Scriptures, gives us a powerful weapon against Judaizing teachers, and meets the infidel on his own ground—the history of the world.HST November 15, 1841, page 121.22

    “It sets a seal to prophecy that it is true, and shows that the prophets were inspired.HST November 15, 1841, page 121.23

    “It gives incontestible evidence against the Jew, and proves that Jesus of Nazareth was the true Messiah. * * * * *HST November 15, 1841, page 121.24

    “It brings to view the great blessings of the sacrifice of Jesus Christ, reveals the exact time of its accomplishment, and shows the source of the gospel, proclaiming good news to lost men, even in anticipation of that important era when the Gentiles should be fellow heirs with the Jews in faith.HST November 15, 1841, page 121.25

    “It establishes the wavering, and gives hope and confidence to the tried and afflicted child of God, that he will fulfil all his promises, according to the letter and spirit of his word.HST November 15, 1841, page 121.26

    “This text furnishes Simeon, Anna, Nathaniel and others with strong faith that they should see the consolation of Israel.”HST November 15, 1841, page 121.27

    To understand this prophecy, it is necessary to remember that at the time the angel Gabriel spake these words to the prophet Daniel, the children of Israel were in captivity. The city of Jerusalem was in ruins, and had continued so ever since its destruction by Nebuchadnezzar king of Babylon, in the year B. C. 588. Jeremiah had informed the Jews that this captivity should continue seventy years. (See Jeremiah 25:11, 12.) This protracted period of captivity and bondage had now nearly arrived at a close.HST November 15, 1841, page 121.28

    When the venerable prophet Daniel (see chap. 9:2) “understood by boots the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem, he set his face unto the Lord God to seek by prayer and supplication with fasting and sackcloth and ashes.” The prayer which he afforded, (verse 3-20,) is a most sublime and beautiful specimen of penitential devotion. At the beginning of Daniel’s supplications, (see verse 23,) the angel Gabriel received a command from Jehovah to comfort and instruct the pious prophet, and “whilst he was speaking,” the celestial messenger, being caused to fly swiftly, touched him about the time of the evening oblation. So true is the promise of God, “It shall come to pass that before they call I will answer; and while they are yet speaking, I will hear.”—Isaiah 66:24.HST November 15, 1841, page 121.29

    There is a beautiful correspondence between the prayer of Daniel, and the delightful prophecy which was communicated in answer thereto. Had the prophet confessed in verse 5th, “We have sinned, and have committed iniquity and have done wickedly.” In the 24th verse, a Saviour is promised, who should “finish transgression, make an end of sins, and bring in an everlasting righteousness.” Had Daniel prayed in verses 16, 17, “O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain; shine upon thy sanctuary that is desolate, for the Lord’s sake.” He is informed, verse 25th, that a commandment shall go forth to restore and to build Jerusalem, and that “the street shall be built again, and the wall, even in troublous times.”HST November 15, 1841, page 121.30

    He is not only encouraged to expect these glorious events, but is even informed of the time of their occurrence, and more particularly of the far more glorious event of the two—the coming of the Messiah and his obedience unto death. “Seventy weeks are determined,” etc.HST November 15, 1841, page 121.31

    With the general explanation given by Mr. M. of the fulfilment of this remarkable prediction, I have no fault to find. It is the common exposition given by Christian commentators generally, and I suppose no believer in the Old Testament, except a Jew, would be inclined to dispute its correctness in the main, though they might question the accuracy of some minute particulars.HST November 15, 1841, page 121.32

    By the seventy weeks, it is universally admitted, we are to understand weeks of years, or as many years as there are days in seventy weeks, viz. 490 years.HST November 15, 1841, page 122.1

    The decree of Artaxerxes, called in the 25th verse, “the going forth of the commandment to restore and to build Jerusalem,” is unquestionably to be regarded as the commencement of the 490 years.HST November 15, 1841, page 122.2

    In the seventh chapter of Ezra we have an account of this decree, and of the return of Ezra to Jerusalem under the countenance and protection of king Artaxerxes. The chapter tells us (Ezra 7:8) that this was in the seventh year of the reign of this monarch.HST November 15, 1841, page 122.3

    Archbishop Usher places this event in the year B. C. 457. Mr Miller, who adopts this date, seems to he ignorant of the fact, that the real date of the birth of Christ, is four years before the common era, and that Christ was crucified A. D. 29, and not A. D. 33. So that the year 1843 will be in reality 1847 years from the birth of Christ, and the present year (1840) is 1844 years from that event. The year B. C. 457 will therefore be 453 years before the birth of Christ. Reckoning from the year 453 before Christ was born, and adding 33 years, the age of Jesus Christ at his crucifixion, it would be 486 years from the decree of Artaxerxes to the cutting off of the Messiah. Those who adopt this chronology, suppose, that by the expression in the 27 verse, “In the midst of the week he shall cause the sacrifice and oblation to cease,” we are to understand that after the completion of 69 of the weeks of years, amounting to 483 years, denoted in the 25th verse by the two “periods of “seven weeks, and three-score and two weeks,” that in the midst of the seventieth week, Christ should be crucified; and consequently, the Jewish sacrifices and oblations, which pointed to the sacrifice of Christ, should virtually cease from that moment, when HE, “by one offering should perfect for ever them that are sanctified.”HST November 15, 1841, page 122.4

    Of course, the year 486 would correspond to this expression, and would be “in the midst of the week,” that is, the last of the 70 weeks of years, extending from 483 to 490, dating from the decree of Artaxerxes. I suppose Mr. M. alludes to such as adopt this cronology, when he remarks, (page 72,) “I should not have been thus particular, and have trespassed so much upon your time to prove a given point in Christendom, had I not recently met with more than one Christian professor, and even teachers in Zion, who deny that the seventy weeks ended with the death of Christ.” Mr. M. did not probably know when he wrote this, that the conclusion he deprecates springs from the very date he has chosen.HST November 15, 1841, page 122.5

    Mr. Miller adopts this date, B. C, 457, from the chronology of the pious and learned John Usher, D. D. It will be perceived, therefore, that notwithstanding he occasionally speaks rather sneeringly of “learned D. D.’s,” he is indebted to those very men for the dates upon which he grounds his calculations.HST November 15, 1841, page 122.6

    Taking the year B. C. 457 as the commencement, he accordingly places the completion of the 70 weeks or 400 years, at the crucifixion of Christ, by adding 33, the age of Christ at his crucifixion, to 457, the sum of these two numbers, making exactly 490.HST November 15, 1841, page 122.7

    Mr. M. says the 490 years begin B. C. 457, which is correct. He says they end A. D. 33, which is also correct. But Christ was born four years before the common era, as is now universally admitted. Consequently he was crucified A. D. 29, and this is so stated in Archbishop Usher’s chronology. So that only 486 years intervened between the year B. C. 457 and the crucifixion.HST November 15, 1841, page 122.8

    A. D. 29 457 486

    Mr. Miller might have learnt this fact, which of itself is fatal to his whole theory, by simply subtracting the year of the world 3547, corresponding with B. C. 457, the date of Artaxerxes’ decree, from the year of the world 4033, the date, according to Usher, of the crucifiction.HST November 15, 1841, page 122.9




    But whether the seventy weeks ended exactly at the crucifiction, or 4 years after, is a matter of no importance whatever to my argument in confutation of Mr. ‘M.’s theory, as I shall prove that if he is right in supposing 2300 days in chap. 8th to mean 2300 years, still he makes a mistake, not of 3 or 4 years, in dating the commencement of these years, but of nearly three hundred; that is, he dates from B. C. 457, instead of 168, the true date. On the contrary, a miscalculation of 4 years on Mr. M.’s part, is fatal to his whole system, because it is evident that this completion of the 490 years, precisely, at the death of Christ, is the starting point of all his calculations, and every date which is afterwards assumed as the commencement or the completion of any prophetic period, depends upon the correctness of this one, and is fixed upon by reckoning from the beginning or ending of the 70 weeks, and calculating, sometimes forward, and sometimes backward, just as suits his purpose. Hence the importance he attaches in the above extract to the completion of the 70 weeks precisely with the death of Christ, and the manner in which” he speaks of those “teachers in Zion,” who in this respect differ from himself; not knowing that he himself differs from himself by selecting a date for the commencement of the 70 weeks, which brings the termination 4 years after the crucifixtion.HST November 15, 1841, page 122.10

    I confess myself to be one of those who question whether the 70 weeks ended precisely with the death of Christ, but suppose rather that that event took place about 4 years before the completion of the 490 years: that is, according to the prophecy, “in the midst of the week,” the last of the 70 weeks of years. It is evident that the prophecy, especially the former part of the last verse, “And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and the oblation to cease,” is capable of a more consistent explanation, by understanding the last week of the seventy, in which he should “confirm the covenant with many,” to refer to the 7 years included in the time of Christ’s public ministry, and the first three or four years of the apostles, during which, on the day of Pentecost, when 3000 were added to the church, and at other times, he did truly confirm the covenant with many, and “in the midst,” or half part of which week, (as it is in the Hebrew,) the Saviour was crucified, and thus a virtual end was put to the Jewish system of sacrifices, and he caused “the sacrifice and oblation to cease.”HST November 15, 1841, page 122.11

    There is one consequence resulting from Mr. M.’s fixing so positively the death of Christ as the completion of the 490 years, of which I suppose he little dreamed, and that is, that the end of the world is past already, and that this event took place in the year 1839! His prophecy of 2300 years, he says must be fulfilled 1810 years after the death of Christ, by taking 490 from 2300. Now any one may see, by looking at Usher’s chronology, given in Bagster’s Comprehensive Bible, and also in the Supplement to the Comprehensive Commentary, that the crucifixion took place A. D. 29, the common era having commenced in the fourth year after the birth of Christ, and he being at his crucifixion about 33 years of age. Now if the end of the world is to come 1810 years after the crucifixion in A. D.29, this will bring us, of course, to A. D. 1839.HST November 15, 1841, page 122.12

    For the sake of the argument, however, I shall not insist upon this error in Mr. M.’s starting point, but let it be supposed that the crucifixion occurred A. D. 33, and thus let us meet Mr. M. upon his own ground, while we proceed to examine his explanation of the prophetic period of 2300 days. Let it, however, be understood, that whenever A. D. 33 is named in this work as the year of the crucifixion, it is only because Mr. M. assumes this, not because the present author admits its correctness.HST November 15, 1841, page 122.13

    Two points are admitted above. 1. That the 70 weeks are weeks of years, 490 years. 2. That the decree of Artaxerxes, in the 7th year of his reign, Ezekiel 7, is the beginning of the 490 years. One point is denied, viz. that the 70 were filled up from that decree of Artaxerxes to the death of Christ. He sometimes seems to admit it for argument sake but denies the fact, with the understanding that if it was not fulfilled Mr. M.’s whole system is overthrown. We shall therefore undertake to prove the 70 weeks fulfilled at Christ’s death.HST November 15, 1841, page 122.14

    Mr. Dowling says, “Archbishop Usher places this event (the decree) in the year B. C. 457. Mr. Miller, who adopts this date, seems to be ignorant of the fact that the real date of the birth of Christ, is four years before the common era, and that Christ was crucified A. D. 29, and not A. D. 33.”HST November 15, 1841, page 122.15

    But is Mr. Dowling “ignorant of the fact” that the same sort of evidence (astronomical calculations) which determines Christ to have been born 4 years before the vulgar era commences, also proves him to have been 37 years of age at his death instead of 33, the commonly received age. We should not suspect from any thing in his book that he was acquainted with the fact; but yet a fact it is. So that the time of his death was where our vulgar era fixes it; and the four years are taken from the 457 B. C. and added to, 33 Christ’s supposed age at his death, which would make him 37 at his death. Then 1810 years more will make out 1843 of the vulgar era.HST November 15, 1841, page 122.16

    Furguson, the Astronomer, has given us the method of obtaining the proof.HST November 15, 1841, page 122.17

    “The vulgar era of Christ’s birth was never settled till the year 527, when Dionysius Exigus, a Roman abbot, fixed it to the end of the 4713th year of the Julian period, which was four years too late. For our Savior was born before the death of Herod, who sought to kill him as soon as he heard of his birth; and, according to the testimony of Josephus, (B. xvii. ch. 8,) there was an eclipse of the moon in the time of Herod’s last illness; which eclipse appears, by our astronomical tables, to have been in the year of the Julian period 4710, March 13th, at three hours past midnight, at Jerusalem. Now, as our Savior must have been born some months before Herod’s death, since in the interval he was carried into Egypt, the latest time in which we can fix the true era of his birth, is about the end of the 4709th year of the Julian period. There is a remarkable prophecy delivered to us in the ninth chapter of the book of Daniel, which, from a certain epoch, fixes the time of restoring the state of the Jews, and of building the walls of Jerusalem, the coming of Messiah, his death, and the destruction of Jerusalem. But some parts of this prophecy (ver. 25) are so injudiciously pointed in our English translation of the Bible, that, if they be read according to those stops of pointing, they are quite, unintelligible. But the learned Dr. Prideaux, by altering these stops, makes the sense plain; and, as he seems to me to have explained the whole of it better than any other author I have read on the subject, I shall set down the whole of the prophecy according as he has pointed it, to show in what manner he has divided it into four different parts.HST November 15, 1841, page 122.18

    Ver. 24. Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and the prophecy, and to annoint the Most Holy. Ver. 25. Know therefore and understand, that from the going forth of the commandment to restore and build Jerusalem unto the Messiah, the prince, shall be seven weeks and threescore and two weeks; the street shall be built again, and the wall, even in troublous times. Ver. 26. And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come shall destroy the city and sanctuary, and the end thereof shall be with a flood, and unto the end of the war desolations are determined. Ver. 27. And he shall confirm the covenant with many for one week, and in the midst 41It is said this should be rendered last half instead of midst. of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate even until the consumation, and that determined shall be poured upon the desolate.HST November 15, 1841, page 122.19

    This commandment was given to Ezra by Artaxerxes Longimanus, in the seventh year of that king’s reign, (Ezra 7. ver. 11-26.) Ezra began the work, which was afterward accomplished by Nehemiah, in which they meet with great opposition and trouble from the Samaritans and others, during the first seven weeks, or 49 years.HST November 15, 1841, page 123.1

    From this accomplishment till the time when Christ’s messenger, John the Baptist, began to preach the kingdom of the Messiah, 62 weeks, or 434 years.HST November 15, 1841, page 123.2

    From thence to the beginning of Christ’s public ministry, half a week, or three and a half years.HST November 15, 1841, page 123.3

    And from thence to the death of Christ, half a week, or three and a half years; in which half week he preached and confirmed the covenant of the Gospel with many.HST November 15, 1841, page 123.4

    In all, from the going forth of the commandment, till the death of Christ, 70 weeks, or 490 years.HST November 15, 1841, page 123.5

    And, lastly, in a very striking manner, the prophecy foretells what should come to pass after the expiration of the 70 weeks; namely, the destruction of the city and sanctuary by the people of the prince that was to come; which were the Roman armies, under the command of Titus their prince, who came upon Jerusalem as a torrent, with their idolatrous images, which were an abomination to the Jews, and under which they marched against them, invaded their land, and besieged their holy city, and by a calamitous war brought such utter destruction upon both, that the Jews have never been able to recover themselves, even to this day.HST November 15, 1841, page 123.6

    Now, both by the undoubted cannon of Ptolemy, and the famous era of Nabonassar, the beginning of the seventh year of the reign of Artaxerxes Longimanus, king of Persia, (who is called Ahasuerus in the book of Esther,) is pinned down to the 4256th year of the Julian period, in which year he gave Ezra the above-mentioned ample commission; from which count 490 years to the death of Christ, and it will carry the same to the 4746th year of the Julian, period.HST November 15, 1841, page 123.7

    Our Saturday is the Jewish Sabbath; and it is plain, from St. Mark, ch. 15. ver. 42, and St. Luke, ch. 23. ver. 54, that Christ was crucified on Friday, seeing the crucifixion was on the day next before the Jewish Sabbath; and according to St. John, ch. 18. ver. 28, on the day that the passover was to be eaten at least by many of the Jews.HST November 15, 1841, page 123.8

    The Jews reckoned their months by the moon, and their years by the apparent revolution of the sun; and they ate the passover on the 14th day of the month Nisan, which was the first month of the year, reckoning from the first appearance of the new moon, which at that time of the year might be on the evening of the day next after the change, if the sky was clear. So that their 14th day of the month answers to our 15th day of the moon, on which she is full. Consequently, the passover was always kept on the day of full moon.HST November 15, 1841, page 123.9

    And the full moon at which it was kept, was that one which happened next after the vernal equinox. For Josephus expressly says, (Antiq. B. iii. ch. 10,) the passover was kept on the 14th day of the month of Nisan, according to the moon, when the sun was in Aries. And the sun always enters Aries at the instant of the vernal equinox; which, in our Savior’s time, fell on the 22nd day of March.HST November 15, 1841, page 123.10

    The dispute among chronologers about the year of Christ’s death, is limited to four or five years at most. But as we have shown that he was crucified on the day of a paschal full moon, and on a Friday, all that we have to do, in order to ascertain the year of his death, is only to compute in which of those years there was a passover full moon on a Friday. For the full moons anticipate eleven days every year (12 lunar months being so much short of a solar year,) and therefore once in every three years, at least, the Jews were obliged to set their passover a month farther forward than it fell by the course of the moon, on the year next before, in order to keep it at the full moon next after the equinox. Therefore there could not be two passovers on the same day of the week, within the compass of a few neighboring years. And I find by calculation, the only passover full moon that fell on a Friday, for several years before or after the disputed year of the crucifixion, was on the 3rd day of April, in the 4746th year of the Julian period, which was the 490th year after Ezra received the above mentioned commission from Artaxerxes Longimanus, according to Ptolemy’s cannon, and the year in which the Messiah was to be cut off, according to the prophecy, reckoning from the going forth of that commission or commandment; and this 490th year was the 33rd year of our Savior’s age, reckoning from the vulgar era of his birth; but the 37th, reckoning from the true era thereof.HST November 15, 1841, page 123.11

    And when we reflect on what the Jews told him, some time before his death, (John 8:57,) “Thou art not yet fifty years old,” we must confess, that it should seem much likelier to have been said to a person near forty, than to one but just turned of thirty. And we may easily suppose, that St. Luke expressed himself only in round numbers, when he said that Christ was baptised about the thirtyeth year of his age, when he began his public ministry; is our Savior himself did, when he said he should lie three days and three nights in the grave.HST November 15, 1841, page 123.12

    The 4746th year of the Julian period, which we have astronomically proved to be the year of the erucifixion, was the 4th of the 202nd Olympiad; in which year, Phlegon, a heathen writer, tells us there vas a most extraordinary eclipse of the sun that ever was seen. But I find by calculation, that there could be no total eclipse of the sun at Jerusalem, in a natural way, in that year. So that what Phlegon here calls an eclipse of the sun, seems to have been the great darkness for three hours at the time of our Savior’s crucifixion, as mentioned by the evangelist; a darkness altogether supernatural, as the moon was then in the side of the heavens opposite to the sun; and therefore could not possibly darken the sun to any part of the earth.”HST November 15, 1841, page 123.13

    The time of Christ’s death is obtained as follows: He was crucified on Friday, and at the time of a Jewish passover. The passover was always held, during the first full moon after the vernal equinox. But a pascal full moon would not happen every year, nor only once in many years, on the same day of the week. There are, however, but three or four years dispute, about the time of Christ’s death, within which time, there was but one pascal full moon on Friday. That event was 1808 years last April. This is confirmed by Phlegon, an heathen historian, who has recorded a great eclipse of the sun to have taken place the same year, but astronomical calculations prove that there could not have been an eclipse that year, nor for many years before, or after that year. It must, therefore, have been the supernatural darkness at Christ’s death.HST November 15, 1841, page 123.14

    But it may be asked how the time of Christ’s birth is determined? It is as follows:—Josephus, in giving a history of the last sickness of Herod, who commanded the children of Bethlehem to be slain, at Christ’s birth, records an eclipse of the moon to have taken place during that sickness. From Christ’s death to that eclipse, is 36 years. One year more, added for the age of Christ at that time, will make him 37 at his death. He was baptised, and commenced his public ministry about the age of 30, Luke 3:23.HST November 15, 1841, page 123.15

    Daniel 9:25. “Know therefore and understand, from the going forth of the commandment to restore and build Jerusalem unto Messiah the prince, shall be seven weeks, and three-score and two weeks.”HST November 15, 1841, page 123.16

    Unto Messiah” Not to his death, but to his coming as the Messiah, which was when he was baptised and the Holy Ghost in a bodily shape like a dove came and rested on him. A voice came from heaven which said, “Thou art my beloved son, in thee I am well pleased. John bare record, this is the son of God. If he ever came and was publicly announced as the Messiah, he was so then; when he was about 30. He was then led up into the wilderness, and was tempted of the Devil; and after John was cast into prison Jesus came into Galilee preaching the gospel of the kingdom, and saying, “the time is fulfilled” etc; Mark 1:15. What time? Is there more than one time named in the Bible for the coming of Messiah; and is not that the 69 weeks. If any predicted time was fulfilled, it was that. If there was no special time accomplished, he spoke at random, and meant nothing. If the 69 weeks were fulfilled at the beginning of his ministry, according to his own declaration, and Christ was as is astronomically proved, 37 at his death. Then he confirmed the covenant with many for one week, and in the half part of the week, the last half or end of the week, he ended all the typical sacrifices by his offering the great antitype. Then we are not driven to the alternative of bringing in either John, or the Apostles to help him in the work assigned for him, personally.HST November 15, 1841, page 123.17

    Again, the events predicted to take place within the 70 weeks, could not be accomplished until the death of Christ. But the last of the series was the annointing, or consecration of the Most Holy, or Holy of Holies. But the Holy of Holies, consecrated by Christ, was the Holiest of all in Heaven itself, which he sprinkled with his own blood in our behalf. The events there enumerated, (Daniel 9:24,) must have taken place, according to the prediction, within the 70 weeks, and they could not come short of it and be filled up sooner, without frustrating what was determined; for it would be as much a failure for them all to be done, 3 or 4 years before the time, as to exceed it by that time. The prediction is definite; “70 weeks are determined.” Where can an error be found in this argument? Most certainly Mr. Dowling, will not presume to deny, that the same authority which dates the birth of Christ four years before A. D. 1, also proves him to have been 37 at his death; and hence our chronology is practically correct; and the end of the world according to Mr. Miller, as Mr. Dowling asserts would not have been in 1839, but will be in 1843.HST November 15, 1841, page 123.18

    From the Carthage (Ohio) Evangelist.




    Behold, I create new heavens and a new earth.—Isaiah 65.HST November 15, 1841, page 123.19

    We have collected and published in the present number many ‘signs of the times.’ It behoves us of course to inquire what limes they are the signs of.HST November 15, 1841, page 123.20

    In a word, then, we believe some of them at least to be the signs of the approach of Christ’s kingdom in its grandest earthly form, as predicted by Daniel and others. This is the sober and obvious view which we take of the matter. The kingdom is compared by Daniel, first to a little stone, and afterwards to a great mountain. For nearly two thousand years it has existed as the regnum lapidis, that is, the little stone. It will now swell into the regnum montis—its mountain form; and Jerusalem its capital, now trodden down fill the period allotted for the prevalence of the last earthly empire expires, shall be exalted to be the mother city of all nations.HST November 15, 1841, page 123.21

    That the kingdom, having its centre in Jerusalem, is to be organized in the days of the ten Latin Kings symbolised by the ten toes of the image of royalty and the ten horns of the last of Daniel’s wild beasts, is affirmed expressly in the body of both these prophecies—‘In the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed.’ Daniel 2. Again, ‘I saw in the night visions, and behold one like unto the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him: and there were given him dominion and glory and a kingdom, that all people, nations and languages should serve him. Daniel 7.—Bad government being not now in the head, but the feet of Daniel’s image, this fact becomes a sign to us, that the reorganization of God’s kingdom among the Israel of God must speedily occur.HST November 15, 1841, page 123.22

    The fact that the great Protestant authorities of Europe now seriously meditate the restoration of the Jews to Palestine and Jerusalem, may likewise be regarded as no insignificant symbol the approach of Christ’s kingdom in its mountain form.HST November 15, 1841, page 124.1

    Again; on the head of Daniel’s last wild beast there appeared an eleventh horn. This, all agree, is the symbol of the Papal power. Now, into the hands of this tyranny the saints were to be given for twelve hundred and sixty years. This period is expired. The time is now come, therefore, when we may very properly look for the reorganization of God’s kingdom in its last form.HST November 15, 1841, page 124.2

    Moreover: the ten horns were at last to hate the eleventh! or the ten continential powers which had lent their aid to the support of Catholicity, were finally to consume it. God has crushed the authority of the Pope, and exalted the Protestant influence in a very marvellous manner. This is no insignificant symbol of the approach of God’s kingdom in its mountain form.HST November 15, 1841, page 124.3

    France was the tenth of the nations which constituted the Papal confederacy. It was to fall from this confederacy before the sounding of that trumpet which is to change or destroy the present order of things, and introduce the kingdom of Gou in its mountain form, the regnum montis. Fifty years ago did this famous event take place.HST November 15, 1841, page 124.4

    Again; There was to be a great earthquake in this nation immediately before the sounding of the trumpet which is to give the nations to God and his Messiah. ‘The governments of this world have become the governments of God and of his Messiah, and he shall reign forever and ever. We are only fifty years ahead of this historical fact—the French revolution.HST November 15, 1841, page 124.5

    But the French nation was not only to become anti-Papal, but anti-Christian. We accordingly seen it by its highest public functionaries avow itself atheistical. If, therefore, an atheistical empire was to precede the introduction of God’s kingdom in its last earthly form, then the period for this occurrence must have almost arrived, for the atheistical empire has been revealed.HST November 15, 1841, page 124.6

    These are the great political events which are said in scripture to lead to the coming of the Son of Man; and all the prophecy remaining to be fulfilled is comprehended in one verse, viz: ‘And the seventh trumpet sounded, and there were great voices in heaven, saying, the kingdoms of this world are become kingdoms of our God and his Messiah, and he shall reign for ever and ever.’ Revelation 11. This trumpet contains the seven vials of God’s wrath, (Revelation 16.) in a condensed or contracted form; and the seven vials are the affairs of this trumpet dilated and accomplished so fare as relates to the destruction of Babylon, or the great anti-christian confederacy of the dragon, the beast and the false prophet. The destruction of these powers is the event which synchronises with the introduction of the kingdom of God and his Messiah in its mountain form. We wait, therefore, for the last act in the great drama of earthly nations—the catastrophe—the consummation.HST November 15, 1841, page 124.7

    ‘Wherefore, beloved, seeing that ye look for such things, be diligent that ye be found of him in peace, without snot and blameless.’ 2 Peter 3HST November 15, 1841, page 124.8

    W. S.


    No Authorcode

    BOSTON, NOV. 15, 1841.



    The Conferences appointed for the above named places have, like those which preceded them in New England, proved seasons of deep interest the believers in the soul-thrilling doctrine of the speedy coming of the Lord.HST November 15, 1841, page 124.9

    Although, in New York, our efforts have hitherto been but limited, yet we met a kind reception, and a candid hearing from the good people of the city as well as from many friends from the country.HST November 15, 1841, page 124.10

    We are indebted to the Christian Advocate and Journal, and Zion’s Watchman, for the publication, entire, of our call for the conference, for which they will please accept our hearty thanks, as also a large number of the clergymen of the city, who read it the Sabbath previous to the conference, from the desk, and advised their hearers to attend. To such magnanimity and kindness we have not always been accustomed; but we trust they may never, so far as we or our cause is concerned, have cause to regret their course.HST November 15, 1841, page 124.11

    Bonnet, also, of the N. Y. Herald, in his characteristic manner, not only published our call, but has favored the public with a report of the doings of each day, in his style, and we are willing he should take his own way of telling his story, provided he gets the great truth before the community. And we are happy to see he has waked up some of our Boston penny papers to co-operate with him in sounding the midnight cry. In whatever way, if so be the speedy coming of Christ is preached, we therein rejoice, yea, and will rejoice. The Tribune, also, another of the New York daily papers, very kindly noticed us.HST November 15, 1841, page 124.12

    The time of the conference was, for the most part, taken up in addresses on the various subjects connected with the second coming of Christ, which were listened to with deep interest and attention; and we have reason to believe much good will result from our convocation, by eliciting investigation on the import of the prophetic scriptures Much seed has been sown, not only by the immediate labors of the conference, but also in the circulation of publications in almost every direction. Finally, from what we were able to discover, we are satisfied that the course of the doctrine in New York is onward, and that it will ere long take a strong hold on the Christian community. The particulars will be given in our next, from another hand. We are sorry that circumstances prevent their appearance in this number.HST November 15, 1841, page 124.13

    From New York, we started on our way for Low Hampton, the residence of our beloved Brother Miller, and the seat of the fifth session of the General Conference on the second Advent. On our passage from New York to Albany, we received an invitation to give a lecture on board the steamboat, with which we complied. The subject was the nature of the kingdom of God, and the nearness of its approach, founded on the seventh chapter of Daniel. It was listened to with apparent interest by nearly all the passengers, and such of the hands as could be off duty. We spent the Sabbath at Ballstown Springs, and lectured twice in the Baptist Meeting-house, in that village, the pastor, Bro. Fox, kindly permitting us to occupy his regular services, both afternoon and evening. Monday morning, we left our kind friends at Ballstown for Hampton, where we arrived about 11 o’clock the same evening, and received a hearty welcome from Bro. Miller and his interesting family; and also some of our friends from the east, who had arrived before us.HST November 15, 1841, page 124.14

    Tuesday morning, Nov. 2nd, we found ourselves in the midst of a company of the friends and lovers of the glorious appearing of Christ, in the Baptist Church, in Low Hampton. The friends came in from the neighboring towns, both from New York and Vermont. Quite a large number of ministers attended from the various denominations, who manifested a deep interest in the subject, some more and some less convinced of the truth of the pre-millennial advent of Christ. These all are manifestly seeking after truth. Some few ministers attended, who are disposed to hold on upon the doctrine of the spiritual reign, of a thousand years, and the conversion of the world. Our meeting was of a deeply interesting character, and has manifestly exerted an extensive influence on this part of the country. The spirit of inquiry awakened by the Conference, will not soon slumber or be forgotten. Every successive Conference more and more convinces us of the expediency of the measure, and that our friends are bestowing too little attention on them. If time is so short, and the work to be done so great and important, we certainly ought to be awake to the work, and to be “all at it, and always at it.” Particulars in our next.HST November 15, 1841, page 124.15



    The following resolution was passed at the conference in Low Hampton:HST November 15, 1841, page 124.16

    Resolved, That as our time is short, our work great, and God has evidently blessed the conferences which have been held on the subject of Christ’s second coming. We therefore recommend the holding of at least four conferences during the ensuing winter, one in New Hampshire, one in which Massachusetts, and one in New York, and one in Vermont, in such towns and at such times as the standing committee may select.HST November 15, 1841, page 124.17

    The first of these services will be held in Boston, Mass. to commence Nov. 30, at ten o’clock. The place will be given in our next, which will be out in season, for the notice.HST November 15, 1841, page 124.18

    The place for the conference in N. H. Dec, 14th is not yet fixed upon, but will be in Dover or Portsmouth. Arranged and noticed in our next.HST November 15, 1841, page 124.19

    The third will be held at Sandyhill, N. Y. about the first of January. Particular notice hereafter.HST November 15, 1841, page 124.20

    The fourth of the series will be held in Colchester, Vt. sometime in February.HST November 15, 1841, page 124.21

    Let the friends in the vicinity of the above conferences, make due preparation for these meetings, Brother that the greatest amount of good may be accomplished by them. What our hands find to do, let us do it with our might.HST November 15, 1841, page 124.22

    Mr. Miller, commenced a course of Lectures in Claremont, N.H. on the 10th inst. at the Town House. Crowds throng to hear the word. He is in fine health; his mind is still clear and vigorous, notwithstanding his late sickness.HST November 15, 1841, page 125.1

    Apology. The Editors have both been absent for several weeks to attend the Conference in N. York and Low Hampton. In consequence of which several interesting articles must lay over, and the present number will be got out late. We promise the next number early; and a rich treat, to pay up arrearages.HST November 15, 1841, page 125.2



    We are happy to give publicity to the following notice of a series of Lectures on the second coming of Christ. We hope they will be well attended. Mr. Sabine is a master of the subject, and all who avail themselves of the lectures will be richly rewarded.—Eds.HST November 15, 1841, page 125.3

    “A Series of Discourses on the Second Coming of Christ, is intended to be delivered in Randolph West Village, during the course of the coming winter; by Rev. James Sabine, Rector of Christ Church, Bethel. The service will be held in the Meeting House, when it shall be agreeable and convenient to all parties concerned. The 3rd and 4th Lord’s days in Nov. Dec. Jan. Feb. will be preferred. Service to commence at six o’clock, P. M.HST November 15, 1841, page 125.4

    1 The Day of the Lord “approaching,” an argument for “exhortation.”—Introductory to the series.HST November 15, 1841, page 125.5

    2. The personal “appearing,” of the Lord, at the Second Advent, the grand theme of Holy Scripture, particularly that of the prophets, and more particular still that of the Apostolic Epistles.HST November 15, 1841, page 125.6

    3. The Second Advent of our Lord, at the commencement, not at the close, of the millennium:—He comes to renew the earth, not to destroy it:—to judge and reign, not to judge and give this world over to perpetual ruin!HST November 15, 1841, page 125.7

    4. The Second Advent of the Messiah, the “Hope of Israel,” for, the first advent did not realize the prophecy, nor fulfil the promise.HST November 15, 1841, page 125.8

    5. The Second Advent, the Hope of the Christian,—the fulfilment of Gospel Promise, and the consummation of the whole Evangelical Economy!HST November 15, 1841, page 125.9

    6. The Jews, and the whole House of Israel;—Prophecies concerning their dispersion and gathering compared.HST November 15, 1841, page 125.10

    7. Jesus the King of the Jews—Jesus the King of Israel-Jesus King in Zion, and King over all the earth!HST November 15, 1841, page 125.11

    8. Our ignorance in regard to some circumstantials, no bar to faith in the great principle!HST November 15, 1841, page 125.12

    Christ Church Parsonage, Oct., 1841.HST November 15, 1841, page 125.13

    The Evangelist. This work is conducted by Elder Walter Scott, of Carthage, Ohio. He is an able and accomplished writer, and a faithful student of the prophecies. He has given in his paper a series of numbers within the last year on the “New state of Society, predicted by the Prophets.” We have given one number of his series in another part of this day’s paper. We have sent him a copy of our publications. We have no doubt he will give them a faithful and candid examination, in which case, we doubt not he will receive light on the glorious subject of the second Advent.HST November 15, 1841, page 125.14

    The wafers. We perceive that some who use the monitory wafers, wet them so much as to take the gum from the wafer, so that it will not cleave to the letter. It should only be moistened a little by the touch of the tongue. It will then be strong, and cannot be got off without breaking. In answer to a question, whether this wafer is a lawful seal, we say yes.HST November 15, 1841, page 125.15




    Rev. J. V. Himes: Dear Sir: I perceive that some of your readers are in a quandary about the two witnesses, mentioned in Revelation 11:3. They seem to suppose that by these two individuals. Moses and Elijah are meant, who will hereafter arise from the dead, come among men to testify against the corruption of the times, be made the subjects of persecution, and ultimately of death. Now, sir, I, for one, do not see the reasons for this opinion are well grounded, and why? Because,HST November 15, 1841, page 125.16

    1. It is all supposition. There is not one passage in scripture that makes it plain to me that it will be so. Elijah, as we are expressly told by Christ himself, has already come in the person of John the Baptist, and as for Moses, we wait to be informed where it is said that he will so come. As far as persons are concerned, I, for one, see not why we may not as well suppose that Jeremiah and Paul will come again, as to suppose that Moses will so come. But,HST November 15, 1841, page 125.17

    2. This opinion directly militates against principles established in the word, and government of God. And what are they? The first principle is, that men shall die naturally, and die but once. This was a part of the curse. In the day that thou eatest thereof, thou shalt surely die. Dust thou art, and unto dust thou shalt return. All men, without exception, are subject to the change which death will make in them. Moses died, and was buried, by the hand of the Lord, as we are expressly told in scripture. And Elijah, like Enoch, though his body was not required to moulder away in the tomb, still passed through that change, when the chariots of fire and horsemen of fire took him away from the sight of Elisha, just as the living saints will be changed, and caught up to meet Christ in the air, at the last great day. He has gone to heaven: but with his natural body he could not go there: for flesh and blood cannot inherit the kingdom of God. But in a moment, in the twinkling of an eye was he changed, as the quick, or living saints will be, when the trump of the archangel shall sound. This corruptible put on incorruption, and this mortal put on immortality; and he had on this incorruptable and immortal body, when he appeared at the mount of transfiguration. These two eminent servants of God have already passed through the gates of death. But to suppose them to come down from heaven, and to be subject to the persecution of their enemies, and to be literally slain, is to make them to die twice. Think, “Bible Reader,” you are thereby to give these beings, who have been shining in glory thousands of years, a double portion of the curse. Contrary to the whole tenor of the Bible and observation, you are going to make them pass through the gates of death a second time. Is it not time, My Dear Sir, that you had a theory—the theory of the Bible—of common sense—and of observation.HST November 15, 1841, page 125.18

    Again: your supposition contradicts another principle brought to view in the word of God. What is that? It is that the saints, after having once gone home to glory, will never again become the subjects of persecution. They die in Jesus and are blessed. Blessed are the dead that die in the Lord; yea, saith the spirit: for they rest from their labors, and their works do follow them. To live is Christ, but to die is gain. They are before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne, shall dwell among them. They shall hunger no more, neither thirst any more: neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. Does this look as though any of the dear children of God are again to be made the subjects of suffering in this sinful world? Judeus credat, non ego. 42The Jew may believe, not? And the principle here brought to view, is supported by a great variety of other passages in the word of God. Being once freed from the troubles of this sinful world, they are forever free. Moses and Elijah, and all saints of God who have gone home to glory, will forever enjoy uninterrupted, everlasting happiness.HST November 15, 1841, page 125.19

    If this is not scripture, our inquirer and Bible reader, waits to be informed what is. But in apposition to these well established principles, “Bible Reader” and others of your correspondents, maintain that these two eminent saints, who have been shining in bliss for ages, will have that bliss interrupted, they will again commence their labors, again endure persecution, and again die. Say, Friend, can you credit this? Is this scripture?HST November 15, 1841, page 125.20

    Zion, Oct. 1841. D. C.HST November 15, 1841, page 125.21

    P.S. In looking over the numbers of the “Signs,” which contain the articles on the “Two witnesses,” I find that one of the correspondents supposes Elijah, and the other, Moses and Elijah. To that they are not agreed among themselves. I wrote the above article, without having these numbers before me, still I would alter nothing, mind what I have said respecting Elijah, will apply also to Enoch, inasmuch as both of them must have taken their immortal bodies, when they left the earth; for flesh and blood cannot inherit the kingdom of God, whether they undoubtedly went. And as we have already remarked, Elijah appeared on the mount of transfiguration, together with Moses, having heir’s on. D.C.HST November 15, 1841, page 125.22




    It is often said by those not admitting the Scripture proof of the 2nd advent, “at hand” that Christ’s foretelling his “kingdom at hand,” his coming “quickly;” in “a little while” etc, must have been long ago fulfilled in his coming in some spiritual and invisible manner; and if understood then to foretel his coming to judgmentat hand” such pretentions have proved false and deceptive in their being not yet fulfilled.HST November 15, 1841, page 125.23

    In answering briefly this objection, several things well known as Scripture facts, should be duly considered, in connexion with our natural unbelieving proneness to think the Lord “altogether such an one as” ourselves, in speaking of the times preceeding eternity.HST November 15, 1841, page 125.24

    1. The word of God 1800 years ago, must necessarily be given and left on record so as to remain as perfectly adapted to the wants of mankind in the very last day, as in the period of its being first given; because not one word was to be added to it, nor taken from it, till Christ’s own personal corning, and comes “quickly,” (Revelation 22:18, 19.) Considering, then, that these predictions of Christs coming “quickly,” were designed “for our admonition on whom the ends of the world are come,” the distance of which was then wholly “unknown to all creatures,” there was of course, a necessity for so forming these portions of the unattainable word of God, in that age, that it should need no alteration, even to the very last day, on the subject of Christ’s coming to judgment at hand, more than in other particulars.HST November 15, 1841, page 125.25

    2. The day of Christ’s coming to judgment, ever since his crucifixion and ascension, has been so comparativelyat hand,” that there was a propriety in so foretelling it, at any period of the momentary probation of mankind, even had its secret distance at the same time, been revealed. And surely a lively faith in the everlasting and infinite realities of Christ’s coming to judgment, would cause us all to regard its being spoken of “at hand” as proper, true, and useful, rather than as improper, deceitful, and injurious to the souls of men, in any age, seriously thus giving heed to it.HST November 15, 1841, page 126.1

    3. Compared with the 4000 years of the earth’s having then stood, there certainly was a propriety in Christ’s saying,—“The time is fulfilled, and the kingdom of heaven is at hand, repent ye and believe the gospel,” i. e. “the timewas actually thenfulfilled,” which had been long foretold by all the prophets, that a Messiah should personally appear upon earth; for thus far, such prophecies were then “fulfilled,” and positively denoting, too, that compared with the time already past, since being given, the full coming of his heavenly kingdom with him to judgment, was then “at hand.” In the same comparative manner, the apostle Paul could very properly say,—“The day is far spent and the night is at hand’” etc. It is here taken for granted, that the deviation of earthly time, or human probation, is in the Scriptures, frequently represented as a “day.” Then suppose this “day” of mortal’s probation were designed of the Lord to close some where about this period; how proper it was for Christ and the Holy Ghost even then, to speak of the great event of “the night;” or “kingdom,” as being “at hand,” admitting also, that its precise distance had been foretold. We naturally use similar language with the apostle in our speaking of the natural day. When seeing by the height of the sun, that it is not night, or sundown yet, into 3 or 4 hours, in days of ordinary length, we say—“The day is far spent, and the night is at hand.” Then why might not Christ and the Holy Ghost foretel the end of the “day” of probation “at hand” 1800 years ago, when more than 4000 years, and nearly 3-4 of the supposed wholeday” had then already past, without being chargeable with falsehood or deception, in so doing?HST November 15, 1841, page 126.2

    3. To prevent however all appearance of deception or falsehood here, Christ in representing the great day at hand, was uniformly careful to mention some of its preceeding signs, which would be seen to take place before it could come, and which when seen, would derate its being especially ‘near’ or “even at the doors,” Matthew 25:1-34.) And now seeing that these signs are so far fulfilled, why shall we not all be admonished of the Lord’s soon coming to judgment, by such passages foretelling its coming “quickly”? and why shall we not all thus “quickly” be truly prepared for it, instead of virtually saying with the last day “scoffers,” till to late, “Where is the promise of his coming?” etc. JONES.HST November 15, 1841, page 126.3



    New York, Oct. 7, 1841.
    Dear Brother Himes:—Returning yesterday from a northern tour of preaching the kingdom of heaven at hand, I found yours of the 25th, ult., and the prints all safe at my dwelling. I very cordially except your invitation to act as your correspondent in this city, and shall be happy, if the Lord will, to forward you the result of my researches and labors for the Signs of the Times, as my wanderings may continue. My last calls were made a Rhinebeck, Rondout, Poughkeepsie, New Hackensack, and several other places, this side, as far as Fishkill Landing all on the Hudson between here and Albany. One sabbath, I spent at Rhinebeck and had opportunity to preach the kingdom of God at hand, to the Dutch Reformed Congregation of which Mr. James Lillie is Pastor. The doctrine was not new there, as I learnt that their Pastor had been preaching it in its place, for some three or four months with much interest. Such are his convictions on the subject that I feel assured he will not cease to publish this primitive Christian doctrine wherever he is, until the son of man be come, should he be spared for doing it. My next sabbath was spent at Kingston across the River from there, the late residence of Mr. John Lillie brother to the above, another Dutch Ref. Minister. He also, (whose articles on the subject, have lately appeared in the Signs,) has been preaching the same there, during the past season, with much feeling on the subject, having since given up his charge, and removed to this city, now engaged in a school at the N. Y. University. He will preach as it is expected, on practicable occasions, the same doctrine of the apostle. At Kingston, of course, I was heard on the same subject during the sabbath, at the chapels of the Methodists, and Baptists, and found the ministers of both these congregations believers in the theory of the kingdom at hand, without a millennium, or spiritual coming, etc. of Christ first, they are reading on the subject, and encouraged the spread of the doctrine among their people. On two week-day evenings, I was heard before small assemblies of the Dutch Ref. Church of the same large village. Found many there, both brothers and sisters, awakened, on the subject, and comforted with it, whom I assisted, not only to hearing, but to much reading of the same glad tidings. At Pardant, I also preached the doctrine to the Methodist Church on the Sabbath, under the care of the same above minister, he being with me, in both places, in the desk. In the village, also, I spent nearly a day, and found so much disposition to inquire further on the subject, that by the counsil of our friends there, I procured about 20 subscribers to the “Second Advent Witness” just established in this city.
    HST November 15, 1841, page 126.4

    From there, I came down a few miles to Poughkepsie, and preached on the Sabbath, only to the Methodist first Church. Mr. L. of Rhinebeck had recently preached two discourses to the Dutch Reformed church there, with which many are interested on the 2nd advent. Most of the clergy there, appear in sentiment favorable to the coming of the advent previous to any millennium, as I understood them, that under existing circumstances, it would really try them to call on them for any participation in enforcing this doctrine on their own congregations; and so it is doubtless with settled ministers generally. One of them apparently favorable, presented many queries, as he said, for information relative to the possibility of their being a “new earth” at the resurrection, for the everlasting habitation of the whole kingdom of Christ then come on earth, as he heard me say. The next clergyman on whom I called last Saturday was the Presbyterian Pastor of Hughsonville, for whom I preached the kingdom at hand last year. He has long been a believer in it, and has many excellent works on the subject, and asked me to preach for him again the next day Sabbath. Accordingly I tarried for the purpose, but only had a little audience Saturday evening, on account of the storm on the Sabbath. No meeting. From there I came on through Fishkill and Fishkill Landing, and at the latter place found the Methodist clergyman also of this way of thinking, who heard me give his former charge, two discourses on the kingdom to come without a previous millennium. Having no time I gave no discourses here, with a prospect of going that way again after going to Philadelphia and after the fall Conferences on the advent are over. In all those places, especially where publicly heard, I found the people many of them ready to procure something to read on the subject, though in a few instances I was personally repulsed by laymen of the church, for which I was careful to avoid returning a railing accusation. Passing through that county (Duchess) I was frequently told of an awakening sermon at a camp meeting there, of some 6,000 or 8,000 on the 2nd advent at hand a few days ago, by a Methodist minister of New York city. And all who spoke of it, were interested with it, the first they ever heard preached on the subject. On coming home yesterday, I of course delayed not to seek him out, and found him, by the name of Redfield, within a stone’s throw of my own door. I found all said of him, true. He preaches at every opening this blessed doctrine, and his friends told me, that he was very able and successful too as a preacher in winning souls to Christ. He is recently from the west; has no charge, supports his family by his own hands, and is free to preach the pure gospel without dependence on its opposers. I understood him that he had not before met with a minister to his knowledge supporting these views of the advent at hand. I anticipate his being a speaker at the conference here on the 26th inst. At this moment it is not possible to say, whether our friends of the cause differing with us as to the restoration of Israel, will co-operate or not in the conference. They are uniting themselves for action here just now, and I may say more perhaps to you on the subject at Philadelphia to reach you before the Portland conference shall close. Brethren pray for us, and fail not both of you, Himes and Litch, to be early here, and Brother Litch especially, at least one Sabbath before, to preach to 3 congregations. I have this morning had an interview with Brother Lindsley, Methodist minister, 2nd street chapel, who expresses a readiness of co-operation in suitable labors for a hearing of the people on this subject, with his mind “long made up not to shrink from responsibility, for Jesus sake!” May the Lord prosper your efforts in his cause at the conference.HST November 15, 1841, page 126.5

    Yours for Christ’s sake,

    Will You


    Walk with God? The companionship of a kindred creature-spirit you have found to annihilate the tedious length of a journey, changing the toil into a recreation, and sweetening hardship into delight. If so much is wrought by the company of a fellow-creature, what might you not experience in the presence, and conversation, and fellowship of God! In the passage of wilderness, mountains, seas, guides are needed to lead, as well as companions to cheer, in the dubious and difficult way. The seaman would venture scarcely beyond sight of land, but for confidence in his compass, when Columbus and his sailors discovered a slight variation in the pointing of the needle, as they advanced into the unknown “seas, they were terrified that this only guide upon which they could rely, gave such indications of treacherously failing them amidst that unexplored wilderness of waters. In the difficult, dangerous, and precipitous mountain-pass, the alarms of the traveller and his misgivings in his purposed cause, have been suppressed, only as he could assure himself of the competency and fidelity of his guide. If an inanimate guide, and a human conductor, prove so servicable and consolatory, what might you not expect in the guidings of the All-seeing Eye and the, leadings of the All-upholding Hand! When danger is apprehended from pirates, banditti, or the treebooter, men provide themselves with convoys, escorts, or arms for defence. With the Almighty for your protector, yours would be a defence indeed. For the long passage of the desert, and the ocean, men concern themselves to secure supplies for the long and barren way. With God for your provider, you will lack nothing that is really necessary. He will be your sun, and your shield—no good thing will be withheld from you.HST November 15, 1841, page 126.6

    Through all life’s journey you need the presence, communion, and fellowship of God. Your constitution, and your condition both require this. Your Creator made you to walk with him. He did not design or constitute you for an existence apart from himself. He did not put you into this world to make your way through its toils and distresses, unaccompanied, uncheered, and unsupported by his presence and his power. No—he would go with you through all the length, the difficulties, and dangers of the way. He would have you walk with him through the journey of life—through the endless existence which you have commenced.HST November 15, 1841, page 127.1

    Would you walk with God? It must be in the way of righteousness. He cannot go with you in the way of wrong. He is with every one, and always, that is in the path of righteousness. He that departeth from wickedness and doeth righteously, walketh with God. To him God reveals himself in Christ Jesus. He walks in Christ, by faith. To him Christ is precious. The Divine presence turns toil and pain into pleasure—loss into gain. One said, after a night of painfulness, “It is a blessing that my bodily pain was permitted to keep me awake; otherwise I had been insensible of the Divine presence which has made me unspeakably happy through the whole night.” In way-worn toilings, and in struggles against adversity, that Presence annihilates distance and time and consummates all in joyful prosperity—as it was in the case of the disciples, who had rowed against the adverse wind until the night’s fourth watch, with but little progress in their course—when the Lord Jesus, walking the waters, was received by them on board: “and immediately the ship was at the land whither they went.” He will guide you in the way of peace, safety, and prosperity. He will be your defence against all harm. He will provide for you through life’s whole journey. He will go with you through the shadow and valley of Death.HST November 15, 1841, page 127.2

    You have commenced an existence that will be an endless progression in light, and joy, and glory,—or in darkness, wo, and shame. To walk with God, is the way of life; the opposite course is the death that never dies. Here, mid-way between heaven and hell, you commence your eternal course—to “sail in everlasting peace;” or to sink in endless despair. Your present state of enjoyment or wretchedness, and your eternal destination for heaven or hell, are to be determined by the direction you take, in walking with God, or in departing from him. The Lord Jesus comes to you here, on this probationary stage, to instruct, to guide, to accompany, to furnish and to cheer you through the wilderness way to the heavenly land—to deliver you out of this present evil world, to bring you to God and glory. Will you receive him? Will you hear him? Will you follow him? He instructs and accompanies in the way of righteousness, peace, joy—the way to heaven. He is the way. Walk in him—and present happiness, and eternal glory are yours. Disciple.HST November 15, 1841, page 127.3

    Salvation from Self


    Many have prayed to be saved from their enemies—some, to be saved from their friends: but he that is saved from himself, need suffer no fear from foes or friends. His salvation is certain and complete. It is the great deliverance which the Lord Jesus came to effect for us. Every sin against God, and crime against man, springs out of selfishness. It is the fountain of all bitterness. It is the great upas, shedding wickedness and wo over the world. The gospel lays an axe at its root. That instrument, designed and wrought in Heaven’s wisdom, strikes for the uncompromising extermination of this tree of evil, root and branch. The plan for human salvation is a plan for the destruction of human selfishness. All the mighty enginery of redemption is levelled against this rebellious and destructive principle in the depraved soul. The exhibitions of Divine love, in creation, in providence, and in the mission and death of the Redeemer, are the grand influences plied against it. He that yields to these, is redeemed. He that resists, is self destroyed—self-damned.HST November 15, 1841, page 127.4

    The ‘first great commandment’ annihilates self. The second makes selfishness its own condemnatory judge, and its own executioner. The whole law of God and selfishness are antagonist principles, never reconcilable. The precepts of Christ declare the impossibility of obedience to God and of Christian discipleship, in any who do not wholly relinquish self. “Ye cannot serve God and Mammon.” “Whosoever will come after me, let him deny himself and take up his cross and follow me; for whosoever will save his life shall lose it; but whosoever will lose his life for my sake and the gospel’s, the same shall save it.” Vain the effort to be a Christian and yet to retain a selfish interest. Self, will raise its claims and interpose its obstacles against the Christian course, so long as it is not absolutely denied—crushed—exterminated. While there is one point of self-interest not broken off from, that point will hold its subject from following Christ fully. “Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.” Some things may be done in obedience to Christian faith, without the full renunciation of self. The wicked Herod “did many things” that John taught, but when the dancing-girl asked it, he beheaded that holy man. So with the unconsecrated professor: he does what he can without sacrificing self; and when his selfish interest requires, he betrays Christ—as Judas did.HST November 15, 1841, page 127.5

    The precept enlightens, and assures the understanding; the Cross subdues the heart. When the soul, conscious of its last condition, looks upon the Son of God “lifted up” on the Cross, and discerns in him the Lamb of God whose sacrifice takes away its sins, and apprehends the Divine love that gives forth such an offering for its redemption—its selfishness perishes—self is crucified with Christ—and the yielding heart responds to this exhibition of God’s love.HST November 15, 1841, page 127.6

    Nay, but I yield, I yield, I can hold out no more,
    I sink, by dying love compelled, and own the conquerer.”
    HST November 15, 1841, page 127.7

    Then the believer loves God with all the heart, and his neighbor as himself. Then is fulfilled the great design of Him” who died that they who live should not henceforth live unto themselves, but to Him who died for them and rose again.” Then may such an one say; “I am crucified with Christ; nevertheless I live—yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by faith of the Son of God, who loved me, and gave himself for me.” Ib.HST November 15, 1841, page 127.8



    How I was lost and am found—was dead and am alive. I grew up a child of the world. All I delighted in was of the world. All I sought was of the world. All I hoped for, all I trusted in, was of the world. I was alive to the world. I felt no other life, I had no other life in me, than a life to the world. Towards God, my Maker and Preserver, I was dead. To the spiritual world I was dead. I was dead to eternal interests, to all beyond death, and to the apprehension of death itself. To true happiness I was dead, and alive to the feverish enjoyments of the world. Unhappy in the present, I was expecting bliss in something a little future. So, I pursued the flying shadow—and still the bliss flew on before me, like the fabled bird with the keys of the golden treasure, leading the pursuer on from bough to bough, and from tree to tree, almost won, yet still eluding.HST November 15, 1841, page 127.9

    At length I discovered the world to be vanity—misery. The rich and the strong oppressed and robbed the poor and the weak. All alike, in being miserable. The rich and great, I perceived to be wretched in their wealth and grandeur, and in the exercise of their power to wrong, enslave, and degrade the poor; as the poor were, in their toil and degradation, for the enrichment and aggrandizement of the affluent and oppressive. I saw the world of mankind preying upon each other, by fraud, cunning, strength, in a thousand forms of wrong—all miserable, in the wrongs they inflicted, as in the wrongs they suffered. And I was miserable in seeing the world to be such a wilderness of wrong and wo, and in feeling myself to be a part of it. I knew, I thought nothing of any other world, nothing of God. O, had some kind fellow-creature, who had himself found the Redeemer, then come to me in my wilderness state, took me by the hand, and led me to Christ, from what wretchedness, danger and sin would he have delivered me! Such a friend as I needed then, “The Disciple” longs and offers to be, to any soul we may find in such a condition. The real world having no charm, I turned away to the ideal; but altho’ visions of what I deemed virtue arose to bless my fancy’s sight, vice also raised its snaky-head and struck its deadly fang and tormenting stings to the heart of innocence. So that in the world which my imagination built and peopled for myself, there was more to weep than to rejoice over. And life became a burthen. I wished seclusion from human society, if not from life. The oblivious repose of the grave, as I then regarded death to be, looked like rest from vanity and vexation of spirit, life’s best state, and from its worst one, of pain, want, and despair. At one period I planned a total seclusion from mankind, buried, in a hermit-life, in the depths of a forest. The plan was not, in any degree, carried into effect.HST November 15, 1841, page 127.10

    In such a state my twentieth year passed over me. But love of life and the world revived in me. The pursuits of manhood presented themselves, and my heart took hold upon them. Pleasure, wealth, fame, were in my eyes. I set out in confident, ardent persuit of them. And little did I regard by what means I might obtain them, so that in securing one of these forms of the vain world, I might not forfeit the others. If I could obtain pleasure, I heeded not the means, only so far as to avoid disgrace and poverty. Un-staid by any principles better than such, what was there to hinder me from plunging into crime? Nothing—and I passed on, until I stood upon the brink of the precipice of deep transgression, purposing to dive into the abyss. A merciful Providence held me back at the moment; a light shone upon my soul, revealing the odiousness of purposed crime. My soul recoiled—my heart revolted at the view of such sinfulness. With full purpose I determined to cease to do evil and learn to do well. I resolved against all sin. I wished to know and do all righteousness. But how should I know the Truth? Where could I find it.? I was all ignorance of God and of eternity. Who could instruct me? During the four-and twenty years then given me of life, I had been wandering from my Maker, in the wilderness of sin. How could I find him?HST November 15, 1841, page 127.11

    I took the Bible for Instructor and Guide. I resorted to it as a sure oracle. I began where it began. It proved what I needed. Light shone out from every page, every line. It revealed my God—his character—his will, and the principles on which he deals with mankind. There was a quickening spirit with the written word, making me alive to the existence and character of God, and to my own character and true interest. I was one alive from the dead. This new life was peace and happiness. God was my delight. The study of his law was my joy. I sought for the certainty of future and eternal existence. In the New Testament life and immortality were fully brought to light. A Heaven and a Hell were there plainly revealed, and that by Him who judges the world in righteousness. There I found him of whom I had read in types and prophesyings, in Moses and the prophets—Jesus of Nazareth. There I heard him declare the great truths of Time and Eternity. Sitting at his feet, I received from his mouth the perfect law of righteousness. His words were spirit and life, eternal life. Here, I followed him to his Cross, and found in his blood remission of sins. I followed him to the tomb, and at the third day witnessed his resurrection, and found in that the living assurance of my own immortality in him. I realized, that to know him aright was eternal life. That life I had ahead attained in him. I felt that I could never die. My body would rest, would sleep in the grave, awaiting a resurrection to glory, while the absence of the thinking, knowing, conscious soul from its earthy habitation, would be its presence with the Lord in Paradise.HST November 15, 1841, page 127.12

    Thus was the fear of death, the gloom of the grave; the love of the world, the guilt and dominion of sin; the ignorance of unbelief, removed. I was redeemed! And then, looking back upon my former life, I saw that through the long years of my rebellion against my God, of deadness in trespasses and sins, I had been sporting with death over the gulph of eternal wo. Most plainly did I now see, that if the thread of my mortal existence had broken, I should have sunk down to endless night, the blackness of despair, the death that dieth not. How great did I feel the mercy to be, that had shielded and upheld me while I was sinning against it. O, the new song of deliverance, that was put into my mouth! the peace, the joy, the new and endless life now reigning in my soul delivered from spiritual death, and from danger of eternal death—what tongue can tell! I beheld the world still lying in wickedness and death, while the fullness of righteousness and life was provided in Christ, for all who will tome to him. And I solemnly covenanted with my God, to devote my life to the work of declaring the great salvation—as I now do, to my dear reader, assuring him how he may attain the one thing needful, by simply telling how I found it for myself.HST November 15, 1841, page 128.1


    No Authorcode

    BOSTON, NOVEMBER 15, 1841.

    Mr. Miller in Cambridge port


    Mr. Miller will commence a course of Lectures in Cambridge Port Sabbath Nov. 21st. and will lecture every evening during the week.HST November 15, 1841, page 128.2

    General Conference


    Sixth Session of the General Conference,—will be held in Boston, commencing Nov. 30th. and will continue several days. Mr. Miller will lecture every evening during the meeting.HST November 15, 1841, page 128.3

    Our Agents. We thank our agents for their promptness and diligence. They will remember, that we have no capital to work with, and depend on the sales of publications to meet our bills, which we design to do in three months. Our creditors are willing to wait this time for us to make sales. Under these circumstances our Agents will see the propriety of remitting monies as often as they can, and they may remit by mail at our expense at any time when they have $5, or more on hand. If any agent has books on hand which they are not like to dispose of in the course of a few months, they may return them to this office as they are all wanted. No agent should be found napping at this time of day.HST November 15, 1841, page 128.4

    The Way some Subscribers do.—Some pay for their paper in advance. Some pay when it suits their convenience. Some never pay at all.HST November 15, 1841, page 128.5

    Some take the paper six months on the 2nd. vol. then tell the Post Master, to say to the publisher, that he only subscribed for the first volume. In this way they get the paper six months for nothing.HST November 15, 1841, page 128.6

    Some let it lay in the Post Office till the P. M. sends it back to the publishers.HST November 15, 1841, page 128.7

    Lastly, it is evident that somebody must pay for those papers. One thing is certain, that neither the Editors or the publisher has any thing to pay. They give their time and labor, their all.HST November 15, 1841, page 128.8

    Finally, in view of the above facts we shall be obliged to raise from some source between three and four hundred dollars to meet the current expense of this volume.HST November 15, 1841, page 128.9

    There are two ways in which it can fee done. 1. By 300 new subscribers, which we can furnish with the Back Numbers, on hand. 2. By donations of the friends of this cause—or the publisher may be involved. Who will be found to help us?HST November 15, 1841, page 128.10


    Amount Brought over $ 490,04 Mrs. Parker $1,00 Benjamin Bansom $ 5,00

    Important Works



    For sale at No. 14 Devonshire-street, (up stairs.)HST November 15, 1841, page 128.12

    Miller on the Second Coming of Christ.—In one volume. This work contains nineteen Lectures; to which is addded, a Supplement, containing a Chronological Chart of the prophetic periods, with in explanation. Price 50 cents.HST November 15, 1841, page 128.13

    Miller’s Life and Views.—In one volume. This work contains a sketch of Mr. Miller’s life, his chronology, the chart and exposition, eleven new lectures, reviews, letters,—with a likeness. Price 50 cents.HST November 15, 1841, page 128.14

    Bible Student’s Manual.—This is a little work compiled from Mr. Miller’s works, designed for a pocket note book and manual. It contains the chart, rules of interpretation, etc. with 32 pages of blank paper, for notes, etc. Price 25 cents.HST November 15, 1841, page 128.15

    Signs of the Times, Vol. I.—This work is neatly bound, with a likeness of Mr. Miller. It contains a history of the rise and progress of the doctrine of the Advent near in the United States, and in other parts of the world. It is a very important work for all interested in this cause. Price $1,50.HST November 15, 1841, page 128.16

    An Address to the Public, and especially the clergy, on the near approach of the glorious, everlasting kingdom of God on earth. Price 25 cents.HST November 15, 1841, page 128.17

    No. 1 Second Advent Report of General Conference, held in Boston, Oct. 14thr 15th, 1840. This s a very able and important document, it contains two discourses from Mr. Litch on the Second Advent—Chronology of Prophecy. One from Rev. Henry Jones, on the Restoration of Israel. Two from Mr. Miller on Chronology of the Prophetic Periods—Judgment. One Discourse, in three parts, by H. D. Ward, on the Millennium. 174 pages. Price 37 cents, in boards, 25 cents in pamphlets.HST November 15, 1841, page 128.18

    No. 2 Second Advent Report of General Conference, held in Lowell, June 15th, 16th, 17th, 1841. This is a very able and important document, it contains the proceedings of the conference, circular address, dissertation on Christ’s second coming, Signs of Christ’s second coming, quickly, by Rev. Henry Jones. The kingdom of God on earth at land; the fall of the Ottoman Empire, and dissertation on the Millennium, by Rev. Josiah Litch. Price $20 per hundred, and 25 cents single.HST November 15, 1841, page 128.19

    Scriptures Searched.—By Henry Jones. This is truly an evangelical work; and will be read with profit. Price 50 cents.HST November 15, 1841, page 128.20

    Present Crisis. This is a valuable little work, by Rev. John Hooper, of England. Second American edition. Price $6 per hundred, 10 cts. single.HST November 15, 1841, page 128.21

    Millers Works.—In one volume. New edition, $1,00.HST November 15, 1841, page 128.22

    Thoughts on the Second Coming of Christ. Just published. An Irish work, first published in Dublin, in 1831. Price 12 1-2 cents, $8 per hundred.HST November 15, 1841, page 128.23

    View of a Literal Interpretation of the Prophecies, By a Bible student, Boston. Price 25 cents.HST November 15, 1841, page 128.24

    English Works


    Essays on the Millenium.—By Rev. Henry Woodward, A. M.HST November 15, 1841, page 128.25

    An Apology for the Millenial Doctrine.—By Wm. Anderson.HST November 15, 1841, page 128.26

    A Millenarian’s Answer.—By John Cox.HST November 15, 1841, page 128.27

    Pre-millennial Advent of the Messiah.—By Wm. Cunningham. In one volume. Price 621-2 cents.HST November 15, 1841, page 128.28

    Thoughts on the Scriptural Expectations of the Church.—By Bassilieus. Price 50 cents.HST November 15, 1841, page 128.29

    Political Destiny of the Earth.—By Wm. Cunningham, Esq.HST November 15, 1841, page 128.30

    Sermons on the Second Advent. By Rev. Hugh McNeile, A. M. Price 50 cts.HST November 15, 1841, page 128.31

    Prospects of the Jews.—By Rev. Hugh McNeile.HST November 15, 1841, page 128.32

    The Time to Favor Zion.—By Rev. E. Bickersteth.HST November 15, 1841, page 128.33

    Future Destiny of Israel.—By a Clergyman. 1 vol. Price 62 1-2 cts.HST November 15, 1841, page 128.34

    A Brief Inquiry into the Prospects of the Church Christ.—By Hon. Gerrard T. Nole, A. M. Price 50 cents.HST November 15, 1841, page 128.35

    Essays on the Advent and Kingdom of Christ.—By Rev. J. W. Brooks. In 1 vol. Price 50 cents.HST November 15, 1841, page 128.36

    Second Advent Libraries.—Consisting of all the works to be had on the subject of the second coming of Christ. This library is designed for Second Advent Associations, and Bible Classes. Price from $3 up to $10.HST November 15, 1841, page 128.37

    Second Advent Tracts


    The following tracts are taken from the first and second Reports of the General Conference. The only difference is in the new form in which they are put, for a more general circulation.HST November 15, 1841, page 128.38

    No. I. Proceedings of the Conference, on the second coming of our Lord Jesus Christ, held in Boston, Mass. October 14th, 15th, 1841. Price $2 per hundred.HST November 15, 1841, page 128.39

    No. II. A Dissertation on the Second Advent. By Josiah Litch. Price $2 per hundred.HST November 15, 1841, page 128.40

    No. III. A Dissertation on the Chronology of Prophecy.—By Josiah Litch. Price $2 per hundred.HST November 15, 1841, page 128.41

    No. IV. Dissertation on the Restoration of Israel. By Henry Jones, of New York City. Price $3 per hundred.HST November 15, 1841, page 128.42

    No. V. A Dissertation on Prophetic Chronology. By William Miller. Price $2 per hundred.HST November 15, 1841, page 128.43

    No. VI. A Dissertation on the Judgment. By William Miller. Price $2,00 per hundred.HST November 15, 1841, page 128.44

    No. VII. History and Doctrine of the Millennium. A discourse delivered in the conference on the Second Advent near, at Boston, Mass. Oct. 14, 1840. Price 6 per hundred.HST November 15, 1841, page 128.45

    No. VIII. Proceedings of the second session of the General Conference of Christians, expecting the Advent of our Lord Jesus Christ, held in Lowell. Mass. June 15, 16, 17, 1841. Price $2 per hundred,HST November 15, 1841, page 128.46

    No. IX. Dissertation on the nature and manner of Christ’s second coming; together with the events attending and preceding it. By Henry Jones, of New York, before the 2nd General Conference on the Advent, at Lowell, Mass. June 15, 16, 17, 1841. Price $4 per hundred.HST November 15, 1841, page 128.47

    No. X. Dissertation on the glorified kingdom of God on earth at hand. By Josiah Litch, delivered at Lowell, Mass. June 15, 10, 17, 1841. Price $2 per hundred.HST November 15, 1841, page 128.48

    No. XI. Dissertation on the fall of the Ottoman man Empire, the 11th of August, 1840. By Josiah Litch. Delivered before the 2nd General Conference on the Advent, at Lowell, Mass. June 15, 16, 17, 1841. Price $2 per hundred.HST November 15, 1841, page 128.49

    No. XII. The Doctrine of the Millennium. The order of the resurrection and order of the judgment. By Josiah Litch. Price $2 per hundred.HST November 15, 1841, page 128.50



    Is published on the 1st and 15th of each month at No. 14 Devonshire Street.HST November 15, 1841, page 128.51

    Joshua V. Himes, & Josiah Litch, Editors.HST November 15, 1841, page 128.52

    Terms.—One Dollar a year, payable in advance. Six copies for Five Dollars, Thirteen copies for Ten Dollars. All communications should be directed to “J. V. Himes, Boston, Mass.” post paid.HST November 15, 1841, page 128.53

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