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    December 1, 1841


    Joshua V. Himes




    BOSTON, DEC. 1, 1841.

    Report of the Fourth Session of the General Conference, looking for the near coming of our Lord Jesus Christ, in his glory and kingdom, held in the Broadway Tabernacle, New-York, Oct. 26 and 27, 1841.HST December 1, 1841, page 129.1

    “The kingdom of God, preached in the gospel, is a future dispensation, near to come.”HST December 1, 1841, page 129.2

    The Conference assembled, and proceeded to business, under the following call:HST December 1, 1841, page 129.3



    to be held at the broadway tabernacle, Tuesday, Oct. 25, 1841.HST December 1, 1841, page 129.4

    This Convention will sit two days. The regular exercises will commence at 10 o’clock, A. M., at 3 o’clock, P. M., and at 7 1-2 o’clock in the evening. The time will be mostly occupied with discourses, or lectures, bearing directly on the above named subject, by those familiar with the several parts of the question they may be appointed to discuss.HST December 1, 1841, page 129.5

    In the choice of speakers for the occasion, no preference will be given to any, merely for their peculiar sentiments on minor points, such as “of the times and seasons,” or of the work of the Lord yet to be done in preparing the way for the Son of man to come; while a union of effort is proposed among all who love the personal and glorious appearing of Christ with his everlasting kingdom, at the resurrection of the just; and who look for it as even now specially “nigh at hand.” In sustaining this union-mode of assembling, it should be distinctly understood that every speaker will consider himself alone responsible for the peculiar sentiments he may present. In this way, neither speakers nor hearers can be justly accounted as participants in any sentiments not their own.HST December 1, 1841, page 129.6

    The present general and increasing inquiry on this subject: “Watchman! what of the night? Watchman! what of the night?” seems fully to authorize this assembling; and also the prophetic answer, as given by the Watchman: “Behold the morning cometh, and also the night, and if ye will inquire, inquire ye, return, come.HST December 1, 1841, page 129.7

    The Conference is not for the organization of a new sect, party, or society; nor for assailing others of any party or sentiments different from our own;—but we meet for general edification and instruction on the Second Advent, that we and others may be quickened by the doctrine, to a full and speedy preparation for the coming of “that great and notable day of the Lord.”HST December 1, 1841, page 129.8

    In behalf of Gen. Con. Com. of Correspondence.
    HST December 1, 1841, page 129.9

    Secretary of the Com. of Arrangements.
    HST December 1, 1841, page 129.10

    This call was personally addressed to the clergymen of the city and vicinity, accompanied by the following note:HST December 1, 1841, page 129.11

    Accompanying this is a general notice, to which we respectfully invite your special attention. In his last conversations, our Lord promised to be absent but “little while;” and the last words of his mouth, before his ascension, testify: “It is not for you to know the times;” and the last words of Revelation assure us: “Behold, I come quickly.” The primitive ages of the Church expected him; the age of the Reformers and puritans looked for him; the martys in all ages have anxiously waited for him. Do we faint, because his chariot-wheels delay? Do we doubt whether “he that shall come, will come, and will not tarry?” The Holy Word is sure; and we in the faith of the Word, invite you to meet in conference, that the hands of the faithful may be strengthened by discourse, and all hearts may be humbled in “looking for and hasting unto the coming of the day of God.HST December 1, 1841, page 129.12

    H. D. WARD,
    Secretary of Preliminary Meeting.
    HST December 1, 1841, page 129.13

    H. JONES,
    One of the Committee of Correspondence.
    HST December 1, 1841, page 129.14

    New-York, 16th Oct. 1841.

    At the opening of the Conference in the Vestry of the Tabernacle, Rev. Henry Jones, of New-York, led the services by singing, reading of the Holy Word, and prayer, which manner of opening was followed in all the sessions of the conference.HST December 1, 1841, page 129.15

    Mr. Jones addressed the Conference on “The kingdom of God to come on earth”—having for his text the words of the prophet Daniel—“In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces, and consume all these kingdoms, and it shall stand forever.”—Daniel 2:44. The point to be proved, is that the kingdom promised in the text is the kingdom to come with Christ from heaven to the new earth, at the resurrection of the dead, and the judgment of the great day: understanding by the kingdom which the God of heaven promises in the text to set up, literally the kingdom of God, preached in the gospel, of which Christ will be the personal and present King, and his saints the people. Mr. Jones proceeded to establish these views by the prophecies of Daniel parallel to the text, and by corresponding prophecies of Christ, showing that the kingdom of the stone in the prophet, and also of the saints, is the same which our Lord himself intended, when he began to preach and to say: “Repent, for the kingdom of heaven is at hand; “and again, which he intended, saying: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, and before him shall be gathered all nations:” and to them on his right hand shall the king say: “Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”HST December 1, 1841, page 129.16

    The two remaining heads of the discourse were reserved for the next day; the Rev. J. V. Himes, of Boston, addressed the Conference, in a train of eloquent, solemn, and highly interesting remarks, enforcing the doctrine, and giving it a practical application to the heart, in the spirit of inspiration: “Seeing, then, that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.” Mr. Himes also spoke of the prevalent coldness of the church toward this faith, and her departure from sound doctrine to embrace a vain hope of this world’s conversion to the gospel.HST December 1, 1841, page 129.17

    Mr. Henry Dana Ward called attention to the fact, that during the first three centuries, the church watched anxiously for the coming of her Lord, being much of that time in the agony of persecution; but when imperial dominion suddenly came into her hands through Constantine, and she was dandled upon the knee of royal favor, she cooled in the ardor of her desire for the coming of her Lord, until she fell away into the arms of the Roman bishop, and into the enjoyment of the kingdom of this world.HST December 1, 1841, page 129.18

    The exercises were concluded with singing and prayer by the Rev. J. V. Himes.HST December 1, 1841, page 129.19

    Tuesday, P. M. Oct. 26. At two o’clock, many were assembled for prayer and exhortation. At three o’clock, the regular session of the Conference was resumed. The religious services were conducted by the Rev. Josiah Litch, of Boston; and an address on “Israel and the Holy Land,” by Henry Dana Ward: the aim of which was to prove that the witness of the Old Testament and of the New Testament is to one and the same thing, called by different names, Israel and Christians, Canaan and the kingdom of God; but mainly intending one and the same people, who are found worthy to attain that world of promise, and are the sons of God by the resurrection of the dead. Three axioms were guides to the doctrine of the discourse. 1st, “The testimony of Jesus is the spirit of prophecy,” whether in the Old or New Testament. 2nd, The Old Testament ought to be interpreted in holy conformity with the New Testament. 3rd, The Old Testament ought to be understood on the subject of the resurrection in harmony with the Pharisees, and not with the Saddusees, whom our Lord put to silence. The address admits of the return of the natural seed to Palestine, if it may please the Lord; but shows that no return in the flesh can fulfil the literal promises made of God to the Fathers, save by the resurrection of the dead. It freely discusses the vexed question of the Jews’ return, giving reason to believe that the Holy Land can only be found, where it was once lost, amid the purity and immortality of Paradise, unto which the second Adam will restore his followers in the regeneration.HST December 1, 1841, page 129.20

    Tuesday evening. Oct. 26. Meeting for prayer, at half past six. The regular session opened at half past seven, with religious services, conducted by Rev. P. T. Kenney, of Willimantic, Ct. Sermon by the Rev. Josiah Litch, of Boston, upon the vision in the seventh chapter of Daniel, as fulfilled (especially in regard to the fourth beast,) by the history of the Roman empire, from the days of the Cesars through the period of its unity, and of its division into ten kingdoms, and of its submission to the sway of the Roman Pope. The preacher showed himself a master of his subject, and chained the attention of a large audience, by the simple exhibition of divine truth, in proof that the days of the fourth and last brutal form of empire are almost numbered and finished; and the coming of that kingdom which shall never pass away, nor be given up to other people, nor be destroyed, is nigh, even at the doors. Rev. Mr. Himes followed in pertinent remarks of thrilling interest, and concluded the meeting with singing, and the usual benediction.HST December 1, 1841, page 129.21

    Wed. A. M. Oct. 27.—Religious services were conducted by the Rev. Mr. Wait, of Newark, N. J. Mr. Bruce read a communication from some of our brethren in Boston, advocating the literal return of Israel according to the flesh, in a well studied article maintaining the previous coming of Christ to lead them to the holy land. Rev. Mr. Himes, of Boston, also read a communication from Rev. Mr. Fleming, of Newark, N. J. full of encouragement to the hope of the Conference, which the author could not himself pronounce through the failure of his voice. Rev. Henry Jones concluded his discourse “on the kingdom of God on the earth,” showing that the Apostles, after the Lord’s ascension to glory, continued to preach the coming of the great and notable day of the Lord in his kingdom, as the awakening consideration for the conversion of sinners; in which day the Lord will come as a thief in the night, will fold up these old heavens, and they shall pass with this earth away; and the lord will execute make judgment upon all the race of Adam will make all things new in his kingdom for the holy people, his saints, and he will cast out the wicked and ungodly into outer darkness, with wailing and gnashing of teeth: and that this is the same kingdom foretold by Daniel and preached by the Lord, and also announced in the book of Revelation by the sound of the last trumpet, great voices “saying the kingdoms of this world are become the kingdoms of our Lord, and his christ; and he shall reign forever”—of the time, it is near, even at the doors; “but of the time, it is near, even at the doors; “but of that day and hour knoweth no man; no, not the angels of heaven, but my father only.” It may come instantly, and the careless, thoughtless ones, how could they escape, while they put far away the evil day, and say the time is not yet: “when they shall say peace and safety, then sudden destruction cometh,” on all the ungodly world; but the righteous shall inherit the kingdom of god, as Daniel foretold, and as our lord preached, and as the apostles urged upon the gentiles, to turn them from idols to serve the living and true god. This is a kingdom to come on the earth by the word of god, a kingdom to be manifested at the second coming of Christ, and to abide forever and ever.HST December 1, 1841, page 130.1

    Wednesday, P. M. 3 o’clock, Oct. 27.HST December 1, 1841, page 130.2

    At the close of the prayer meeting the session of conference was resumed. The religious services were conducted by Rev. J. Litch, and an address on “the hope of Israel” was read by Henry Dany Ward. this presents “the hope” for which the apostle Paul was bound, and sent up for trial before Cesar in Rome, to be the same hope which Abraham and the fathers and the Pharisees cherished, even the hope of the resurrection from the dead, to die no more forever, but to inherit the promised holy land in heaven. this identity of the hope of Israel and of the apostle, is strongly impressed, upon observing the identity of the promises to all believers; the oneness of their king, the similarity of their dispersion, and of their restoration, whether Jews in the flesh, or spiritual Israel: and the positive declaration of the apostle, that the receiving of them, the Jews, shall be life from the dead. the importance of this view of the subject was impressively urged in a few remarks by the Rev. John Lindsey, of this city, who commended the reasonableness of the restoration foretold by Moses and the prophets being taken for the resurrection preached by christ and his apostles: seeing that Moses does not particularly name the resurrection, and christ does not name the restoration of the Jews; but both mean the same thing.HST December 1, 1841, page 130.3

    The things promised in the law are preached in the gospel; and this favors the supposition that the same things are intended by different names, when the prophets declare that messiah will gather his scattered Israel, and lead them into the holy land for an everlasting possession; and when the apostles declare messiah will come with the sound of a trumpet, and gather his elect from the four quarters of the earth, and give them the new Jerusalem, and the new heavens and earth, even the kingdom of heaven for an everlasting inheritance.HST December 1, 1841, page 130.4

    Conference, Wednesday Evening, Broadway Tabernacle, Oct. 27. The last session of the conference was held in this spacious and beautiful place of congregation, amidst a much larger audience than at any previous meeting. At half past seven o’clock, the Rev. John Lindsey of this city took the chair. The services were opened by singing: reading of the Word, and prayer.HST December 1, 1841, page 130.5

    The Rev. John Lindsey then announced the following Religious sentiment: “The kingdom of God preached in the Gospel is a future dispensation near to come;” and introduced to the audience the Rev. Josiah Litch of Boston; Mr. Litch said, the kingdom of god is not a dispensation which has existed, or which does exist; but it is a sinless, glorious, and eternal kingdom to come, into which all the people of god will be gathered out of every kindred, tribe, and people in the end of the world, and in the resurrection of the dead. It is absurd to suppose, as many do, that this kingdom is come in the gospel dispensation, that the church visible is the visible kingdom of god: for certainly the proud and hypocritical are sometimes in the church, and in the gospel dispensation; but such cannot enter the kingdom of god. The lord said of john the Baptist that he was the greatest of men, but the least in the kingdom of god is greater than he. Many, therefore, supposing this dispensation of the gospel is that dispensation of the kingdom, also suppose that the least in the church is a greater than john the Baptist. john, who was by the judge of all ranked above Enoch that did not die, and above Noah that was saved in the flood, and above Abraham the father of all them that believe, and above Moses that conversed with god face to face, and above Joshua, Samuel, David, Solomon, and all that ever were born, he is supposed by such to be less than the least, trembling, haulting, stumbling christians; because this church dispensation is the kingdom of god! But the idea is absurd. The kingdom of god is that glory which is to be revealed in the end of this world, and which Christ displayed to eye-witnesses in the mount of transfiguration. christ had said some were standing there who should before death see the son of Man coming in his kingdom: and then he took Peter, James and john with him in to the mountain, and showed it to them, that they might have strong assurance of faith in his coming with power and great glory, to dispense righteous judgment to all, in the kingdom of god. How excellent is the majesty in view of which the Apostles were overcome! Flesh and blood cannot inherit the kingdom of God, but those only who by patient continuance in well doing, attained unto the resurrection of the dead in Christ, and in him unto eternal life in the Paradise of God.HST December 1, 1841, page 130.6

    The Rev. J. Lindsey next introduced to the audience Mr. Henry Dana Ward of the city of New York, who said the kingdom which had been described was a future dispensation, following the present, or gospel dispensation, as the gospel followed the mosaic dispensation, and that the patriarchal, and that, before the flood, and that, the dispensation of Paradise before the fall. The kingdom of God will be a future state of immortality in the close of the gospel dispensation, like unto, but more glorious than, that of Adam in Eden: it will be the dispensation of the fullness of times, in which all things in heaven and in earth are to be gathered in one, even in christ, and he will make restitution of all things which god has spoken by the mouth of all his holy prophets, since the world began. some suppose this kingdom began on the day of Pentecost; but then it should seem, as if Peter might have quoted the word of our lord and master sooner than that of the Prophet Joel; and have drawn strong assurance from the fact that here they saw the kingdom of god come, which the Lord Jesus had told them was at hand; whereas, peter makes no allusion of this sort, but says this is what Joel foretold should come before the great and notable day of the Lord, when he will come to judgment in his kingdom: and the dread of this coming to judgment alarmed the people, and made them, in view of the precursor of that notable day, cry out: “men and brethren, what shall we do?”—Some think it wrong to expect the lord personally to reign on the earth: yet they pray daily “thy kingdom come, thy will be done in earth, as in heaven;” and when this prayer is answered, as undoubtedly it will be, sin, which is the transgression of the law, must cease; (for there is no transgression in heaven;) and when sin ceases, death dies, and they that are dead in christ rise from the dead. An entire and unlooked for change will come over the earth, when the Lord’s prayer is answered, rendering it an abode worthy of the saints, and of the lord from heaven. This is no fanatical doctrine, but one which that sect among us least fanatical is most forward to countenance. Mr. W. said his fathers were puritans, and he is not to be supossed partial to episcopy; but whoso says the Episcopal church are in the lead upon this doctrince of the Lord’s coming, says true; and while adhering to their prayer book and the Bible they must be forward in the work. Mr. W. closed with the reading of extracts from an Episcopal letter, whose Rev. author has recently returned from England, describing his observations among the established clergy and the Dissenters, and his confidence in the hope of the near coming of our lord.HST December 1, 1841, page 130.7

    The Rev. John Lindsey next introduced to the audience the Rev. Joshua V. Himes, of Boston, who said it fell to him to speak of the times of the kingdom of god preached in the gospel, that it is a future dispensation near to come, and as he conceived very near. He is shut up by the near termination of the prophetic periods, to the conclusion, that the days of this world are drawing towards a close. He is not ashamed to own his faith in the word of God, and should the event prove he is now mistaken, as to the time, it cannot make him ashamed of the ground on which he rests his belief. The 2300 days of the prophet Daniel, the time, times and half of the same prophet, and the seven times, or double of the time, times and a half, the three and a half years, the forty and two months, the 1260 days, are all taken for definite periods and with the addition of the forty five years, an in Daniel on the right numbers, they all terminate all in one and the same year. (Some few were going out.) The theatres are not out yet. It were better to, be found here at the Lord’s coming, waiting in holy expectation of his approach, than to go with the scoffers who mock at his delay. How glorious if he should find us engaged in his honorable service, waking up the slumbering virgins with the midnight cry: Behold the Bridegroom cometh: go ye out to meet him! With the overthrow of the independence of the Ottoman empire, when the sultan became the creature of the christain powers, the sixth trumpet ceased to blow. The seventh is about to sound. All the types of the Sabbath, of the Jubilee, and of the times, terminate in the end of the sixth millennium; and in the consummation of all things, when the last trumpet begins to sound. The signs of the times, the wars and rumors of wars, and the Laodicean state of the church, all indicate that the consummation is near. Christ will soon have the heathen for his inheritance, not to convert them by his gospel: but with the rod of his power to dash them in pieces, like a potter’s vessel, and to give them with the beast and false prophet to the burning flame, which devours before him at his coming to judge the earth with righteousness and the people with equity.HST December 1, 1841, page 130.8

    The most profound attention was paid to the stirring eloquence of the last speaker, and stillness of the audience throughout the services was proof of their deep interest in the sentiment of discourse, that the kingdom of God preached in the gospel is a future dispensation near to come.HST December 1, 1841, page 131.1

    The conference closed with a hymn and benediction.HST December 1, 1841, page 131.2

    Thus in weakness have we described the proceedings of the conference, which were exhibited in power. A deep and solemn impression was made on many hearts, the fruit of which we trust will appear to the glory of God now and in the great day.HST December 1, 1841, page 131.3



    Report of the Proceedings of the Fifth Session of the General Conference, expecting the Advent of the Lord, held in Low Hampton, N. Y., Nov. 2, 3, 4, 5, 1841.HST December 1, 1841, page 131.4

    The conference convened in the baptist chapel, low Hampton, Nov. 2, at 10 o’clock, A. M., and was called to order by the secretary, who briefly explained the principles and objects of the conference.HST December 1, 1841, page 131.5

    All persons who love the appearing of our lord, and believe in his pre-millennial advent, and are looking for the advent nigh at hand, were invited to participate in the proceedings, as equal brethren in the glorious cause. It being understood that each speaker would hold himself alone responsible for the peculiar sentiments he might present.HST December 1, 1841, page 131.6

    Services commenced by an exposition of Acts 3:19-26, by Josiah Litch. The following persons were then appointed to serve the conference:HST December 1, 1841, page 131.7

    WILLIAM MILLER Chairman.HST December 1, 1841, page 131.8

    Committee of Arrangements. J. Litch, J. S. Spear, W. Miller, Simon Fletcher, J. O Mason.HST December 1, 1841, page 131.9

    Afternoon Session. Exposition of Daniel 7:13-14, by J. Litch. Evening session, the subject was continued. The lecturer was followed with remarks by Wm. Miller, J. V. Himes, and others.HST December 1, 1841, page 131.10

    Members of the Conference.HST December 1, 1841, page 131.11

    Ministers:—Josiah Litch, J. V. Himes, Boston; Wm. Miller, Low Hampton, N. Y.: Isaac Fuller, Poultney, Vt.; H. M. Allen, Hubbardston, Vt.; S. Fletcher, Queensbury, N. Y.; Enos Plue, Southbury, N. Y.; J. O. Mason Fort Ann, N Y.; S. Ewer, Sandy Hill, N. Y.; H. F Baldwin, Hartford, N. Y.; Elias Hurlbert, Ira Vt.; Robert Myrick, Middletown, Vt.; Jesse Thompson, Ballston; Thomas Sutcliff, Lower Canada.HST December 1, 1841, page 131.12

    Brethren:—S. Rowley, I. W. Waldo, Granville, N. Y.; R. Knapp, E. Martin, D. Higgins S. Watchman, C. Higgins, O. Foster, Benson Vt.; Sam’l Tidd, J. Tidd, F. Hicks, Wm. Eastwood, Westhaven, Vt.; H. S. Low, D. Bosworth, L. Low, A. D. Low, S. E. Miller, R. Miller, Alfred Smith, L. Miller, G. W. Miller, Isaiah Inman, Wm. S. Miller, S. P. Miller, Ira B. Segur, F. Millard, Low Hampton, N. Y. Jere. Tupper, Minerva, N. Y.; Lyman Baker Chester, N. Y.; E. Spencer, John Lyon, Colchester, Vt.; J. R. Delano, Pomfret, Vt.; Mr Mason, Thos. Boynton, Hiram Shipman, Fort Ann, N. Y.; Ransom Harlow, Whitehall, N. Y. Samuel Thatcher, Sudbury, Vt.; Reuben Balis, Hubbardston, Vt.; Squire West, Sam’l West, Low Hampton, Alphonso Phelpe, Whitehall, N. Y.; Elnathan Phelps, Lorenzo Phelps, Orwell Vt.; Stephen N. Nichols, Medford, Mass.; S. L. Sprague, Lowell, Mass.; J. S. Spear, Boston Mass.; Paulinus Millard, Low Hampton.HST December 1, 1841, page 131.13

    Females:—L. P. Miller, M. H. Fuller, Clarissa Plue, R. M. S. Mason, M. E. Baldwin Lucinda Hurlbert, Anna Briggs, Sally Martin; Corrisam Low, Low Hampton; S. Shaw, E B. Hulett, Anna Whipple, Polly Ranney, Julia A. Low, Mira Bosworth, Anna Bosworth, Mary E. Barber, Bellona Miller, L. A. Miller, S. Smith, S. Miller, Mary Rogers, A. Inman, Caroline Miller, N. West, E. S. Wyman, S. Baker, Mary White, Thyriza Horton, Rhoda Phelps, Phebe Quinton.HST December 1, 1841, page 131.14

    Wednesday. Morning Session. The morning was occupied in prayer, and addresses, by ministers and brethren from various parts of the country, on topics connected with the objects of the conference.HST December 1, 1841, page 131.15

    Afternoon Session. An exposition of Isaiah 61:1-3, by Wm. Miller. “The acceptable year of the Lord”; and “the day of vengeance.” In the discourse, it was the object of the lecturer to show that the typical Sabbath, the Jubilee, and the seven years of release would all commence in 1843.HST December 1, 1841, page 131.16

    Evening Session. Exposition of the ninth chapter of Revelation, by J. Litch. In the discourse, the lecturer showed that this chapter was fulfilled in the rise and fall of the Ottoman Empire. He was followed with remarks by Miller, Himes, and others.HST December 1, 1841, page 131.17

    On motion, a committee of four was raised to examine into the various reports in circulation prejudicial to the character of William Miller. Elder Seth Ewer, of Sandy Hill, Elias Hurlbert, of Ira, Vt., Henry Baldwin, Hartford, N. Y., Simon Fletcher, Queensbury, N. Y., were appointed.HST December 1, 1841, page 131.18

    Thursday. Morning Session. After prayer and singing, the committee appointed yesterday, on the case of Wm. Miller, made the following Report:HST December 1, 1841, page 131.19

    Your committee, appointed to examine into certain reports prejudicial to the character of Bro. William Miller, especially as inconsistent with the doctrine he preaches, have examined all the reports which they could obtain, and have evidence to believe that none of them are founded in truth; and, therefore, are totally unworthy of public attention, and should be heeded as foul slanders upon him, and the doctrine he preaches.HST December 1, 1841, page 131.20

    The Report was accepted.HST December 1, 1841, page 131.21

    SETH, EWER, Chairman.HST December 1, 1841, page 131.22

    Remarks were then offered by Messrs. Fletcher, Litch, Himes, Miller, Fuller, Hurlbert, Myers, and others, on the subject of the Advent at hand.HST December 1, 1841, page 131.23

    Bro. Fletcher offered the following resolution, which was passed:HST December 1, 1841, page 131.24

    Resolved, That we regard the “Signs of the Times,” published by J. V. Himes, of Boston, Mass., and the several books and pamphlets published by him on the second advent of Christ, well calculated to do good, and are entitled to a liberal support; and that we believe the report so industriously circulated by the enemies of this cause, that this is a matter of speculation, wholly unfounded and slanderous.HST December 1, 1841, page 131.25

    Afternoon Session. Services commenced as usual—addresses were made by several brethren, after which, the subject of the distribution of publications on the second advent was taken up. A subscription of about $300 for publications, was raised.HST December 1, 1841, page 131.26

    Evening Session. Lecture, by J. Litch, on the “Times of the Gentiles.”—Luke 21:24-28. He was followed by Wm. Miller, in some remarks, which went to sustain the general views of the lecturer.HST December 1, 1841, page 131.27

    The committee reported the following resolutions, for the action of the conference.HST December 1, 1841, page 131.28

    Report of Committee


    Your committee on resolutions beg leave to present for the consideration of the Conference, the following thoughts, in the form of resolutions:HST December 1, 1841, page 131.29

    1. Resolved, That we utterly discard the doctrine of a Millennium previous to the advent of Christ in the clouds of Heaven, and the purifying of the earth by fire, as untenable, unscriptural and prejudicial to the interest of Zion, and the salvation of souls.HST December 1, 1841, page 131.30

    2. Resolved, That, in our opinion, the time has fully come for announcing the midnight cry—“Behold the bridegroom cometh,” and that all who would have part in the first resurrection, should, without a moment’s delay, arise, and trim their lamps, to be ready to meet the bridegroom.HST December 1, 1841, page 131.31

    3. Resolved, That we consider Brethren Miller, Himes, Litch, Jones, and Ward, together with those according with them in sentiment, and associate with them in effort, to arouse a slumbering world, and a slumbering church to the consideration of this subject, are engaged in a great work, in which they are entitled to the confidence, prayers, and co-operation of all those who love the glorious appearing of the great God and our Savior Jesus Christ.HST December 1, 1841, page 131.32

    4. Resolved, That we recommend to the friends of this cause to establish Second Advent Libraries, in their respective vicinities, as soon as practicable.HST December 1, 1841, page 131.33

    5. 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 Massachusetts, one in New-York, and one in Vermont—in such towns, and at such times as the Standing Committee may select.HST December 1, 1841, page 132.1

    Elder Seth Ewer, Chair, of the Con.



    Of the General Conference on the 2d advent of Christ. Held in Low Hampton Nov. 2—5, 1841.HST December 1, 1841, page 132.2

    To all who are “looking for that blessed hope and the glorious appearing of the great God and our Savior Jesus Christ,” grace mercy and peace be multiplied.HST December 1, 1841, page 132.3

    We know, dear brethren, the anxiety and joy with which you are looking for the kingdom of God on earth, we realize, in some measure, we hope, the deep feeling of soul, the warm gratitude of heart, and the well grounded stability of faith towards God and the Lord Jesus Christ, in the hope of soon seeing that kingdom established over all the earth, and the kingdom of this world given to the saints of the Most High, who will possess the same forever, even forever and ever.HST December 1, 1841, page 132.4

    If great men can, and do devote their ease, their comfort, their riches, and life, to obtain an earthly crown, which perishes while it is yet only in their hand, or vanishes away before it is realized even by sight, how much more ought we to fight, suffer or do, to obtain an incorruptible crown which fadeth not away, and an inheritance which wasteth not. Let us then put on the whole armor of God, for we must fight until the shout of victory is heard in heaven, when the spiritual Joshua shall descend from on high with a shout, with the voice of the archangel and the trump of God:—until the kingdoms of this world become the kingdoms of our Lord and his Christ. Yes, dear brethren, we must not think of laying down our armor until our glorious leader comes, and conquers death, and him that has the power of death, that is the devil. We know you are told by our Judaizing teachers, and the temporal millenists that you are to have a long time of peace and safety before our Jesus shall come, but we pray you, brethren, be not deceived. It is false. These are the false prophets that cry peace and safety when sudden destruction cometh. Listen not to their flattery, they cannot conquer for you. It is Jesus alone that can conquer, he is the captain of the Lord’s hosts, and he will come and save us in the day of his coming. Let none deceive by any means, for the man of sin who has long made war against the saints, and that wicked one which has been a long time revealed, must continue to work iniquity until Christ shall destroy him by the brightness of his coming, when he will come in flaming fire to take vengeance on them who obey not the gospel, and destroy them who cry peace and safety.HST December 1, 1841, page 132.5

    We warn you against these false teachers, who mind earthly things. They are deceiving you by the traditions of men, they tell you that the world is growing better and better, while the truth is, the world is as it was in the days of Noah, waxing worse and worse. They tell you that all sects will be one, and will see eye to eye, but the facts in the case are, that the old sects are dividing and new ones are rising to an alarming extent. And they must acknowledge that to all appearance their temporal millenium is receding rather than advancing; confusion and anarchy are now in the ranks of all sects, and disunion and division has broken the bonds and removed the most ancient landmarks among them.HST December 1, 1841, page 132.6

    Why will not men open their eyes. How true it is, that the god of this world has blinded their eyes, men are determined to have their great blessings in this world, God has determined we shall be “strangers and pilgrims,” here, and receive our “evil things” in this world: but in the world to come everlasting life. On the other hand, the worldly-minded man will receive his good things in this life, and in that which is to come, his “evil things.” God will be justified in his people, and glorified in all them that believe.HST December 1, 1841, page 132.7

    We then would entreat you that ye be not conformed to the fashions, customs and opinions of this world: for they will drown you in perdition, but be ye ready to enter into that kingdom which will be eternal, and which will be set up when Christ shall leave his mediatorial seat and take his throne of the kingdom of his Father, and shall reign on the throne of David forever. To this time we are looking, for this we are waiting, and for this time we long and pray. Thy kingdom come,” what is this but praying for Christ to come? Surely every man who thus prays, virtually says “Come, Lord Jesus,” and we fear that many who are in the habit of saying these words do not understand the import of the prayer. What kingdom is this we ask to come? The gospel, No. Why not? Because the gospel has already come. It was first preached to Abraham, and then to the Jews, afterwards to the Gentiles, and then in all the world as a witness unto all nations, and then shall the end come. Now are we praying for a kingdom to come, which, as soon as it comes and is proclaimed among all nations hath an end? This cannot be, again pray for a kingdom to come which has been in the earth certainly 1000 years, how foolish! What do we mean by praying “thy kingdom come? We must mean, if we have any meaning, that which the Holy Spirit inspired, the kingdom which Daniel speaks of, 7:14—“And there was given him dominion, and glory, and a kingdom, that all that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” If it is this kingdom, it is an everlasting one, it is an universal one, “all people, nations and languages, should serve him.” It is “under the whole heaven.” It shall not pass away. There it must be in the new heavens and the new earth, for these heavens and earth will pass away. It must be after the great burning day; for Peter shows plainly that then, the heavens, shall pass away, the earth and works therein shall be burned up, 2 Peter 3:10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”HST December 1, 1841, page 132.8

    We see by these passages that the kingdom for which we pray cannot be the kingdom with “tares,” etc. or the wicked in it, for “thy will” is to be done in it as in heaven. It cannot be the kingdom before Christ puts all enemies under his feet, for all dominions are to serve and obey him. It cannot be the kingdom given up to the Father, for it is given to the Son of man. It cannot be before it is presented to the Father, because it is an everlasting kingdom, and will never pass away from the seed of David; he is to set on the throne of his Father David forever and ever. It cannot be the kingdom which our English brethren describe, with the carnal Jew and wicked heathen in it, for under the whole heaven it is given to the saints of the Most High. It will never he destroyed nor given to another people. But Christ and the saints will possess it, joint heirs forever. Our dear brother Litch cannot be correct in his view, “that after Christ has reigned a 1000 years in a glorified kingdom on earth, then it will be presented to the Father or given up to God, and Christ himself will become a subject.” But can you make these things to harmonize, says the objector? We will try. In the first place, we must remember, that Christ reigns now, in his kingdom of grace: for “grace reigns through righteousness unto eternal life by Jesus Christ our Lord” and this is the kingdom which is given up to God the Father, and this at the coming of our Lord Jesus Christ. See 1 Corinthians 15:23 and 24. “But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. Also, Ephesians 5:27. “That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish.” And Jude 24. “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.” By these texts, it is evident that the kingdom presented to the glory of God; the Father, is the mediatorial kingdom of grace, at the coming of our Lord Jesus Christ with all his gains. 1 Thessalonians 3:13. “To the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.” But says the objector, it is equally evident that Christ destroys death the last enemy before he presents his kingdom to God the Father. True; But doth he present the wicked to God the Father? We read of no such presenting. Are the wicked in his kingdom at the end, when he gives up the same? No. For at the end he gathers out of his kingdom, all that work iniquity or that offend, and they are burned and this too at his coming and kingdom. Then if Christ conquers the enemies of his kingdom, raises all the dead saints, and changes all the living saints to immortality and eternal life; hath he not fulfilled his promise? Who dare say, Nay? Where has he promised to conquor death for the wicked? Find such a text if you can. But it is not so: for no sooner do the wicked dead “live again,” than they are judged and sent away into the “second death.” Then the subject we have been considering, resolves itself into the following form:HST December 1, 1841, page 132.9

    The reign of grace continues, until Christ leaves the mediatorial throne, then the judgment begins, first at the household of faith, the wicked and the proud are gathered and burned, and their bodies are made ashes under the feet of Christ and the saints. Malachi 4:3. “And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts,“ the righteous are raised and caught up to mee the Lord in the air, unto eternal life. They are there judged and justified, before God and the holy angels, and through righteousness, they are now presented to God the Father without spot or wrinkle, or any such thing. Thus grace has finished the work, the cap stone, Jesus Christ is brought in with shouting and grace unto it. The Lord Jesus Christ takes his place as the cap or top stone of the building, which is now become a holy building, compact in every part, a house not made with hands; but without hands, eternal in the heavens, “unto eternal life.” Then will the Father give up the glorified kingdom to the Son of man, and the Lord Jesus Christ becomes king on the holy hill of Zion, and is now “God blessed forever-more,” He is our God, we have waited for him, and he will save us.HST December 1, 1841, page 132.10

    This is the kingdom for which we pray, and when this is set up, the will of God will “be done, in earth as in heaven.”HST December 1, 1841, page 133.1

    You may be anxious to know, what we understand by “second death.” We will now explain.HST December 1, 1841, page 133.2

    A second always implies a first, for if there were no first, there could be no second. Again, the second must be in its general character like the first, it would not properly be called the second, without a resemblance to the first. Therefore in order to understand the second we must have an understanding of the first death.HST December 1, 1841, page 133.3

    What constituted the first death which man experienced?HST December 1, 1841, page 133.4

    I answer, it was a moral death. Man was created in the image of his Creator, he was pronounced good, a law was given to him which if kept inviolate would secure his happiness and moral life forever, but if disobeyed would prove his moral death. “For in the day thou eatest thereof thou shalt surely die.” In his primeval state he was placed in the garden of Eden, the holy of holies, in the new made earth, where he could hold sweet communion with God, and enjoy intercourse with his Divine Creator. All things on the earth were given into his hands to enjoy, and he was made ruler over them all. He was only prohibited from the use of the tree of life, in the midst of the holy garden of God. To partake of this tree was death. He knew the Divine prohibition, he understood the law. No plea of justification could be raised on account of the ignorance of the law, or the penalty; for the woman says to the serpent, Genesis 3:3. “But of the fruit of the tree which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall ye touch it, lest ye die.” Man disobeyed and died. He became an enemy to God by wicked works, and a rebel to that being who made him ruler in the dominion of the earth. Man became obnoxious to the Divine purity and was thrust out of the garden, and from the presence of God. His dominion was cast down, and the subjects of man’s dominion, became rebels to his authority, the earth was cursed, and he that was created lord over all the earth, became a vagabond in his own kingdom, and a stranger in his own territory, by a moral death.HST December 1, 1841, page 133.5

    Then as man rebelled against his governor, so the subjects of man’s government rebelled against man, and natural death, as it is called, became king over all the earth. It was the consequence, or fruit of man’s moral death, by which death reigned over man, and the subjects, man’s dominion became the means of man’s dissolution and death. The natural world, fire, caith, air and water, are the instruments of death to man. The animal world from the Mastadon to the Gnat, may be, and have been, the means of natural death. The mineral contains its poison, and produces death in all living. The vegetable from the cedar to, the hysop, are but so many weapons, in the hands of the king of terrors, to bring men to the dust, and all living to their mother earth. Moral death was the penalty: natural death is the wages or consequences of moral death. Thus the moral death must be first death; for all must agree, that the man is morally dead who works sin, and that he cannot obtain the wages of sin, until sin dwells in him. Then moral death is the poison which taints the blood, and pollutes the mind of man, while natural death preys only upon the body, reduces the frame to dust. The first death is then the penalty of sin. Natural death is the wages of sin, and the consequences following moral depravity. Man cannot sin without denying instantly a moral death. Yet man may live 600 years, and sin all those years before he dies a natural death. Thus when man had sinned he was driven out of Eden and from the presence of God. This was the first death, the wages of which were consequencially the separation of Soul and body. These deaths being inseparably connected are but the stock and fruit of the same tree.HST December 1, 1841, page 133.6

    When God saw man thus lost, morally dead, and subject to natural death, provided a remedy for fallen man against both these evils, by Jesus Christ: from the 1st by moral regeneration; from the 2nd by the Resurrection. Let me be understood, then, as believing that these two deaths, as they are commonly called, form in fact but one death, and may be called the first death, being the penalty, and wages of sin, or disobedience of the commandments of God; the tree and fruit of rebellion; The second death is in consequence of the rejection of the remedy which God has provided for the first death, which came upon us in consequence of our 1st transgression. Then we were cast off from the presence of God in the garden of Eden. The spirit separated from the body, and body cast into the grave. This constitutes the first death.HST December 1, 1841, page 133.7

    The second is like unto the first. Let me explain. When Christ comes to sit upon his kingdom on the earth, and to be glorified in all them who have believed, and to give eternal life to as many as have obeyed the gospel, and received the remedy, which has been provided by the great God, in Jesus Christ; Then, those who have refused to comply with the requirements of the gospel, and have trampled on the blood of the covenant, and counted it an unholy thing; will be banished from the presence of the Lord, thrust out from the kingdom of grace, separated from the glory of his power, and have no inheritance in the New Jerusalem, the Eden of God, be separated from the New earth, and cast into hell, “This is the second death.” 2 Thessalonians 1:9-10—“Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” Revelation 20:14-15—“And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” “And he that talked with me, had a golden reed to measure the city, and the gates thereof, and the walk thereof.” Revelation 21:8.—“But the fearful, and unbelieving, and the abominable and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake, which burneth with fire and brimstone: which is the second death.” To this all must come who will not obey the gospel. There is no deliverance from this death, only by Jesus Christ in the second Adam, the Lord from heaven. He has all power to restore to all who believe, and obey him, what the first Adam lost. Moses says, that soul who will not hear this prophet shall be cut off from among the people. And the Savior says, The tares shall be gathered and burned. “Take the unprofitable servant and cast him into outer darkness, there shall be wailing and gnashing of teeth.” If man rejects this offering and sacrifice of the dear Redeemer, he will be forever lost. There remaineth no more sacrifice for sin, but a fearful looking for and fiery indignation which shall devour the adversary.” There is no other name given under heaven nor amongst men, whereby we can be saved; but the name of Jesus. Therefore if we reject him, and his offering, our death becomes eternal of necessity, we cannot have a hope of deliverance, when, and where, there is no deliverance.HST December 1, 1841, page 133.8

    Let us then be diligent to do the work of our our Master; let us try to save all the souls in our power, by persuasion and entreaty for them, that they may come to Christ, and be saved, while his arm is stretched out, and his mediatorial kingdom is not completed.HST December 1, 1841, page 133.9

    Let us encourage each other to faithfulness and good work, that the world may have no occasion to say of us, they believe not in a coming Jesus. Let us be diligent, that we may be found of him in peace.HST December 1, 1841, page 133.10

    And now brethren, we exhort you, to let your light shine, be not ashamed of this gospel which brings life and immortality to light. When you read the history of the ancient sufferers, and servants of God, in Hebrews 11th chapter, will you not be ashamed of that false delicacy, which prevents some of you from owning, and publishing to a scoffing world, what you in your consciences do believe is true. We have great reason to be thankful to God, for the courage and faithfulness of many of our brethren, who are laboring to publish the present truth of the second advent. God has raised up and sent forth, as we humbly believe, a number from different sects, of our dear brethren to give “the midnight cry.” We might name to you many who have the confidence, and we hope the support of our friends in our several conferences. Viz. Brothers Litch, Himes, Ward, Jones, French, Fuller, Thompson, Sutclif, and others who are already in the field proclaiming “the midnight cry, go ye out meet him.”HST December 1, 1841, page 133.11

    And now, brethren, we advise you to open your pulpits, houses, hearts, and hands, that you may further them in this work of the grace of God. That when the master comes, to reward every man as his work shall be, He may say unto you,” As much as ye have done it unto the least of these, ye have done it unto me.” We know, if this work be of God, it will stand. And wo be to that man, who may be found fighting against God, better for that man that a millstone be hung about his neck, and he cast into the depth of the sea, than to offend one of these little ones. Let us put forth every exertion that the cry be made to every son and daughter of the human family, before the great and notable day of the Lord come.HST December 1, 1841, page 133.12

    WM. MILLER, Chairman.
    J. V. Himes,
    J. Litch, Secretaries.



    BY J Litch.

    Section second, of Chapter third, Mr. Dowling examines the vision of the Ram and the Goat of Daniel 8th chapter. He agrees with Mr. Miller, and as Gabriel explained it to Daniel, that the Ram having two horns was the representative of the Medo Persian kingdom. The Rough Goat, of the Grecian Monarchy under the reign of Alexander the Great, who was designated by the emblem of the notable horn. The four horns, he also allows, are the four divisions of the Grecian empire after Alexander’s death. Only he thinks Thrace in the north, and not Persia in the east, was one of the four horns. To this we have but one objection, and that is, that Syria, as one of the four divisions of the Grecian empire, is represented in the eleventh chapter of Daniel as the king of the north, and we think Mr. Dowling will allow it. If so, there are strong reasons why we should conclude that Persia was, at the time of the division of the empire, independent of Syria, and was afterwards conquered by it. However, it is rather immaterial to our purpose at present, which is the horn, whether Persia, or Thrace.HST December 1, 1841, page 134.1

    Section third, is devoted to an examination of the question of the meaning of the little horn of the 8th of Dan. which came out of one of the four horns of the Greek empire. This horn, he thinks, represents Antiochus Epiphanes, king of Syria, and not either Mahommedism, or the Roman government.HST December 1, 1841, page 134.2

    The fourth section of chapter third, is devoted to the argument that Antiochus Epiphanes is that little horn. We give the section entire.HST December 1, 1841, page 134.3

    Section 4.—Proofs that Antiochus Epiphanes was the little horn.HST December 1, 1841, page 134.4

    That Antiochus Epiphanes, that cruel tyrant and persecutor of the Jews, was intended by the little horn, appears to me by far the most probable supposition of the three above named.HST December 1, 1841, page 134.5

    The only argument against this opinion which seems to need an answer or which appears to me to possess any weight, is that mentioned by Sir Isaac Newton, and repeated by his namesake, the bishop; that “a horn in the style of Daniel doth not signify any particular king, but is an emblem of a kingdom.” To this it may be replied, that while in most instances in this prophecy, a horn does signify a kingdom, to assert that it does so in this case is a mere petitio principii; it is begging the question,, taking for granted the matter in dispute without proof.HST December 1, 1841, page 134.6

    Let any one read the explanation of the angel, (v. 22, 23,) “Four kingdoms shall stand up out of the nation; and in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up,” and then decide whether it is not at least probable, that this king was a person, and not a government, was Antiochus Epiphanes, and not the Roman empire. It is true that in some places the word king is put for kingdom, but in this place it seems to mean an individual monarch. The four horns which stood up in the place of that which was broken, says the angel, are “four kingdoms,” and “in the latter time of their kingdom, shall stand up,” not another kingdom, but a “king of fierce countenance.”HST December 1, 1841, page 134.7

    That this little horn which “waxed great,” and by which “the daily sacrifice was taken away, and the place of his sanctuary cast down,” this “king of fierce countenance, who should destroy wonderfully, and prosper, and practice, and destroy the mighty and the holy people; but should be broken without hand, was, in truth, this same Antiochus Epiphanes, I think will be evident to all who will peruse the following brief account of the cruelties and death of this tyrant. As modern authorities for the facts mentioned, I would name Prideaux’s Connexions, Rollin’s Ancient History, (book 19, chap. 2,) and the Religious Encyclopedia, (article, Antiochus Epiphanes,) because these works are possessed by most readers, and easily referred to. The ancient authorities are Polybius, Diodorus, Josephus, the two books of the Maccabees, Jerome, etc.HST December 1, 1841, page 134.8



    Antiochus, who assumed the title of Epiphanes, or the illustrious, but who, as many have remarked, was more worthy the title of Epimanes, that is, the raging madman, which some people gave him, succeeded his brother Seleucus on the throne of Syria, in the year B. C. 175. At that time the good Onias was high priest at Jerusalem. Scarcely was Antiochus seated on the throne, when the profligate Jason formed a design to supplant his brother Onias in the office of the high priesthood, which at that time was one of great dignity and emolument. With this view, Jason offered Antiochus about half a million of dollars. He succeeded in his negociation, and was appointed high priest: but Menelaus offering a higher price, Jason was afterwards deposed, and the former appointed in his plaee. The scandalous ambition of these Jews, was the commencement of those calamities with which Antiochus overwhelmed their unhappy nation.HST December 1, 1841, page 134.9

    While Antiochus was besieging Alexandria, in Egypt, where he was making rapid and extensive conquests, a false report was spread of his death. Jason, the deposed high priest, thought this a favorable opportunity to recover his lost authority, marched with rather more than 1000 men to Jerusalem, drove out Menelaus, and made himself master of the city.HST December 1, 1841, page 134.10

    When Antiochus heard of this, he concluded that the Jews had made a general insurrection, and highly exasperated at the great rejoicings of which he heard among the Jews at Jerusalem, upon the report of his death, he hastened to take vengeance upon their devoted city. He besieged Jerusalem, took the city by storm, abandoned it to the unbridled fury of his soldiers, and caused 80,000 men to be inhumanely murdered.HST December 1, 1841, page 134.11

    Not content with these barbarities, he added sacrilege to massacre; forcibly entered into the temple, and even polluted by his presence the most holy place. He also plundered the temple, of the golden candlestick with seven branches, the altar of incense, table for the shew bread, and several other utensils, vases, and gifts of kings, all of gold. This horrible massacre and profanation of the temple, took place in the year B. C. 170.HST December 1, 1841, page 134.12

    Two years afterwards, Antiochus, baffled in his ambitious designs against Egypt by the power and firmness of the Romans, wreaked his vengeance once more against the defenceless Jews. He sent his general, Apollonius, with 22,000 men, with orders to destroy the city of Jerusalem, and to massacre all the men, and sell the women as slaves. These cruel orders were too faithfully executed. On the Sabbath day, while the people were assembled, peacefully, in their synagogues, all the adult men were most cruelly butchered, so that the streets literally streamed with blood. After setting fire to several parts of the city, they placed a strong garrison of soldiers in the holy temple itself, to awe the whole Jewish nation. This garrison fell on all who came to worship Jehovah in their venerated temple, and shed their blood on every part of the sanctuary itself, and polluted it by all possible methods.HST December 1, 1841, page 134.13

    A stop was thus put to the “daily sacrifices,” which had been offered by the Jews every morning and evening in the temple, as none of the servants of God dared to come to adore him in that sacred, but now polluted place.HST December 1, 1841, page 134.14

    While in these mournful circumstances the author of the Maccabees thus plaintively describes the condition of the holy city. (1. Mac. 3:45.) “Now Jerusalem lay void as a wilderness, there was none of her children that went in or out; the sanctuary, also, was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place: and joy was taken from Jacob, and the pipe with the harp ceased.”HST December 1, 1841, page 134.15

    Antiochus, soon after, issued an edict, commanding all the nations subject to him, to renounce all their ancient religious ceremonies, and to worship the same gods, and in the same manner that he did. This decree, though expressed in general terms, was aimed principally at the Jews, whose religion he had determined to extirpate. In pursuance of this determination, he suppressed all the observances of the Jewish law; polluted the temple in such a manner that it was no longer fit for the service of God; burnt all the copies of the sacred scriptures that could be found; and even set up the statue of the god Jupiter upon the very altar of the temple. Thus, the abomination of desolation was seen in the temple of God, and the daily sacrifice was taken away. These events took place in the year B. C. 168. Now, let us read the words of this remarkable prophecy, delivered 385 years before, that is, in the year B. C. 553, and I think we shall not only be satisfied to whom this description of the little horn applies, but shall perceive in the remarkable fulfilment of the prophecy, a striking proof of the divine inspiration of the scriptures.HST December 1, 1841, page 134.16

    But this application is still further confirmed by the intimation of the death of this “king of fierce countenance,” contained in the emphatic expression (verse 25,) “but he shall be broken without hand.” This expression seems to denote that he should come to his end without the intervention of the hand of man, but by the immediate judgment of God. How well does this agree with the awful end of this monster of cruelty! He had gone to Elymais, in Persia, for the purpose of levying the tribute imposed upon that portion of his dominions. While at Ecbatana, a neighboring city, he heard of the defeat of his generals, Nicanor and Timotheus, by the bravea nd patriotic Judas Maccabaus, and resolved to set out immediately for Jerusalem, in order to make the nation of the Jews feel the dreadful effects of his wrath. It was while on this journey that he came to a miserable end, which is described in the following words by the historian Rollin, who, by the way, I would add, always applies this prophecy to Antiochus.HST December 1, 1841, page 134.17

    “In the violence of his rage, he set out with all possible expedition, venting nothing but menaces in his march, and breathing only final ruin and destruction. At the news of the defeat of his general Lysias, which reached him on the way, his fury increased. Immediately he commanded his charioteer to drive with the utmost speed, in order that he might sooner have an opportunity of fully satiating his vengeance; threatening to make Jerusalem the burying place of the whole Jewish nation, and not to leave one single inhabitant in it. He had scarcely uttered that blasphemous expression, when he was struck by the hand of God. He was seized with incredible pains in his bowels, and the most excessive pains of the colic. But still his pride was not abated by this first shock; so far from it, that suffering himself to be hurried away by the wild transports of his fury, and breathing nothing but vengeance against the Jews, he gave orders for proceeding with all possible speed in the journey. But as his horses were running forward impetuously, he fell from his chariot, and thereby bruised in a grievous manner every part of his body; so that his attendants were forced to put him into a litter, where he suffered inexpressible torments. Worms crawled from every part of him; his flesh fell away piecemeal; and the stench was so great, that it became intolerable to all; being himself unable to bear it. At length he acknowledged that it was the hand of the God of Israel that struck him, because of the calamities he had brought upon Jerusalem. In order to calm the wrath of the Almighty, he promised to exert the utmost liberality towards his chosen people; to enrich with precious gifts the holy temple at Jerusalem, which he had plundered; to furnish from his revenues the sums to purchase the sacrifices; and even to turn Jew himself, and to travel into every part of the world to publish the power of the Almighty. But it was now too late! Says the author of the Maccabees,’ This wicked person vowed unto the Lord, who now no more would have mercy on him.’ Thus miserably did Antiochus perish by the immediate judgment of an insulted God. Thus was this ‘king of a fierce countenance, broken without hand.’” He died B. C. 164.HST December 1, 1841, page 134.18

    To this interpretation of the Little Horn, we have serious objections.HST December 1, 1841, page 134.19

    1. The same emblem is used in the 7th chapter of Daniel, as Mr. D. acknowledges, to represent the papal power. He is said, in this chapter, to do the same things that are attributed to him in that: why, then, should we not understand it as the same power?HST December 1, 1841, page 135.1

    2. Antiochus Epiphanes was king of Syria, and as such he was one of the four horns of the Grecian monarchy, and not another horn or kingdom out of one of those four kingdoms. It would seem as tho’ Mr. D. must have seen this difficulty. He well knows, according to his own showing, that Antiochus is truly and properly one of those four horns. Why and how, then, does he make him another horn, and not one of the four? It is preposterous. If Antiochus was the Little Horn, did Syria out of the four, cease when he came to the throne of Syria, or did Syria remain one of the four still, after the death of Antiochus? He knows it did remain.HST December 1, 1841, page 135.2

    3. This little horn was to become great, but not by his own power. But Antiochus did become great by his own power and arms, as much as any monarch ever did.HST December 1, 1841, page 135.3

    4. The question was not, how long the Little Horn should tread down the sanctuary and the host, but, how long the vision should be; that vision embraced the same part, at least, of the Medo-Persian monarchy, as well as the Grecian, until the Little Horn arose. Why, then, should we confine the time of the vision, the entire vision, to the profanation of the temple by the little horn, and throw away the entire vision beside that little horn?HST December 1, 1841, page 135.4

    5. The time of the vision, even admitting that it refers to the profanation of the temple by Antiochus, does not answer to the prediction; for it can neither be shown that it continued 2000 literal days, nor yet 1150 literal days. Josephus, in his Wars of the Jews, states the time of theee years and a half; but in his Antiquities, where he professes exactness, gives it as just 3 years. If it was just three years, then there is a surplus of time of 70 days. If six months, then 1150 days is insufficient to cover it. Nor is there any history by which the 1150 days can be shown to have been accomplished with precision; and yet the time is most definite and to be proved true, an authentic historical testimony must be produced on the point, which cannot be done. Mr. D. has failed to do it, and so has every other author who has attempted to show it fulfilled by Antiochus.HST December 1, 1841, page 135.5

    6. Another objection we have against applying the vision to Antiochus, is, that there is another application of it, which is perfectly natural, and corroborated by history. It is, that the little horn represents the papal power. 1. It is the little horn that is predicted in chap. 7, and performs the same feats. 2. Popery did come out of one of the four horns of the Grecian Empire, viz. Greece. (1.) Constantine a Roman emperor, removed the seat of government from Rome to Constantinople, and established Christianity by Law. (2.) After his death the Roman empire was divided between his three sons. Constantius possessed Greece, and fixed his residence at Constantinople. And Greece has ever after been independent of Rome. It was then restored, after a subjection of about 500 years. It was not the first time of the kingdom, which was from the death of Alexander to 108 B. C. Nor yet the last time of the kingdom since the Greek revolution of the present century. But it was the latter time of the independence of that kingdom.HST December 1, 1841, page 135.6

    During this “latter time” of their kingdom, Justinian, a Greek Emperor, decreed the Bishop of Rome to be the head of all the churches, A. D. 534 (3.) The same emperor conquered Rome A. D. 538, from the Ostrogoths, and established the Pope there, and supported the Exarchate of Ravena for his protection and support.HST December 1, 1841, page 135.7

    So that the Papal system, from the first influx of worldly honor and power in the Church, was from Greece.HST December 1, 1841, page 135.8

    3. The Papal power did not become great by his own power. It has already been remarked that Popery was established as an ecclesiastical head of the churches by Greek authority; and that Rome was conquered by Greece for the Pope. Also, in 755, Pepin, King of France, conquered the Charcate of Ravena, and gave it to the pope, and this constituted him a temporal prince.HST December 1, 1841, page 135.9

    4. The Papal power has been mighty; it has destroyed the mighty and holy people; it has stood up against the Prince of princes; and it will share the fate of “that man of sin,” “that wicked,” be destroyed by the brightness of Christ’s coming, or “broken without hands.”HST December 1, 1841, page 135.10

    It is not for you to know the times, or the seasons which the Father hath put in his own power.”—Acts 1:7.HST December 1, 1841, page 135.11

    It is known to you, Messrs. Editors, that some of us, who heartily accord with you in respect to the duty of waiting for the coming of the Lord have a different view of the set time, from that usually advocated in your columns; and it is my purpose in this communication to give some of our reasons in support of our views, that neither you, nor your readers, may be in doubt of the ground we occupy among the supporters of the Signs of the Times. I do not not write or send it, in the spirit of opposition, but only of simple declaration, that all your readers may know the truth, as it seems to us, who refuse to receive the date of the Lord’s coming, whether it be 1843, or 1866, or 2000, or a thousand years to come, at the hand of any man.HST December 1, 1841, page 135.12

    The first reason I give, is this: The gospel dispensation is that under which we live, and the founder of this dispensation declared of his own coming to end it: “of that day and that hour knoweth no man; no, not the angels which are in heaven; neither the Son, but the Father. Take ye heed; watch and pray; for ye know not when the time is.”—Mark 13:32-33. The prophecies of Daniel were as well known then, as they are now; and if they could enable one to tell the precise date now, they could have then enabled both men and angels to tell “when the time is.” Certainly the founder of this dispensation must be supposed to know the time of its end, better than any man; but he declares it was not revealed to him: and no new revelation for our guidance has been made since the sacred canon was closed up. Any distinction between “that day and that hour” and that year, seems to conflict with the general tenor of the scriptures; and especially with the practical use which our Lord makes of the fact of our ignorance of the time, to wit: “Take ye heed; watch and pray; for ye know not when the time is.”—Mark 13:33. The injunction to watch and pray “for ye know not when the time is,” I believe is as true and important to-day as when it was first spoken to the chosen apostles: “ye know when the time is.”HST December 1, 1841, page 135.13

    A second reason, (for I must be brief,) is the text at the head of this article: “It is not for you to know the times.” This is as true as when it was first spoken, and does not mean “the times of” the natural day, or hour, of the Lord’s coming; but it means “the times” of the kingdom generally. The Father did not intend we should know then; and for this cause he has put them in his own power, that men may be constantly on the watch, and never at liberty to say: “The Lord will not come this day, this year, this century, or these thousand years; but he will come at such a time!” (not as 1843; but, “as ye think not.”) If the time were revealed, it would be put out of the Father’s power: it must come according to the word; for “the scripture cannot be broken:” but the times and the seasons,” the day, hour, year, century, and season, the Father has not revealed, but has put in his own power, to protract, or to shorten the days, according to his own good pleasure.—General indications are given, and it is wonderful that they are so given, that men of soundest learning and piety, in all ages of the church, from the apostles to this day, have looked and waited for the coming of the Lord in their age. This was the Lord’s avowed object of concealing the time, that men might watch and pray and not faint, though it should be long delayed. And to set the time in any year, is giving a license to dispense with watching until that year: which is of the same nature with a license to dispense with watching many years, only using the license with more or less moderation. But The Lord himself forbids, and all divine revelation forbids, that any man should know the times, which, to my understanding, means more than the day or year of his appearing.—“From all men is concealed the day of Christ’s appearing, that not one age only may be saved, by knowing of his coming, but all ages, while in every one of them singly, the coming of Christ is their hope.”—St. Chrysostom on Matthew 24:42.HST December 1, 1841, page 135.14

    In pursuing this subject, I quote from a manuscript conceding “The kingdom of God,” some words concerning the precise era, framed nearly to my present purpose. What we have said regards the world’s end, whenever that may be; but as some among us speak confidently of this particular date, we refuse not to express our opinion. We do not regard particular dates. They give liberty for their time; while the word cautions the world, to be constantly on guard, watching continually for the coming of the Lord., and not looking for him at any one date, so as to excuse ourselves from being found of him at another. Doubtless, there is a set time in which the Lord will come; and men might find it out, if the Father had not put it in his own power; and, perhaps, they have found it out; we cannot contradict them, and will not; but we are ourselves admonished to watch, and to leave the particular date wholly with the Lord. We know it must come; and he knows precisely when, and he assures us he has not told the time: and any thing he has revealed, as to the time, is not so much that we may divine and foresee and foretell the time, as that we may be ever prepared for it. The Lord sent Jonah to Nineveh with a message so couched, that Jonah foresaw the event, though sure to follow, would not come exactly in his time, and, therefore, he at first declined bearing it: “Yet forty days and Nineveh shall be overthrown.”—John 3:4. The prophet built him a booth, and sat down to see what would become of the city: and he was vexed, when the Lord spared the city, and he prayed and said: “O Lord, was not this my saying, when I was yet in my own country? Therefore, I fled before to Tarshish; for I knew that thou art a gracious God, and, merciful, slow to anger, and of great kindness; and repentest thee of the evil.”—John 4:2. And now, if the years expire in which the Lord is understood by many to have said he will do by this world, as by Nineveh, within our day, so that one may go out upon the mountains and watch, to see what will become of the world, in the end of these years, the gracious God and merciful, knows how to keep his word, and yet to disappoint his prophet; how to prolong the day of grace, and the time of the world; and, also, how to keep his word, and yet to shorten the days.—Matthew 24:22.HST December 1, 1841, page 135.15

    We see the calculations of men who estimate the sum of this world’s years to be in 1843. We could not make a calculation so accurate and complete. We thank them for making it, and have no objection to offer to one, or another, figure in the column, or to the footing up. All seems to be plainer than could be expected; but after all, it is not so plain as this: “It is not for you to know the times: or this; “ye know not when the time is;” and it is not so plain as the word to Nineveh, by Jonah, when the vexation of the prophet, in his disappointment, led him to pray; “Take, I beseech thee, my life from me, for it is better for me to die, than to live.”—Jeremiah 4:3 Neither is it so plain as the word by Jeremiah, respecting the time of the punishment of the land of the Chaldeans, in the following words: “And it shall come to pass, when the seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolation.”—Jeremiah 25:11, 12. These words were so spoken, that we might have confidently expected, not only the fall of the Assyrian dominion at the end of seventy years; but, alas, the desolation of Babylon; which is desolate; but which remained a proud capitol in the days of Alexander, above two centuries after the termination of the seventy years captivity.HST December 1, 1841, page 136.1

    These were times no less definite, than the 2300 days of Daniel; the time, times, and a half of the same prophet, and of the Apocalypse, and the three and a half years, forty-two months, or 1260 days of the prophets. They are all definite marks of time, so given and expressed, as to keep up the attention of believers, and to lead them shortly to expect the end: and at the same time capable of expansion from days to years, and of both shortening and protraction, according to his will, who has put the times, and the seasons in his own power. Therefore, the dates, though accurately ascertained, are not to be relied upon until God gives them up by their accomplishment, and thus renders them from his own hands into the hands of his servants. This is the full length of our view of the times of the Lord’s coming, connected with any particular date; and the breadth may be taken as follows.HST December 1, 1841, page 136.2

    We have known men in all ages of the church, from the days of the Thessalonians to this good hour, who have had very clear perceptions of the end of this world, and of the beginning of the world to come, in their time; great and good men, the best of men: learned and pious men, the lights of the world, have left on record their expectation of the end of the world, and of the coming of the Lord in his kingdom quickly, even in their day and such will doubtless continue to be the history of the world, until the end comes; and there have been and are set times for this great event, from the destruction of Jerusalem A. D. 70, and from the end of the first century, to the year A. D. 2000 and upwards. Their reasons for their conclusions, who have set the times, are convincing to others besides themselves; and periods have occurred, when all Christendom was agitated with the alarm occasioned by the strength of these public convictions. The fiery comet, the fearful earthquake, the lights in the North, the falling stars, have at times struck the nations with terror; and preachers have been known to wait the hour of doom in the desk, exhorting their people to have faith in exercise, to meet the awful catastrophe; and in this age men of warring eminent, and of unquestionable piety (Faber and Smith,) are known to have foretold by the prophets many things which should come to pass, respecting or growing out of the French Revolution, and the fall of the Ottoman Porte, which things they have lived with us to prove mistaken in the time. To all such the word is spoken: “It is not for you to know the times or the seasons, which the Father hath put in his own power.”HST December 1, 1841, page 136.3

    Therefore, we learn to put no great confidence in the predictions of prophetic times made by our contemporaries. We rather hold fast the form of sound words, in which the faith once for all was delivered to the saints; to wit: “The kingdom of God is come nigh unto you;” and wait continually for its manifestation, willing at the same time, that every other man should minister in the office to which God has called him, whether prophecying, ruling, teaching, or exhorting, only let him do it according to the analogy of faith: for manifold more dissensions arise from distortions of the faith, than from open heresies.HST December 1, 1841, page 136.4

    Before dismissing this topic, we observe, that the people, of all others, vexed at certain men for fixing dates to future events, are the same who have favorite dates of their own to watch for; and, therefore, their true vexation arises not so much against the foretelling of times, which they themselves practice, as against the particular time foretold, which conflicts with some favorite view of their own. Where is the sin, or shame, of fixing a date for the end of all things, more than for fixing a date within which that end cannot come? Both classes alike attempt to fix times; and the smaller class are not the greatest sinners. Those who limit the times to two years, are no more transgressors for this, than those who extend them a thousand or more. They are alike dealers in prophetic times; but the larger class on much the larger scale. Men think it good to calculate that this world will continue yet a thousand years at least; but to calculate that it will continue only two years, is the height of presumption; and it even excites the ridicule and contempt of the larger prophets! We have nothing to do with either of these, but to moderate the assurance with which one calculates this, and another that fixed time; besides, we like to see fair play, and to defend a small minority for taking the liberty which the great majority freely use, to discuss and pre-determine the times.HST December 1, 1841, page 136.5

    “But Mr. Miller and others undertake to say the world will end in 1843.” On the contrary, Dr. Scott and others, undertake to say, “The world will stand above a thousand years.” Neither party attempts this by any light, except through the Bible; and the American captain is as free to that, for the foreseeing of two years, as the English doctor of divinity, for the foreseeing of one thousand. We blame neither, we thank them both: they speak according to the wisdom given them. We thank them without following either, and we cheerfully maintain the light of the minority, however small, when the great majority are ready to trample and to scoff them down, at the same time they themselves are foretelling on a broader scale, five hundred to one.HST December 1, 1841, page 136.6

    This is the length and breadth of our opinion relative to fixed times. It is not forwarded to you, Messrs. Editors, in a controversial spirit, but with the desire, humble and honest, to be held personally responsible, only for that I personally hold; and to be instructed in any matter on which I may seem to differ without reason. It is one of the blessed fruits of the doctrine of our Lord’s near coming, that men can walk together, who differ on other points, while they accord in “that blessed hope.” I wish to encourage your circulation, and, to multiply the number of your readers, and I ask the insertion of this, not for debate, but for the liberty of opinion to hold with our Lord. “It is not for you to know the times, or the seasons, which the Father has put in his own power,” while I am with you expectant of his coming and kingdom.HST December 1, 1841, page 136.7

    Shrewsbury, Ms. Nov. 15th, 1841.


    No Authorcode

    BOSTON, DEC. 1, 1841.



    Mr. Miller, commenced his course of lectures at Cambridgeport, on the Eve. of 27th ult. He was unable to attend his appointment on the Sabbath in consequence of an accident in the breaking down of the stage. He however, got to Nashua, on saturday Evening. On the sabbath, all the meeting houses in town being closed against him, he gave lectures in private houses, and halls, at the earnest request of the citizens. Much interest was excited.HST December 1, 1841, page 136.8



    The sixth session will be holden in Boston, in the Chardon St. Chapel, to commence Tuesday, Nov. 30 at 10 o’clock A. M. Mr. Miller will lecture during the conference, on several important subjects. The evening sessions, will be held, at Boylston Hall, during the week, commencing on Monday Evening the 29th ult.HST December 1, 1841, page 136.9



    Will commence Dec. 14, at the Franklin-street Baptist Chapel in that town. Mr. Miller, will commence a course of lectures in the same place, on the Saturday Evening previous; and will lecture every evening during the session of the conference.HST December 1, 1841, page 136.10

    J. V. HIMES. Sec’ry.

    Boston Nov. 22, 1841.HST December 1, 1841, page 136.11

    Eld. Joel Spaulding, of Belgrade, Me. is lecturing with zeal, and success on the advent near. Eld. A. Bridges, is also engaged in the work, in the same state, and vicinity, as a true yoke fellow. Bro. B. Spaulding, a lay brother from Chelmsford, Mass, has been visiting from house to house, talking with all on the coming and kingdom of Christ, in several towns in the vicinity of Portland. He has done much good in this humble way. Bro. Miller, has just closed a series of lectures in Claramont N. H. crowds attended, and the interest in the whole community was great.HST December 1, 1841, page 136.12

    Bro. Litch, is lecturing in Newark, N. J. and will continue until the 27th of Nov. The opposition is great, but the hope of doing good is much greater.HST December 1, 1841, page 136.13

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